CERTAIN CONCEPTIONS, OR, CONSIDERATIONS OF Sir PERCY HERBERT, UPON THE Strange change of People's Dispositions and Actions in these latter times.  
Directed to his Son.  
Deus primum bonos proximé.  
LONDON, Printed by E.G. and are to be sold by Richard Tomlins at the Sun and Bible near Pie-corner. 1650.   

  

FOR MY SON Mr. WILLIAM HERBERT.  
HAving compiled this small Treatise, chiefly for the entertainment of myself and private family, consisting of moral and divine principles, collected according to my several conceptions, answerable to the distractions of these times, that neither gave me conveniency of books or liberty for conversation, I thought it most proper to direct the reading of these Writings more particularly to yourself then to any other: not only in regard you are the appearing person, that probably must give continuance and succession to our house, which I heartily wish may be in virtue, or not at all: but also, for that part of the book was written whilst my imagination was employed in doubts and fears, concerning your late dangerous sickness, which I must confess did not a little heighten my troubled apprehension with the consideration of all humane uncertainties, resolving then your loss, should have buried my principal felicities in a retired obscurity, that now for your good I am partly determined shall be further enlarged, according to conveniency and occasion: to which purpose upon the same score of consideration I must conjure you to reflect often upon the extraordinary mercies of Almighty God, showed in your behalf, not only in raising you unexpectedly from so hazzardable and desperate a condition of weakness, to a competent if not a perfect degree of health and strength of body, but also that he hath been pleased to afford you many other plentiful favours, in some kinds beyond the ordinary sort of men. Wherefore as you appear by discourse sensible of these blessings I must advise you to carry always about with you, those very thoughts you were inspired with all, (according to your own relation) in the greatest extremity of your sickness, as being freest from earthly passions, and those vain ambitions, that use to corrupt the manners, if not the very understandings of most people. However I would have you believe, that I go not about by these expressions to entangle, muchless to compel you to a monastical severity of life, but only I endeavour by my writings and directions, to persuade and confirm you, in such a religious morality in your conversation and affairs (necessary to all Christians) that may the better secure your condition both in this life and the next. And although I am confident that these general admonitions might serve for sufficient instructions to your youth, in regard I have been so well acquainted with your nature and education, yet for that I may be thought something large in my writings, concerning the extravagancies and vices of this age, I will not let you pass in this Epistle, without some distinct advertisments directed unto yourself; however do not think I point personally at you in any of these particulars, only my intention and aims are, by setting before your consideration the inconveniencies of these passions and absurdities, you may become the more distasted with the practices of them in others; since most pitiful examples of all sorts are daily presented to your ears or eyes, especially of children's disobedience to their parents.  
Truly Will: if I should have any just occasion given me, to suspect your intentional duty or filial love, I should have cause sufficient, not only to esteem my endeavours most unfortunate, but exceedingly to doubt of your discretion, as well as to blame your ingratitude; since, as you cannot but know how much your mother and myself have strived in your behalf, to the uttermost of our powers: so is it impossible in that regard, you can find more confiding persons than ourselves, whereon to place your chief trust and confidence, either in difficulties or inconveniencies. If at all God Almighty had not added a temporal curse, to that Commandment, and to no other, which obligeth the duty of children to their parents, besides many other fearful testimonies, I could bring, to show a necessity of performing with all honour and respect, those filialties of nature: which I only tell you, because many young people (as I said before) in these days, are grown so extravagantly preposterous in their courses, that scarce is there family, but hath some cause to complain in this nature, with more than ordinary grief; whereas in times past children thought it not only a reputation to their own persons, to bear a respectful honour to their parents, but even with a certain kind of admiring duty, were most careful and diligent, to imitate their very actions, as well as to receive their instructions.  
Next I must mind you, of that dangerous and swelling disease of vainglory, that useth to intoxicate in this age, so much the brains of young people, that as they become altogether void of any good nature at all, so not seldom being transported with this vanity, they appear in some sort deprived of their wits; however I am persuaded that you have contracted such an experience by your being abroad, and having conversed without flattery, that if at any time by accident you fall into the like errors, you will be soon able to put a bridle to the humour by some temper and diseretion.  
But as this inclination floweth from too great an indulgency of nature, wanting a competent judgement to discern, so is it the occasion often times, not only of unnecessary and distasteful contentions, but also of most desperate quarrels, proceeding from dispositions too furious, which in this place, I shall example by one short story not to be questioned for the truth thereof.  
Two entirely loving brothers upon occasion of recreation, walking one evening within the Precints of their ordinary dwelling, and beholding the sky bespotted all over with stars, one of them of a sudden wished as many fat Oxen of his own, as there appeared little lights in the Firmament; the other again, not to be behind hand with his brother as he thought in invention, also desired Pastorage as large as the whole Element, and then demanded how his cattle would be fed? the first apprehending belike indiscreetly some intention of affront to his vain▪ glorious conceits; in heat and choler told his brother, that they should feed in his pasture, whether he would or no: wherefore the other being also moved with passion, at this seeming intention of compulsion, hastily replied, that as by right he could not claim any interest in his Field or Meadow, so was he fully resolved to debar him from all benefit and commodity therein. But in conclusion, from words they went to blows, until at last both drawing out their weapons, which they had unfortunately about them, they soon became each others murderer, before any of the house could come to their rescue, notwithstanding there wanted not good store of company in that noble family. Which in my opinion may be taken for a most remarkable example of transported natures, either by vain glory or anger, especially to be prevented in matters of gaming, since persons for the most part in loss, are so far from bridling their passions, that oftentimes they challenge to themselves certain privileges to be offensive, as reflecting more upon the injury fortune doth them, then at the equality of them that played with them, who will find hardly temper or civility to be abused by reason of such indulgent conceits, when there is no other obligation to persuade them to the supposed compliance.  
The desire or itching appetite of flattery, may be said also to be a property of vainglory, as well as a base effect of that lunacy, which in regard it is of a dangerous consequence, especially to youth, I think it somewhat convenient in this place to be remembered: for who are addicted thus to be delighted, or rather to be laid asleep by such enchantments, must not only still resolve to converse with fools and knaves, that either for ends, or out of ignorance, will be ever subject to each fantastical humour of theirs, but for the most part they shall be kept out of all eminent company, in regard that those who have gained a powerful influence over their weakness, are obliged to procure them the greatest distance may be with worth and knowledge, since indifferent people without any partiality, would be apt to discover true or false lights. Be assured that this inclination proceeds from a kind of low disposition, though extremely swollen up with a preposterous and ignorant pride, that wants sufficient courage to gain estimation by industry; such people at last will be forced to entertain fierce any thing else but sloth and sensuality: which is the worst condition man possibly can fall into.  
To avoid all these inconveniences, nothing is more proper, then to keep always the mind and the body employed with some Noble activity; however it is not sufficient to be continually busied, but it will be found most necessary also to have some design or period in the imagination; as well to know when to end, as what to begin; neither to be wearied by difficulties, or altered through inconstancy, and so by consequence not to leave any prosecution, unless the judgement upon serious deliberation give a willing and knowing consent: for no doubt as the Word is most composed of craft and ignorance, so will there not want perpetually abundance of alluring diversions: in that people for the most part cannot well brook worth in another, since they are resolved not to take the pains for it themselves, and therefore will endeavour rather to undermine reputations by detraction, then hope to equal virtues by industry. If you do well, you must look rather to be spighted then commended; and if you do ill, you may only purchase some little compliance with your perdition.  
Last of all, I would not have you too much either to reflect upon our past felicities, or too feelingly apprehend our present misforfortunes; since both the one and the other may seem past recovery; yet as we have suffered something injuriously, though perhaps but equal with others of the same quality and prosperity, so apparently have we beheld in all our sufferings, evident signs of God's mercies towards us, not only in delivering us from many hazards and dangers, with a convenient supply always when our necessities were most pressing; but also hath form your education, out of these troubles; which I dare be bold to say (in your own thoughts) you value more than a great deal of worldly fortune. However, it is not sufficient only to have these conceits and opinions, but with industry and discretion, you are to make use of both what you have, and what you have not, by pitching upon some laudable settlement for your future conveniency and subsistence, in which course, in despite of all malice and enticements, I would have you to be resolute, and so little ashamed of the profession and practice of Religion and Honour, that boldly you are not only to love and cherish those virtues in yourself, but publicly to countenance them wheresoever you shall find them in others, in so doing, you shall ever oblige me to rest,  
Your most affectionate Father PERCY HERBERT.   

To the Reader.  
I Must confess, when first I fell upon the determination, to exercise my Pen in a subject of this nature, I never thought my endeavours should have passed further than the bounds of my own family; but being since persuaded by some reasons (which I need not express) to make my writings more public; as also not well knowing what certain habitation I shall be master of in these distracted times, when as oppression already hath dealt so hardly with me, I have caused these conceptions of mine to be printed, that they may also (if there be occasion) seek their own fortune in the World, though I fear they will not find competent entertainment, in regard they seem not much (perhaps not at all) to suit with the constitution of the age; at least they appear not any way ambitious, after the customs now chiefly in fashion; although I can confidently assure the Reader, that as they are not any way painted and flourished, whereby to procure the better acceptance, so in the inside are they purely without hypocrisy and ostentation, having no plot at all to deceive the World. Whereupon I must take so much boldness, as to require those who at any time shall cast their eyes, if not their intentions upon these lines with some curious appetite, that they will yet do me so much right (though they should want thereby their own satisfaction) as to proceed in a methodical way, in their passing over the Chapters, lest what I intent for something may prove nothing to their apprehensions, for want of sufficient order and patience to consider; and the rather may I expect this courtesy (if you will let it be a charity) for that the book itself is so extreme short, that if I did not intend to enlarge it by a second part, I might be something ashamed that the press under my name and solicitation, hath been employed with so small a Pamphlet, and therefore consequently can give the Reader no excessive trouble, to take the more deliberation in the truer understanding of my intentions, which may prove far more satisfactory to us both if this course be observed: and also do desire that he will be pleased to excuse and rectify those Faults that have escaped in the printing, by his own judgement, which the sense will sufficiently direct him unto, without any great difficulty.   

THE INTRODUCTION, OR INDUCEMENT Of the whole BOOK.  
AS most people in our age do furiously complain of their own sufferings, rather quarrelling with the Times, then with their Vices: So the late Act of Confinement, contributing very little benefit or opportunity to the delight of Conversation, gives me leisure and conveniency enough, not only to exercise my several imaginations in many extravagant Fancies, as well concerning my own Crosses, as other men's Actions; but other while more seriously to recollect together those Cogitations in a Method, whereby I might pick out of them some advantages towards my particular Use and Commodity. And to this purpose, although I would not have any think, that I intent presumptuously to be an instructor of others (it neither being proper for my Profession, or within the compass of my Ability, however I must confess my desires therein are competently charitable;) yet I conceive it most agreeing with my intentions in some orderly way to put down my conceptions in writing, that they be the better sixth in my memory when I shall have occasion to put in execution the effects of this necessary contemplation. Wherefore if any shall demand either why I write at all, or make election of no meaner a Subject, as it may be thought, beyond the reach of my seeming Capacity: My reply must be, that as the first part of the Question is already answered, by my not having for the present any passable employment, either at home or abroad; so the latter will quickly find this Reply, by reason of one Principal, grounded strongly in my mind, that slight and impertinent Discourses are most unfit for this intemperate and licentious Season; which being allowed me, I must take leave to say, as well as to think, that notwithstanding there are very many, as I intimated before, extreme sensible of their sufferings in these days of tribulation, because they feel the smart of their green Wounds newly made; yet I am confident there are very few that do absolutely believe the inflammation proceeds from a secret Poison long time ago engendered in the heart of this Nation; wherefore if men would but look back upon the Posture of this Kingdom in the beginning of these Wars, at what time I may bodily affirm, scarce any Virtue was practised with confidence and assurance, those thoughts perhaps would soon find a way to judge from what Original these misfortunes have proceeded: Again, of the otherside if we can open our eyes for the present, at the continuance, if not increase of Sin and Vice, not to be paralleled perchance by former Stories, we may without over much difficulty be persuaded that in a manner it is impossible, God Almighty should yet withdraw his heavy hand of punishment from off our Country; For as in the general we had experience, the Nobility were degenerated, the Gentry corrupted, Women grown impudent, and the common People Atheistical; so may we perceive now, by a strict enquiry, that at present the very Natures and Dispositions of most Persons are changed into a certain kind of strange Lunacy, or preposterous Madness in their Actions, as if some ominous Revolution were yet to be made in this Nation: Which I must confess hath not only oftentimes amazed my own private thoughts, but makes me conclude, that as these wonderful Insensibilities and Impieties, proceed from some fatal displeasure of Heaven, so of necessity must the Causes of these Ills arise, either from the believing there is no God, that Jesus Christ was not the true Saviour of the World; from some high and peremptory presumption of his mercies, or from too much stupidity in people's apprehensions, proceeding from the enchantment of fleshly Appetites. To all which we will speak something in particular, since my intentions are by this Discourse to remember the imperfections of the Times, for my Own and Family's Admonition.   

Against Atheism.  
IN the first Place, if any do suppose, that there is no God, or omnipotent Disposer of all things, with a certain kind of order, but as if by chance every creature did produce and suffer increase and diminution, without any further design and intention, the opinion is not only most ridiculous, but even repugnant to Nature itself, which seems to pretend an orderly Rule in all her Actions and Effects; for that besides the general confusion it would soon bring upon each production, in regard Seeds in every Species, could not in a short time but jar amongst themselves, wanting the true mixture, by the application of those helps necessary for Increase and Continuance, as Sun and Rain with the like, without which all generations would quickly perish, it is evident the ancient Philosophers merely by the compulsion of Reason, without any manner of Revelation from Heaven, were forced against their Wills and Appetites not only to confess some Supernatural and Divine Operator, that made the World and commanded at first the course of the Heavens, with the influence of the Planets, that they might be proportionable to the Commodity and Subsistence of lower Motions; But also acknowledged one single Essence and Deity, as Master of every Creation, since they knew divided Powers could not be omnipotent, in respect they might have several Wills which must needs produce divers Effects tending to confusion, by which means things would not be conveniently governed and ordered to Subsistence and Increase: Besides, we may fall upon this consideration, that there was never yet any people upon earth, how Barbarous soever in their understanding, and rude and ignorant in their conversations, though separated from all possibility of Instruction, but by the very documents of Nature itself, did use a formal Sacrifice, or exterior Worship to some god or other, whom they did in a sort fear and reverence, though they had not knowledge sufficient by education, to distinguish rightly who he was, or what were his Attributes: Again, it hath been observed that scarce any Atheist, how wild and blasphemous soever, in his discourses, and infamous and dissolute in his course of life, but at the sudden apprehension of death or some other imminent danger, would seem to cast up his eyes to Heaven, as demanding a kind of assistance in his necessity, being induced thereunto, only by a natural instinct of fear, though perhaps in perfect safety, he would be either of another opinion, or of a different comportment; which shows there is something supernatural, that compelleth man to acknowledge and reverence his Creator, let his will be never so perverse, who must be honoured in spite of all wickedness: Further let us but cast our looks upon the Plants of the Earth, with their wonderful effects, and we shall see every where, such diversity of kinds, both in show and operation, and yet proceeding but from one Womb, that it would amaze our consideration to learn to know how they could be distinguished in their growth, not having any relation at all to each other, which certainly cannot be without some Divine providence: In like manner we may behold every little Bird naturally to have a several way of building its Nest, according to the same Species he is of, which Form constantly he maintains though he be never so far distant from others of that kind, however he is not capable, either of art or imitation, and with all as soon as the young are out of the shell, they can readily without instruction, provide for their own safety and commodity, without Practice or Information, whether it be to defend themselves, against the violence of ravenous creatures, though they never saw the like before, or to seek those nutriments which their welfare requires: As for example Ducks presently after they are hatched will covet the water, though Chickings cannot by any means be induced to enter into a pool, for fear of being drowned, for that Nature teacheth them they may not swim, having no other experience for that Science, than what their omnipotent Creator hath Divinely infused into them for their preservation: Whereas of the contrary man is not endued with such timely foresight (though he be of a far more noble making) because his wise God sees it not necessary for his present being, in that he hath ordained him reasonable creatures for his defence, and to take care of him whilst he is young, which I say shows a high providence beyond all dispute: Again, who is it hath placed so admirable a property in the Loadstone, and keeps the Sea within his bounds? notwithstanding the continual course of so many Rivers, which else would exceed according to the rule of other waters, to the destruction of the whole World, but he that hath designed all things to work convenient effects, by his omnipotency towards preservation, since no Scholarship or Learning is able to give convincing Testimonies of either: And last of all it may be considered, that man being the noblest of Creatures visible, if there were not something above him, he himself should be the orderer of nature, since all things else we see want Sense or Reason, and man also not knowing its uttermost bounds, we must conclude he was created by a more excellent Essence; As for Example, we see this huge Ball of the Earth hangs in the air, without any support, contrary to the nature of all solid bodies that ever fall downwards, by the mere compulsion of their weight; so that of necessity there is something more powerful than Nature, that commands it against its course, which cannot be man, because he is not only ignorant of this, but many other mysteries. Again, it is impossible that Nature can be this omnipotent Eternity, for that we see her in most things subject to accident, and apparently decays daily in her productions, which shows she is not Perfect and Independent, and therefore can be no god; for man being her best piece, is born infirm, lives a time with trouble, and at last dies by Violence or Age, all which seems to be to little purpose, for the being of the World, without any other design or end: Wherefore we may conclude, that something above either man or nature must needs order all things according to his pleasure, for some use more than ordinary, since certainly his works can be no more in vain, than himself can be without eternity, and how his intentions can be less then to an eternal end: I cannot see the least reason, that aught to administer any occasion of dispute, however for order's sake, we may discourse in this manner.  

For the Immortality of the soul.  That as this mighty omnipotent and all powerful God, hath here created a most large and beautiful World, full of all kind of useful varieties, so must this world be created to some other effects, then only to produce and consume, without any other purpose or design: And what could the intention of this creation be, but to preserve some immortal thing, ordained for Gods own proper and particular Use and Service, which can never end? neither is it possible that this thing, or subject of God's intention, can be any other, than man's reasonable Soul, in which he hath placed so clear an understanding, differing from all creatures else in a most high measure, since Beasts, Birds, and the like, are endued only with Life and Sense, whereas man alone enjoys the fruition of Reason, by which he comes to know, the very nature almost of all other things: But here perhaps may be alleged, that we give too great a prerogative to man's Soul, since he doth no more exceed other creatures in knowledge, than one creature seems to pass another in subtlety, which shows degrees, as they say, of excellency in ordination, though not perfection in man's Creation: Unto which Objection, I shall briefly make this Answer, That as it had been an needless or impertinent thing (as I intimated before) for God Almighty, to have made the World with its Beauties, merely for man's Subsistence (as being held the best of Creatures) and himself to be created to no other end, but only to live and die, and others to succeed him, which is nothing else, but to go round in a Circle, without either design, intention or purpose; Which certainly as this cannot stand with the nature of God's Wisdom, so of the other side, it may easily be determined, by any reasonable judgement, how far the capacity of man's soul goes beyond the understanding of all other creatures, that were ever yet made in the world, since he is able, a knowing way by the very strength of reason, not only in times of danger and necessity, to call upon his Maker with some confidence for assistance, (which no other living thing will be able to do, by all the instruction can be infused into him by humane Art whatsoever) but even in some sort, can define his Creator's very Nature and Essence, by those Rules given him by Divinity and Philosophy, allowing and disproving them if there be occasion, by his own natural Reason and Apprehension: Which is a difference of so high a prerogative, that by it we resemble Gods own Image, in foreseeing, judging, and distinguishing of good and evil, right and wrong, as also between ignorance and science, whereas other creatures carry about with them only Sense and Memory, that serves them but for subsistence and preservation, being all they need for the end they were made, which was alone for man's use and commodity: For no person in his right wits will tell me that an Elephant, or a Fox (they being esteemed the wisest, and most intelligible of creatures) can be instructed by all the learning in the world, for never so many years together, to govern a Kingdom, lead an Army, or give convenient Counsel in matters of difficulty, much less to know the orderly course of the Planets: Wherefore I must conclude, that as there is no comparison between man's Understanding, and other Animals, of what excellency soever, so God Almighty having given man's reasonable soul, so principal a preeminency above other creatures, it must be that if any thing ordained for eternity, and eternal something must be (as I said before) for which this great world was made, since his Wisdom, Goodness, and omnipotency, could not act any thing in vain, which of necessity must follow, if man should only live to die after a while, without enjoying any further happiness or end: As for Example, it would be esteemed a very great madness (or at leastwise a palpable indiscretion in humane Actions) for any person to breed and nourish living creatures, without some intention, either to supply his necessities or please his senses: Much more ridiculous to think God Almighty (that is not subject at all to error) should create and preserve what, he did not intend for some purpose: Wherefore I say this divine Essence, as he cannot be capable of these or any other Passions and Defects, so would he not have made this world, without an intention conducing to eternity for their sakes, to whose use the earth was ordained at the first: Since all his operations can tend to no lower an end in every of his Works, which must be infinite like to himself: of the other side, certainly this Object of his, can be no other than the Soul of man; he only of all other creatures, being endued with a reasonable and noble Understanding, and therefore pleased it should participate of a Glory (out of his infinite mercy) that could not be created, because his sublime goodness never intended any thing directly for destruction, but by way of accident, or rather provoked thereunto by his necessary Justice for his eternal Honour: But if man's reasonable Soul should be Mortal, as some Fools perhaps may ridiculously suppose, what privilege hath his excellent creation above other inferior creatures, over whom he is ordained Lord and Master, nay rather I may say apparent disadvantages, since not only most living things exceed him in the Faculties, and Use of their Senses, but also in not being subject to the unhappiness of the perturbation of the mind, upon the arrival of worldly accidents, which may be esteemed the greatest afflictions of this Life: for that foreknowledge and apprehension of Death, or Miseries before they come, are a continual discomforture to all present Delights, and an interruption to that content, which should render him happy and pleased within himself; Whereas unreasonable creatures want those perturbations of thought and apprehension, to afflict them: So that if man had not Immortality to expect, in lieu of such sufferings, I might truly affirm his Creator had done him much injury in giving him a reasonable Soul, to his further disquiet and vexation, and might justly conclude him more unfortunate in his creation, than all those creatures, over whom he is designed to govern; which certainly his good and wise God never intended him, since he was pleased to make him so excellent in his understanding: And so I end with Atheism, though I must again fall upon a new Dispute, concerning Infidelity, which is no other, then to doubt something of the Person or Passion of our Saviour.   

That our Saviour was the true Messias.  
WE shall begin with the time of Christ's coming in the Flesh, which apparently was foretold, should be when the Jews Sceptre was to be taken away from the right Line, and a general Peace proclaimed over the face of the Earth: Both these, I say, were punctually fulfilled at his Blessed Birth; insomuch as not only Herod who then wore the Diadem of Jury, was a mere stranger as well by Extraction as by Nation, but also the Temple of janus, was then shut up in Rome, the accustomed Ceremony belonging to such a jubily of Pacification: Next it was plainly Prophesied by many places in Holy Scripture, that the jews in time to come, should be discarded for their impiety, and the Gentiles to be Elected in their Rooms: All which we see at this day so exactly performed, that they are not only scattered over the Earth without Honour or Dominion (being a Scandal and Reproach to all other Countries) but have not so much, as either Temple or Priest, to offer their Sacrifice or exercise their Rights, whilst of the contrary, we behold the Christian Religion, most gloriously to flourish amongst the Gentiles, almost over the whole world, to the absolute abolishing of all the ancient Idols, which in the Primitive times were so generally esteemed and worshipped, that whosoever refused their adorations, were to undergo the worst of torments, for their contempt; however, this Faith of ours had no visible encouragement to humane eyes; but of the contrary, was frighted by horrid terrors received from the blood of Martyrs, and yet these people were only persuaded to their constant and admirable belief, by the poor and simple Preaching of a few unlearned and contemptible Fishermen, insomuch, as great and wise Doctors in a manner in an instant, gave up their lives willingly, to most exasperated and cruel Tyranny, in witness and confirmation of that blessed Truth, notwithstanding the opinions themselves that they were taught, were against all appetites, and Sense of man, which of necessity must imply, that these strange and sudden opperationses, could proceed from no other thing but divine instigation: Besides, we see according to many Predictions of the Prophets, that Kings and Queens, are become nursing fathers and mothers to this holy Faith, with so much alacrity, that they are not only content to submit to the Church's jurisdiction, but in a manner lay down their glorious Crowns and Sceptres, (with the more humility) to prostrate their persons, at the steps of this Tribunal: which certainly is beyond all humane apprehension to conceive; since neither honour, profit, nor worldly felicity, seems to attend the intention of their practices: Neither had the Doctrine at the first, (as I say) any probability to be believed; for that it taught such strange and unheard of mysteries, that could not come almost within the compass of any brain to invent. And surely if man only had been the Author of this change, he would have devised some more easy way to have pleased flesh and blood, or to have better satisfied people's understandings: much less would Jesus Christ in the very infancy of this belief, have subjected not only himself, but all his Disciples, to such penurions' want, and most intolerable torments; accompanied with nothing else but contempt and scorn, without any hope at all, either of benefit, honour, or reward, if as an Impostor only, he had intended the deceiving of the people, for his own vain glory. Next, if we consider, the most woeful and lamentable destruction of jerusalem, to happen so directly according to our Saviour's saying, though that City was then at the present, in an extraordinary flourishing condition; and in a perfect subjection to the Romans, whose Emperor the inhabitants professed to serve, love, and honour, before all the world, we may easily perceive, that no less than a Divine Spirit could have uttered those Prophecies, as also happening immediately after his death and passion, it was most apparent, a heavenly hand only punished their impiety, both for the cruelty used towards his person, as in regard of their obstinacy in refusing his Doctrine, denying him to be their spiritual King: which curse also hath continued ever since upon their condition as a remarkable plague for their ingratitude; whilst of the contrary (as we see) God Almighty hath advanced his own glory every where, by striking dumb all the Oracles of the Devil, notwithstanding they have been violently supported, by the Art and power of tyrannical Princes over the world: until at last, we may behold these great Monarches of the the earth, forced to submit themselves to the belief and jurisdiction of that seeming contemptible Church in the beginning, which they had most maliciously persecuted; insomuch, as at this present, there is not to be found any Nation or persons, of the Pagan Religion any where; however that opinion was wont to entertain the pens and actions of multitudes of great and learned Philosophers, for many hundreds of years together, accompanied with the delusions of their false gods; which now are all vanished into smoke; and the Christian Faith alone dilated amongst the Gentiles everywhere, to the wonder of all humane consideration; again, we may reflect upon that saying of holy Scripture, as a further testimony to this Truth, against the Jews: I have no will in your offerings, nor gifts will I receive at your hands, for from the rising of the Sun to the going down of the same, my Name is great among the Gentiles; and in every place there shall be sacrificing, and a pure offering offered to my Name: Which intimates no other, then that the Jews were to be despised and turned off, and the Gentiles introduced into their places. A Prophecy so plainly verified in these days, that we do not only see, the Jews and their Religion laid aside, with the general calling of the Gentiles, but also this oblation every where offered by the Christians, consisting only in one thing, and performed after one manner, though in many places; whereas the Sacrifices and Ceremonies of the Jews were divers, both in matter and form, as well as the performing thereof was confined to one place: besides, we might bring not only the Confessions of the heathen Oracles themselves, for the Divinity and Godhead of our Saviour, but the ancient prophecies of the Sibyls, allowed, approved, and preserved; with a great deal of veneration by the Roman Monarchy and other Commonwealths, if there were any need either to strengthen our Testimonies, or confute other opinions; to which we may add these considerations, that it is not probable that so poor a beginning as had first the Christian Religion, against the sense and appetite of humane nature, persecuted with violence in the very infancy of the Church, countenanced by none but despicable people, and the belief of itself grounded only on imaginable fruition, her mysteries in a manner not being conceivable almost by the highest capacity, should so suddenly increase, and so long continue, notwithstanding all the oppositions from time to time sustained, both from Craft and Tyranny; if this sacred Truth were not supported by an omnipotency, not to be contended against by all the power of earth and Hell: Wherefore I must conclude, that as these proofs are sufficient to any indifferent understanding, whereby to convince all men of Infidelity, touching the Divinity of our Saviour, and the truth of his suffering for our offences; so are we obliged to observe his precepts in particular, if we hope to receive benefit by his death, as they are declared in the same holy Scriptures. And consequently aught, under the pain of a most terrible condemnation to abate in us, if not the appetites, yet at leastwise the practice and violence of sin, that seems in this corrupt age, to take so much possession of our persons and actions, as if Religion were turned, only to a vast Chaos of confused liberty, without temper or morality.  
In which wild exercise of preposterous sensuality, perhaps many are confirmed out of some presumptuous hope, that God Almighty doth not readily look upon the transgressions of guilty offenders.   

The punishment of the Angels against all vain Presumption.  
AGainst which pernicious fancy, may be brought this Discourse, First we will begin with the Angels before the creation of the world, as it may be believed according to some opinions, who were the perfectest of all creatures, & in whom God intended not only to show his power & goodness, but his Justice and hate of sin, for as he made them in the highest degree of happiness, to express his Majesty; so he punished their single offence, to show his equity, not in any kind pardoning them, in regard of the sublimity of their making, since knowing him best in doing any thing against his Divinity, they could not but offend him most; wherefore he, as I say, neither put limitation nor condition to their punishments; for as his omnipotency was by them more clearly discerned, by reason of their excellent nature, so was the eternity of their unhappiness to be without redemption, for abusing so much that knowledge, the more justly inflicted upon them, both for our future examples, that we might not too much presume and for the declaration of his own glory, who will be always just: each appearing as well in the blasphemies of the damned, as in the adoration of the blessed; since all creatures actions are alike to his Godhead, neither rendering him more nor less than he is: for as by the participation only of his goodness, we receive benefit according to that obedience we show in performing his Commandments, so of the contrary, if we do not fulfil his will, we must not think to escape correction, because he never goes from himself; for he can no more comply with sin, than he can lay down his Divinity; being both attributes of his eternal essence: and therefore, as he spared not these excellent spirits, merely out of his justice, though it were but only in one single thought of pride, we must not think to be protected by his mercy, committing daily so many crimes.  
In the next place we must reflect upon the punishment of man for his transgression, 
The punishment of man for his transgression in Paradise.  who as he had less knowledge of his Creator in his sinning, so was he more gently used in God's indignation; for notwithstanding he deserved also a perpetual condemnation for his offence, in regard of the eternal majesty against whom he rebelled, yet by reason of the natural frailty of his condition, by which he was more subject to err in being made of earth, God was pleased to annex certain conditions, and provisoes to the sentence; nevertheless, with so high a consideration of his own justice, that he would no otherwise give him any hope of pardon, then by the assurance of the death of his only son; having decreed in his eternal wisdom, that no lower a price could make satisfaction, to appease his divine wrath conceived against man, for having broken his Commandments, than an omnipotent pawn, since as man had offended his Creator, no less than a Creator was to redeem the offence; by reason of his heavenly justice, that necessarily seemed to exact so high a condition: wherefore, as I say, there was no other way left, but for the Son of God to take upon him our flesh and blood, because as God in his own nature could not suffer, so our nature only could not satisfy, without some divine conjunction; which are most convincing Arguments to show the extreme severity of God Almighty's justice, when he would not fall upon any other means for our Redemption: however, we see that although the Son of God was designed to perform this mysterious service to his Father, for our benefit; which goodness is not to be comprehended by all the mortal thoughts in the world, much less to be requited by any humane action or endeavour; yet for all this excessive love expressed to mankind, God was not pleased presently to bring him into Heaven, or place him again in his earthly Paradise, but on the contrary, enjoined him a continual penance, which was, to get his living all the days of his life by the sweat of his brows, and withal ordained his wife to bring forth children with pain and travail, as temporal punishments designed to each, whereby they might also in their own persons satisfy God's justice, in regard of their own first disobedience, over and besides the sufferings of our Saviour: which plainly demonstrateth, that this great God of ours will not be so easily pacified, however the presumption and lunatic fancies of many, may suggest to their overweening appetites, a hope to enter into heaven, accompanied with all the delights of the world; as if we were here only for our pleasures, and not for the necessary maintenance of a pilgrimage upon earth, which is to work forth our salvation with industry, care and trembling.  
Again, we may consider Cain, the first man that was born of a woman, 
The punishment of Cain.  who however his sin was extraordinary, yet the original proceeded from a kind of penuriousness in his nature, only to preserve his best things from the consuming fire of Sacrifice, which notwithstanding was so resented by his Lord and Maker, that he not only permitted him to fall into those horrid crimes of envy and murder, but presently chased him from the society of all good people, with a kind of a loathing terror to himself, laying a general curse upon his whole posterity, who after were totally destroyed in the universal stood, with those they had corrupted, for whose punishment that deluge was sent upon the face of the earth, as an apparent mark of God's indignation against wicked persons, who are not always alone chastised for the offences they commit, but also oftentimes in their posterity; since it is not to be doubted, but some of those that perished in the general destruction pleased God in their actions, as is intimated by the second Epistle of St. Peter.  
Next we will remember Cham, 
The chastisement of Cham.  the unfortunate son of Noah, who only for his irreverence to his father's frailty, was eternally punished; upon which occasion receiving his curse, he was instantly banished from his presence, and for his offence became the father of a most impious and rebellious Nation, both against God and man: insomuch as tyrannical Nimrod his grandchild, after he had presumptuously made war against heaven, in the building of that stupendious Tower of Babel, where his proud works were confounded by the diversity of languages, he set up the first Idolatry, causing himself to be worshipped as a God: from whence hath proceeded error, wickedness and damnation ever since to people, until the force of our blessed Saviour's bitter Passion absolutely destroyed all those lying Oracles, that so long deluded the earth, with the false opinions of that pretended true Religion.  

The affliction of the Jews.  Here we must introduce the story of the Jews: A people particularly elected out of mankind, to be the objects of God's love and care, as another example of his justice: for, however their punishments were but proportionable to their knowledge of his Divine essence, in regard they were not so perfect as Adam, to understand his will and pleasure, who in Paradise had absolute power to forbear sin, and do good; so were their chastisements for the most part but temporary and worldly; not imposed upon them and their posterity eternally as his was: yet if we look upon their many sufferings and captivities, we shall find, notwithstanding that God Almighty did not forget their offences, permitting but two of all that numerous Army, that came out of Egypt, to enter into the Land of Promise, the only hope and desired period of all their tedious travels; in which number Moses that most excellent servant of God, and indefatigable Captain, also was included, by reason of some small defect, in the execution of his Office, which not only shows the impartiality of God Almighty's justice, as well towards those he loves, as to them he hates, but may very clearly admonish us against the fancy of presumption, in that our Creator can no more comply with sin, or pardon it without our repentance and satisfaction, than he can leave off the Attributes of his own Divinity and Omnipotency.  
Again, 
The punishment of Eli the Priest, with Saul and others  we may consider the rigid severity of his justice, in the further progress of this story, however to avoid prolixity, we shall only name a few examples of those particular persons, he seemed most to favour: and to this purpose, passing by many others most exemplar: we will begin with Eli, samuel's master, who was a man neither of an ill inclination, or visibly much defective in his Office: yet we read, that by reason of that remissness, he used in not punishing and reforming his children, and those Priests under his charge (being admonished thereunto) he not only was chastised with the lamentable news of the death of both his sons, & the taking of the Ark by the Philistines, according as it was foretold, but suddenly broke his neck, falling from his seat, as the report was made unto him of those misfortunes: next we may reflect upon King Saul, whom God Almighty had only picked out to be the Prince of his people, though afterwards he became the subject of his wrath: for not enduring to hear the praises of David, whom he seemed to envy, preferring his own vainglory before the will of God, in a short time he fell to be such a ●● wards became a also monument of destruction, in only looking back upon that dreadful spectacle contrary to God's commandment, perhaps with some repining appetites, in regard of those pleasures she was unwillingly forced to forego.  

The children of Israel's sensuality punished.  Again, it is to be noted, that the children of Israel having freed themselves from their intolerable slavery of Egypt, by their miraculous passing the Red Sea, under the conduct of Moses: yet because in their journey (with too much sensuality) they called to mind the flesh pots they had left behind, were not only continued wand'ring in the Deserts of Arabia, for forty years together, bitten with Serpents, and often times pined with hunger, but at last lost their lives, and wasted out their days, in that peregrination, insomuch, as but two persons only of the whole numerous company (as I said before) born in Egypt, were permitted by the just judgement of Almighty God, to enter into the Land of Promise, which flowed with milk and honey, notwithstanding God Almighty had designed them to be his elected people; and whose posterity afterward, accordingly did supplant other Nations.  
From this Discourse, we will proceed to the consideration, of the several fates of the four great Empires of the world, 
The fate of the four Monarchies of the world, and first of the Assyrians.  since they are so largely mentioned in holy Scripture, to be Prophetically figured by divine revelation. To which purpose, we may begin with the Assyrians, in order to ancient Histories, as well humane as sacred, wherein it is recorded, that when as Balthasar the last King, perceived the judgement of God pronounced both against his life and Dominion, by the dreadful hand-writing upon the Wall, which none could interpret but Daniel; himself and his Concubines, were then riotously feasting without care or trouble, in the mighty City of Babylon, which according to the foresaid Prediction, Cyrus that very night took by surprise, not only to their confused amazement, but in confirmation of God's indignation against such sensual stupidity, that leaves not men any apprehension of their own danger: wherein may be also noted, that as the fall of this great Empire was probably a stupid sensuality, since the Monarch himself did not sufficiently apprehend his danger, whereby to be careful enough, to provide resistance against his enemy, being so near him; so of the other side, it pleased Almighty God to demonstrate unto him his own terrible fate, when he was acting the highest expressions of his luxuries and insensibility, as a more remarkable judgement against that horrid and beastly sin.  
But however the Persians by this fatal and sudden conquest, 
Of the Persians.  made themselves Masters of the Assyrian Monarchy, which they continued with property for some generations, yet it was not long, before they also fell into extreme riots, and carelessness both of their persons and honours; insomuch, as we read, that certain Ambassadors being sent from Persia into Greece, and there feasted by a King of Macedon, they became so insolently debauched, contrary to the customs of that more temperate Country, that they peremptorily demanded, to have the conversation, and company of the Grecian Ladies at their entertainment, which they supposed durst not be denied them with a liberal freedom, as a right appertaining as they thought, to the prerogative of their calling, in being messengers, sent from the greatest Monarch in the world; but the young Prince, (though his father at the present was something afraid, to contradict their humours) disdaining their carriage and insolent demands, caused both himself, and some other noble men of the Court, to be disguised in women's apparel; and in this posture again entering the room, when the Ambassadors began to be rude and lascivious, they suddenly drew out certain weapons, which to that purpose they had secretly hid under their garments, and fell upon these companies with so much fury, that their lives quickly paid the price of their inhumanity; which notwithstanding, engendered such a quarrel between the two Nations, that never ended until Alexander the great became absolute master of both, by the overthrow of the last Darius, who also came to battle against him triumphing, with all his Concubines in a most profuse way of sensuality; which presently after was punished, not only in the absolute loss of all his vast Dominions, but by a most lamentable and ignominious death in his own person.  
Which conquest brought the Monarchy of the world to the Grecian power, 
Of the Grecian Monarchy.  until their licentiousness also lost it to the Romans: for Percius their last King, having by his unworthy and false disposition, exasperated the Senate of Rome, they sent the Consul Paulus Aemylius into Greece, with a strong Army to chastise him for his baseness; whom being overcome and brought with some intention of honour (in regard of his quality) to the presence of the General: yet behaving himself most poorly and ignominiously, unbecoming his person, though in his prosperity he was both proud and sensual, he was so disdained by the Consul, and hated by the soldiers, that presently after the triumph, he was put to a most cruel death in Prison by his keepers, who could not endure his person: whilst in the interim his eldest son and heir, became a common Register in Rome, the only means left him to gain his subsistence.  
And thus ended also that great and sometimes famous Empire, 
The fate or declining of the Roman Empire by reason of luxury.  which continued in the Romans the last of the four, until that Empire became in process of time also drowned in luxury, according to the report of many authentical Authors, who affirm that Brutus and Cassius were held to be the last of the Romans, or only brave persons of the age, endued with noble Spirits, and free from slothful sensuality, insomuch, as that once gallant people within some years, were absolutely captivated again, under a base & slavish Tyranny, as they had been formerly by licentious Tarquin, though some gallant men now and then appeared amongst them: which Dominion remained uncertainly flowing, from one Tyrant to another, till the unlearned Turks (that at present enjoy the fruitfullest of their Dominions) became Masters of their chief Country (as namely Greece) that in past ages was esteemed Mistress of the world, both for Art and Valour, whilst temperance governed her actions: though now it be become of so base a production, that the people thereof have left them neither Science nor courage, but of the contrary, are wrought at present into so unworthy a stupidity, with their continual excesses, that (as 'tis observed in their dispositions) they would not be delivered from their slavery if they might, lest they might be put to the exercise of any laborious industry in the world, according to the custom of other free Nations; and in this condition are content to see their children taken from them by force, to be used at the pleasure of their Lords; either to be sold in the common Markets, or reserved for the vilest Offices.  
As these examples are convincing enough, to show the judgements of God upon sensual and luxurious Countries in the general, 
Concerning the change in our own native Country.  so may we turn our eyes of consideration upon our own kingdom, which no doubt (as I have said before) abounded with all manner of vice, before these late troubles began; insomuch as I am most confident, that the sins of the Nation without limitation, have been the chiefest causes of our misfortune and present miseries; which certainly requires rather an acknowledgement by sackcloth and ashes, than an indulgent fancy to flatter our hopes, with amendment of the times. To this purpose we may call to mind, the flourishing state of our Country not many years since; when every man seemed in peace with a most quiet security, to sit under his own Vine-Tree; whereas now we enjoy nothing certain but troubles and vexations: the Nobility possessed privileges of Princes, that now are scarce equal to Shoemakers: the Gentry living in their brave houses furnished with all kind of varieties both for pleasure and profit, and now those that are yet left standing, serve them but for more convenient prisons: the Commonalty that were accustomed to pay nothing out of their estates, are now constrained to defray the expenses of many Armies, that scarce will let suffer them one night to lie in their beds quietly: the Clergy that bore jurisdiction in their several Parishes and Provinces, are now forced to quit their habitations and livings; the Lawyers that commanded respect and money from Clients, know not at present what Law is to be observed: the Universities filled every where with dainty wits and Learning, are derided for their over much knowledge: and last of all may be considered the rich City of London, that seemed to rule over the Ocean, and arbitrate the Trade of the world, is now so much impoverished, that it dares not set ships to Sea for fear of being robbed; all which being confessed, we may very well conceive some divine anger and revenge hath caused this sudden change, especially the issue being not yet determined.  
But if these representations be not of sufficient force to move our considerations in a convenient sense of our own danger, and by consequence to stir us up to some moderation in our courses, yet let us see whether there be left any spark of religious hónour in our dispositions; so far as to be persuaded by the extraordinary love of Almighty God always showed to mankind from his first Creation to more goodness, since it may be supposed no reasonable creature can be so unworthy, as not by way of humane gratitude, to be willing to repay some requital for benefits received: at leastwise to express desires of acknowledgement, though we may want an absolute power to do what we would in regard of our own frailty: and the rather do I use these just persuasions, for that it shall appear by the following Discourse, that God Almighty hath taken more care in the preservation and salvation of mankind, then in conserving the very Angels in heaven.   

Considerations of gratitude in regard of God's goodness and love showed to mankind.  
CErtainly, however we must confess, that those Spirits were created to enjoy a perpetual and a most sublime blessedness, yet were they not the ordained in so certain a condition of continuance, but that they were subject to fall, as afterwards multitudes of them did, and the rest were constrained to confirm their establishment by a most sharp encounter with Lucifer, and his ateendants, over whom at last they got a most glorious and heavenly victory, through the constancy of their wills to serve their Lord and Creator by an entire spiritual obedience. Wherein as I may say, God's justice appeared something severe to their adversaries, if we reflect but upon the extraordinary mercies showed unto ourselves upon all occasions: for that he imposed upon the fallen Angels an eternal condemnation and punishment without revocation or hope of redemption by the observation of any new injunction: whereas he did not alone at the first make man with an intention to bestow upon him that happiness which they had lost, but employed an infinity of love and care to preserve him still in the same capacity: for when he had placed him in that delicious Garden with an absolute power and freewill to do good or evil, which was plentifully furnished with all the ornaments of nature, for the commodity of his being and subsistence, he only imposed upon him one single Commandment no way seeming difficult to be observed: and notwithstanding he soon broke this easy precept by the peevish frailty of his nature that overcame his Grace; yet God Almighty nevertheless, was so far from not having compassion of his person, and taking commiseration of his offence, that immediately he promised him Redemption by the death of his Son; as also the more to honour the contemptible substance of his Creation, being nothing but earth, he obliged our blessed Saviour to take upon him the very clothing of our flesh and blood, because all man might also be capable of a perfect felicity, and enjoy a privilege and Prerogative beyond all the Quires of Angels in Heaven: Who not only stood most stupendiously amazed at the favour bestowed upon mankind, but the very Devils themselves, that then were also Angels, foreseeing the mystery in regard of the excellency of their knowledge, became perpetually damned, only for endeavouring to resist Gods will and pleasure in that intention: which expressed above so much beyond all humane apprehension, that the consideration of it only is able to confound all our actions, and astonish our thoughts to the day of judgement, if this dull sensuality of our natures did not so much entangle our senses, with worldly concernments, that the clear faculties of our Soul, cannot operate at all nobly to our advantage. And yet further to show the continuance of God Almighty's affection towards man; although his just wrath had chased Adam out of Paradise, as from a place only intended for his innocency, yet he did not presently commit his person to some dark and horrid prison, there to be deservedly punished according to the nature of his offence, for the breach of his former injunction, in part of satisfaction until his Salvation could be effected, by the Passion and death of his dear and only Son, as his Mercy had determined; but put him into a world created with all manner of convenient varieties, for his necessary recreations, though to be enjoined with labour and pains to keep down the stubborn rebellions of his flesh; and in the interim comforted him with continual hopes of his speedy Redemption with many promises, to make his posterity by Grace a most glorious Nation above others, until more particularly Abraham settled both a Church and people in his own family: so that jacob his grandchild having many sons, from whence proceeded the twelve Tribes, though they were by accident brought into Egypt, where they were forced to confess their sin against their brother joseph, for which fact, as it may be supposed, their posterity were detained captives for some hundred of years, to show that God had not altogether forgot the offence: yet being afterwards released, by the religious and painful conduct of that great and good Captain Moses, whom God Almighty had specially chosen to put an end to his people's miseries, he established them as a particular Nation of his own, whereby to be worshipped with some form and order, from whence his own Son also and their Messias was to come in the flesh; notwithstanding they never left murmuring in their journey, not only against their Commanders, but even at God himself, which showed, they carried still with them the former corruptions of nature, and ingratitude with augmentation: however, he nevertheless bare with their peevish disobedience, until he brought their posterity into that Land promised to Abraham & his Seed, as if his whole thoughts had been employed only in their consideration, since the like rebellious proceeding from such multitudes of preservations could not probably be imagined, to have almost come from the damned themselves. And there as I say being arrived, he never left their protection, until they had absolutely subdued all their enemies to their mercy, they possessing in the interim their Territories, with so many signal victories, that those parts of the world began to be terrified with their fame: insomuch, as at last becoming so prosperous in their peace and tranquillity, that needs they would have a King to govern them, according to the custom of other Nations: Which also being granted them by God Almighty, he gave them one amongst the rest, the most glorious and wisest Prince that then lived upon earth, according to the relation of his greatness and wisdom, particularised in holy Scripture: who was not only visited and courted by foreign powers at a very great distance, but built also such a Temple for the Jews service by the presence and assistance of other Kings, as an additional honour to his own extraordinary riches and splendour, that the like Fabric was not again to be seen in the whole world: and thus they continued their reign and glory, until Solomon's Idolatry and their own sins divided the kingdom into two parts, by which means they suffered many captivities; however their gracious God never totally forsook them, still interviewing their chastisements with multitudes of consolations by holy Prophets and other Revelations concerning his pleasure and their own Salvation: sometimes sending them home to build up again their Temple, and other while scourging them for their wickedness; intermixing, always blessings with punishments, as if his own glory had chiefly consisted in their good, until at last finding their stubbornness was incorrigible by ordinary means, he sent amongst them his own Son our most dear Saviour, not only to redeem all mankind, but to teach them new Laws both of Morality and Divinity; but they now being come to the uttermost period of all wickedness and ingratitude, were so far from entertaining this sweet guest with love and wisdom, that they handled him with so much cruelty, that if all the barbarous Tyrants in the world, had been assembled together in Council, to have performed acts of inhumanity, they could not have invented more transcendent cruelties against innocency: so that we may say even God Almighty, was forced to cast these people out of his favour, who were not to be reform by any means he could use; however, because he would not yet forget man, whom he had bought with the precious pawn of his own blood, according to his gracious assurance given to Adam after he had chased him out of Paradise, he chose to himself a new Church of the Gentiles, not in one place, but dispersed over the face the earth, to render his goodness more general, though much against his will by reason of those promises he had made to Abraham concerning his paticular Seed, which is most plainly verified in those sayings of holy Scripture, where it is affirmed, that often he would have gathered them together, as a hen inviteth her chickens under her wings and protection, but they would not: But to come yet more near to our apprehensions, if not to procure in our souls both love and amazement, let us but consider in particular what our Saviour Christ personally suffered for man kind; which certainly he might have forborn, if it had not been in regard of his unmeasurable and infinite goodness, since our salvation cannot any way benefit his majesty, or increase his honour; wherefore it was merely for our sakes, that he hath been willing to do these wonderful things, to prevent our perpetual damnation, which his divine justice must otherwise have inflicted necessarily upon our unhappy persons: by which considerations let us unpartially weigh, what gratitude we owe such a Redeemer, especially when we are to receive the only good by it ourselves.   

Christ's particular persecution.  
TO this purpose we may begin, first with the persecution of his very infancy, by that bloody and proud Tyrant Herod, to preserve with greater security (as he thought) that kingdom which he had unjustly usurped by the Romans power from another's right; notwithstanding his own Conscience told him (by the inquiry he made of the wise men, and the resolution of the Doctors thereupon) that he was the true Messias long expected: which not only caused his most long and tedious journey into Egypt with his mother, not sufficiently provided, as it may be believed, of convenient necessaries, but was a cause after their return that he was constrained a long season to obscure himself to prevent the like danger, having heard of the murder of so many children, in regard, Herod's son then reigned in his father's place: wherein (as it may be supposed) Jesus only took upon him the ordinary helps of humanity, since it was not needful to make use of the demonstrates of his divine power towards the conversion of those people whom he came in the flesh to save: in which affliction it may be imagined, or rather considered, that he not only underwent the sufferings of the body, but in some sort the passions of the mind belonging to man, and so consequently was grieved at exterior accidents, with the rest of his friends, living in this poor, contemptible and needy manner about thirty years together; all that while performing such ordinary labours as belonged to the meanness of that condition, which for our sakes he was pleased to enter into, whereby the better to conceal or shade the bright rays of his Divinity from humane eyes, until the time should come for the declaration of his glory: but at last being called by the secret decrees of his Almighty father to preach to the Jews, he continued at least three years, doing such stupendious miracles, and showing forth such acts of austerity and penance, as were able almost to convert the Devils to goodness: however, his own people were so far from hearing and believing him, that instead of following his Doctrine, and obeying his jurisdiction, that they brought him to a most shameful condemnation before a heathen Judge, with all the spite, malice, and ingratitude could be imagined; in the circumstances of which persecution, may be considered these particulars following.  

More particulars of Christ's persecution and sufferings.  First, That he was betrayed by no other, than one of his own chosen Disciples, with whose loss he could not be but extremely grieved in his thoughts: by whom, as I say, he was delivered into the cruel hands of his worst enemies, though until then esteemed his only people; and in whose company he had conversed for some years, with all the sweetness of behaviour could be practised, in the interim performing so many acts of charity, both by his miraculous cures and continual instructions, that it might have taught a new humanity to all the monsters upon earth, if they had been capable of reason; but these wretches, notwithstanding, brought him before Pilate, fast bound by strong cords, with such derision and scorn, as almost could not be exampled, where they accused him with so much violence, that the Pagan himself was constrained in regard of their preposterous importunity, finding him altogether guiltless, furiously to scourge him before their faces, with an intention only to save his innocency from death, thinking these torments, would have procured some compassion in their stony hearts: however, they persisting still in their devilish malice against his person, for no other cause, as I say, but that he had preached against their luxuries and pride, cried out violently to the Judge, that unless he crucified him for making himself a King, contrary to the Laws, he could be no friend to Caesar, which words of theirs so terrified the unjust and fearful Precedent, that he delivered Barrabas a most notorious malefactor, and sent our Saviour with a company of barbarous soldiers, wearing a Crown of sharp Thorns upon his sacred head, to the common place of execution; as also bearing his own Cross upon his bloody shoulders, for his greater contempt and indignity, where at last being arrived with many a weary and painful step, he was fastened with rough nails to that Tree, that was ordained, though for his torment, yet for our comfort, and being after a time lifted up into the air between two thiefs, excessively heated by his intolerable sufferings, he called for something to allay the outragiousness of his thirst: but their unexampled and most cruel inhumanity, could afford him no sweeter a mixture, but Vinegar and Gall, to give him any refreshment, as the uttermost and last period of all their wickedness and ingratitude: which several torments certainly being put together by our consideration, cannot be thought but to exceed the affliction, of all the people that ever suffered persecution: for as he was more pure and perfect in his constitution then other creatures, so by consequence must it be thought, those pains he endured were sharper and livelier tasted by his senses, in regard of the excellency of his making, then by other men, since obstructions as we know in the Organs & vital parts cause sometimes a kind of stupefaction or insensibility in the flesh & apprehension, which he was not subject unto either by nature or accident: besides we may add, that as he was free from all the passions of vain glory or any manner of hope of future reward for his sufferings, being both God and man, so could he not be eased in his torments by those hopes which do use oftentimes to abate much of the torture in other people; and on the other side his grief was increased all the time of his life by his omnipotent foresight, knowing before hand that he should not only die in the general, but also what particular cruelies he was to endure, so that as I say, his imagination was always full of such grievous considerations, both in regard of himself that was personally to suffer them, as also out of a dear compassion to his most beloved mother, that he knew would be present at his passion, mournfully accompanied with his Disciples and the rest of his kindred and friends.  
Secondly, If we further reflect upon the parties that used him in this manner, 
Other considerations concerning his sufferings.  and the principal occasion of their malice, we shall find ever causes still for the augmentation of his afflictions in many other particulars.  
And to this purpose we must consider, that those who were his chief persecutors, 
The circumstances of his sufferings.  were his own particular people, chosen above all other Nations in the world by himself to be cherished and loved, and from whom in the flesh he was naturally descended, so that it was no other than their own blood into his veins, which they sought most lavishly and maliciously to spill, upon no other reason, but that in a sweet and mild way of conversation, accompanied with miracles and benefits, he laboured to persuade them to their own salvation, that the Gentiles might not bereave them of their ancient inheritance, possessing themselves of those places in Heaven that he wished them before others. Next what a Corrosive was it to his gentle heart and Divine soul, to see them make use of no other creature to betray his innocent person, but his own Disciple, instructed with his domestic affairs and expenses, which made him most bitterly to complain, that he that eat his bread, for a little money had both unnaturally lifted up his hand against him, and had been won to undertake so great a treason, contrary to all the rules of friendship, duty, and fidelity, which almost no heathen would have performed, for any reward could have been promised.  
Thirdly, after he had at his last Supper bequeathed unto his Apostles the precious Legacy of his body and blood to remain ever amongst them as a most admirable token of his love, presently going into the Garden, to pray, and there being in an excessive agony at the remembrance of his approaching Passion, sufficiently demonstrated by those distilling drops of blood and sweat that plentifully fell upon the ground from his most blessed body, he could not obtain from his three chief Disciples, to watch one hour with him, notwithstanding his earnest entreaty, and the great gift he had a little before bestowed upon them, which cannot again but be thought extraordinary troubles to his already afflicted mind.  
Fourthly, when he was apprehended by the cruel soldiers with violence and fury, certainly it could not be but some present horror to his confused imagination as he was man, to see himself suddenly left by all his friends, who fled fearfully away to prevent the like danger to their persons; however they should have rather chosen to have died with him, according to their several professions when he was yet safe amongst them. And most of all that his chief Apostle, upon whom he had conferred so high a dignity, and in whose special friendship it is to be supposed, he imposed trust and confidence, should not only timerously amongst the rest leave him with his enemies; but most cowardly deny him before a few contemptible servants, with oaths and protestations, being so transported with the sense of his own danger, that he would not so much as own his Master's acquaintance, in that assembly, to his further disgrace, he being at the instant most disdainfully used by all the spectators, that were present at his examination before the high Priest: which may be added to the rest of his afflictions.  

The cruelty of his persecutors with his sufferings as well in mind as in body.  Fiftly, we may remember that when he was brought before King Herod, who was inflamed with an earnest desire to see him in regard of the general fame that was spread abroad of his wonders and miracles, and to this purpose had an intention no doubt to have honoured his person; of the contrary to be sent back again from his presence, with all the scorn and contempt in the world, clothed in a white garment, either like a mad man, or a fool, which opinion the rude and barbarous soldiers prosecuted in so violent a manner, that it was one of the chiefest causes of his being crowned with Thorns, whereby in derision they might the more properly salute him as a mock King of the Jews; putting in the interim a contemptible Reed in his hand in lieu of a Sceptre, with other ornaments of spite and disgrace over his blessed shoulders; which instruments also they made subjects for the further augmentation of his torments, in striking him often with the Reeds upon his already wounded head, that the sharp and pricking Thorns might make the greater impressions, whereby the more to increase his anguish and pain. And last of all, we may call to mind, that when he was upon the Cross ready to yield up the Ghost, he most sorrowfully beheld his ever dear beloved and honoured mother, who never could find in her heart to leave him in all his miseries, though those cruel spectacles abundantly augmented her inward afflictions, with eyes of no small compassion and grief standing near him, with heavy looks and most desperate passions, bewailing her own loss and his suffering, neither being in a condition to assist one another, but by condoling language and perplexed souls, since our Saviour would not make any use at all of the prerogative of his Divinity, to moderate the sufferings of his humanity: for as man had offended the Majesty of his father, that great God could not be satisfied without an extraordinary pacification: All which, I say, may put a full period to every consideration that can possibly be imagined by any mortal apprehension; wherein I must confess, I do not more wonder at his goodness, then at his enemy's cruelties and his friend's forgetfulness, wherein would be increased my admiration, if our hearts should not be touched with something more than ordinary gratitude, and the rather for that we our are to receive the only benefit of this due and needful consideration. For let any man take apart these infinite sufferings, setting aside the multitudes of his other mercies, and but indifferently weigh the natures of them in every particular circumstance, and I dare be bold to say, all the stories in the world cannot paint forth the like examples of cruelty, indignation and spite, either done to, or endured by what Martyrs or wicked persons soever; much less should it be thought after the believing of these passions, that we were created for nothing but to be delighted with ease, quiet, and all the sensual pleasures; our roving and wild fancies can invent or covet: but that we may not be without all humane testimonies to confirm God Almighty's expectation concerning our duties in suffering, though I intent not to make any comparison: I shall instance the examples, of some few of his good servants, who as it should seem, held it necessary upon occasions offered, to sacrifice all they had to his blessed will and pleasure.   

The Virtues of Abraham.  
WE shall first speak of Abraham, who was, as I may say, the miraculous father of all the Jewish Nation, a man exercising so many virtues, that it is a question, whether his piety, valour, humility, obedience, faith, or good nature most exceeded: for after that by God Almighty's special command he had quitted his native Country, and all his friends and acquaintance, but his Nephew, Lot, whom he brought along with him in his Pilgrimage, amongst strangers and barbarous people, when both their flocks increased so exceedingly, that they could not possibly longer live together by reason of the daily contention of their herdsmen, Abraham bade his Nephew choose the best part of the Country for himself; and by that means Let inhabited in the Towns, whereas his Uncle still kept the fields, dwelling only in Tents, wherein appeared both love and humility. Again, when he had heard that Lot unfortunately was taken prisoner, with all his substance, he presently with a world of courage and resolution, armed all his domestic servants for his speedy rescue, and fight with his enemies, he delivered his Nephew, and made all his opposers with their wealth captives to his mercy; however, after this conquest he was so far from enriching himself by the spoils, or being elated by the victory, that he not only returned the goods back again to the owners, but with a great deal of humility presented the tenth part of his own to Melchizedeck the Priest, as a testimony of his obedience and gratitude to God Almighty; to whose honour also in every place where he came, he built Altars, circumcising himself and all his family, according to his commandment. But now growing old, and finding he was not like to have any posterity by his wife, he was induced by her importunity to take her handmaid into his bed, by whom he had issue: nevertheless, when it was the will of God to make him the happy father of his legitimate son Isaac, in whom all Nations were to be blest, he drove both Hagar and her son absolutely out of his Dominions and protection; which however, as it may be believed, struck the old man to the heart with a most passionate grief, yet he was so far from being disobedient, that he resolved with a ready willingness rather to endure any discontent inwardly, then outwardly to displease his wife, whom he knew had received a particular blessing from God. And now we must come to the grand masterpiece both of his faith and resignation, when God Almighty enjoined him to Sacrifice the life of his only son and heir, both spiritually and temporally: the first, in that he was promised to be made the father of the people of the Jews; and the other, for that Abraham had no more issue to inherit his worldly substance: here it will be convenient to reflect upon his many supposed humane passions, in the prosecution of this action; however as it appeared he overcame them all by his ready obedience and abundant confidence in God, in regard of his extraordinary desire to fulfil his will and pleasure in every thing; first therefore, it may be believed, that he could not but apprehend greatly the horrid and amazed discontents he should give his wife, whom he was always so willing to please, when the first report should be made unto her, not only of the death of her sole child, in whose promising towardliness, she received daily so much comfort, besides her divine assurance, of his hopeful prosperity, but to consider him slaughtered by the cruel hands of his own father, for no known cause could be imagined. Next, what a perplexity was there amongst his own thoughts, sometimes perhaps a little staggering in the right understanding of God's promises, when he supposed it was impossible for him to have any more children by reason of her extraordinary age, and so by consequence had little hope left him of peopling of Nations out of his loins, much less to propagate the Church of God by his issue; which until then he never doubted. Thirdly, may be imagined the natural and divine strife that was within his bosom, by reason of the passions of love, pity, faith, confidence, obedience, and improbability, joined also with worldly interests, of which he could not choose out of humanity but be sensible: and yet notwithstanding all these furious torments and combustions in his mind, this great and most confident servant of God (as it is related in holy Scripture) went on to this strange Sacrifice, with a quiet and gentle demeanour, talking with his innocent son, to the place designed for his execution, where after some circumstances, and as it may be thought other discourses of patience and consolation, being ready to lift up his fatal, though pious, hand for the slaughter, he was suddenly hindered by the administration of an Angel from Heaven, that not only gladded his heart, but approved his faith by the showing him another acceptable Sacrifice, ready prepared for the offering. And last of all, to make a full period of his glorious and most pious life, being prepared to rest his bones in his wife's Sepulchre, constrained thereunto by the extremity of age, he called his trusty servant unto him, and there taking his oath between his thighs, conjured him, never to take a wife for his son, but from his own kindred, however he might have advanced his fortunes with huge sums of money, as it may be supposed in the place where he than remained, in the Land of strangers, by reason of the general fame he had personally purchased in their Country; however, as I say, this good man chose rather to send the hope of his house far from home, with the loss of all his worldly substance, then that he should be in danger to mix with the Gentiles, or contract marriage amongst uncircumcised people: all which testimonies evidently show, how much Abraham preferred the service of his Creator, before all other considerations; besides, it is to be noted in his whole life, he never ended or begun any of his important actions, as is recorded for the most part in holy Scripture, but either with Thanks, Prayers, Obediences, or other pious devotions performed to his great and omnipotent Creator, who remains certainly still the same God in Heaven and earth, and therefore cannot but expect the like duty from our actions and endeavours, though our corrupt manners, and most slow intentions, seem at present to put a difference between our own condition and this holy man's.   

The Patience and sufferings of Job.  
NOw that we have in some sort passed over the perfections of Abraham; for it is impossible by humane art sufficiently to describe his excellency, we must remember job, the true Patient, as I may say, of God Almighty since he gave the devil full power to try his goodness, by the very force of all his malice. 'tis true, we cannot well know his extraction, only we are assured, he was a great Prince dwelling in the Land of Huz, abounding in every worldly prosperity; however, none of those enticements could any way withdraw his heart from the service and love of his Creator: For notwithstanding his sons and daughters continually feasted with delight and satisfaction, yet in the interim, he offered Sacrifice, and made Prayers, that his children might not commit sin in their jovialty, until his goodness not only flew up with swift wings before his Maker into Heaven: but his perfections became objects of envy, as I said before, to Hell itself, in so much as God Almighty was induced for the further demonstration of his own glory, by reason of the devils insolent challenge to heap all earthly afflictions upon him, and to this purpose in one day received intelligence of the loss of all he possessed, with the lamentable destruction and death of his numerous children; yet these afflictions only procured this mild reply from his sad apprehension, that as God had given him the use of abundance, so might he again dispose of them as he pleased; for not coming into the world, as he said, with any thing, he could not expect to go out of it otherwise then naked. But in this patience was not alone showed his confidence and humility: for being struck with a most loathsome leprosy all over his body, which forced him for something his better ease to sit upon a base and vile dunghill, where he was upbraided for his too much mildness and patience, by his insulting, though perhaps compassionate wife, who bid him, Curse God and die, rather than endure such ignominy, shame, and sorrow, in falling from the estate and Dignity of a Prince to so low and miserable a condition: however, he made her no other answer then this, that she was a foolish woman; for if good things they had received from God's hands, why should they not also participate of bad if it were his will and pleasure? Until at last there came to his reproof as well as his consolation, his nearest and dearest friends, though at the first sight they knew not perfectly his person, by reason of his extraordinary change and deformity, which caused them for some time with pitiful eyes to stand amazed without opening their mouths to speak one word according to their first intention: whereupon the good man himself finding their perplexity, began to make a large discourse not only of his own miseries, but God's justice; wherein however he seemed to common understandings, to have uttered some speeches of too much passion, bitterly complaining of his Creators dealing with him, and in that particular perhaps over-justifying his own actions and innocency, yet were his words and discourses all seasoned with such high mysteries, having such an absolute reference to God's honour, that by the sequel of the story we find, he erred not; but of the contrary, confounded all the Athiestical Arguments of his friends, by his discourses, who in the end were compelled to beg his Prayers to God, for the pardon of their provocation.   

The Virtues of Moses.  
NExt we shall mention Moses, that great charitable and indefatigable Captain of God Almighty's, who however he was preserved by Pharoahs' daughter, and by that means adopted her son, and so consequently as it may be believed, made the heir of most, if not all her wealth and substance, yet was he so far from forgetting the distressed condition of his miserable Country men, being in a manner consumed with their hard labour of the Egyptian slavery, that he not only kept them daily company, whereby the better to honour them with his presence, but most passionately revenged their injuries upon all just occasions; insomuch, as to that purpose, he slew an insolent enemy of theirs, with his own hands, to the provocation of Pharaoh, and all his Court, for which fact he was forced to fly from all his prosperity and dignity, into a strange Country, where he remained not only a poor shepherd, but a most diligent servant to his surly father-in Law for a long season; defending in the mean time, with his personal valour the causes and rights of simple virgins, that wanted other assistance, until God Almighty was pleased to call him to the deliverance of his people with strong conjurations, since his humility was unwilling to accept of so great an Office, professing himself to be rude of speech, and therefore not capable of such an employment: but being, as I say, both commanded, and strengthened by God's Divine illumination, he went with a bold courage to the King of Egypt, notwithstanding those multitudes of pernicious Magicians about his Throne, and resolutely demanded the Restoration of the Jews; however, being denied his just, and charitable request by the proud Tyrant, after many miracles showed in confirmation of his absolute Commission from God Almighty, he invited and persuaded the people to follow him into a land of freedom, though their jealousies and fears, a long space resisted his intentions, to his no small vexation and grief, for whose safeties in prosecution of the intended journey and promised prosperity, he divided the Red-Sea, to make their passage. But nevertheless this stubborn and perverse people, were so little grateful to him for his wise conduct and most painful endeavour, enduring now and then some penury in the Deserts, that they never forbore murmuring against his actions, as upbraibing him, that for his own ambition, he had brought them from the flesh pots of Egypt, to endure hunger and thirst in the wilderness, which affronts and contumelies, he always bore with so admirable a patience, that instead of punishing them for their wild and preposterous disobedience, he comforted and encouraged them with mild language and good principles, praying to God upon all occasions for their forgiveness and prosperity; insomuch, as his two hands were sometimes underpropped by others, to strengthen them towards the continuance of his supplication, he being altogether weary and tired, by those devout exercises, which his heart willingly could never let him give over for his people's benefit: and when their impious Idolatry and peevish impatiency, had notwithstanding inflamed the wrath of God, against their wicked proceedings, insomuch as he seemed to put on an absolute resolution to destroy them; the charity of Moses was so great, and his love so entire to that ungrateful multitude, that desired God Almighty also, to blot him out of the book of life, that he might perish together with his Countrymen, if he would not be pleased to change his determination: O admirable constancy and goodness! beyond the capacity of humane nature to apprehend; and the rather for that it may be conceived, the chief cause of his affection had reference to God's honour, in that he supposed those people were ordained, to establish his more real and formal worship in the Land of Promise. Again, if we look at his unwearied justice from morning till night in hearing Law suits between party and party, we shall find such an unparalleled fortitude as cannot be imagined, wherein notwithstanding his humility was so great, that he submitted himself to the Counsel of his Father in Law a plain man, who told him he did unwisely, to over burden his strength and ability, with multitudes of intricated businesses; and to that purpose wished him to choose able and inferior judges, to take off from his care some part of the trouble concerning those causes depending before him, referring the most weightiest only to his own judgement, and censure; whereas until then he sat alone upon the Tribunal, both for morality belonging to his subjects more civil conversation towards the Government of their persons and goods, and also to judge those more divine things, that belonged particularly to the service of Almighty God, according to those Revelations, and precepts he had immediately received from Heaven, whose infallible Oracle he seemed daily to consult, and with such a wonderful fervour and diligence, that as he never attempted matter of consequence, without seeking and knowing first the will & pleasure of God, so did he never return from those extraordinary ecstasies, but with fear horror and trembling both to himself and people. But as I shall not need, here to number more of his excellencies, since they are so largely recorded in holy Scripture; so may it also be considered, that most of those admirable books were written by his own hand, that treated of the Jews actions in the beginning, for example, to the stupid world, to learn what they ought to do according to their capacities in endeavouring the service of God from the bottom of their hearts; since certainly he cannot be pleased with lukewarm affection, much less for people only to comply with their own affections, as if for no other end they had been created, specially when his best servants could not, by what hath been said, expect that privilege and liberty.   

The wonderful magnanimity of Jephthe and his daughter.  
BUt now we will come to jephthe that valiant righteous and just judge of Almighty God in Israel, whose story in short is only thus: He was a bastard born, though highly legitimated by grace and the favour of his Creator; for although he was cast out from having any share amongst his brethren in his father's possessions, which made him for a while enter into the company of thiefs for his subsistence, yet being presently for his personal valour chosen their Prince and Governor, he managed his Authority with so much success, tending to the service of God and his Country, that when Israel was fallen into most desperate necessity by the prevailing power of their inveterate enemies, he not only freed them from those dangers by his own courage and his subjects assistance, but afterward when he was Judge of the Country, recovered them by his many victories, their Ancient honour; however, as it is written, one time amongst the rest returning with extraordinary joy and Triumph to his own house, having won a most signal battle against the Ammonites, after he had pleaded with them the right and justice of his Country's cause, wherein they would not be satisfied, he vowed in gratitude to God Almighty to sacrifice the first thing he should encounter: which proved unfortunately to be his only daughter, a young and most beautiful virgin, having no more children in all the world, who out of duty and gladness came out with haste before others to salute her victorious father: by which means, suddenly these Triumphs were turned into mournings, for presently jephthe tore his garments instead of more joyful congratulations, beginning to repent himself of his over rash vow, since either as he thought, he must displease God, or absolutely confound all his felicity and hopes in destroying of her that was dearer to him, than every earthly happiness. But the pious Virgin perceiving her father's perplexity by reason of his Oath, only with a lovely and obedient countenance told him, since he had sworn to God, it was most convenient he should perform his vow; and therefore wished him, that the consideration of her life might neither hinder his intention, nor trouble his thoughts; and withal desired two months' time, accompanied with other Virgins of her acquaintance to go privately into the mountains, there the better to bewail her virginity; it being the custom of the Jews so to do by reason of their expectance of the Messias, which being accordingly performed, she returned into the City, and her sad father in prosecution of his promise and resolution, acted this unwilling and lamentable part, both to the grief and astonishment of all Israel. Now having related this story, I shall wish any man but to consider, how it was possible to express a more higher zeal towards the service of God, in jephthe himself, or a more sweet & comfortable obedience expressed by his noble & religious daughter; wherefore we must conclude, that although there be made some doubt, concerning the lawfulness of the fact in this just and magnanimous person, in regard of the rashness of his vow, which however proceeded from the extraordinary gratitude he desired to show towards Almighty God, for those favours he had received by his divine assistance; and especially for that most signal victory, granted him against the Ammonites, who were cruel and spiteful enemies to his Country and Religion: yet he declared thereby without all question, a most constant and firm resolution to be ingraffed in his pious soul, not to forbear, if there were occasion, the exact performance of God Almighty's service in every thing, according to his best skill and knowledge, although he might lose thereby never so many worldly honours, pleasures, preferments, or what hopes or comfort could possible delight nature, or destroy sadness in his condition. As appeared by this act of rigid conformity, according to the vow he had made after his victory; which in my opinion are most lively examples to instruct our endeavours, at leastwise, not to be too passionate in our own concernments, when they may any way endanger our love to God.   

The extraordinary goodness of King David.  
ANd now we must fall to consider the actions of David, that great and good King of Israel; who however he fell into some grievous sins by reason of humane frailty, yet he kept his heart still right in the pure sight of his omnipotent Creator, as appeared, not only by his extraordinary pennances, mortifications and continual complaints declared in his prophetical writings, but by the very testimonies of God himself, who approved him to be a man according to his own heart; so that boldly we may affirm his perfections, which in this manner we shall particularise.  
First, we may reflect upon his constant valour always showed against the enemies of his Religion and Country, as well in the death of Goliath that furious and blasphemous Giant, as in the multitude of victories gotten against the wicked Philistines, and other tyrannical Nations, wherein the true service and worship of God was the only object of his thoughts, as appeared by his bringing home again the Ark with such joy and gladness, that he was even derided and contemned by his own wife, for those public expressions, for that his gestures seemed ridiculous to her eyes and apprehension, being performed in the person of a King.  
Next, we may remember not only his wonderful goodness towards his Lord and Master Saul, though with an envious malice he most wickedly prosecuted his life, but the extraordinary love and reverence he showed to his person when he had him twice in his power, only blaming his own presumption, for having cut off so much as one small piece of his garment, as a clearer testimony of his intended fidelity. Again, when the news was brought him of his unfortunate death, as he conceived, with too much insultation by an officious messenger, although by that accident he entered presently into the possession of the Kingdom, yet he punished the author of the intelligence for his too much want of duty, in rejoicing at the destruction of his King, being his natural subject; wherein, I must say, appeared a double virtue, the one, in conquering his own affections, the other, in being just to his dead Master, though always a bitter enemy to his subsistence. Here also I must remember the constant affection he showed to the posterity of jonathan his friend; however, it may be supposed he never wanted instigations of jealousy from others, that in time his race might aspire to the Crown in the right of their father, and when this proved real in his own son Absalon, who not only most traitorously rebelled against all the rules of duty, good nature, and gratitude, but most wickedly abused his bed in public, to take off from the people the apprehension of all hopes of reconciliation. This pious and indulgent Prince, was so far from revenge in his nature, especially against his own flesh and blood, that he most grievously complained at the news of Absalon's death, wishing his own life had paid the ransom of his misfortune: where by the way, it may be also remembered, that after his quiet restauration to his kingdom, he would never suffer that man to be punished, that not only in his adversity upbraided him with most spiteful language, calling him dog and the like, but maliciously flung stones at his person, in testimony of his inveterate hatred conceived against his condition; neither must be forgotten the tenderness of his affection he bore to all his children, yet still joined with such a confidence in God's mercies, and so much fear to displease or to offend him, that when his child was sick, he continued in sadness and mourning for many days together, always hoping to obtain his recovery. But when he found it was God's pleasure, he should die, and none almost durst bring him the news, for fear of his further vexation, yet when he was told it by way of necessity, he presently rose up from the ground with a seeming joyful countenance, only saying, Gods will be done; withal declaring by words that as long as the child was living, he hoped by his supplications to obtain God's favour. But being dead, he found it was his pleasure to deprive him of the blessing; and therefore, might offend more in too much afflicting himself: So called for water and meat according to the custom of other people: which certainly shows that in all his actions, he intended always to conform his will to the honour and glory of Almighty God, against what worldly appetites soever. Again, may we consider, his extraordinary pious magnanimity, that when water was brought him from the Well of Bethlehem, by those three valiant soldiers, that so manfully ventured their lives to quench the King's thirst, he refused to drink of it; saying, he would not buy the satisfaction of his Senses at so dear a price, and so ordained it as a Sacrifice for God's service, notwithstanding at the present, he endured most excessive pain, by reason of his extraordinary drought: however, profane Authors have mentioned some such examples in Alexander the great, and others, yet certainly this most virtuous Prince only performed this act of magnanimity, out of the consideration of a religious end, and not induced thereunto, by any fancy of vainglory whatsoever; which for the most part accompanied all the actions of the heathens. Amongst the number of his heroical deeds and heavenly resolutions, may also be remembered this one, that when God Almighty had resolved to chastise him for numbering the people, for that he seemed not sufficiently to rely upon the power of Heaven, without joining thereunto humane assistance and confidence in his thoughts; he chose that Plague that was most general because his own particular person might not seem freer from danger then the rest of the people; which showed a most excellent indifferency and justice in his nature, against the ordinary affections of man, that use to carry us too violently to our own concernments and particular interests; And was the more to be admired, in regard that God Almighty had chosen him from a poor shepherd to be a most great and glorious King, and so by consequence allowed him to enjoy what felicities could possibly be lawful in this world; as a testimony to other Nations, that he not only intended him private favours, but also to honour his fame in strange Countries amongst the Gentiles, for the greater majesty of his own power; and yet I say, this good Prince had always so much care to please God, and such a continual remembrance of his own condition, that as he declareth himself, his pennances were exceeding great, and his afflictions in mind in a manner perpetual, insomuch, as according to his true writings, he washed by night his Couch with tears, and eat his bread by day mingled with ashes; professing himself to resemble a Sparrow solitary upon the house top, or a sad Pelican in the Desert. In fine, if we consider those vast volumes which he wrote of his own sorrows, cares, and troubles in Spirit, though darkly figuring therein, our Saviour's Passion, Sufferings, and eternal kingdom, we may easily believe, he spent not much time in the pleasures and delights of this world; however, his youth, condition, and opportunities, were sufficient enticements to all earthly vanities; and only his wisdom, temper and goodness, withheld him from those unnecessary and vain passions, which he knew entertained, would neither secure his own salvation, or satisfy God's justice.   

The constant Martyrdom of old Eleazar.  
NExt we will come to Eleazar, one of the chief of the Scribes, being fourscore and ten years old in the time of Antiochus, who was not only excellently learned in holy Scriptures, but extraordinarily versed in all divine and humane knowledge, and in the cruel persecution of this wicked Tyrant against the Jewish Religion, suffered a most glorious Martyrdom, because he would not prejudice his profession, by any manner of seeming hypocrisy: for being apprehended and brought before the Judge, he absolutely denied to obey that peremptory command or Injunction of eating Swines-flesh; rather choosing to undergo the worst of torments, then to displease his God either by act or example; however, being loved and favoured by some of those bloody executioners, by reason of his age, Nobility, and commendable conversation, they promised him, that if in private he would but seem to comply with the King's desire, they would bring him other lawful flesh to eat, instead of that which was so strictl y enjoined by public Edicts; and by that means if he would, he should not only save his life, but obtain honour and reward; unto which motion he quickly replied, that he would rather choose to suffer death, since he held it not convenient for a man of his age to dissemble, for a little time of a corruptible life, whereby many young people might come to be scandalised and deceived; for although at the present, I may said he, be delivered from the punishments of men, yet neither alive nor dead, shall I escape the hand of the Almighty, but in departing manfully out of this life, I shall appear worthy of my old age, and leave a constant example to youth, if with a ready and stout mind I suffer an honest death for the most grave and most holy Law, which being said, he was forthwith drawn to execution, and they that led him (who had been before more mild and courteous) were turned into wrath, by reason of those words he had uttered, which they thought proceeded out of arrogancy: so that when he was a kill with strokes, he groaned and said, O Lord, who hath the holy knowledge, thou knowest manifestly, that whereas I might have been delivered from death, I do sustain sore pains of the body, but according to the soul for thy fear, I do willingly suffer these things: This man certainly in this manner departed this life, leaving not only to young men, but also to the whole Nation, the memory of his death for an example of virtue and fortitude. And thus have we the clear relation of this glorious Martyrdom, drawn out of the second book of the Maccabees; which in some sort may teach duty and resolution to all manner of conditions, since neither age nor honour can be privileged: much less ought any to give up their faith, or corrupt their manners, under what pretence soever, either of pleasure, or conveniency, those being nothing else but the Devil's golden bait, to draw people to hell in luxurious Chariots; in testimony of which, we will relate one of the most remarkable Martyrdoms that ever was recorded either by divine or profane writer, since not only Sex's, but very nature itself seemed to contend for a prerogative in the service of Almighty God, in despite of horror and all the appetites of flesh, blood, affection, and any other humane inclination or worldly satisfaction whatsoever, and with so high and religious a magnanimity, that my own thoughts I must confess are confounded in the relation, with wonder and admiration: however, I know the same duty of suffering belongs to every person, if God be pleased to call such to the trial; though of the otherside, I am again comforted and encouraged with these sayings, that he will at no time tempt any beyond his strength, and therefore we may be confident by his divine grace, we shall be able to do all things, though this grace cannot be procured unless ourselves diligently comply with our best endeavours; which made one say, it was harder for God Almighty to save a soul, then to Create a new world; for man himself must concur in the one, and God alone could perfect the other by his omnipotency.   

Strange sufferings of a woman and her seven sons.  
THere was as the Holy Scripture saith, seven brethren with their mother apprehended by the commandment of King Antiochus to be compelled to eat Swine's flesh, by whips, scourges, and other torments. But the first of them said, What seekest thou, or what wilt thou learn of us; we are ready to die rather than to transgress the laws of God coming from our fathers; Wherewith the King being enraged, appointed frying pans and brazen pots to be heated, and the tongue of him that had spoken first, to be cut out, as also the skin of his head to be drawn of; with his hands and feet to be chopped off, the rest of his brethren and mother looking on. And now when he was made in all parts unprofitable, he commanded fire to be put to him; that breathing as yet he might be fried in the frying-pan: wherein when he was long tormented, the rest together with their mother exhorted one another to die manfully, saying, Our Lord God will behold the truth, & will take pleasure in us, as Moses declared in the profession of the Canticle. The first therefore being dead, they brought the next to make him a mocking stock, where the skin of his head being also drawn off with the hairs, they asked him if he would yet eat before he were punished through the whole body in every member. But he answered in his Country language, that he would not do it, so receiving the torments of the first, and being at the last gasp said, Thou indeed a most wicked man in this present life destroys us: but the King of the world w●ll raise up those that died for his Laws in the resurrection of eternal life. After him the third is had in derision, and being demanded his tongue, he quickly put it forth, and constantly stretched out his hands saying with confidence: [From God do I possess these members, but for the Laws of God I do now contemn the same, because I hope I shall again receive them of him,] To the amazement both of the King and standers by, by by reason of the young man's courage, that seemed to esteem the torments as nothing; who being dead, the fourth they vexed in the same manner, with tormenting him, and now when he was also ready to die, he said, It is better for them that are put to death by men to expect hope of God, that they shall be raised up again by him, for to thee there shall not be Resurrection unto life: So bringing the fifth, they tormented him; but he looking upon the King said, Thou having power amongst men, whereas thou art corruptible, dost what thou wilt, but think not that our stock is forsaken of God: wherefore do thou patiently abide, and thou shalt see his great power, in what sort he will torment thee and thy seed. After him they brought the sixth, who being ready to die said thus, Be not deceived vainly, for we suffer this for our own sakes, sinning against our God, and things worthy of admiration are done in us: for that thou hast attempted to sight against God. But the Mother above measure marvellous and worthy of good men's memory, which beholding her seven sons perishing in one day's space, bore it with a good heart for the hope that she had in God, exhorting every one in their Country, language manfully being replenished with wisdom, and joining a man's heart to a woman's cogitation, she said unto them, I know not how you appeared in my womb, for neither did I give you Spirit, soul or life, and the members of every one I framed not: but indeed the Creator of the world, that hath form the nativity of man, and that invented the Original of all, he will again restore with mercy unto you Spirit and life, as now you despise yourselves for his Laws. But Antiochus by these actions thinking himself contemned, and withal disdaining the voice of the upbraider; when the youngest was yet alive, he did not only exhort with words, but also withal affirmed, that he would make him rich and happy, and being turned from the Laws of his fathers, he would account him a friend. But the young man being not inclined to these things, the king called the Mother and counselled her to deal with her son for the saving of his life; whereupon she promised him to advise her child; so bending towards him as mocking the cruel Tyrant, she said thus in her Country language, My son have pity of me that have born thee in my womb nine months, and gave thee milk for three years, nourishing thee and bringing thee to this age; I beseech thee my son look to heaven and earth, and all things that are in them; and understand that God of nothing made them and mankind: So it shall come to pass, that thou wilt not fear this tormenter, but being made a worthy partaker with thy brethren, take thou death that I may again receive thee with them: When she was yet delivering these things, the young man said, For whom stay you, I obey not the commandment of the King, but the ordination of the Law which was given by Moses, But thou that art become the inventor of all malice against the Hebrews, shalt not escape the hand of God, though we for our sins do suffer those things: and if the Lord our God hath been angry with us a little for rebuke and correction, yet he will be reconciled again to his servants; But thou O wicked, and of all men most flagitious, be not idly extolled with vain hopes, for thou hast not escaped the judgements of Almighty God, who beholdeth all things: My Brethren having sustained short pains, are become under the Testament of eternal life: but thou by the judgement of Almighty God, shalt receive punishment for thy pride; And I also as my brethren, do yield my life and my body for the Laws of our fathers, invocating God to be propitious to our Nation quickly, and that thou with torments and stripes mayest confess that he is only God; but in me and my brethren shall the wrath of the Almighty cease, which hath justly been brought upon all our stock. Then the King incensed with anger raged against him more cruelly above all the rest, taking it grievously that he was mocked, so this also died unspotted, wholly trusting in the Lord: where last of all, after the sons the Mother was consumed, and thus ended these most glorious sufferings, wherein may be considered these following particulars. 
Considerations upon these sufferings.  That seven goodly young men, in the very flower of their age should with such courage and fortitude, not only willingly deprive themselves of all worldly honour, merely for the love of God, since the Tyrant offered them what preferments they could almost desire, quitting their Law, but to endure with such admirable constancy, the cruelest of torments personally, whilst in the interim their vettuous and most magnanimous Mother, with religious, though grieved eyes, stood by like a heavenly rock, to behold her children dismembered and torn in pieces by the violence of stripes, scourges, and other exquisite devised tortures, never almost invented before by humane malice and subtlety; wherein appeared not the least sign of wavering or vainglory: But of the contrary, were so far from justifying either their actions, deservings, or sanctity, that they professed openly, they suffered those punishments justly for their own sins; as they hoped in expiation of the general faults of the whole Nation of the Jews, and to that purpose comforted and confirmed each other with godly, pious, and valiant exhortations, full of comfortable assurances in the mercies and goodness of Almighty God, who would raise them up at the last day, to the comfort of themselves, and the absolute confounding of all his enemies; where also may be remembered the Pathetical, grave, and wise conjurations of their most brave and holy Mother, that however she did not know, how she had framed their members in her natural womb, yet she was assured, that their supernatural father, if they continued constant to the end, would again give them new spirit and life, to his honour, and their abundant felicity, not seeming at all to desire their comfort and conversation in this world, since that satisfaction could endure but a short time, but only wished to possess their companies in an eternal and heavenly mansion, where they might enjoy one another, for ever before the face of God, by way of an infinite blessedness, and to this purpose, after she had joyfully beheld the last catastrophe of her son's constancy and most violent sufferings, their dead bodies being exposed to her view, as bloody sacrifices of humane cruelty, she offered up her own life most courageously to be consumed also by torments, as a full period to the Hecatomb, in confirmation of her own faith, and as a worthy example for her Nation to all eternity; which heavenly Tragedy, I hope, is more than a sufficient testimony to show, that these people could not have been drawn away contrary to their duties, by the fond and idle vanities of these times, that renders so many now careless either of belief or manners. Neither can we say these only have given patterns to the world of their holy and admirable constancy, since the Primitive Church, after our Saviour's passion, hath produced some stories of the same nature, that were acted also by heroical persons of the female sex.   

The wonderful life of Saint John the Baptist.  
LAst of all, we shall mention Saint john the Baptist, whose sins certainly could no way make him deservedly liable to those austerities he exercised upon himself, though it should seem God Almighty nevertheless thought it necessary, that the forerunner of his dear son, should make plain the steps of his Saviour's Passion, with wonderful examples of penance in his person, as a clearer testimony that it is impossible but by such means to please God, or at leastwise to have an absolute intention so to do, if the occasion be presented in this humane life; for we must be assured this world was not created for a Paradise, but for our pilgrimage; neither did ever yet any person go to Heaven, but either through the fire of tribulation, or by the practice of mortification, exampled by Jesus Christ himself upon earth, and imitated by all the glorious Saints and Martyrs of his Church from the very first beginning of times, and must so continue unto the end of the world; however, less and more according to the blessed pleasure of Almighty God, who will have such testimonies from his servants, for more assured marks of their own interior affection to himself, in regard of the benefits they have received from his eternal Majesty, not only for their Creation, but preservation and Redemption. To which purpose as I say, we may consider the life of this great Prophet, who as it should seem, notwithstanding his supreme privilege of being the greatest, that was ever born of a woman, could not be exempted from the mortifications belonging to humane condition, which in his own person, he performed most rigorously, not only in debarring himself from all youthful delights, but in abstaining from his necessary acquaintance that should have administered to his conveniency and subsistence: for as we read, he went at seven years old into the Desert, where he could not have lived, but that he was supported, and relieved by the special grace and assistance of Almighty God, beyond the ordinary course of nature. Besides, he was only clothed in Camel's hair, and fed upon Locusts and wild honey, neither drinking wine nor strong drink; which being in my opinion the highest expressions of a mortified life, are sufficient examples to show, that this very course was ordained him from Heaven, to teach the world pregnant documents of voluntary affliction, towards the fulfilling of that new Law, that was to be established shortly after by our Saviour: since neither his Senses nor his understanding seemed to entertain any earthly satisfaction, according to the custom of other people; which manner of living notwithstanding he continued many years, wherein was spent and wasted the chief flower of his age, as being by a prophetical spirit (no doubt) foretold, before he came to any seeming or competent years of discretion, that it was not only most necessary, for his master's service, but absolutely agreeing with Gods will, that he should exercise the same Authority, which Jesus Christ determined both to teach and practise in his conversation amongst men; and to this purpose our Saviour was never mentioned by holy Scripture to laugh in all the time of his being here, though frequently he shed tears for the sins and miseries of the world; most plain and evident testimonies, that at leastwise he expects from us a convenient suppression of all inordinate passions and appetites. Furthermore, when this great Saint came to the full period of that time for what he was designed, he not only instructed the people without any manner of flattery or connivency, in those high mysteries belonging to his calling, but most earnestly preached still penance to their cares and considerations, as if nothing but a proportionable measure of that wholesome salve, was to be applied. And did nevertheless maintain his own profound humility in such an excellent nature, that notwithstanding the largeness of his Commission and dignity of his office, he would not be brought by all the admiration, and almost adoration of such persons as came to hear him in the wilderness, to confess any power or good belonging to himself; though his words and actions seemed to the vulgar and rude multitude most miraculous, but always referred the honour and praise to him which was to follow. And to that purpose sent his own Disciples to be instructed by our blessed Saviour, whom also in the flesh he would not have baptised, merely out of a trembling reverence at the deep consideration of his divine person, though he was only sent into the world for that effect, if he had not been urged thereunto by an absolute necessity, as fearing further to offend, by reason his obedience might have been brought in question. And last of all may be considered, that whereas he might probably have received what honour he had pleased from Herod, if he would any way have complied with his wife's unlawful ambition, and his own violent lust; yet he was so far from giving of any manner of countenance to either, that he told the incestuous King publicly, with a most bold courage, and zealous intention, that he could not by the Laws of God keep his brother's wife. In prosecution of which admonition, he willingly laid down his life, for the exact maintenance of Religion and Justice. And thus ended that most glorious champion and Herald of Christ his happy days, to our example and benefit, if we concur also with the same supernatural Grace offered from Heaven, to suppress inordinate passions and fleshly appetites; which only keep the Soul from acting nobly according to the intention of our Creation.   

The small satisfaction of earthly pleasures considered.  
NOw we have done with these holy men, we will a little fall upon the consideration of the small satisfaction or prerogative of earthly felicities or ambitions, that appear so exceedingly to bewitch our understanding, in so much as they seem to take from our very hearts all manner of effectual desire to prosecute not only this obligation of a noble gratitude to God, but hinder us from procuring the least security to ourselves, contrary to the example of these godly people, mentioned in my Discourse; who certainly enjoyed the same faculties of nature as we do, and therefore might have possessed the like appetites of humanity, if Grace had not predominated. In demonstration of which I am persuaded, nay I am assured, that if all the exquisite Epicures in the world, and wisest Statesmen, were gathered together in one Council, to consult and devise a way for a person to enjoy a perfection of happiness upon earth, and a full power were given to all his Senses in each faculty, to taste every delight of nature in the superlative degree, not being subject to any natural restriction, or could be interrupted by accident, yet he would find some defects in the possession, not answering his expectation; if not otherwhile a kind of wearisomeness in the very fruition, by over much satiety; which apparently would be demonstrated by his coveting something else, which he supposed he had not, to the new perturbation of his unsatisfied mind. And this plainly shows, that man's true and perfect content, must be fixed in a higher Region then in this world, to afford his thoughts rest and quiet. Of the other side we see, ambition consists wholly upon the matter in nothing but expectation and opinion, since it is evident, we are more taken with hopes of honours to come, then absolutely satisfied with those that are present. As for example, what boy is there at School, that doth not heartily desire to be a man, though youth be esteemed the darling of nature, because he apprehends to want something of his perfection in his boyish estate? Again, what man is there, that is arrived to that period of years, that doth not as earnestly wish to be in his former condition? Apprehending the too fast coming on of old age as a defect, which seems not only to be a vexation, but some horror to his thoughts if he carry about with him nothing but humane considerations. Also if we reflect upon the many chances of man's life, we shall find, that the pains and care we take to pamper ourselves, and nourish our ambition, do more than weigh down the pleasures we can any way hope to obtain; for that all our delights are most commonly interrupted either by infirmities, or some other cross accidents, use any industry we may to the contrary. Neither is there any person of what happy Calling or degree soever, but seems oftentimes even weary of his own time; insomuch, as when day comes, he wisheth for night, and in the night he longs passionately for day; and so from one posture to another, still hoping to enjoy new felicity, as if he had not yet tasted sufficiently towards the fruition of a perfect settlement; being carried only thereunto by his roving fancy and unsatisfied nature: which argues, that the very disposition of man cannot be made happy with this world, in what degree soever obtained. And to this purpose we see, new inventions and delights must be sought hourly, or multitudes of divertisements of all kinds, the more insensibly to pass away the hours and days of our life, and yet nothing seems so terrible to our apprehensions, as to think our time should ever come to an end. So that we neither can be content to think of leaving this world in any manner, but of the contrary, hate all remembrance of it; and yet, in effect we do not take any real pleasure to possess life. Wherefore, I must conclude with this principle; that since earthly concernments are but at the best mortifications as we make them, how much better were it, and more agreeing with reason, the contrary being no other than an impious madness, not to make use of such vexations (which will come upon us do what we can) towards the obtaining of such a happy state, as neither admits of defect or suffers termination. So that since it is apparent, that our thoughts have no circle to walk in but that of Religion to find out not only divine security, but as I may say humane satisfaction, according to the very words of the Holy Scripture, that bids us first seek the kingdom of God, and all other things shall be given unto us; it must needs be an entire lunacy, to involve our actions and desires in too many sensualities, and much more to nourish our pride and torment our thoughts, with inconvenient and violent ambitions, by aiming at that which in a manner nothing can arrive unto, but vain imaginations, whilst in the mean time we leave the essential point of our happiness altogether unregarded. O madness of mankind! And yet we are so foolishly transported beyond all reason, with this violent desire of earthly satisfaction, that if at any time we enjoy but a smackering of worldly vanities, we become so passionate to make a further progress therein, that we cannot rest day nor night without afflicting our minds, as it were destroying in ourselves those very comforts that God Almighty intends barely for humane consolation. However, I do not say this to take away absolutely from a man, the appetite of all conscionable and noble affections, for that were totally to overthrow honest industry and lawful endeavours; seeing it is little less evil to do it, then aim at nothing; especially for that we are not able always, to employ our thoughts and actions entirely in the effecting of divine things, or conversing inwardly with Angels; but my intentions hereby are, to have a body so to square and regulate his passions, by a discreet rule of moderation in all his desires and undertake (considering what any can go about of worldly concernments, are not only in every respect subject to diversity of accidents, but in themselves never so well obtained, not worth our chief consideration) as not to be confounded or overmuch distasted, either by needless vexation, if they may not be purchased, or to fall into too much desperation, being again lost after they are once had. And a great deal less ought we to be afflicted when such transitory things are taken away from our possession, by the immediate hand of Almighty God, who knows best what diet we need in the whole course of our frail life. For as we desire earthly acquisitions (especially superfluities) more out of a vain opinion to be said or thought we have them in our power, than out of any real benefit we hope for, or enjoy by the possession; since for the most part our servants are partakers with us alike, if not oftentimes in a greater measure in the sensual use of them; so of the other side, if we look only upon the point of reputation and estimation, in being thought to possess much beyond the capacity of other people, which as I said before depends merely upon an airy opinion, we may have the same honour by letting them go patiently, or losing them gallantly; and a great deal more if no personal fault by careless neglect, be laid deservedly to our charge, then if we should have possessed them to ourselves and heirs for many lasting generations; witness the late King, who will be more glorious in after times (according to many men's judgements) for the extraordinary conquests his constancy and courage got over his oppressions, then if he had quietly and peaceably died in his bed a natural way, after a long and flourishing reign, possessed of all his humane honours and Dominions. Truly the effect of virtue is of such a property, that it cannot be taken from us either by time or power; whereas riches and worldly preferments, are for the most part, more belonging to fortune and accident then to ourselves. Nevertheless I say, this virtuous benefit cannot be obtained, without some absolute or signal victory purchased over all base and earthly passions and affections. And to show how much God Almighty hath been ever pleased to honour, and in a manner to eternize in this world such endeavours, especially when grounded upon Religion and good intentions; there have been many persons that only have sought Caves and Deserts for their habitations, to avoid all kind of remembrance, as divers holy Saints and Martyrs, who endured in their particulars, as much scorn, contempt, and neglect, as humane malice could invent, or their own humility desire; yet both their names and fame live now amongst us with that eminency, as if their actions had been continually recorded (whilst they were living) by multitudes of writers, according to the custom of the Meads and Persians; when as most of those great and glorious Kings (with many other Monarches of latter times) I may confidently aver, have wanted Monuments, or at leastwise a true relation of their actions, notwithstanding the only Heaven they desired after their deaths was, to be continued fresh in the memory of posterity. So that we may boldly affirm, there is neither real felicity or certain content to be hoped for in this world, depending upon any manner of sensuality or ambition, since all things desired without doubt are but either surfeits or opinion, although a man should every day in the year, be furnished with varieties according to his own wishes, and each hour in the day, could gain strength and vigour to enjoy them; insomuch as it is impossible a man's mind can be ever satisfied, without prescribing to himself a moderation in affections: which truly will not be had unless he place his thoughts chiefly upon the intention of his Creation; and by that means resolve to use the things of this life with temper, since as I must say often, they are only given us for our recreation, and not for our Heaven: which determination and no other, will soon render all accidents, not only conveniently indifferent and necessary to our present and future being, but even by such resolutions, accompanied with some proportion of Grace, (not to be compassed but by this means) we shall be able to make extreme advantages of crosses and misfortunes, that do what we can with all the endeavours and power of this world, will still come upon us, and to our further vexations, if we prevent not the apprehension of such accidents by higher designs. In conclusion, whosoever can put himself in this happy condition, whereby he may be master of a discreet temperance in all his actions, probably in a short time may find out a passage to other virtues, until at last they bring him to that content, which he can never obtain by his inordinate passions; since the world will not afford what it was not made for. And therefore it may be esteemed a maxim of the wisest Philosophy to think, there is no happiness so great in this life, as to be well able to digest all unhappiness.   

Whether or no when we have gained this victory, there must not be something to direct us in God's Worship, of an infallible nature.  
BUt now when we have gained this noble victory over our passions, though we may esteem the greatest part of our work effected, in regard that naturally flesh and blood are the chiefest obstacles against divine resolutions and self content; yet nevertheless, we may fail in the observations of those duties, belonging to the necessary worship of God, whereby our happiness will come also to be destroyed; if we submit not ourselves to some infallible directions, which certainly can be no where found but in the Church of Christ, framed by his own hands, and ordained to be the Tribunal of the Conscience, placed here upon earth, not only to instruct and chastise, but to afford us true consolation. So that I suppose, it will not be altogether impertinent, to discourse a little concerning the properties thereof, in that its jurisdiction and authority, seemeth to be the very Bases and foundation of all our belief. To this purpose it must be first considered, whether such an Assembly hath been established or no. Certainly humane experience teacheth us, that there was never yet any Law given to a Nation or a people, but a Tribunal also was ordained to be a Judge of that Law, as well to inform the Subjects concerning the doubts of the right interpretation of the injunctions prescribed, as to determine the due execution of them, that people might neither pretend ignorance or use malice, without being instructed in the one, and punished for the other; much less may it be thought that God Almighty, who is wisdom and justice itself, would have imposed observations of a mystical nature upon his established subjects, without having instituted as well a way how they might be instructed in their ignorance, as corrected in their stubbornness: especially when the truth of those heavenly principles given were impossible to be known to proceed from him, but by some ordinary information, agreeing with their capacities and understandings. For however in the beginning those Documents, might be confirmed by miraculous inducements, to some few particularly instructed to that purpose, yet could they not well be continued to posterity, but by usual ways, since every person was not ordained to be a Prophet, or to talk with God face to face as Moses did, who gave our Ancestors the first methodical rules, which ever since have been maintained amongst men by tradition from hand to hand. Neither is it likely that this omnipotent, and as I may say, most affectionate Providence, would have less care for the preservation of the unity of Religion with the Christians, that are a people gathered and extracted from all the parts of the world, differing in tongues and kindred; and so by consequence have more need of his assistance, than he had to conserve it in the twelve Tribes of Israel, that were a generation only confined to one Country, and therefore could not so easily differ in points of Faith, or be corrupted in manners for want of due information; yet nevertheless we see God Almighty held it so necessary a thing with those few people, though united and circumscribed, as I say, into a most narrow and small circuit of ground and Territory, that he had always his Church and High Priest amongst them, unto whose Decrees our Saviour Christ himself commanded the Jews to be obedient (however the men at that present that governed were most corrupt and wicked) only because they sat in Moses chair, and enjoyed of right a supernatural prerogative, by way of an orderly succession which he intended should only continue until after his passion, that he might establish his more lasting and holy Church, which by his own promise is to endure without interruption, until the end of the world, being invisibly to be always governed by the Holy Ghost, for the more assuredness of infallibility, which plainly shows that such a thing must be upon earth; Whereunto are annexed also these marks of power and perspicuity, 
Power and perspicuity also annexed to the condition of this Assembly,  since it is said, he would not only place his Tabernacle in the Son figuratively, meaning his Church, but we are admonished in holy Scripture from our Saviour's own mouth, that whosoever will not hear his Church shall be esteemed no better than a Heathen and a Publican; which truly would seem to any man a most impertinent saying, if there were no such Assembly upon earth to be heard and listened unto: For it is not to be supposed, we should upon all occasions mount into Heaven, either to be instructed in our doubts, or to give information against our neighbour erring, so that of necessity, there must be some Congregation or Tribunal on earth established to that purpose; besides, by the very Articles of our Creed, we are to believe the Holy Catholic Church; which implies a certainty of there being such a thing, before we can believe what it says. So that we may conclude it a most ridiculous madness, to think there is no visible and real place or Chair upon earth, where men may go to receive true and undoubted information concerning matters of Religion; especially when it is not credible that every particular person should have sufficient direction by Revelation, since the greatest Prophets that were ever sent into the world, were constrained to fetch their instructions oftentimes from others.  
In the next place it is as necessary to believe, that this established Assembly must be infallible, 
That this Assembly must also be infallible.  as that it is at all; since if it should be otherwise, our directions would sometimes miss, and so consequently we might ignorantly contract errors in our ways and endeavours, instead of running surely in the direct path of Almighty God's principles and commandments towards our future salvation: For it is evident by the rules of reason, upon all intended certainties, there ought to be some means prescribed us, whereby we may be sure we are right. As for the purpose in all humane matters, we are accustomed, to use the benefit of weight, measure, or some other experience, before we have sufficient assurance any thing is just according to our intention: much more are we to believe, that our Saviour Jesus Christ, after having showed such a mystical love in our redemption, would not have carelessly exposed us to a dark Labyrinth of confusion and incertainty concerning the knowledge of his Law, of such a consequence to be observed; nay, rather it is to be supposed, he would have written it in brass for our better instruction, if he had not ordained an Assembly only for that effect; but for a greater confirmation of our purpose, we may remember what the holy Scriptures tell us; that the Church is the pillar of Truth, and therefore consequently cannot be false; neither could Gods revealed will and pleasure in an ordinary way and without miracle, come to be known to our humane understandings, but by the Records delivered unto us, by the unquestionable Authority of the Church's tradition, that renders them Authentical to our belief, without which they have no seal of exemplification or testimony, since it is not enough to say, that one place of Scripture, is perfectly able to interpret another, without a more assured rule, when as we do not know by our own reading and particular Science, what places are true Scripture and which not, having only the letter of the book to look upon; and as little can we be assured that we do expound those writings right as they were intended; because it belongs not to any private spirit so to do: of the contrary, it may be feared according to the words of Saint Peter (especially if we use too much presumption) that being unlearned and unstable, we may wrest the Text to our own damnation. So that of necessity there must be something above ourselves, not only to be the interpreter of this Law, but also to tell and show us the Law itself that was ordained, so that I must leave it to any common understanding to consider what can be more proper for this then the Church of God, that he hath promised to be withal until the consummation of the world. We may also extract another assurance, out of the old Testament, which is that God Almighty said, in time to come he would choose such an Assembly by orderly succession, whose spirits as it is written should conserve knowledge, and the true Spirit should be put into their mouths, from generation to generation for ever. Wherefore I say, as this must needs be meant only by the universal Church, so of the other side, such persons cannot be but esteemed most ridiculous in their opinions, that will not allow this Assembly, the prerogative of knowledge and interpretation, and yet do assume to themselves, perhaps being ignorant in a high nature, a most infallible way of understanding, as well what books are Divine Scripture, as also what interpretation ought truly to be given to every Text, though they are plainly forewarned of the danger, by those very Epistles that they themselves have judged to be true Scripture; but as these few proofs may be sufficient, as I said before, to persuade any reasonable and competent understanding, concerning the infallibility of this Assembly, instituted by our Saviour, and governed by the Holy Ghost; this being granted, that of necessity we must believe the Assembly, we cannot by any reason deny our obedience to the Authority.  
But here perhaps may come a new question, according to some Athiestical Tenants of these times, 
Against the Tenants of the age, that would only have a Law of nature or Morality for people to follow.  whether or no God Almighty have appointed man any other rules, than the Law of nature, measured out only by his own private judgement? which certainly are most gross and absurd opinions; for by these maxims, there should be no difference between men and beasts in their course of living, since the latter have a kind of order allowed them to use by the mere instinct of nature, though they want reason. As for example, they engender seasonably, procure to themselves competent food and rest, with a certain care also of their own preservation, and in like manner will defend those of their kind; sometimes with the desperate hazard of their lives. And man by this rule should do no more, which not only seems repugnant to God's wisdom, but is against the dignity of man's creation; in his not receiving or enjoying some prerogative in his employment whilst he is here, by reason of his eternal condition hereafter; so that without doubt God Almighty intended man, some extraordinary work in this world beyond other creatures that were ordained merely for his use and subsistence, having placed in him a reasonable and understanding soul. And certainly this employment can be no other than some immediate and particular service belonging to his own worship, which other creatures are not able to perform, as being no way needful for their condition, since they can neither know God, or are to expect any thing after this life is ended. Whereas man being capable of both, his Creator hath placed him here for some time, that he may make use of his own faculties, either for his benefit or condemnation; but for a further confirmation of this Reason, there never was yet any people so rude and ignorant in their conversation, but used a reverence, if not a real worship or Sacrifice to some supposed Deity or other, which they not only counted most sacred, but themselves particularly with a kind of a wonderful awe were restrained from offending in their conceived rights, as fearing otherwise they might be punished by a supernatural power; which either shows that nature itself teacheth all people to observe such principles, or that they had in the general received by tradition some Documents to that purpose, from the very infancy of the world, though they had lost the perfect use of them. For it is not to be supposed, that men ever living amongst Rocks and Mountains, could without any manner of information or instruction, have invented so much of Divinity as we have declared, without some inducements, since no mystical profession doth seem to agree with their rough kind of conversation, or wild appetites; and therefore such people could not but desire to be at the most liberty. So that as it is evident, by all the grounds of Nature, and Arguments of Reason, that God Almighty hath designed himself a particular worship upon earth, so hath he revealed the manner how to be performed from time to time to his Church, which for the most part put it down in writing, conserving such Records inviolably without corruption, and delivered them in that manner to posterity with many other Truths, by way of verbal Tradition, as the Articles of our Creed, and the like, amongst which Precepts we have the Ten Commandments, that in effect contain the whole Law both Divine and Moral; wherefore since it is apparent, that our great Creator, hath appointed his Godhead a real worship in this world from man, answerable to the dignity of his Creation; and that he hath revealed the particulars of his pleasure by Scripture, the truth of which Records, being to be tried and approved by the Church, having only the spirit of right interpretation, we are by an infallible consequence not only to obey, but rely upon this Assembly.   

Some general instructions concerning the practice of Gods own proper and immediate worship.  
BUt now that we have found out that God Almighty must have a real worship, we are as well to be instrcted how it must be effected, which may be reduced to these particulars. First, that there must be used a holy and divine Sacrifice, that was instituted by our Saviour Jesus Christ, as an essential duty belonging to his Majesty and Godhead, which cannot appertain by any means to any creature. Next we are taught also, that it be performed with an outward reverence and an inward intention, accompanied with love and attentiveness; however, more particularly to be observed and put in practice, at those times when we are obliged by the orders and rules of the Church, to give our personal attendance at this grand duty commanded. And so by consequence not to entermix our devotions willingly, with any vain or idle cogitations, since if such distractions be frequent, they are apparent demonstrations, that although God Almighty hath our body in point of Ceremony, yet he doth not possess the heart in matter of love. For when we are transported by diversity of objects, it is impossible but that there must be some defect in affection; to prevent which, when we perceive such distempers, to steal upon our deceived Senses and wandering appetites, by reason of the frailty of our nature, that ever seeks the lowest Centre, according to the base matter of which our bodies were first framed, we are obliged by a speedy and discreet correction (upon the least apprehension) to call in question our omissions, before a Religious judgement. And this principally, to prevent an ill custom growing upon us, lest it may soon take so great footing in our manners, that if not resisted within a short time, will absolutely, though unawares, destroy that Grace in our souls that is necessary, as well to keep us from being overcome by dangerous temptations, as to make up capable of doing good instead of evil. 'Tis true, such a contention at the first, may prove something irksome to many; especially to youthful dispositions, that commonly take delight in varieties, who naturally are distasted and wearied with settled objects; yet certainly the more such a virtue is practised with courage and resolution, the greater ease shall a person find daily in his devotions, until it bring him in the end, not only to obtain an absolute victory over most of his passions, but even to entertain a singular delight in every exercise of Religion; which once made a man's chief business, I am persuaded, their is neither honours, sensualities, or any worldly pleasure can afford so much content; but for the better obtaining of which benefit, we ought not at any time to pretermit our daily and ordinary customs of devout exercises, whether in reading or praying, without urgent occasion, upon any flattering pretensions of conveniency & necessity, that the devil and the flesh do often suggest to our wavering imaginations, as baits only laid for diversion, lest by such omissions we contract more slothful inclinations in ourselves concerning the performance of any virtue; when as of the contrary, in observing punctually times and seasons for our devotions, we shall apparently find a kind of hearty zeal in our souls towards God's service in most things. As for the purpose, there be some people, that will sit in a manner continually day and night at Cards or the like, without ever seeming to be tired, when as the least time spent in holy exercises, is a vexation to their thoughts: Whilst of the other side, such employment to a truly religious man, in a Monastery, to be enjoined him as a penance, would appear perhaps to be a mortification of some extraordinary nature. The reason being only this, that the one hath procured such a proportion of Grace, by his frequent and diligent observation of his duty, that it renders the contrary distasteful unto him; whereas worldly persons have so benumbed their zeal, and deadened their understanding by giving way upon all occasions to sensualities, that nothing seems delightful to their thoughts, that is mixed with any religious observation. Also many new converts in their first entrance into Religion, appear wonderful zealous in their profession, because for the most part, they employ their whole time concerning the business they are about, by reason of the need they have of instruction in forms and customs; whereas others of a longer standing not seldom are wearied out with knowing too much, and practising too little; and so by degrees begin to slack in their daily and ordinary devotions, until at last they make what is or aught to be a duty, a mere formal Ceremony and no more; which shows that intentional diligence procures fervour, and fervour obtains Grace. But certainly as no cold way of devotion can possibly please God, since he hath declared to spew them out of his mouth, who are only lukewarm in his service; so have we multitudes of testimonies even amongst the barbarous Gentiles, as if nature itself taught a man a fervour should be used in his Religion, without any other instruction. In testimony of which we read, that when Agamemnon and the other Princes of Greece were to take their journey toward the City of Troy, it was thought a necessary duty, whereby to make their voyage prosperous, and to appease the anger of the Goddess Diana, that their Captain & General should Sacrifice his own daughter; which truly was a sufficient expression of fear to offend those false deities, as also a most evident argument of the care those people had, diligently to perform their Rites, and observe those principles commanded them. In like manner the Romans never came home with victory obtained against their enemies, but the first thing they did when they entered the Town, was to visit the Temple of jupiter in the Capitol with Triumph, whereby to render thanks to the gods for their success, and this Ceremony was not to be performed by themselves in person, but being accompanied with their whole Army, that all might be partakers and join in the common duty and Sacrifice. In Holy Scripture we find that the Priests of the dumb Idol Baal, performed their impious devotions in their contentions with righteous Elias, by strange and wonderful cuttings and mangling of their bodies, to render the god propitious to their Prayers; which truly were effectual signs of their earnest thoughts, though pernicious actions. Again, with what extraordinary want of compassion both to themselves and posterity, did the deluded people sacrifice their own children by fire to Molech, accompanied with the noise and sound of many instruments, because their ears should not be won to any manner of pity, by reason of their fearful shrieks and cries, whilst their bodies were burning, and consuming in that terrible manner. All which no doubt could not be done without a great deal of fervour and confidence in their horrid and barbarous rights, that at least may serve to reprove the cold practices and customs of these times. Besides if we seriously reflect upon the intentional devotion of the tyrannical Turks, we may find perhaps occasion enough (by reason of their frequent example) to condemn our extravagant thoughts and loose actions in the performance both of our exterior and interior duties in our sacred and commanded Religion: Since as it is confidently reported, there are many Santons or Saints, as they call them, living in that Country, who having made a Pilgrimage to the Tomb of their false Prophet Mahomet, have put out their own eyes, because they would be no more obliged to behold any earthly things; as esteeming all other sights (after this supposed holy journey) most vile and profane, and in this manner resolve; to die cloistered up in some dark Dungeon, excluded from the conversation of mankind. O God, if the devil have such power, to infuse these resolutions into the stony hearts of ignorant Infidels, what infernal madness is it, that not only obstructs so much divine cogitations of Christians, being present at those sacred mysteries, But, when they are absent, involves all their thoughts and actions in a thousand fantastical and dangerous sensualities: to whom I must proclaim, that their condition in the day of judgement, will be a million of times worse, than the state of those that ignorantly worship any false deity, with a hearty zeal: for certainly God Almighty more looks at the intention of man, then at the capacity he hath to do him service, since no humane employment whatsoever can in its own nature, any way be beneficial to his Godhead or Divinity, but merely by accident as it tends to our own salvation, wherein his mercy and goodness doth more abundantly appear.  
Wherefore as we see, not only by the direction of the Church, but by the examples of all other people in the world, there is a necessity of a certain kind of fervour in all manner of acts of devotion; however, more especially in the essential part of God's worship; So ought it be esteemed the most highest Treason against the Majesty of God to deny him publicly, when there is occasion of such confession, or hypocritically to use this service as a stall only to compass worldly ends by a seeming though not hearty compliance: and to this purpose oftentimes perhaps many people come to the Sacraments, bespotted inwardly with divers hidden crimes, without having made due examination of their own Consciences, or putting on any resolution to mend either for the present, or perchance to quit their sins till they leave them. In which posture they neither make true confessions, or resolve upon any charitable satisfaction; whereas we are obliged by the declared principles of this infallible Church, I have so often mentioned (the very Conduit that conveys unto us, if not the Grace of God, yet at leastwise the knowledge how we may obtain it) to clear our Consciences from all fraud and deceit; and with a most humble and sorrowful reverence, to approach those high and dreadful mysteries, ordained for man's salvation. Which being impiously perverted, turn into the worst corruption concerning our manners; however, itself being entirely pure, can receive no detriment at all. Wherefore I say, let those fantastical spirits, that either make ends or humour a parcel, if not oftentimes the chief part of their Religion, take heed, lest not only the judgement of God punish with rigour their hypocrisies in the next world, which will not be prevented, but also show some marks of his indignation in this life, against their impious dissemble; since many terrible examples might be produced to that effect out of very approved Authors, if there were any need to strengthen this certainty by humane relations. For it is sufficient we have admonitions and instructions out of very Scripture itself, the best warrant of all others, which saith, omitting divers others, that the flesh profiteth nothing; to be understood in my opinion, that the receiving of the blessed Sacrament availeth not one jot in outward Ceremony, unless it be accompanied by a real and pure intention of the receiver. Which was also apparently verified in the last Supper our Saviour made with his Apostles, when as the eleven were strongly confirmed in their faith and virtue, by their good intentions in that holy institution and exercise, as bringing love to accompany their duty and service, whereas judas that wicked Traitor eat Christ's body with a false heart and a corrupt soul, which made him not only at that very instant go go forth hastily to perform his horrible intention, without seeming at all to reflect upon the heinousness of his crime, but afterwards it took from him the least appearance of any Grace, insomuch as he neither could not repent, or have any confidence in God's forgiveness; and therefore, only in a desperate manner returned the money he had taken, and presently went and hanged himself, who else might have found as much mercy as the Thief did upon the Cross; Since God's goodness is beyond all transgressions of man, provided there be a fitting compliance on his part; which however as I say, cannot be obtained, being accompanied with any manner of hypocrisy and dissimulation, in regard God Almighty is only the God of Truth, and not of deceit, as himself hath often declared. Besides, Saint Paul tells us, that he that takes the Sacrament unworthily, decerneth not the Lords body, to his further guilt and condemnation. So that we may confidently conclude, Who doth not prepare himself as he should, in the entertaining of this admirable benefit intended for man's preservation and salvation, doth fit his person the readier for the devil's service and possession; since (as I said before) God Almighty doth chiefly aim at the heart and intention, without which he will not be pleased, by what formality soever; neither can his omnipotent justice be cozened by any humane hypocrisy, since his divine Science was able, as you have heard, to sift the subtle thoughts of the very Angels before they fell; wherefore it is a most ridiculous Chimaera to think, that the gross craft of man can cover or conceal anything from his infinite knowledge, and as much simplicity accompanied with impiety, to believe, that man hath power to prevent his own punishment, if he offend this omnipotent Science in this nature. Which being granted, the only way to make this necessary preparation is, exactly to follow the rules and directions of the Church; that is, entirely to be sorrowful for our faults, to confess them truly without any manner of guile or affectation; and lastly (though not least of all) to make full and willing satisfaction to any we have injured, without all which conditions, as no seeming absolution that is given, can be valid, so shall the receiving not only be most horrid, but the greatest sacrilege can be committed upon earth, since neither long Prayers, exact Fast, or frequent Alms deeds can profit anything to purpose, without these punctual or intentional observations: for it's said that God Almighty is a jealous God, and will not be satisfied without our whole heart and best actions, which being freely bestowed upon him, he is not only most easy to be pleased, but ready in every occasion to cover and forgive the frailty of our nature, that at the best hath sufficient need of the assistance of his heavenly Grace, being else able to do nothing. These considerations may serve to put us in mind as well of our own duty that we owe our Creator, by an exterior and interior Sacrifice, with other observations contained (upon the matter) in the first three Commandments belonging immediately to the proper and particular worship of God; as also ought bring in like manner into our remembrance other duties, appertaining to humanity and conversation, numbered, as I may say, in the last seven injunctions delivered to Moses. Where it may be noted, that God Almighty was pleased to show a most admirable goodness, in that he took but three Commandments to himself, and left the rest for our neighbour's benefit, whereby the better to conserve charity in all our intentions. But for that the suppressing of our passions and appetites is the only way to begin these common duties, without which they cannot well be performed, I shall discourse chiefly upon two Capital sins, namely pride and sensuality, which in truth contain or occasion all other vices; the one seeming to bear greatest domination in the soul, as the other doth in the body. And first I will speak of pride, in regard it maketh war with the noblest part, that we have immediately received from God by way of infusion, though joined with our earthly substance, or overpowered by it, it becometh less able to act towards the intention of our Creation.   

Of Pride being the chief vice belonging to the Soul.  
PRide, I may say, not only fools the understanding to error, but involves our actions with injustice. Being composed of partial self-love, and extraordinary false opinion, not suffering us to know ourselves rightly, or behold others with indifferency. And was so odious to Almighty God in the beginning, that he punished the first demonstration thereof in the Angels, by the greatest effects of his wrath, as of the contrary, he redeemed mankind by the highest example of humility, condemning them without revocation, because they had so offended against the Majesty of his glory, with a kind of a knowing presumption, and saved us by the passion of his only Son, for that our frailty seemed something to plead our pardon before the Throne of his Mercy. Pride confounded Pharaoh and all his host in the Red Sea, when as the humility of Moses conducted the children of Israel safely to the Land of Promise. In fine, the meekness of the blessed Virgin made her the Mother of God, the greatest prerogative could be bestowed upon mortality: and insolency turned the mightiest Monarch of the earth into the nature of a beast, only to feed upon the herbs of the field. This violent Lunacy, I say, is the more hard to be perceived, for that however it be lofty in its own proper quality, yet it doth not alone appertain to persons of the highest conditions, which shows it claims a hidden and secret interest in the Soul, not always appearing visible; for that there must be some certain concurrency of power to make it show itself to others; however, it proves to be of a most dangerous consequence, when it gains too great a liberty of working amongst the common people, that lack both education and discretion to temper their own rude appetites; as being not so sensible as nobler persons of honour and humanity, which renders them altogether barbarous, when eminency as an object of their envy, comes within the compass of their power and spite, which might be demonstrated by many sad, bloody, and terrible examples. But as it is impossible to judge rightly of this humour in the disposition of any man, because it consists in so many several expressions, and appears upon divers and multitudes of occasions, so is there no better a way to find the disease in a bodies own person, then strictly to sift the Conscience by the rules of reason and Religion, with a kind of equal consideration, free from all partiality; that is to say, whether or no he intent all the honour and esteem he desireth, chiefly for the service of God, accompanied with a due consideration of the intention of his Creation, whereby he may not exact from another in his mind some unlawful due, more than appertains unto himself, to some others loss or derogation; for otherwise I will not call any manner of respect that is desired pride. Since as naturally we can but covet our own good, and so consequently to attempt esteem. So when it is demanded and required with moderation, as an indubitable right belonging to our fortune, merit, and condition, there is no injury at all done, either to God or a third person. For no doubt every man may as well conserve his honour as his estate, both being inherent rights to him and his posterity. And certainly those that deny us those national deuce, are not only themselves injurious, but may be justly taxed of pride, if not of rude insolency; which I rather say, because in these days there may be noted a strange kind of injurious intention in most of the inferior sort of people, to withdraw themselves from observing all ancient decorum in this nature. An appetite in my opinion that hath not only lately distracted exceedingly the government of this kingdom, but hath destroyed already much of the glory of the Nation, since convenient degrees must be observed to render any Commonwealth happy, lest confusion at last take away what is necessary for Magistracy and obedience towards peace and unity. But of the contrary, if we perceive our inclinations only given to study vaingloriously our own private esteem, without having either due consideration of others rights, or charitably being willing to reflect upon meaner conditions, in that they are subordinate to us in the world's eye, though equal with us in Creation; without doubt we may conclude, that some dangerous inflammations doth possess our inward parts that will not long want a subject to work upon. Nevertheless the humour of itself for the most part is ridiculous, since it is not the vain opinion of our own personal deserts, that can render us more worthy in the thoughts of others, if we deserve not the consideration, and if we do merit a particular regard in some few things, we destroy that estimation we covet oftentimes by expressing too much violence in the desire. There is another kind of ignoble pride, proceeding from low and poor thoughts, and not from the inflammation of honour and courage, which makes people, though insolent in posterity, yet most base and dejected in adversity, rather courting respect and esteem by way of flattery, from contemptible persons upon any false terms of injustice, then industriously endeavouring brave and gallant designs to gain commendations. This I know to be the custom of many, who seem to desire vulgar people's applause, when they appear careless of the knowing approbation of religious and worthy men, either being perhaps confident of the number of the commenders, or not having a sufficient capacity to judge of the right value of both. However, to compass which the better, they will profess a kind of equality in their actions, with the worst of their companions, as if neither birth nor virtue were to be esteemed: pretending this to be done out of good nature and some humility extraordinary in their dispositions, so to levelly themselves with others, when I am confident often times, is proceeds from the quintessence of Pride, as not knowing else how to be so well observed. Thus much I have said, because I would not have these low humours of the age be taken for humility, or a constant and laudable bravery in men's thoughts and actions, to be interpreted pride, since the custom of the one, and the want of practice of the other, not only made our Ancestors glorious, but have rendered ourselves most unhappy. For where stations are not kept to measure out to people their desert, it is impossible with any confidence or alacrity to prosecute to the end the course of virtue; which Rome, however a Commonwealth, observed most punctually, or else could never have come to that greatness; and to this purpose all degrees had their places, to distinguish worth and merit, as marks of political reward, though now that rule and order, as I may say, is esteemed either folly or presumption. 'Tis true, I cannot deny, but there hath been showed often times in the actions of great Monarches, too great an insolence concerning their deportments; ignorance certainly being the cause at any time, why pride appears too much to outward view. But withal, we find Nero the very worst of humane monsters, was more than besotted in his disposition, with a vain and foolish ambition of popular praise, that rendered him not only ridiculous to all men of a noble and worthy conversation, but made him really cruel to all such as opposed that humour, not being willing to see a mighty Emperor contend with common fiddlers in the open Theatre, for vulgar applause, and in that posture to wipe away the sweat with his own hand, because the people were delighted with his observation of their ordinary customs; which certainly he did only because he was transported with a mad and preposterous desire of praise, proceeding no doubt, from the highest instigation of pride. And yet this proud man was so base in his disposition, though foolish in his thoughts, that when his wickedness had deservedly tumbled him from his Empire, his deluded fancy was yet bewitched with a ridiculous vainglory, insomuch, as he aimed at nothing but to be consigned into the Country of Egypt, there to exercise his trade of singing amongst the common people, whose applause he violently coveted (as it may be imagined) beyond all other greatness. So that we may conclude, as Pride often times is accompanied with the worst cruelty, so not seldom is it joined with a contemptible want of courage: witness also the ordinary people of Holland, who are insolent without measure, and yet cowardly beyond other Nations; however, they have had always that good fortune, to make other Countries to fight for their pride, which themselves personally durst not maintain. Certainly, a noble disposition either hates Pride, or tempers it with humanity, which at least renders it sufferable, whereas the contrary makes it barbarous. But for that the effects are divers, according to accidents and natures, we shall discourse a little of several parts of this humour.   

Many dependencies belonging to this infernal Lady Pride.  
THere is no doubt but Pride may be without envy, though envy cannot be without Pride; therefore may be likened to extracted poison from a dangerous Plant, for that Pride is not deadly of itself, but by way of use and application, retaining the capacity, though not always working the effect. But envy of the contrary, ever hurts either a man's self or others; And remains like a concealed flame, at the best seeking occasion to burst forth to the destruction of some good thing, and in the interim consumes where it lies hid. Neither can it at all be satisfied, because it aims not only at unreasonable, but impossible periods; that is, to darken the Sunshine of virtue, which will now and then appear in spite of what black clouds soever of malice, for that it is of a pure and prevailing substance by nature; whereas those of grosser and more ignoble composures are dispersed by every wind or little rain of discovery; for although false and counterfeit stones, sometimes with false and sophisticated art, may show fair to the view of ignorant persons, yet when the Diamond is produced in competition, they soon lose their lustre and belief. Most commonly this appetite is engendered in those persons, who are defective in themselves, though they do not sufficiently perceive their own infirmity, and less the capacity of others to discern; and by that means in a wrong posture go about to set up their particular esteem, or violently seek to pull down others to their own level. This humour truly is so much practised in this age, as I have heard some say, that shortly it would be esteemed a crime to laugh, for fear of being held to enjoy too much innocent content, though without other eminency. Which makes me in my thoughts to cry out for Academies, to instruct youth in virtue and morality. For if people would but strive by a noble industry, to render themselves deserved patterns of emulation, and not examples of envy to others, there would be no time left them, to entertain so unprofitable a disposition, from whence proceeds nothing but falseness in conversation, distraction in absence, and revenge in actions, without any benefit at all purchased thereby, either to present content, or future satisfaction.  

The property of Revenge.  As envy may be said to be a corroding mineral, drawn from that huge mountain Pride, so revenge may be compared to hot and fiery vapours, that often break from thence, to a kind of ominous destruction. Or rather may be termed Pride's worst executioner & bloody servant. But however, it aims always at dangerous and unhappy periods, yet certainly the progress it makes for the most part is sweet and pleasant to depraved natures, since it affords not only delight by reason of that victory it always hopes for, but prove extremely pleased and satisfied, being obtained; however, I must confess, the joy endures not long; for most commonly some kind of despair follows soon after; yet nevertheless, in the interim during the prosecution, a wicked man is not much tormented in his thoughts, for that the passion of revenge, doth always transcend the apprehension of danger, which is the reason that so unhappy a resolution is continued; for notwithstanding it proceeds no further than intention, wanting time and conveniency to execute, yet the determination all the while is so strongly accompanied, with hope of effecting, and so busied in seeking the best opportunity, that it never gives a person of a malicious nature, leisure to be sad or melancholy: Whereas of the contrary, envy seems still to oppress with a cold despair, that never affords any manner of content or satisfaction. Although envy be the less dangerous properly, yet certainly revenge is the more noble humour, for that it is still accompanied with some hazard, whereas the other seems ever to bark afar off, or whisper privately in the dark; though perchance neither have hearts good enough to forgive, or great enough to forget; revenge is justifiable in none but in the supreme power, who is pleased to call his divine justice by that name; for he may only revenge injuries with rutribution, whilst we alone can but consider them with an intention of prevention, since if we go further, we do but usurp his office and condemn ourselves. Nevertheless, we may safely punish, having lawful Commission, derived from his heavenly sword of Justice, established here upon earth for our more honest and regular conversation; though this too must be put in execution without all partiality, lest revenge happen to be increased by hypocrisy under the pretence of justice.  
The next imperfection of the Soul I will mention shall be Vainglory, 
Of Vainglory.  which in truth is no other than a certain kind of weak lunacy or fantastical madness, engendered between pride and want of judgement, for that instead of persuading our actions to be esteemed by others, thereby we make our own persons become ridiculous; since for the most part we dream that every extravagancy, should procure belief and opinion in those, that have no cause to be partial. Besides, the humour or vanity is accompanied with some species of ill nature, as well as folly; for they that possess these fancies in their dispositions, look so much upon their own passions, that they altogether pass by another's deserts, by which means they fall oftentimes to be hated by all, instead of being valued by any; as it were never seeing but through a perspective glass, at both ends, where they either behold too much, or apprehend too little; not being able to judge rightly of their own wants or others perfections. By which means they appear most commonly like men half drunk, that are readier for expression, though unfitter for action. Which I may say again, is a passion so much in fashion in these times, that people seem to be transported with certain thoughts, as if they had been only their own creators▪ scarce allowing God Almighty any share at all in their being and fortunes. To cure this disease, men ought to look upon God not only as the Author of every good, but also to conceive each reasonable Creature to be framed by the same hand, wherein no difference hath been made and intended, but by accident or Grace. For as the Diamond and the Flint are not of equal virtues in every respect; so each is profitable in its kind: the one bearing price, as the other produceth fire; wherein the latter seems notwithstanding better to comply with man's commodity, though the former rather procures admiration. So that if we have parts above others in our own apprehensions, let us make use of them with modesty, and they will appear more illustrious to the eye of the world; if we want such abilities, though we may (in some sort) cover our defects, we ought rather make them up with our goodness, then render ourselves worse by assuming what is none of our own, to the injury of others.  
Disobedience is not only another effect of Pride, 
Disobedience another effect of Pride.  but was the first sin that ever was committed upon earth by humanity, wherein God Almighty was so displeased against man, that nothing but the death of his own Son could assuage his wrath. Besides, the contrary is so necessary a property to be continued in all conditions, that the world cannot subsist without it. However, I may boldly say, this latter age hath not only created strange thoughts concerning this duty, but almost hourly produceth wonderful examples against the maxim: however we shall set down only three common duties of this kind, proceeding from the first infancy of the world, which have been made good eversince, both by the Commandments of God, and all Moral Documents. We will first begin with that obedience that is due from Children to their Parents, which (setting aside Gods own immediate Precepts) is an obligation challenged by way of natural right, for having brought us into the world, that else should have been nothing; Children are bound to afford their Parents, at all times, and upon every fitting occasion, an obsequious reverence, though never so much under another's jurisdiction; as also another duty of gratitude for their education and preservation in their infancy, which nevertheless is to be esteemed more or less, according to the care was had of their persons, when they were not able to provide for themselves; insomuch, as no deficiency of the Parents part (in my opinion) can take away altogether that humane respect and honour that is due by nature. As for example, When a daughter is bestowed in marriage, although by that means she becometh under another's jurisdiction, and in that regard, cannot dispose of herself without her husband's leave, towards their service, yet certainly she is still obliged to afford them upon all convenient occasions, a dutiful reverence; nevertheless, I must confess in these times, we hold it sufficient satisfaction, if children become not wholly reprobates to their own destruction, without having any consideration of their Parents particular. The next obligation of obedience is due from servants to their Masters, which however it be limited to time and contract, is not only to be observed in Conscience according to the conditions agreed upon; but also there is a civil duty of respect to be observed, after the time is expired, unless some just cause hath been given to the contrary. But, for that I intent to speak something more hereof in another place, I shall mention only now the last obedience, which is due from the Subjects to their Prince, instituted, as I may say, in the beginning of the world, which may be divided into three kinds. The first was that purchased by Nimrod, being wholly usurped and therefore might have been cast off again, upon the first opportunity: however, the continuance did perhaps render it lawful to posterity. The second was domestic or voluntary, verified in the person of Abraham, over his pious and godly family, which was approved no doubt by God Almighty, when he commanded them to fight with those who had taken unjustly Lot prisoner; again, Abraham's Dominion was justified, when he tied his servant▪ by an oath to provide a wife for his son: and the last is that of compact and agreement, which makes subjects by their own consent become under the power of rule, as may be testified by Pharaoh and his people; which work was brought about by joseph, when his subjects changed their liberty for subsistence and livelihood. And this being contracted for, and afterward confirmed by proscription, could not again be cast off, without incurring the penalties belonging to Rebellion. For the Jews could not have avoided the lawfulness of the jurisdiction (notwithstanding their cruel persecution and slavery) but that it was the declared will of God, revealed particularly to Moses, this by that means they should be freed from their misery, under whose power are rightly contained, all the governments of the earth.  

Of Ingratitude  Ingratitude is not only another effect of Pride, but may be said to be a most ignoble property, since it doth not only defraud goodness of its due, but seems not willingly to encourage virtue in any kind which was the reason that the wise and brave Romans, ranked it amongst the worst of vices, and to that purpose appointed punishments for the offehders. God Almighty first fell out with Cain for his ingratitude, though he afterwards condemned him for his hypocrisy. Truly I may affirm, this vice appears to have gotten a particular jurisdiction in this Nation at present, since many of those most obliged prove the greatest Traitors to their benefactors; neither is this done covertly and in the dark, but most commonly is owned as a piece of excellent wit; and so consequently esteemed a kind of virtue, for servants to be unfaithful in their duty, or friends to deceive trusts committed unto them: and so far hath private interest taken possession of honour, good nature, and conscience, that every person that walks according to these old maxims, is either esteemed a fool or a Heretic. Certainly God punished the devils with the greater indignation, for that in their thoughts they were unwilling to be thankful for his benefits; whereas man had a condition annexed to his condemnation, because it was frailty rather than an intention of ingratitude, that caused him to offend; however, he seemed more really and punctually to have broken his Commandment. For my part I hold those as worthy that raise monuments to virtue, as those which good fortune hath made famous; since however they may have wanted the opportunity and conveniency of acting, yet nevertheless they retain in their minds a certain intention of honour.  
The next appetite of Pride is ambition, however it is only it but by accident or intention, 
Of Ambition and its property.  since nothing renders that name unlawful, but either too much passion in the prosecution, or over much desire by way of private interest; yet some perhaps will quarrel with the name only, which I cannot but except against; for as the too much coveting of honour and preferment out of a personal respect, renders the desire unjustifiable: and so by consequence proves to be a mere ambition; so of the other side, a moderate seeking of a just esteem, is no more than a natural indulgency, warrantable in our humane condition, since without this hope for the most part, our noble endeavours should want recompense, whereby men's virtuous intentions would cool in the prosecution, before they could come to a ripeness fit for use or example. For if our frail natures had no other object to behold, then barely that reward we are to expect in the next world, it is to be much feared, that people would grow so slack in endeavouring of laudable (nay I may say) necessary things, that at last all honour and virtue would be in danger to be wholly neglected, by which means unworthy persons should come to be of equal Authority with the best, and no privilege at all given to industry. As for example; What soldier would expose himself willingly to the hazard of the Cannon, without some expectation of recompense from his General; or if a base man than he were to be esteemed alike. Nay let us but consider, how many great Scholars or grave Clergymen, notwithstanding they are sufficiently acquainted with the depth of Conscionable rules and maxims, would with so much violence follow their studies to gain learning, unless they thought their Science should advance them above other men in estimation? though some few may be found altogether mortified in their worldly passions. We see also Children and youths are induced to learn, by promised honour and preferment in their studies during their being at School. And certainly their pious and Religious Masters, would not engraft in their tender years such principles, if every kind of ambition in its own nature were unlawful; for most commonly what inclinations we take when we are young, do very seldom quit us in our age; and more especially those thoughts, that taste either of ambition or covetousness. Wherefore we may be satisfied, that it is not the desiring of any lawful thing that creates an ambition in our minds, but the over desiring only; and truly in doing so, we do but resemble a bedlam, who violently catcheth at a handful of air, supposing he hath something in his hand, which being opened, proves but imagination. 
Of covetousness as a dependant of Bride.  For the too much desire increaseth opinion, and that is made less by experience, until at last it falls into nothing at all, agreeing with our imaginary expectation. Lastly, we will come to the covetousness of the age, a mad effect also of the mind, wherein for the most part little reality appears, in that we desire to be owners more of wealth, then to have the sruition thereof; since commonly in our own persons we make use but of a small portion of what we covet; it seems to have the nearest affinity with ambition, for as the extreme aspiring man gives his thoughts no repose, by reason of his over aiming desires; so cannot the avaricious person scarce afford his necessities sufficient, in regard of that craving and unsatisfied humour. Wherefore properly, they may both be esteemed brothers in folly, as well as in sin. Since alike they only please the fancy, not reflecting at all, upon the impossibility of compassing what is desired; for the period will still be behind do what we can, if there be either a greater or a richer man in the world than ourselves; and though there should not be any to exceed us, yet certainly our thoughts would run at new Chimaeras, either above the clouds, or under the earth. However, I do not say, that either of these appetites are unlawful, but in the handling; for as we may desire honour, so may we purchase wealth; provided it be with the conditions of justice and moderation. But O the infernal covetousness of the times! When neither kindred, friendship, gratitude or Religion, are considerations to be put in competition with self interest. To get wealth we deny our blood; to get wealth we violently break the strongest bonds of trust: to get wealth we forget all courtesies; to get wealth we forbear no sacrilege, in justice, or hypocrisy; in conclusion, to obtain this troublesome we know not what; we slight our parents, we disobey our Magistrates, we rob Churches, we commit murders, and live in communication more like ravenous beasts then humane creatures, laughing inwardly at all considerations of charity, as only a vain and ridiculous opinion; however ordained as a sacred tye from above, to unite affections in the service of our great Creator, without which it is impossible to please him or save ourselves. And thus have I in some sort run through these few passions of the mind, as representations only of the things we ought to avoid, that properly belonging to Pride; which is the chief mother of mischief that disquieteth the Soul, and hinders it from placing her principal felicity in another sphere, where there is absolute honour, content, and security to be had; the fruition of which, as I say, for the most part, are hindered by the extraordinary inflammations of this fantastical humour, being kindled and set on fire by the devil's craft, and nourished and fed by the world's vanities. So that now we must fall upon a new discourse, concerning the imperfections of the body, which however, they are of a more gross and dull nature; yet are they of little less power than the former to destroy in us, not only the effects, but the very appetites of virtue. For however perhaps they do not raise our thoughts to the forementioned whimsies and Chimaeras, yet they blunt and stupefy our apprehensions in such a manner, that we become in time wholly drowned in a Sea of sense and stupidity, not much caring, and less knowing what we do However it must be granted, that this Lady and general Queen called Luxury, hath in like manner as well as pride, many attendants, that operate according to several inclinations and dispositions in our fleshly and more ignoble parts, which in order we shall briefly touch as we have occasion.   

Some kind of description of Sensuality.  
SEnsuality may be esteemed either one general corruption proceeding from a poisoned education, or a whole Magazine of imperfections, demonstrated according to accidents and opportunity, that for the most part are increased by custom, & continued in age, which seldom admits of any thought of repentance in a man until the very last hour; and then too perhaps with so little efficacy, that it proves more formal than beneficial. In this progress and journey of luxury, the noble soul appears so to be imprisoned with abundance of confused obstructions, that it hath not sufficient liberty given it to produce any thing worthy of its dignity and creation, as I may say, like some learned Philosopher, captivated amongst boors and clowns, that are neither sensible of honour, or capable of instruction: As the Angel's fells fell by pride which is no other than a lunacy of the mind, so man offended in sensuality that is an enchantment of the flesh; And God Almighty seemed to balance these two sins by a certain kind of equality in his heavenly determination; For that, as he punished the devils for their presumption, with an irrevocable decree, not at all admitting any condition or hope of satisfaction; so did he redeem man by so admirable a way, as it seemed to exceed the others condemnation and loss: This vice of all others in my opinion, proceeds from the poorness of men's spirits, either that they would not take education when they might have had it, whereby to have been able better to have employed their minds in noble cogitations, and honourable actions, or else being overcome by the predomination of their senses, have sloathfully lost that courage that was necessary to maintain virtue in their thoughts and intentions. Truly we see it is the very property of most unreasonable creatures, to conserve with some care and industry the beauty of their being, though not made for eternity, since they to that purpose do daily order their natural clothing to the best advantage, avoiding in the interim all occasions to do themselves injury and disgrace, lest they might become unuseful in their several kinds; and yet a sensual man is not ashamed to sully his soul, and bespot his reputation, not only with wicked, but preposterous vices, almost of all natures and conditions, to gain a little satisfaction to his appetites, however in effect he continues still unsatisfied: for I will be bold to say, most commonly such people are so oppressed either with sad and heavy thoughts, or overviolent longings, as they are constrained to drive out one vexation after another with new excesses, which serve for no other end but the more to inflame their desires, until at last they are brought to such a stupidity, that every appetite whatsoever becomes even unpleasant. Thus consuming their discontented hours in fancies instead of realities, like men in dangerous and desperate dropsies, the more they drink to satisfy their thirst, the less have they ease of their pain: But however it be not supposed, that all esteemed sensual people are thus buried alive in a stupidity of viciousness, yet nevertheless give me leave to say, that I have known some eminent persons in these times, that in their youth were famed beyond measure, for the excellency both of their natural and artificial parts and abilities, as well for learning and eloquence, as spirit and courage: yet at last falling into sensuality, according to the custom of the age, they did not only cast off from their thoughts all manner of seeming apprehension of these noble virtues, but in a short space became also most cowardly and base in their dispositions, in so much as they were content upon all occasions to submit unto the poorest, fearfullest, and lowest kind of submission could almost possibly be put upon them, rather than move any way to action or virtue: which in my conceit are admirable effects of this sordid and inglorious imperfection, when it getteth so great a prerogative in man's nature, that the soul hath lost absolutely her privilege and honour: Witness Mark Anthony, that once noble Roman, who most contemptuously lost both his Empire and life, by reason of his sensualities; for in his last expedition that was to determine the Monarchy of the World, he left his Soldiers fight, and shamefully followed Cleopatra to her regal City of Alexandria, where they were accustomed to spend whole nights and days in several luxuries: As another example of baseness by reason of this ignoble inclination, we may look upon the Emperor Vitelius, who having gained the dominion from Otho by the Sword, he lost it again to Vespasian in sensuality; for which his subjects did so extremely contemn his person, that being at last taken prisoner in regard of his adversaries prevailing power, he was so shamefully used by the rabble and common people, that a Noble man of honour passing by at the same time, was forced (though not out of compassion to his person, yet out of a respect to that dignity he had once enjoyed) to run him through with his weapon, because he should not endure more disgrace of that miserable nature. And in this manner did this luxurious Prince, (who in his youth notwithstanding was a gallant man, as appeared by his deportment in Germany) end his wretched days, as a just reward for his so much degenerating from his former virtues, by his frequent sensualities and debaucheries; whilst his parsimonious and abstonious enemy in the mean time reigned with all prosperity and glory could be imagined, not only accompanied with multitudes of famous conquests, but also left after him for his eternal memory, most wonderful buildings and monuments; a great part of which being extant to the amazement of the beholders. Wherefore I must conclude, that sensuality takes away from a man the noble & reasonable property of the soul, that should not only clear his understanding, to the discerning of reputation, but to the practising of virtue; which being stupefied and obstructed, as I say, by continual ease and pleasure, the spirit at last becomes so adulterated, that it is impossible to entertain any thing in the disposition, but some base pride or envy, which for the most part never leaves such people as long as they live; being always maintained and nourished by those flatteries, that accident or rather a kind of necessity hath cast upon such men, to keep them waking with some entertainments of recreation: And this is the reason, that no discourses in a manner are heard in their mouths, but detraction proceeding from the very spirit of malice, because they cannot be at all confident of any goodness in themselves, whereby to commend laudable virtues in others. Besides, there may be always noted a kind of cruelty in their natures, proceeding from that they are apt to suspect every thing but flattery: notwithstanding that deceives them most of all, being in truth the greatest sensuality of all others; for that claws the soul with such a bewitching harmony, that people who are so inclined, become metamorphosed like Ulysses' companions, till at last they become even hogs instead of men. For another testimony of what I say, concerning the nature and corruption of sensuality, let us but look back at the actions of Alexander, who in the first entrance into his conquest, was merciful, active, and faithful, and yet after when he began to taste too much of the Persian luxuries, he became cruel, suspicious and proud, in so much as he neither spared his best friends, nor regarded the wisest Philosophers, who proved in the end to be so overcome and enchanted by flattery, that he not only esteemed those people his mortal enemies, that would not adore him for a God, but destroyed their persons with as much spite and malice as could be imagined, until he rendered himself to his own native country hateful, if not in some sort ridiculous; which truly amongst others are most pregnant examples to show how much a man goes from himself, when he falls too precipitately into sensuality; as of the contrary what noble thoughts and gallant actions people are capable of, as long as they keep their souls clear from obstructions of this nature. For according to my observation, I never read of a temperate person, that was not attended upon with many other eminent virtues, that made him both happy and famous, whilst of the other side I have observed for the most part, all noted Tyrants to be branded with a kind of an Infamous opinion of luxury, in the whole course of their lives. Certainly temperance and activity, are the badges of nobility and wisdom, when as sloth and sensuality, are only enchantments of flesh and blood, that work men out of their wits, goodness and honour, to make them slaves to the devil and misery: But however in some sort this may serve for a general demonstration of this natural imperfection, or rather deprivation of grace, by reason of a man's own self, wanting a necessary courage to resist both weak and strong temptations of this life; yet for that, as I said before, there are several distempers arising or belonging to this grand stupidity, though not all appertaining alike to each person and disposition, we shall mention now the quality and practice of some particular vices, as I conceive, now adays most in fashion and use, which may be counted mere dependencies upon sensuality.   

Gluttony a chief effect of sensuality, with other vices also belonging thereunto.  
ANd first we will begin with Gluttony, as seeming to have the next affinity with it. Truly, in this vice man doth not only come nearest to the nature of a beast, since procuring of food is its chief pleasure and property, but by way of intemperance; when practised inordinately in this particular, he seems to exceed unreasonable creatures in dishonour; for however they appear to take their chief felicity in eating, yet nevertheless they feed with some order, by instinct and the direction of their kind, thereby to render themselves more fit for the use they were created; and to that purpose will scarce at any time go beyond their bounds by any manner of excess, if they be left to their own dispose; also procuring to themselves being diseased, remedies of nature: witness the gallant Falcon, that takes frequently stones for casting and cleansing of her body, whereby to avoid all superstuities, to be the better able to make use of her wings for flight, when she hath occasion to show her courage; neither ordinarily will she covet meat, but when she finds her gorge absolutely emptied of other food: In like manner, every little and contemptible cur, after he hath sufficiently eaten to fill his belly, with a certain kind of temperate providence will endeavour to hide the rest, to be reserved for another repast, without any sign at all of gluttony, as if nature had taught him what was best to be done for his own preservation; Whilst an intemperate man, of all other creatures, seems by his continual excesses, neither to be governed by reason nor nature: insomuch I have heard many say, that provided they had good meat, they did not care if they were always obliged to eat it in a hogs-stie, or any other contemptible or dishonourable place; as if the very delight and happiness of their souls consisted in nothing but eating and drinking: Nay further, in these latter times this dull satisfaction of men's appetites hath been so taken up by custom, that not only women of the best quality, have not been ashamed ordinarily to frequent most impudent and confused entertainments, in base and obscure Taverns, but also to show the greater and more extraordinary profuseness in those meetings; feasts of no small expense have been made without tablecloths or any other convenient furniture, where nothing for the most part was to be heard, but a certain confused noise, with the exercise of burning of doublets, and drinking healths out of shoes, instead of distinct discourses and commendable recreations: so that I may boldly say, that God Almighty hath found us out in these follies; and certainly will never leave punishing us until we become more moderate, since in my opinion it is not to be doubted, but these kinds of debaucheries so frequently practised have been the greatest cause of our present miseries that we so much complain of; for by such courses the noble men not only lost their Honours, but the Gentry spent their Estates, not leaving themselves sufficient interest in the Country to govern the people, with any advantage tending to peace and unity; and so by degrees their own tenants necessarily began to stand more peremptorily upon their own feet, by which mean men of smallest quality came in play, to the overthrow of those of the better sort. Besides this general intemperancy, most violently reigning amongst the Commanders in the late King's wars, proved of such an unfortunate consequence to his affairs, by reason of that wild liberty that every man took to himself, that probably it lost him his Kingdom: For, by this means order and rule in his Army was turned into confusion, whereby duties became neglected, trusts corrupted, and men's courages adulterated, in so much as his Officers instead of giving testimonies of their valour and conduct, they brought their reputations into nothing but scorn and contempt, until at last they lost both themselves and cause, to those their thoughts never esteemed before.  
The next attendant that seems to wait upon this swollen lump of sensuality is lascivious love, that seeks only to satisfy sense, 
The inconveniences of vain and idle making of love.  without having the intention of prosecuting the end of Society, according to the ordination of God Almighty in Paradise. Which appetite I say, although it be most agreeing with the nature of humanity, and in that regard many brave persons have erred, yet certainly lust doth not only sympathise with the condition of a beast, that is carried on to that act by a fleshly delight without other design, but seemeth in us to taste something more of wild concupiscence; for however they engender by kind without any regard of mixture, because they have no rule prescribed for their actions, yet Providence hath ordained such a temper in their proceedings, that for the most part they observe times and seasons for their copulation. Which shows that nature in them only intends procreation, that is all the marriage they are appointed to make, whereby their kind or species may be preserved upon earth, when as man involved in this sin, doth not appear to be restrained either by Nature or Grace, but runs on violently in the prosecution of his appetites with a more raging madness then those animals, that have but two things enjoined them by God and Nature, which is procreation and food. When I reflect upon these considerations, I cannot but wonder at some people, who having been reproved for their excessiveness in this vice, and to this purpose were demanded, why they having such noble and beautiful wives, did not content themselves rather with their companies and conversations, then with base women of a far inferior degree to them in all manner of perfections, they presently returned this answer, that as they could no way deny the comparison, so was there no other reason to be given, but that they were their wives, and the other not; wherein may be noted, the strong temptation and power of the devil in this one vice only, when he is able so to infatuate our understanding, that we must choose the less worthy subject for the delight of our Senses, rather than the better, for no other reason, but because sin belongeth to the one and not to the other. Which belike made Mark Anthony being of the same disposition, leave his gallant wife Octavia, and cast himself violently into the arms and embracements of that proud strumpet Cleopatra, notwithstanding she apparently contemned his person, as she did afterwards undo his fortune. But setting aside these precedents, we may consider many young people of our times, who spend in a manner their whole lives, in nothing but making of foolish love, and sitting in women's chambers at unseasonable hours, without any kind of intention of marriage, which at the best are high provocations of lust, besides other inconveniences in nourishing of sloth and creating of jealousies.  
But for that idleness for the most part not only affords the opportunity, 
Idleness the chief nurse not only of this vice, but of many others.  but is the general employment of the age (if properly doing of nothing may be termed an employment) as another dependant belonging to sensuality, I shall particular the nature and prejudice thereof. Idleness hath been esteemed by religious and wisest judgements the groundwork and Bases of all inconveniencies in man's vocation, since want of some designed employment in resolutions, not only brings a certain kind of lazy inclination upon the body, but also gives too much leisure to the mind, to dwell upon diversities, of Chimaeras, profitable no way but to breed fancies instead of acting nobly. So that it being impossible to continue always in imagination without some diversions and recreations, to sweeten again the over tired spirits, we must of necessity be satisfied with some delight or other, though never so unlawful for refreshment, wherein for the most part affections belonging to flesh and blood, will have the chief interest in our corrupt natures. Wherefore nothing being nearer at hand to please Sense, then eating, drinking, lust, with other softnesses of the body, as lying in a warm bed, sitting by a fire side, flattering discourses and the like, necessarily man in a short time must take his principal fruition in some or all of these; for, that as I said before, he doth not constantly employ himself and thoughts, towards the accomplishing of any settled thing worthy his consideration. Which may be very well verified by this common saying, That it is better for a person to rip his garment and sow it again then to be idle. As much to say, that a man ought ever to have some design a foot, to employ either his mind or body, and is held so unnecessary a thing amongst the unlearned Turks, as we esteem them, that there is none of what quality soever (the Emperor not excepted) but hath some certain trade or other put upon his condition. We find that God Almighty even challenged this duty from man in his first Creation, when he ordained him to prune and dress the garden of Paradise. As also being driven from thence he continued him still that injunction, declaring not only by his works that the earth should not bring forth fruits, but by man's labour and industry, but also let him know that he was to gain his living by the sweat of his brows, as also that his wife with all other women descending from her, were designed to bear children by trouble and pain. Nay, we may say, that nature herself seemeth in all things to have such an intention, when not only every living Creature, but the Plants of the field have an industrious intention to labour and yearly to renew their clothing, as if they went in a circle of travail and employment, though to my no small amazement, I have heard many in this corrupt age, not ashamed to brag openly, that they were good for nothing, intimating as though industry and intention were an apparent dishonour. Amongst which number, I have known some so supinely negligent and lazy, that they could not find a time to perform any necessary business, by reason of their confused resolutions, that never designed any certain time when to begin, and so from one hour to another, deferred the things they were to do, until at last perhaps they lost wholly the opportunity, though ever had the determination.  
In fine, I cannot but conclude with this opinion, that as idleness is a most dishonourable and unprofitable vice, since it seems to pervert the very intention both of God and nature, either by false apprehensions or too much sensuality, so for the most part doth it still engender in men's bosoms not only distracted but discontented thoughts, by reason it drives us from one imagination to another, without any manner of real satisfaction in any thing we either long for or desire▪ however self-interest and extraordinary passion to be contented, is the true cause of the disease in men's minds and dispositions.  

Of sloth, being another dependant.  But as Idleness may be said to be the bawd that enticeth the virgin-soule to all manner of sensuality: so sloth must be esteemed the soft bed, whereon whoredoms of that nature are daily committed. Slothful persons may be compared to those dead bodies which the Devils are accustomed to carry in the air full of all putrefaction, that however they be not capable of acting themselves, yet by accident become instruments of horrid enchantments: such a creature cannot be better likened, then to a huge mountain of earth, that contains hid in its bowels rich mines of Gold, which will not appear but by the violent agitation of some extraordinary earthquakes that display the concealed treasure. In like manner, the bright faculties of a man's soul do never appear in a slothful body, but when strange and unexpected chances cause them to remove by force. Confounded with this inclination, man seemeth to have no further a journey to make but to his grave, since he is not only altogether useless to others, but wholly buried in himself, not seeming any way to parcipitate of any of the active elements, but of clay only, that is the last refuge for mortality. If God almighty had not intended man for motion and exercise, according to his natural capacity, it was to little purpose to have created a world for his dwelling, furnished with so many diversities of varieties for the practice of his reason; but might have cast him in some obscure place of small extent, there to have remained quiet until the day of judgement, without either trouble or consideration. Certainly the Heathens were so out of love with this disposition, that the fortunate and wise Commonwealth of Rome not only appointed a Censor to inquire after men's actions, that they should be good, but also to seek into their vocations, that the● might be always conveniently employed. Truly I may say this is an humour of a most unhappy nature, since it is not only of all others most unprofitable, but wonderfully unsafe to a man's future condition, for that every day it draws him further off from virtue and religion, though it seems to give the best opportunity for contemplation. If we look at the practice of the age, we shall find it abounds in most persons, being now the general custom for women, not as in former times to prevent the Sun rising in their early activity; but rather to observe his setting, before they can be got out of their beds: and for young men, they are scarce carried in their thoughts to any manner of intention at all of activity, but where some persuasion of luxury and sensuality leads them.  
The next imperfection I shall speak of, 
Of inconstancy another part of sensuality.  is Inconstancy, that rather proceeds from the weakness of nature, then either from malice or custom. And however it may be thought only to belong to man's deceived and embroiled judgement, that makes him so often vary determinations, according to several objects presented before his fancy; yet we may say it comes also by reason of a kind of fearfulness in a man's disposition, wanting a sufficient fortitude to be confirmed against doubts, rising from too much apprehension; wherein for the most part the devil and the world are principal actors, for as the one strives to unsettle the understanding, by confused and bewitching fancies, so the other doth entangle people's imaginations with too many representations of painted delights, so that oftentimes they make choice of white fo● Funerals, and black for Triumphs. Wherefore I say, it is most necessary for any person, that either pretends to Honour or Religion, not only to be constant (provided his counsels be grounded upon profitable deliberations, without obstinacy or precipitation) but to put on such a noble fortitude in his resolutions, that he may be able to resist all temptations that are ready daily to make war against his piety and reputation. Yet truly, I know many so flexible and inconstant in their natures, that they are not only upon all occasions subject to be changed in their opinions (without any grounds or reason) by such as speak last with them, but for the most part are sottishly led by the counsels and persuasions of people of a far less capacity than their own. Insomuch as in regard of this imperfection, they seem not at all to have any power over themselves and actions: When of the other side, perhaps persons of Honour and Religion, whose love they have sufficiently tried, cannot procure the least confidence and belief in their thoughts: Which I can attribute but to the strange influence of the Planets in this unfortunate age, that makes people do what is most against their own good, as it were by a certain kind of enchantment of their senses and understandings, towards depraved and preposterous actions.  
Last of all, 
Impatiency depending also upon sensuality  I shall mention impatiency an imperfection also in my opinion which may be said to belong to sensuality, for that it proceeds from not being able sufficiently to suffer what he cannot help. The actions of an impatient person may be likened to those of a drunken man, that in his insensibilities hath conceived some intention of opposition to this humour, and therefore in the high way begins to quarrel with a bush of thorns; in which foolish contention he receives many pricks and scratches in his face and hands, without other revenge or satisfaction; or rather may be resembled to some barking Cur, that greedily runs after the stone that was cast at him, whereon by reason of his preposterous violence he prejudiceth his teeth, instead of doing any injury at all to the subject or motive of his choler. But however this defect of nature may be charactered and esteemed, yet it is an imperfection of a most prejudicial condition, since as it advanceth no man's profit and advantage: so of the contrary, it augments and increaseth every man's sufferings, leaving him for the most part unrelieved in his extremities, by rendering him incapable of counsel. Besides it is impossible for any man to live with conveniency and safety in any ordinary conversation of this world, without a competent proportion of patience; since as the mind is subject to perturbation upon every slight occasion, so are new accidents and objects daily presented in this life, whereby there will be necessary occasions given to make use of temper; since both joy and sorrow are most commonly entertained in our apprehensions naturally with too much passion. For whosoever is in prosperity, seldom resteth without new ambitions; and they that are in adversity, most commonly make themselves worse, by not bearing their crosses with sufficient pacification. However there are not only several degrees in this imperfection, but divers kinds of impatiency: As for example, there are some wise and religious persons, that notwithstanding they would constantly and resolutely undergo what martyrdom soever, yet are they so above measure precipitate in their studies, that they can scarce afford themselves leisure for any recreations, and by that means bring their bodies (if not their minds) into a most desperate condition of health; which can be interpreted no other than a want of patience in their natures, in not being able to wait with temper an ordinary conveniency, by reason of their over violent desire of accomplishing what they intent. Of the contrary again, there be others of a more inferior courage, that having entered upon any design in their resolutions, give it over in the half way, merely because they have not a competent patience to prosecute it to the end or period: which truly oftentimes proves extreme prejudicial to a man's affairs and reputation, since a man in so doing must be thought either to have begun unwisely, or to have left off inconstantly. But as these brief descriptions may be sufficient to bring into our remembrances the unruly and most dangerous passions of the mind, as well as the more gross and disdainful appetites of the flesh; from both which not only proceeds the depravation of heavenly grace, that should keep reasonable man in the whole course of his life, but also takes from him in a manner all sense of honour and humanity: So must I again begin a new discourse concerning the nature and duty of moral conversation, not yet spoken of which seems to be so much neglected and adulterated in this unfortunate age, that men endeavour nothing but a false and deceitful kind of way in all their words and actions; as if truth were to be esteemed but a needless and contemptible decorum, only to be observed by fools living upon earth, or penitents shut up in Monasteries.   

Against the pernicious and ignoble custom of Dissimulation.  
THe first general corruption I will name shall be Dissimulation; unto which as I may say people are so inclined, that it is impossible almost in any communication to know what another means, by reason whereof there is scarce any content at all left in society, or almost a necessary confidence to be had in any thing that is said or done The first war that the devil made with God Almighty upon earth after his fall, was by dissimulation, whereby he endeavoured to corrupt man, to become a Rebel like himself; and prevailed so far in this design, that the Son of God was constrained to sacrifice his own person, to make up again that great and unfortunate breach, whilst in the mean time, the Serpent had a temporal curse laid upon his condition, which was to creep all the days of his life on his belly, and to eat dust from the ground, to signify ever after, he was to be esteemed the worst of creatures, only because the devil had assumed his shape, to practice and put in execution his deceit. Wicked Cain in the very infancy of the world used dissimulation in his accustomed Sacrifices, that drew down God's anger upon him: which afterward made him become so impudent a reprobate, that he not only against the rules of nature and humanity shed the blood of his innocent and virtuous brother, but was so unfortunately mistaken, that he even thought to have cozened God himself by his dissimulation, however he was invited to the acknowledgement of his offence. Whereupon we may conclude, that scarce can there be any crime of a high nature committed, but for the most part something of deceit must accompany the action; and to show how much God Almighty doth abhor all manner of falsification, he would not prosper the Jews Army, or grant them any more Victories against their enemies, until deceitful Achan was brought forth before the people to be stoned to death, and his goods consumed with fire; because he had concealed part of the Riches gotten in the City of jericho, contrary to his commandment. We may also remember what desperate impieties Saul contracted to himself, after he practised those deceits against David, until at last they brought him to be his own murderer, whilst in the interim he possessed his Kingdom whom he most hated and feared of all others. The Scribes and Pharisees, who were designed instruments for Christ's death and passion (as we read) came to St. john's preaching with false and dissembling hearts, amongst the rest of the multitude, which was the cause why he called them a generation of Vipers. Our Saviour himself most earnestly warned the people to take heed of the leaven of the Pharisees, as foreseeing they would prosecute him to the very end, in the spirit of dissimulation and hypocrisy, not only by often tempting him with deceitful questions, but at the last act of his condemnation, in professing themselves servants of Caesar's, to obtain greater credit and belief, when as it was well known, they hated nothing more in the world, then to be under that jurisdiction; which was afterwards verified in their many rebellions. judas also began his wicked purpose in dissembling, when he murmured amongst the rest at the loss of the sweet ointment that was poured upon our Saviour's head; pretending hypocritically, the cost had been better bestowed on the poor; though his intention was only, to have had the money at his own dispose, being purs-bearer; which covetous disposition of his sufficiently appeared, by betraying of his Master for so small a sum: And yet this man was so transported by the opinion of his own craft and subtlety, that when he was told particularly he had resolved in his mind to be the Traitor, he had neither wisdom nor grace to repent or be admonished; but of the contrary, went presently out of the room to execute his determination; to which purpose, a while after (being accompanied with a Troop of Soldiers) he bestowed upon his Master a traitorous kiss by way of salutation, the chief sign agreed between them, as a distinction for his more certain and easy apprehension: Which shows that God Almighty in detestation of this manner of sin, is oftentimes pleased to give over such people to their own perdition, in the very spirit of ridiculous folly; not suffering them in any kind to reflect upon their own misery and impiety; as it were being drunk and infatuated by a certain overweening conceit, that they are by cunning and dissimmulation, able to deceive not only men, but Heaven itself: Which no doubt was also the opinion of Ananias and Saphira, when they concealed part of the money from the Apostles; wherein appeared a most remarkable judgement of God upon their persons: Yet not because they had no mind to have bestowed so much to charitable uses, but for that after they had seemed to have given before the multitude ', they endeavoured again a dissembling way, to have cozened the expectation of their gift. For it was plainly told them, that they might have chosen at the first, whether they would have contributed or no, but they were undoubtedly punished in that they had lied to the holy Ghost, wherein they committed sacrilege, by reason of their intentional deceit. Truly if we reflect but upon the constancy and suffering of old Eleazar in the Maccabees, we may have by that martyrdom a sufficient example to instruct our belief concerning this duty; who rather than he would consent to the seeming only of eating Swines-flesh (though in act he should not have been obliged thereunto) he chose to die a most cruel and violent death; as fearing else the scandal that might have risen thereby to young people of his Nation, to whom he desired to be a worthy and memorable testimony of goodness and piety. muchless certainly ought we to premeditate dissimulation, as an introduction to all our actions and designs, which is a custom now adays so much in fashion, that I have observed it sometimes affected, without any intention at all of compassing benefits; but as it were only to be esteemed wiser than other persons in worldly affairs; nevertheless oftentimes it doth of the contrary, destroy what is most coveted and desired, since it engenders so much distrust between parties treating, that it is impossible to have sufficient confidence of one another to conclude almost in any thing to purpose; which is the reason generally, that there are so few differences of law and contention compremised; for each person according to his own secret intention of deceit, believes the same thoughts are in his adversary, and so consequently fears to be cozened. O horrid custom, as I may say, and as much bewitched imagination, that thus perverts the institution of common society, to the depriving us of the greatest delight of mankind upon earth, in regard we cannot conveniently make use of our reason and natural knowledge, but must be forced to live with one another like ravenous beasts, always watching either occasions to entrap, or seeking out ways to prevent: Whilst in the interim sweetness, affability, and security, are not to be expected by the good, and as little intended by the bad. But perhaps it may be thought, that notwithstanding these Scripture examples, Abraham who was one of God Almighty's chief servants, seemed not only intentionally, but actually to dissemble, when he affirmed Sarah to be his sister, whereas she was really his wife; unto which I answer, that as he was not bound to discover himself so far to his enemies, whereby an eminent prejudice might have befallen his person, so of the other side, I am of opinion, that if the thing had not been also true which he averred, in regard (according to the Jews custom) she might be held his sister by reason of the near kindred and affinity between them, he could not have been altogether freed from the sin of dissimulation. For if the Text be considered, he did not deny her to be his wife, only tacitly concealing it, but affirmed her to be his sister, because she was so to be esteemed also by his Country laws; which privilege he was content to make use of to say his life, being in the hands of barbarous Tyrants. Besides there appeared no intention in him to injure a third person, and therefore was at the more liberty to use his own discretion, without declaring an apparent untruth, which certainly he could not have done lawfully, though it had been to have saved his own life. There is no doubt but a man may in some sort deceive and cozen the expectation of thiefs, and murderers, by seeming sometimes one thing and doing another, in cases of necessity or conveniency, without any manner of danger to his religion and honesty: however the common practice thereof in trivial things in my opinion is naught; and not to be used for fear of the habit, that at last may render a man too insensible of failings in this nature, whereby his nature is in danger to be brought by degrees to a kind of falseness in conversation; that as I said before is a means to destroy all civil society, or confidence necessary to be expected in matters of greatest weight and consequence; and at the best it diminisheth love, abates charity, and destroys friendship, which I may say are the chief ties belonging to humanity: Since there can be no indifferency in communication, where one party takes upon him a liberty to dissemble, and the other professeth all manner of freedom and integrity, both in words and intentions. But much more is this falsehood to be abhorred, when it is practised with a traitorous heart to the ruin and destruction of innocency.   

Of the breaches in conversation proceeding from the falsifying of words and promises.  
AS I have sufficiently demonstrated the inconvenience of this custom of dissimulation, I must speak of those breaches in conversation, that proceed from engagements by word; which as I may say are certain religious ties belonging to honour, whereupon depend for the most part the entrance into leagues and contracts, before they come to more absolute obligations; however without them it is impossible to proceed to periods and conclusions, since words and promises must first pass, before intended agreements can any way be finished, depending merely upon a noble faith; which is the reason that the word of a Prince and a Gentleman, hath been held in all ages in a manner sacred, and far more binding then prisons or writings; in regard it is to be supposed, that penalties belong unto the one, and nothing but a man's own honour obligeth him to the other, which makes a difference between us and inferior creatures, who have chains and other means ordained to keep them in order; whereas we ought to have no constraint but reason, and the freedom of the soul: wherein holy King David was so punctual, that he would not himself put to death Shimei, who had most wickedly cursed him in his adversity, because he had promised the contrary; However no doubt by some prophetical inducement, he advised his son Solomon to bring him to his grave with blood for his offences after his death. We find that jonathan observed his promises so inviolably to David before he was King, that neither regarding his father's present anger, or the loss of his own inheritance, he could not be brought to falsify the least word that had passed between them. If we consider the wonderful magnanimity of jepthes daughter, we may behold an admirable example left to posterity concerning this duty; for perceiving her most loving father had engaged himself (though rashly) to her destruction, whereat he seemed excessively afflicted, she bid him with constancy perform the execution, since (as she said) having opened his mouth to God, it was meet he should punctually fulfil his promise, without any consideration of her particular; and the more was this invitation to be admired, in regard it was impossible she should be any way weary of her own life, being a beautiful young Virgin, and the only child of the chief Prince of the Country: Neither do I believe the people of that age would have suffered jepthe so lamentably to have sacrificed his sole daughter, without they had conceived it a most necessary thing to have all solemn promises & words given to be performed in every particular; and however this may be thought a vow, and therefore the more strictly to be observed, yet nevertheless it was but merely voluntary at the first, without any obligation exacted either by right or command: which made it differ no further from a bare promise, but that it was better attested, in regard it was made before the face of all the people; by which means it could not be concealed (in respect of the ceremonial part) though inwardly I conceive it no more binding to jepthe, then if he had resolved upon such an action in his private chamber. But however it may be esteemed a greater obligation, what we promise to God, than what we assure to men, yet certainly among the very Heathens themselves, we shall find a most punctual observation of this common duty, which in a manner doth unite and tie together all moral and humane society; as may appear by many examples in profane Authors. However I do not believe their actions in this point were regulated by any of our rules of religion, but rather were carried on to the maintenance of their honour, and the conservation of their faith by a certain gallantry and nobleness engrafted in their natures and dispositions, by those principles given them in their education and breeding, amongst the rest. There was a Roman General being taken prisoner by the Carthaginians, and having formerly promised all fidelity to the Senate of Rome, concerning the execution of his office and charge, for their best advantage: who continuing thus a Captive for some time amongst his enemies, at last they began to think his good usage and releasement might produce some beneficial effects towards a peace, which they earnestly desired to make with their adversaries, by reason the Wars had exhausted their Treasure, and drawn their Commonwealth low in many other particulars; however they could not conceal it from the knowledge of their prisoner. To which purpose having first conjured him to be their friend towards the obtaining of their wishes, they set him at liberty to return again to Rome with some Ambassadors they intended to send with certain Propositions of amity and friendship; though with this Proviso, that if they should not obtain their desires, he was to promise them upon his honour, to render himself as before into their hands. The conditions being accepted, he went along with their Messengers, and being there arrived, contrary to their expectation, instead of persuading the Senate to hearken to any agreement, he declared it to be their disadvantage and dishonour, to make any Peace at all with the Carthaginians, in regard of their enemy's disability to make longer war, assuring them he was sufficienlty informed of his relation, by many reasons and circumstances. So that this Oration absolutely broke off all manner of Treaty between the two Commonwealths, whereby either ensued a new war, or at leastwise the continuance of the old; yet nevertelesse this brave and honest General, though he had exasperated and inflamed his enemies, by the faithful and profitable Counsel he had given his friends in Rome, returned again to Carthage according to his promise and word given, there to be used at their discretion, which he was certain could produce no other effect, then to the taking away of his life in a most cruel manner: Wherefore being arrived, and a full relation of all the passages made in the open Senate by their Ambassadors, he was presently not only seized upon with as much violence as their transported spleens could hasten their Officers to execution, but presently put to death, with all the exquisite torments could be devised by enraged and merciless people, that were deceived and cozened in their expectation. This act certainly expressed not only a world of magnanimity in his person, but an entire nobleness and truth in his disposition; as well concerning that faithful counsel he gave his friends and Country, to whom he conceived himself obliged for his birth and employment, as in the punctual observation of his words & promise, which he had given and made to his enemies, who he knew would revenge it to the uttermost of their power. In this manner did this brave Roman give a remarkable testimony to all posterity, what obligations are due in point of honour to words and promises. Now if this part of Morality, was accustomed to be so strictly observed amongst the Pagans, having little or no Religion to regulate their actions, what may we conjecture of the duty of Christians, whose Professions are to serve the only God of Truth, that without doubt can never be pleased, with any manner of falsifications; nevertheless we see this miserable age, is so far corrupted in this nature, as I may say, without any kind of apprehension of honour, that it is almost grown a maxim never to speak what a man thinks, or do what he says.  
But as I have mentioned this one example of a Heathen, I must also remember in this place another of a Christian, not only of a memorable consequence, but the more to be regarded, for that it was chiefly grounded upon a religious duty.  
Which was that of Lewis King of France, surnamed the Saint, when he made war in the Holy Land, who being in the like manner as the former taken prisoner by the Infidels, with most of his Nobility, at last by hard labour and with much difficulty, he made shift to contract for his Ransom and liberty, though at an excessive rate, yet esteemed better than to end his days in a miserable and horrid captivity. But when according to the agreement the money came to be tendered, which was procured with difficulty from the estates and fortunes of his people, the Commissioners whom he employed in the service, used such dexterity in their office and employment, that they overreached the enemy in the account (though by no fraudulent deceit) whereby they reserved a considerable sum to the King's use, of capacity perhaps sufficient, to have defrayed a great part of the journey homewards; which being related to the pious Prince, with all the circumstances thereunto belonging. However, he was upon his departure, yet considering it might prove some scandal to his Religion, he resolved not to put to Sea until the full of the contract was performed in every particular. And to that purpose, he not only sent the residue of the money to his adversaries, but withal commanded his Treasurers in his name to excuse the Act, as done without his order and privity. Which being exactly effected, & the Pagans fully satisfied, he joyfully took shipping with the rest of his company. Now though this pious deed I must confess, was beyond any obligation, yet in regard the contrary might have bred some jealousy and suspicion in the thoughts of the Saracens, concerning the actions and intentions of this good King, whereby his Religion might have been dishonoured, certainly it may seem a most pious and laudable resolution; and truly cannot be but a worthy and admirable exemple, not only to teach other Princes their duty, but also may serve in some sort to instruct all people, what considerations ought to be had in performance of promises; especially when they are made upon equal and just confidence of both sides. For if this tye be not observed after a strict manner, there is no possibility left to be assured, either in contracts or conversation. Which is the reason that in the accidents and chances of war, soldiers after they are taken, oftentimes are let go upon their words; however in prisons, the same persons are perhaps kept by strong guards. Gamesters, who for the most part are men not to be secured by any Bonds and Writings, concerning the payment of debts, yet when they borrow money of their companions upon their words only, for the most part will be sure never to break, as esteeming it a point of honour belonging to Society and conversation, not to be violated by any means. Nay, very thiefs are so punctual in this observation, that they will scarce deceive a person, whom they had determined to rob, if they have made any engagement to that purpose; and yet our poor Country, that was one famed beyond all other Nations in this particular, is now grown to that infamy, by reason of this false way of conversation, that the people can neither be trusted by others abroad, or be at all confident of themselves at home.   

Concerning the breaches of trusts upon special confidence and obligation.  
THe next and last falsehood I shall mention, is breach of trusts, when others put confidence in our truth and integrity; which was the crime of Architophel King David's esteemed Counsellor, who betrayed his Master's secrets to his unnatural son Absalon, in which wickedness and rebellion, they both miserably perished by the just judgement of Almighty God. Again, we read that as Samson was deceived by his wife, whom the Philistians had craftily put upon him for that effect; so themselves were most remarkably punished by reason of their being Authors of the Treason; insomuch, as he destroyed most of the Nobility in his last end: And this was effected no doubt by the mere instigation of Heaven, as a just reward for so unnatural a treachery, though withal I cannot deny, but that they were most pernicious people, and enemies to God's worship. King David did so abhor this infidelity and breach of trust, that he put to death the young man, that brought him word of Saul's destruction, only for that he seemed to rejoice in his King's fall, notwithstanding he himself was to enjoy thereby the Kingdom, without obstacle and hindrance. Also he slew the two Thiefs Buana and Rechab, because they had killed treacherously Ishbosheth, however he was not alone his mortal enemy, but sought the Crown from off his head; which justice he rather executed upon them, because they had been both Saul's servants. These certainly were not only religious demonstrations of a noble disposition, but testimonies of his opinion of this duty, when as he would not seem to countenance acts of so unworthy a nature, though himself was to reap the only benefit. Moreover, he was so far in his own person from being unfaithful to Saul when he lived, that notwithstanding he always persecuted him most spitefully for his life, he thought it a kind of impiety to have cut a piece of his garment, though it were but to let him know he had him in his power, without doing him any other prejudice.  
But however Scripture examples are of best Authority for our instructions, 
Alexander's detestation of falsehood, and encouraging of loyalty.  yet we may reflect a little upon Heathen practices, as farther testimonies of morality. Amongst which number, we may consider that Alexander the Great was so just and noble in his disposition, concerning this duty of trust, that when he understood Darius after his defeat was cruelly murdered by his chief Commander Bessus, he never left prosecuting of the wicked Traitor until he delivered him bound to the brother of the King, who executed him with many torments according to his deserts. When of the contrary, this generous Prince used those with all manner of honour and respect, who had proved faithful and constant to their dead Master until his last end. For example, There was an old Nobleman of special trust about Darius' person, who being brought to his presence, and not able to light off his horse, by reason of his age and many infirmities, he himself walked a foot conferring courteously with him in the sight of his whole Army, until perceiving the man something out of countenance to see the King in that posture, whilst himself rid, presently Alexander called for his horse to accompany him with more freedom and conveniency.  
Another act of magnanimity and justice, I shall mention of a Roman Consul, 
A brave example of Justice.  who having besieged a great Town in Italy, whereupon a traitorous and false Schoolmaster, that had most of the Noble youths of the City under his charge and care, thinking to make a benefit to himself of their persons, in that necessity one day leading the boys into the fields, according to his custom, pretending only their recreation; when he had them at a convenient distance for an escape, he suddenly (contrary to their expectation) brought them into the enemy's Camp, and presented them with great joy unto the General as an acceptable service, deserving as he thought, both reward and commendation. But the Noble Commander reflecting upon the wickedness of the fact, and false intention of the Master, as also noting the dejectedness of the countenances of so many youths of principal families, instantly gave order to have the fellow stripped of his clothes in his presence, causing also his hands to be bound behind him; and being in this posture, he willed a good rod to be delivered to every one of the Scholars, commanding them to drive again their Traitorous Master into the City with whips and scourges, there to receive further punishment, according to the discretion of their injured parents. This truly was an act both of extraordinary justice and courage, since as he was willing to punish Treason, notwithstanding the benefit might have redounded to himself if he had pleased, so of the other side, did he show a bravery in his own disposition, that he would not darken the glory of his actions, by any such base ways and means, though the opportunity was offered unto him.  
I shall remember one act more of justice, done by a person of the same Nation, 
Another example in the like kind.  not differing much from the former in nature and manner.  
There was a certain young woman of birth and quality, who living in a Town that was besieged by the Romans, promised for a competent sum of gold, to deliver the place without any further trouble, into the possession of the enemy, which being effected without any condition in the bargain made for her own life, she presently went to the General to demand the performance of the contract, whereupon he commanded so much money and other rich Jewels to be brought into the place, as had been promised for her recompense, where when she was ready to receive the possession of the wealth, according to the greediness of her appetite, who for such a gain had sold her friends, kindred, and Country, he suddenly caused the soldiers of his Guard, and to cast it all upon her at an instant, whereby instead of enjoying the benefit of the riches answerable to her covetous expectation; she became entombed for her wickedness and Treason, as a memorable sacrifice offered to right and equity. In this single act appeared a double justice, The one in bestowing upon her what was promised, punctually to perform the agreement. The other in putting her to death for her crime, she not being privileged by the Law of Arms from slaughter, in regard there was no condition made for her safety. These stories I mention to show how hateful breaches of trust have been always esteemed by Heathens and Infidels, when as the greatest and worst Tyrants were never willing to countenance acts of this nature.  
Witness in part, our Richard the third of England, who however he promised the reward of a thousand pounds, 
Richard the third an enemy to treachery, though a Tyrant in his other actions.  to that person that should bring forth the Duke of Buckingham, his esteemed mortal enemy, yet when he understood he was betrayed by Banister, one whose obligations to his Lord, should have made him trusty against all provokements by way of gratitude, if not fidelity, he not only refused him the reward promised, but delivered this opinion of the action; that he that could dispense with his conscience, to deceive his trust concerning the protection of so good a Master, flying to his assistance in his necessity, it was impossible but he would do the like with his King if it were in his power. Neither did God Almighty himself forbear the punishment of this unworthy wretch, as appeared by most remarkable judgements not long after. For presently his eldest son fell mad, his second was drowned in a puddle of water, his only daughter was struck with a most loathsome Leprosy, and himself in his declining age, was arraigned and condemned for Felony; thouh with much ado he was saved by his Clergy. All which, truly in my opinion, were apparent testimonies of God's anger against the nature of this base sin, since it cannot be conceived by any that lived in those times, that he was so punished in his family for other cause, then that he had betrayed that trust that was committed to him, grounded upon reasons of obligation and promise. Wherefore when I consider the strange kind of breaches of trusts now a days, I know not whether I should more wonder that people are suffered to live by God Almighty, in regard of their falsehood, or be scandalised at their so little apprehensivenesse of their own intolerable baseness in this nature; for it is generally noted, those who have been most obliged either by courtesies or duty, take the first occasion in these distracted times to prejudice other men's fortunes and estates.  
But however, according to my own opinion, I have spoke sufficiently concerning this duty in the general, yet I think it not amiss to declare some Divine, Natural, and Moral examples, belonging to two obligations in particular. Which are the ties of friendship and service, that have been in all ages held necessary ties to be observed: For without the first it is impossible almost to be secure in any conversation, and being deceived in the latter, no person can be well assisted in affairs appertaining to every man's condition, though I do not affirm they are always to be practised in this high nature I shall mention; but precedents ought still to be of the best stamp and workmanship, left they be too slightly imitated, and so consequently prove not profitable for those that have a mind to do well.   

The nature and property of entire friendship.  
WE will speak first of friendship contracted either by nature or upon obligation, such as past between jonathan and David, in the very infancy of their acquaintance, which was so in violably maintained and conserved by these two godly and Noble persons, that it seemed to weigh down all the considerations of humane and worldly concernments; when as neither the competition of Crowns nor the loss of Sceptres was able to work differences; but of the contrary, such a Religious sympathy continued always in their hearts, as if they had coveted more each others happiness and prosperity, than their own. Neither certainly could this love and friendship proceed from jonathan, out of any weakness of nature or want of valour, since he was known upon all occasions to express courage and show wisdom, in matters of greatest difficulty and necessity. For however he had in his resolutions so wholly submitted himself to the will of God, that he was content to transfer his father's kingdom to David and his posterity, as appeared by the compact made between them, wherein it was agreed, that he should have a care of his issue; yet in the last bat tail that was fought with the Philistines, he most valiantly sacrificed his own life in defence of his Country and Religion, to show that notwithstanding he expected no Dominion in his own particular, yet he would faithfully perform that office in the general, that belonged to his honour and Conscience, concerning the just defence of the people. But for that it may be thought these actions proceeded chiefly from the inspirations of Heaven (as no doubt they did) I shall recount some more humane examples to show, that this duty hath been ever esteemed of a most high nature amongst Heathens and Philosophers. To which purpose I shall mention this remarkable precedent of two Learned friends in the the time of Dionysius the Tyrant. 
A wonderful friendship expressed in the time of Dionysius the Tyrant.  The one of them being wrongfully accused by the King's suspicion, had liberty notwithstanding given him to follow his occasions, upon security undertaken by the other, that if his friend did not return at the day appointed, to yield his body to the stroke of the executioner, himself should pay the forfeiture of his offence, by the same punishment. Whereupon he failing something of the time appointed for his appearance, his companion was brought out into the Marketplace, to suffer death according to the agreement; but the other hasting to the place before the Executioner had done his office, and finding his dear friend in that posture, being so near his destruction, suddenly cast himself at the feet of Dionysius, demanding his discharge, in regard he was ready as he said to be sacrificed to his indignation and cruelty. The other that was prepared for the slaughter, being desirous to redeem his friend's life by his own loss, seemed not only extremely troubled at his appearance, but more perplexed a great deal at his offer, telling the Judge that now the limited time was expired, he conceived that none but himself was liable to the judgement, and therefore accordingly expected the execution: Whereupon his companion being transported with the fear of his friend's danger, conjured the tyrannical King to consider, not only with compassion, but some justice, that himself was the guilty person, and therefore it could not stand with the rules either of equity or humanity, that an innocent should suffer, when the faulty appeared ready to satisfy for the offence. The other also being in a manner beyond his senses, finding the King was inclinable to perform his friend's request, in regard he seemed to have more reason in his plead, presently turned to the people, and desired their assistance in his request, alleging that his friend could not now justly suffer, for that himself had punctually contracted for his penalty and redemption. But whilst the strange and unexampled contention continued, to the no small amazement of the spectators, who could not but wonder at so rare and excellent a friendship, Dionysius himself after something a long pause rise from his seat, not only pardoning them both their lives, but with all earnestness entreating them, to take him also as a third person, into their admirable society and friendship, which he vowed he would esteem as a principal honour and happiness. In this story may be noted, not only the wonderful effects of an entire friendship, but the power of such examples, to soften the stony hearts of the most cruelest Tyrants in the world. Which shows, that even perversest natures may be overcome by those noble passions, though according to the practice of this age, these and the like relations may be esteemed no other than as ridiculous fancies, proceeding from extravagant inventions; but give me leave to say, that notwithstanding we are not bound upon all occasions to imitate these high precedents, yet certainly we are not to abandon all manner of good nature and friendship, dissolving every obligation only upon interest & commodity without other consideration; since both divine and moral principles, merely by the rules of charity and gratitude seem to challenge respects due from us to others, as well as to ourselves.  
And our Saviour Christ, when he lived here upon earth, was so far from disdaining this humane passion, that he seemed to love one Disciple above all the rest with a natural affection. As I have related this remarkable example of constant friendship, so shall I in this place relate another of admirable love and affection, acted by a Heathen Prince, wherein he absolutely overcame his own earthly passions, merely to satisfy his sons desires.  

An admirable example of love & friendship in another nature.  There was a King reigning in Persia, who having married a most beautiful young Lady, it fortuned his son, a gallant and generous Prince, being taken with her rare and excellent parts, fell of a sudden so excessively in love with his fair mother in law, that he had no power either to master his own passions, or to conserve so entirely as he desired, his former approved duty and obedience to his father; in so much as contending strongly for some time between these two extremes, at last, being wholly overcome rather by nature then reason he waxed sick, which by degrees increased so violently upon his constitution, that being able no longer to support the weight of his distemper, he was forced at last to yield to the perverseness of his infirmity, and by that means within a few days became passed all hope of recovery, notwithstanding the skill and diligence of all the best Physicians of the Kingdom; which not only dejected his father after an extraordinary manner, but put the whole Court into a most desperate sadness; and the rather was their amazement increased, by the opinion conceived of the strange fatality of his loss, since no art was able to dive into the conjectural knowledge of his disease. However when all men's thoughts were not only distracted, but at a stand, concerning this miserable unfortunate accident, one Physician amongst the rest, that was better knowing, or at least wise more diligent in his service, one day being present, perceived a wonderful change, and alteration in the beating of his pulse, when the Queen entered into the room to visit her sick son in law, in so much as at last by more careful observation he became certainly informed, that only his hidden and secret love to the King's wife, was the sole occasion of his violent distemper; for that his bashful and dutiful nature durst not own an affection against all laws of humanity: Wherefore retiring himself into his chamber with these cogitations, to consult more freely with his thoughts, he concluded that it was impossible to save the Prince's life, without absolute satisfaction in his desires; and instantly he resolved notwithstanding any hazard could befall him, to make the King acquainted with the discovery of this mystery, whom he knew had only power to save his son, since the Chastity of the Queen was no way to be attempted without his privity.  
In this perplexity, as I may say, he went presently unto the King, for that the least protraction threatened destruction; where being come into his presence, he fell down at his feet, telling him in particular the condition of the young Prince, with all the circumstances thereto belonging; and humbly desired his gracious pardon, if he had any way offended him in the relation, since it was no other than a duty he conceived he was bound to offer unto his Majesty, though his life were to satisfy the offence. The King having fully heard this unexpected discourse, not only pardoned the Physician, according to his desire, and commended him for his care and affection; but wished him also to be diligent in other discoveries of the same nature. In this posture he presently went to the Queen, where after he had informed her (to her no small amazement) of all these strange passages, he violently conjured her by the duty of a wife, and the compassion of a woman, as also the affection of a mother in law, to tender his son's life, who was as he said, both the hope of his Kingdom, and the comfort of his old age, which in particular was so far to obey his commands, that she would condescend to promise the Prince a fruition of her love, upon his recovery. The Queen being something distracted at these unusual injunctions, not being able perfectly to discover the King's mind, and less resolving in any kind to injure her own honour, stood for some time inwardly disputing with her own thoughts, until finding by the King's further discourses, that as he wished her no way to wrong her chastity, but only seemingly to satisfy his son, whereby he might be freed from the danger of his present sickness; so was the least delay to the Prince's expectation, no less than personal and present death. Wherefore after some other speeches and circumstances of the Kings, the Queen in a humble and gracious manner uttered this language, That as her honour was more belonging to him then to herself, in regard of the dignity of his: calling, so would she have him to think, she ever took his commands to be the only rule of her obedienec; however she hoped he would not enjoin her any thing that should be prejudicial either to his Crown or her own modesty; with which confidence she promised to use both charity and diligence towards the recovery of the Prince. In fine, after some time the King finding by this means, his son not only to have past all hazard & danger, but to have recovered much of his strength and beauty; though, as he was informed, he continued still the same violent affection to the Queen, he caused a general Proclamation to be made through his Dominions, as if he intended to sacrifice unto the gods for the safety of the young Prince. And to that purpose gave order, that upon a day appointed his Subjects should assemble, according to the custom of Persia, before his Palace gate, there to understand his further will and pleasure. The time being come, he was mounted upoon a glorious Throne, clothed in all his Royal Robes, his beautiful Queen sitting of one hand, and the Prince his son of the other: where, after he had made a long and eloquent Oration in commendation of his Wife's chastity, and his Sons virtues, whereby he put the people in mind of the loss they might have sustained by his death, he not only in the face of the whole multitude bestowed his Queen upon the Prince for his wife, but gave him also the present possession of many Kingdoms, as a Dower towards the better maintenance of their affections, to the joy and amazement of all the Assembly.  
Now, I say, if this high act of magnanimity of a Heathen Prince be well considered, we shall find a wonderful demonstration both of his natural goodness, as well as of his perfect friendship. For however it be not to be supposed, that a man for any pretence whatsoever, should give away his wife to satisfy another's unlawful passion, being against the rules of our Religion, yet there appeared in the carriage of the business, not only an entire natural love, but a most constant and friendly affection, which no, doubt the young man had purchased from his father, by his many merits, and other valuable considerations, that use to unite hearts; and so, as we may say, was strongly maintained in the thoughts and resolutions of that Noble Prince: for that he determined (as hath been related) without any manner of reflection upon his own particular, absolutely to throw away his greatest delights, rather than to hazard or endanger his son; wherein he expressed more desire of conserving the made love between them, then to satisfy in any way whatsoever his own appetites. Since to this purpose, he parted voluntarily with his beautiful and virtuous wife out of his own bosom, only to be willing still to enjoy his friend's conversation, to be esteemed as he believed above all other happiness. And however, as I said before, these strange examples are not to be used as precedents, for the directing of our morality, in that they are against the principles of our Religion; yet truly they may serve to give some testimonies reflecting upon the practices of these times, since most people seem to esteem only private interest without any consideration either of faith, affection or good nature. But to show that even nature herself seems in unreasonable creatures to pretend to a certain kind of friendship or gratitude upon many occasions, I shall make relation of one or two stories to that purpose, which notwithstanding they may appear in some sort past all belief, yet are they recorded for truths in authentical and approved Authors. However put the case they are not true, yet may they serve as figures for instruction.  

The story of Androclius the Roman slave.  The first that shall be remembered is that of Androclius the Roman slave, who being cruelly used by his master, fled into the Desert from his service; which was a crime almost esteemed of the highest nature in those times: after this flight he remained in a cave concealed for some days, hoping thereby the better to avoid the pursuit. However it happened in the interim, that a huge Lion entered the place where he was, who having by some accident gotten a thorn in his foot, and perceiving the man there, he presently fell at his feet, as if he desired relife at his hands; whereupon the fellow after some amazement and fear, perceiving at last his intention, and glad of the occasion, undertook cure; which he might more conveniently perform, in regard he had brought along with him many necessaries fit for such a piece of service, in that he was accustomed by those instruments to heal his own sores received from the scourges of his passionate master; by whose care and industry within a short space the Lion became not only reasonably well recovered of his wound, but daily went abroad into the Forest, as well for his own sustenance, as to provide also meat for his Physician; which continued them both in that posture and society, until the slave either weary of that uncouth conversation, or desirous to save himself by a further flight, took a resolution to part from the cave; however in the execution of his purpose he proved so unfortunate, that he was again taken and brought to Rome, there to be devoured by wild beasts in the public Theatre before all the people, as a judgement conceived answerable to his crime. But being exposed upon the day appointed to the fury of a huge Lion, that seemed ready prepared with open mouth to receive him, of a sudden to the amazement of the spectators, instead of tearing him presently in pieces (as he had done many before) he cast himself at his feet with a fawning countenance; whereupon instantly enquiry was made after the reason of such a sudden change, since lately he had showed himself more furious than all other beasts of his kind. But the slave being examined in many particulars, as if he had used some enchantment towards the Lion, he declared the whole story of his flight, and of his entertainment in the Cave; where he cured, as he said, the Lion of a hurt he had got in the foot; for which act of gratitude, as was conceived, the beast had contracted some friendship with his person, that as yet appeared not to be out of his remembrance; since he had expressed it in as high a way as could be imagined towards his preservation. All which being believed of the people, the poor slave was not only pardoned his life, but his freedom was also granted him by his master, as a fitting reward for so strange an accident. Another I shall also mention, though not after the same manner, yet may be esteemed of the like quality, only the difference is, the one contracted friendship out of gratitude and obligation, the other merely by a secret instinct of nature.  
There was a young boy, 
A strange relation of a boy and a Dolphin.  who was accustomed often as he went to School, to pass along the Seashore of Bayea, where there used to frequent a great Dolphin, being esteemed generally the King of fishes; until at last there became such an acquaintance and familiarity between these two creatures, that the fish ordinarily would take bread and other things out of the child's hand, as also come at the sound of his voice, when he called him; sometimes carrying him a mile or two on the Sea; and after he had sported and played with him there a while, would set him again on land, and suffer him to depart. Which custom continued until the boy by some accident happened to die; however the Dolphin notwithstanding daily resorted to the place, as it were to inquire after his companion whom he missed; but at last finding he was absolutely deprived of that society, having (belike) no hope to see him again, he violently cast himself upon the sands and died, as it was supposed merely for grief and apprehension of his loss. Which story, however I cannot affirm for certain, yet Pliny relates it as a truth from many writers: but nevertheless taken only for Romancy, it may serve sufficiently for my purpose, which is to convince people by such inducements that the bands of friendship ought not to be broken upon any condition, without impiety & dishonour; whenas unreasonable creatures merely by the instinct of nature, have observed these ties, in so much as men have been amazed at their gratitude and constancy. But now, since it may be thought I have been something tedious upon this subject, or rather duty so little esteemed in these days, I will come to the last fidelity, which in truth is a great deal more necessary to be observed then then the former, in regard of the daily use thereof upon all occasions: which is to consider what trust may be thought convenient according to the practice of other ages, from servants to their patrons.   

The nature and obligation of service.  
THis tye of service certainly is grounded both upon divine and moral principles: And our Saviour seemed himself to complain most bitterly, that none but he which had eat his bread should be designed to lift up his hand against him. As much to say, he of all others should not have been the man chosen out for the treason. We read in holy Scripture that Abraham not only conjured his servant by a certain kind of a curse, by reason of those obligations, which were due from the nature of his condition, being one of his family to be faithful, when he sent him to seek a wife for his son in the Country of Mesopotamia; but also this godly and good natured person himself was so punctual in observing his Lords commands, and fulfilling with expedition his expectation, that he could not be persuaded (notwithstanding the occasion was extraordinary, and the entreaty most powerful) to stay any longer than one night in the house of Bethuell Rebeceas father, in regard of the special care was in his affectionate heart, to give his Master speedy satisfaction in his employment, according to his conceived duty. Neither truly it is to be supposed, that joseph being entertained only by a Heathen King, would have been so above measure advantageable in the execution of his office, in buying of all the Land of Egypt to his Lords proper use, but rather have made a benefit of his prophesying spirit, towards the enriching of himself and friend, if he had not thought it at leastwise a moral obligation belonging to his charge. We read that the Angel that accompanied young Tobit in his journey promised an extraordinary care and diligence in his behalf, being hired thereunto; which truly in my opinion may be taken as a figure or example of service. However there were other high mysteries contained in that special progress ordained by God Almighty. Furthermore in this moral duty the Turks are so punctual in conserving all manner of trusts, that the very soldiers themselves that are accustomed to wait upon travellers for wages, will not in their own persons do them any manner of injury, but rather defend them with a most constant violence from all such affronts intended them from others; to which purpose I shall in this place make relation of a remarkable passage, to this effect.  

A relation of a Turkish soldier.  Some years since there was a company of English men travelling in Turkey, to inform themselves of the curiosity of those Countries; & to that purpose for their better defence, they had hired three or four soldiers to be their guard, whereby to prevent all affronts and injuries that might be offered to their persons amongst the barbarous Arabians; in which office (as I said before) they are extreme faithful and diligent. However it so happened, that one of our Countrymen having belike drunk more than was convenient, either for his present commodity or appearing safety; and by that means committed many extravagant and most ridiculous insolences in his journey, until at last he fell violently upon his own soldier, not only with abusive language; but also in his mad choler gave him many blows, whereat the company was something astonished as well as displeased; and the rather for that notwithstanding he pursued the fellow in a most furious manner: yet the discreet & patient Janisary was so far from revenging the injury, that he only endeavoured to avoid his strokes by flight. But at last the business being composed, and the quarrel taken up, the soldier was demanded by some of the company, how he could possibly endure such affronts and injuries from a stranger; especially when he was in his power, and under his protection. Whereupon he presently answered, that however he was abused by another's insolency and indiscretion, yet in regard he had been hired with money to be faithful in his office, he himself would not commit so great a wickedness, as any way to deceive his trust by another's example; but was resolved rather to suffer more prejudice personally, then to be injust in his own duty. By which very act we may perceive, what opinion the Turks have of this obligation of service, being contracted for in any kind, believing, as it should seem, there depends upon this duty not only a tye of trust and diligence, but of humility and sufferance, whilst they remain under that condition. Other examples to this effect might be brought almost in all ages, to show the nature and practice of this obligation, when as contemptible slaves have not only oftentimes refused liberty and preferment, but have bit out their own tongues upon occasions being tormented, rather than they would accuse their masters; by that means, as it were depriving themselves of the capacity to reveal their secrets in any kind. Others again in the wars have exposed their naked bodies to the fury of weapons and darts, when they perceived their master's person in eminent danger, only to save them from slaughter and destruction; offering their own lives as affectionate sacrifices, to express the better their entire love and fidelity. It is recorded in some stories, that Leeimachus one of Alexander's soldiers continued so faithful to his master the King, that however falling into his displeasure, for relieving of the Philosopher Calistines in his necessities, contrary to his command, he was condemned singly to encounter a Lion; yet when the King was in danger to be lost, being out of his way in a vast Desert, he run a foot by his horse side a whole day together, to the hazard of his own life, until he had brought again him safe unto the Army; which act of courage and fidelity procured him so much favour from Alexander, that he became at last of such eminency, that he proved one of those Captains that after the King's death had in a manner the World divided between them. Neither can we but wonder at the strange examples of fidelity that are daily produced amongst the Indians; which opinion as it should seem hath been so engrafted in their natures and practices, arising only from their rude principles in religion and morality, that we know it hath been the ancient custom, if not at this day, in many places, to cast themselves in the fire with the bodies of their dead Lords, there also to be consumed; as if they thought it either an essential point belonging to their duty, or an undoubted part of their happiness to accompany them in another world. But for a more nearer testimony of their natural trust and affection, we may reflect upon the relation of the business of Amboyne, wherein some japan servants endured most intolerable torments by the Dutch, because they would not accuse their English masters. All which in my opinion are apparent evidences, either by the light of nature, or from some customary principles in religion or morality, even barbarous people conceive a certain duty belonging to those that tie themselves to such a condition. However for the most part servants of this age, are so far from performing their duty in this kind, that they do commonly design themselves under such a condition, but only for their own pleasures and commomodities; as if there were no other obligations to be performed, then to be called servants: And yet perhaps at last will violently press for rewards, when as at best their service never merited one single years wages: which indeed makes the governing of families almost intolerable; though I must confess masters also may be sometimes deficient in their own obligations. But I will conclude this discourse with a story of a poor woman, notwithstanding her sex might have been excused, in showing forth such testimonies of magnanimity and fidelity, which story relates much after this manner.  

The strange fidelity and wonderful sufferings of a poor woman-servant.  When that most wicked and bloody Tyrant of the World, the Emperor Nero put on a resolution to marry Popea, it was thought something necessary by his favourites to forge false accusations against his lawful wife Octavia, not only in regard of the nobility of her blood, and extraction, but for fear lest the people might be overmuch scandalised at the action; to which purpose a maidservant of hers being brought to the Rack, before Tygellinus that infamous and cruel bawd; after many furious and intolerable torments, which she suffered in defence of her Lady's chastity and honour; at last she was demanded by that inhuman monster something concerning her mistress' deportment in uncivil terms, not becoming the modesty of her womanly ears to hear, or her bashful tongue to answer: however being violently pressed notwithstanding unto a direct and present reply, she told him in some passion that her Ladies secret parts were far more chaste, and free from corruption, than his mouth; and in this conflict yielded up her life to their cruelty, as a testimony of Octavia's innocency. By this magnanimous suffering may be noted the extreme fidelity of this poor though courageous wench, who was so far from betraying her mistress, that in the very heat of her torments she rather chose to exasperate the malice of those Tyrants, to her further punishment, than she would endure to hear so much as one dishonourable passage to be mentioned, that concerned the dignity of her Lady's person, as I may say, disdaining that so much as one uncivil or unbeseeming word, should be spoke that concerned her honour, though at that time she was forced to entertain such a combat as might have gained the victory over the stoutest and most courageous men, that ever yet breathed. Which being considered in each particular, may be thought extraordinary effects of that love and duty that belong to the condition of service; for however she could not without some impiety accuse innocency, though many by mere force of tortures have been constrained to it in their own cause, yet if she had not been so much transported with her affection to her Mistress, by which means she apparently exasperated her Judges, she might probably have obtained more favour or less rigour in her own behalf and concernment, wherein consisted the chief magnanimity of the action.  
But as I have now briefly run through these extravagancies of nature, and corruptions of manners, from whence probably proceed all humane wickedness, whereby people are carried on for the most part to be unjust to others, and injurious to themselves; not only against Religion belonging to God, but even contrary to morality appertaining to men and conversation. So of the otherside, ought we to expect by the exact rule of justice, after this life either punishment or reward, according to our comportments in these particulars, which however it be a principle most believe in the general, yet perhaps many may not seriously enough reflect upon the true consideration of their qualities, for if they did but apprehend the punishment and rewards with a competent understanding belonging to good and evil, it were impossible upon every slight occasion, to be carried away so much with preposterous practices, as experience in this latter age tells us men are. Wherefore, that we may come somethidg nearer our thoughts, by a collection of some circumstances of these particulars, as the Church of God tells us there is a Hell and a Heaven, which must by consequence follow, if there be a God and a Devil; so may we in a sort measure out their natures and properties, by some humane descriptions and comparisons, although in no other manner, than the twilight resembles the day, or the least star in the firmament the bright Sun. And first we will begin with Hell.   

Some kind of demonstrations of the supernatural torments of Hell.  
'tIs true, as I have intimated already, notwithstanding it be unpossable to comprehend sufficiently the intolerable torments of this infernal habitation, by the mere apprehension of man, that proceeds no further than humane capacity, when as these infinite miseries being instituted by Almighty God in the greatest fury of his wrath, must needs be spiritual, and consequently supernatural, to satisfy his judgement, wherefore neither confined to place nor subject to mitigation, yet being computed with worldly sufferings, we may in some sort he sensible of their effects, if not of their natures and qualities. For which purpose let a man but set before his consideration and apprehension the miserable condition of a person cast into a deep and dark Dungeon, without hope of redemption, full of nothing but horrid despair and stinking vapour, there to have his naked body laid upon a broiling Gridiron over a most sulphurous and scorching fire, whilst his tender flesh by piece meals, should be continually torn from the bones by hot pincers, with all the violence and cruelty that could be imagined; whether or no it can be supposed that this miserable wretch would not redeem his deplorable captivity if it lay in his power, with the greatest penance and austerity, that were ever yet suffered upon earth by any mortal creatures; however, these punishments were only designed for some few years: so that let what man soever consider but the shortness of humane life in this world, wherein any thing can be acted or suffered by an equal estimate, and then tell me whether that person be not a most intolerable fool that seems so bewitched with momentary & painted delights, that he cannot in any kind reflect upon those torments that shall neither be confined to him, or can admit of any manner of comparison; for if all the tortures that were ever yet invented by the most cruelest and subtlest Tyrants, were to be laid upon a sufferer, with the greatest art and violence could be devised, to cause despair and increase affliction, yet were they no more to be esteemed in regard of the infernal torments then the least biting of a flea is to be compared to those punishments we have mentioned, though executed, as I say, with what worldly power soever; or then is the ordinary fire we use, to be likened to the Sun's brightness, or the lightning's effect that in an instant, procures both fear and amazement; Since we must expect the torments in the other life, to be so far from being understood, or comprehended by any humane imagination, that they are created not only by God Almighty's omnipotency, not a natural way as earthly things are, but as it were in the very spirit of his indignation against sin, that is more opposite to his Majesty a million of times, then light is to darkness. For as we must suppose them ordained, only to prosecute a divine vengeance, never more to be pacified by what mediation soever, and as little the Executioners to be won to any manner of compassion: so ought we to be assured, that both soul and body shall endure, not only one common and particular torment, but multitudes of every kind, answerable to each nature. For as the soul shall be continually tormented with the thought of that loss it hath sustained, being debarred from Heaven, and being brought into a most despairing condition, never to be redeemed by any care or endeavour, so shall every sense of the body and member a part be sensible of distinct punishments, as well as of the whole, though each insufferable in every particular, and yet not withstanding must be endured altogether without either relaxation or intermission. As for example, our eyes will be deprived of all light and faculty of seeing, and yet nevertheless must be continually frighted, with most ugly and horrid visions of all sorts that can work terror in a body's apprehension. Our hearing likewise, although absolutely obstructed and deaf, as to any discourses of pleasure and consolation with other tones of harmony and delight, yet shall we conceive always to apprehend in our imaginations, most terrible cursing, howl, and other distasteful lamentations of tortured persons. The smell in like manner, however of no use to our benefit and commodity, yet shall remain always suffocated and choked with stinking corruptions of sufficient power to poison whole worlds of people. Our taste, though continually glutted with loathsome superfluities in every kind, yet notwithstanding shall we endure most outrageous hunger and thirst, to the very appetite and violent desire of eating and consuming of our own bowels and entrails, for want of food and nourishment. And for our feeling, we shall need no more comparison, then perfectly to reflect upon either those torments we have already mentioned in this Discourse, or seriously to consider what is possible for people to suffer, either by fire, sword, scourges, or the like; by the cruelty of what Tyranny soever without intermission. However, as I have said before, all earthly tortures are no more to be compared with Hell fire, than a man lying warm in his bed furnished with all delights is to be esteemed miserable, like him who being flayed of his skin is presently cast into a frozen pool to be tormented to death with cold. For the fire which is to be punishment to the damned, hath three properties, as I may say, infinite in their natures, violently tending unto the unhappiness of men condemned by the Majesty of God. The first is, that it can never be extinguished by what art or power soever. The second, that it shall never waste itself for want of matter to work upon, or at all consume the subject of its fury. And the third is, that it shall be no way limited in effect, being as may say, infinitely vigorous. So that we may conclude those flames to be powerful without resistance, lasting without end, and violent beyond sufferance.  
Besides, it hath no manner of affinity at all, with any kind of comfort or consolation, much less is it constituted to delight sense, or please apprehension. For it burns in darkness, it scorcheth without warmth, and continues without use. Whereas those fires we have upon earth, are but hurtful only according to accident and application, for however, they prejudice sometimes our persons, and hinder our commodity, yet in the interim they afford a certain kind of content and satisfaction in being perceived, the nature thereof being of a pleasant aspect at the worst. And notwithstanding they often destroy and consume with no small violence, yet at that very time, they contribute something of commodity to the beholders, either by reason of warmth or light, which are properties delightful naturally to our humane senses; whereas those black and unperceived flames of Hell, are not made capable at all of any manner of beneficial quality, as being wholly and infinitely intended by the exsperated justice of Almighty God, for affliction and punishment▪ So that if people would but seriously consider these fearful particulars, and withal how little able men's bodies are in this world (according to the custom of this luxurious age) to endure any extraordinary hardness (when for the most part we seem passionately sensible of the least aching of a tooth, bein ready to confine ourselves to our beds for a small defluction of Khume) me thinks the very apprehension of what may befall our condition in the other life, should make us perfectly sick indeed, though I do not say, of despair, yet of profitable considerations, whereby either to perform austerities, or restrain vices; Again, if naturally we cannot brook the sight only of tortured persons in this world chastised for their misdemeanours, by a certain kind of antipathy against blood and cruelty; how shall we be able to suffer the torments of Hell both in body and soul, when as God himself is the Judge with a frowning brow, being an injured Majesty, and the devils the executioners full of unspeakable malice towards mankind, in being exalted into their places, which they will be sure ever to remember with advantage, when their power shall be no more circumscribed and limited in that particular. O stupendious misery without bounds limits, or end! Which however, by the opinion of most Divines, shall be increased by the very knowledge & memory we shall retain, in concerning how unfortunately we were deprived of the sight of God, by reason of nothing but our own foolish negligences, when we had the happy means so conveniently and lovingly offered us by the passion of our most blessed Saviour; who certainly, as it may be conceived, would not have died and suffered for us, if the prevention of these horrid torments, had not been of a most infinite consequence to our avail. Besides, we may in some sort measure the nature of the torments in Hell, not only by the devil's cruelty, but by their ugly shape and deformity; since as it is believed, if a man could but see one of them in his proper colours and horror of his Office, it were impossible to live after it one minute; much more what an unspeakable terror to be in the company of many millions of them for multitudes of lasting ages, especially, as I said before, having obtained an absolute jurisdiction over our persons, neither to be redeemed by any mor● industry, or their cruelty to be assuaged by any compassion or entreaty. And these torments and horrors, no doubt, will be amplified and augmented in a most high kind, by that terrible and bottom less despair, that shall continually possess and afflict our thoughts, as well in conceiving the present miseries we suffer, as in fully apprehending we shall never enjoy a better condition. And yet notwithstanding, we shall be so far from procuring any the least consideration from Heaven in our behalves, that as the Devils will perpetually insult and triumph over our persons and afflictions, so shall the justice of Almighty God, always from his Throne of glory, put us in mind of those faults for which deservedly we endure all our intolerable punishments, as it were by that means returning our curses and blasphemies upon our heads, to our greater shame and torment, which our desperate condition would willingly cast up at the Majesty of Almighty God. Neither will it be our smallest misery (though all is infinite and boundless) to behold with the eyes of our tormented soul the strange darkness of the place, wherein we are imprisoned for ever, being of a most narrow capacity and extent, and yet filled with so many horrid confusions of all sorts, without any distinction in the least kind, that can pretend to variety; in so much as it may be resembled to the world's Chaos before the creation, though much more ugly and deformed. All these excessive, boundless and incomprehensible miseries (I say) we do more than hazard to undergo, only because we cannot find in our hearts to forbear the violent career of all passions and affections in every thing. However without doubt enjoyed any way in the greatest perfection can be devised in the world, and most agreeing with natural sense and appetite, yet in effect they will prove but like the seeming beautiful apples, growing upon the banks of Sodom, which being gathered contain nothing within them but dust and ashes. Nay further, I dare boldly and with confidence affirm, that men for the most part undergo more labour, pains and vexation, both in mind and body, in procuring their own damnations, than others (that make earthly things more indifferent in their desires) do in purchasing the joys of Heaven. Wherefore I must conclude those persons to be wonderful strange creatures, that continue in so stupid a madness, encompassed about with such infinite hazards, only to maintain the possession, or I may say rather an appetite to purchase those things, which truly in themselves well considered, are not at all essential to any manner of apprehension or fruition; which infallibly demonstrateth that man's faith is defective, or his judgement not competent, since either he must not believe what the Church and Scriptures tell him, or wants ability in his nature truly to comprehend the value and weight of such principles; and in this respect may be said to resemble the foot (or rato exceed him in insensibility) that chose to be a King only for one year, and afterward all days of his life to endure nothing but hunger, beggary and misery. For certainly as man's continuance in this world is no more to be thought of in comparison of eternity, than one year to be valued with the longest age; so are all the afflictions upon earth that were ever yet endured by flesh and blood, no more to be esteemed with those torments of Hell, than dreams are to be reckoned with realities. Neither in truth can they admit of any manner of humane similitude.  
But now that we have brought into our remembrance some kind of representation of these fearful expectations, from the severe justice of Almighty God, his Majesty being exasperated against sinners, we will a little endeavour to sweeten these apprehensions, by some estimats of those blessings which his mercy hath prepared in Heaven for his friends. However they are much more difficult to be described then the torments of hell, by reason the soul's fruition chiefly consists in speculation, that is in beholding the beautified vision of God with knowledge and security, which, as I may say, is not at all to be comprehended by our humane senses, and little more by the conceptions of our soul, being accompanied with the body unrefined: Which was the cause that Mahomet only instituted a Paradise of sense, more probably to take the appetites of his Disciples and followers; craftily conceiving, that if he should have preached to them such high mysteries, and promised to them rewards past their capacities naturally to conceive or apprehend, it would have quickly beat down the new foundation of his wicked building; since the common people might not have been so ready to have followed his enticements, and entertained his doctrine: For truly hidden and supernatural things are not so plausible to humane nature, as such as are more visible to the eyes, ears, and fleshly senses, which seem better to persuade common and not illuminated understandings. Neither is it possible to procure a competent proportion of this illumination necessary to salvation, without some special grace first purchased from Almighty God; gained, as I may say, by our earnest desires, and diligent endeavours to serve him both with our hearts and actions, according to the Church's directions. But now to our purpose concerning our heavenly representations.   

The wonderful properties, and infinite felicities of Heaven in some sort described, according to humane apprehension.  
AS Heaven certainly was ordained by Almighty God, for the comfort and felicity not only of his good servants, but for the further declaration of his Majesty and glory, so may it be very well supposed, to be the prime piece of his creation, when as it is illustrated, as I may say, by his own presence that could not be created, and he being wonderful and omnipotent in all his works, no doubt hath appointed that celestial mansion, to be fully replenished with all manner of satisfactory varieties and beauties beyond any kind of conception: For if we with our natural eyes cannot behold the Sun, without amazement; especially when we consider and know it to be by evident demonstration above a hundred times bigger than the whole earth, shining and casting his light in such an admirable manner, to the benefit of the whole world, and yet must be at last changed or brought to nothing, as a contemptible creature, only for a time made for man's use and commodity, without any manner of intention of eternity, what may we think of that refulgent habitation, where God himself hath placed his Throne, not only to endure for ever and ever, but where he hath designed particularly his glory, goodness and omnipotency, to be worshipped and adored in a full and open prospect by us after the clouds of our frail nature are dispersed from before our soul's view, that darken her light and understanding, whilst she walks here upon earth clothed with flesh and blood. O that it should be possible that people can be taken with the representations of dainty masks and the like, where only feigned Gods seem to be drawn in golden Chariots through the air, in which entertainment oftentimes our senses are so transported, that in our hearts we could wish to enjoy no other happiness but to be always in such company, where delicious gardens and fountains might still afford our appetites varieties of earthly pleasures, and yet when any discourses are offered to our ears of these supernatural and incomprehensible delights, both certain and permanent, we appear altogether, as it were dead and insensible of the least apprehension of such perfections. Alas, how we may perceive ourselves to be overcome but with the reading of idle Romances; or hearing other stories that tell us with a world of fictions of admirable places of pleasure, wherein remain nothing but Nymphs and Ganemedes. Yet when we understand these true beatitudes to be described in Scripture, and set forth by other religious Authors, they seem not at all either to move our desires, or stir our appetites. The reason of which I say is nothing but a certain kind of stupidity, engrafted in our dispositions by custom, in regard we have not procured so much grace from Almighty God (for want of diligence in his service) as should clear our mental speculation, and elevate our soul to our proper sphere, there to converse knowingly: for such religious persons as have in a manner any way mortified themselves to the world, I dare be bold to affirm, take more delight and felicity in one heavenly rapture, than we can possibly in a thousand of these fantastical imaginations that do but leave the soul darkened in her understanding, without any real satisfaction at all enjoyed.  
But let us come as near as we can by sense to the apprehension of these heavenly excellencies, as I may say, by natural and humane comparisons, since it is impossible altogether to shake off the appetites of this gross clay, that will downward do what we can▪ especially leading our manner of lives. To this purpose we will begin first with the wonderful extent of Paradise, being certainly one of the chief properties belonging to the beauty of any place or habitation; for which effect we may reflect upon the consideration of the round ball of the earth, being of no penurious dimension, to be covered over with a large and vast Canopy of what matter we know not, though most admirably contrived; and besprinkled clean through with multitudes of bright Stars, some equalling the whole world in greatness, and yet seem to possess in a manner no place at all in the firmament; by which comparison we may in some sort give a roving conjecture of the hugeness and capacity of the Heaven of Heavens, wherein God Almighty's chief glory is placed; which is so far above all these transitory Spheres both in height and greatness, that we may imagine it to increase, as one circle doth within another from this lower Heaven, until it come not only unto an unmeasurable, but an unconceivable vastness and infinity. So that without any more dispute we may very well conclude, that the Paradise of the blessed is great, without limitation; and so consequently must exceed all proportion answerable to man's conception. The next benefit that may be thought to belong to this glorious habitation is Clarity, which certainly is so exceedingly illustrious in this place beyond expression, that as we may suppose the whole frame of the Heaven to be made of a transparent and Crystalline matter, so is every soul therein remaining qualified or adorned with a particular light or shining, according to the degree of its happy estate, which nevertheless in each doth exceedingly outdo the brightness of the natural Sun in his greatest splendour. For that Planet, however created with admirable properties for man's commodity, yet being not ordained for eternity, the effects thereof cannot be perfect in any kind, because itself wants also an absolute perfection in nature. Wherefore putting together so many excellent lights, wonderful in brightness, and delightful in aspect, what may we conceive of the glory of the Celestial habitation? especially when the refulgent rays, proceeding from the blessed countenance of every Saint and Angel, can reflect upon nothing (as I said before) but upon a certain Chrystaline matter, transparent without all comparison beyond all the Diamonds of the world, reverberating in that manner back again with more Charity through the whole. And as the period and Crown of this admirable lustre remains eternally the continual presence of the Son of God, in whom all things are transparently beheld without obstacle, whose Majesty outshines these created and lesser lights, a million of times more than doth the great Candle of the Element darken the smallest twinkling Star that can be perceived by any eye; whose aspect is of such an infinite brightness, that the blessed Spirits themselves were not able to behold his own and father's Divinity▪ unless they were impowered by their goodness to such a perfection, which renders them not only capable of that happiness; but also of the understanding and perfect knowledge of what they are permitted to see: so that there can be no doubt at all made but that the Clarity of Heaven doth equal every way the capacity thereof; and the rather so to be believed, for that by most expressions in holy Scripture the joys of Paradise are figured by that denomination of light and brightness. In the third place we may reflect upon those infinite and innumerable beauties that adorn this mentioned splendour, the least of which is not only capable to ravish all our worldly senses, if our natures were capaable to entertain such divine happiness, but also would be able to create in the very understanding a true taste and fruition of their excellencies, which our mortal frailty now doth not suffer us to possess in those earthly things we have though they are far from containing the least perfection whatsoever. If the spacious Oval room in Nero's Palace, wherein were placed bright looking-glasses in every Angle that represented some humane varieties of flourishing gardens, bedecked with beautifully Flowers and magnificent fountains; at whose clear streams many sorts of creatures seemed to take refreshment, could attract every spectator's eye to wonder and amazement, which only was contrived by earthly art and industry: what may we conceive this heavenly place to be; that had not only a divine Majesty, but omnipotency for its founder? Besides that, it is designed for a perpetual habitation of his own glory. Certainly if Tempe in Greece afforded such plentiful matter for poetical fictions, which was only a small valley of natural delights, in so much as it almost gave opinion to the rude multitude, of the station of blessed and happy souls after this life, why should not the least consideration of these eternal beauties transport our thoughts and desires beyond all rest and quiet, until we had purchased the possession to ourselves, though bought at never so dear a rate by the crucifying of all inordinate passions and affections. I must confess it is more than difficulty to represent however but to the imagination only beauties, when neither the matter hath been seen, or the form is to be comprehended; nevertheless we are to conceive by faith, that Heaven being God Almighty's perfectest building, is in all parts furnished with infinities of pleasant and delightful objects to the view; especially if we consider that an Angel is more glorious in his own proper nature, than all the beauties of the world put together; and those being in a manner innumerable, and distinct in form and excellencies, (though all to be beheld at one instant) what a representation must that be to a capacity, that is not only divinely enabled to distinguish of varieties, but to judge of perfection; which properties certainly we shall fully enjoy, being there happily placed; but above all, if we enter into the consideration of God himself, who is the great maker of every beauty sitting in his Throne of honour, with all his glorious Courtiers about him, clothed with a ravishing splendour. O what a sight of satisfaction will that be, to the clear faculty of our souls, neither dulled by obstructions, nor hindered by interpositions; and more infinitely taking shall it be, for that, as through a transparent and admirable glass, in him we shall evidently see not only our own happiness to the best advantage, but all other beauties that are made by himself, both with a perfect science and absolute fruition.  
Again, if we conceive varieties to be another perfection, we may consider what a multitude of several degrees of glories there are in that bright and blessed Palace, when every order of Angels, and each Angel in his own particular seat and place, is distinguished both in office and lustre, though all united in their wills and obedience, that makes the greater harmony; which number, for aught I know may be above a million of millions; whom, as I say we shall all know and see without corruption or impediment, not as we do now people of this world subject to inconstancy and imperfections, but always united with sweet countenances and pleasind dispositions, producing variety of new delights to our imaginations, that cannot be deceived with any false objects. Besides, we shall behold all the Patriarches, Prophets, Apostles, and Martyrs that ever have been in the world, bearing about with them the honourable Ensigns of their sufferings and virtues, to our most unspeakable delight in every particular; but above all, we shall be more then transported with a heavenly satisfaction to contemplate the diversity of favours bestowed upon the blessed and incomparable Virgin, by the love and power of the holy Trinity, who is placed as we may suppose upon a Throne of one entire Carbuncle, clothed in a garment wrought all over with such heavenly varieties, that nature never knew, or Angels can imitate, bearing also upon her head a Crown of stars, enterwoven with rich stones of all colours and beauties, in comparison of which, Diamonds and Rubies are more base than the roughest pebbles are, to the most rarest Jewels that were ever yet worn by Princes upon earth, with a thousand other excellencies, no more to be numbered then to be described. Truly, if the several and variable fancies of this world have so much power to intoxicate our brains, towards a perpetual confusion and eternal damnation; I see no reason why these excessive and satisfactory varieties of Heaven well considered should not oftentimes, if not continually settle our judgements to more profitable and more necessary considerations; for certainly it is no other thing than diversity of earthly Chimeras that cozen our appetites to so disorderly and extreme prejudice, & suggests to our imagination strange and impossible frutions, both against reason, and contrary to faith. But as certainly these varieties of Paradise are more than numerous; so may we conceive the society to be answerably excellent thereunto in every respect: in regard there is none can be thither admitted, but those who have been extraordinary, and I may say in some sort admirable for their virtues and goodness in this world; and being there glorified and refined, their excellencies of nature and dispositions appear as through a transparent glass, not only to themselves but to each one of the blessed in particular, to an infinity of satisfaction in society and conversation; though it be not exercised by the tongue or senses according to humane practices, but rather in a concordancy of wills and affections, wherein charity and love principally predominates; by which means every soul is induced to desire and covet the good & prosperity of each other equal with his own; so that not only every appetite of envy is absolutely banished from that glorious and heavenly society, but the least repining is taken away at any others preferment and advancement; however it is not to be doubted, but that there are several degrees of happiness in that blessed mansion; which must needs render the conversation admirably sweet and delightful, by reason of so absolute an unity in affections. For as none shall be lead away with any manner of passion of self-love, and as little will he conceive that he wanteth an absolute perfection in his own state and condition; so the chief felicity any soul shall possess in that heavenly habitation, is to see God, and by that consequence must accompany her fellows in the honour and worship which is not only due to his divinity, but shall be thought the greatest increase of her own glory can possibly be enjoyed, since from that infinite Majesty each blessed Spirit doth extract all pleasure, content, and satisfaction, as from a vast Ocean of blessedness, resembling our natural Sea here upon earth, that bestows benefits and virtues upon every great River and little Brook, according to its property and capacity: whilst in the interim our blessed and all powerful Saviour, resembling also in some sort the resplendent Sun, that hath the domination of every earthly thing, by his influence exhales from his father's goodness and lustre a convenient proportion of all heavenly graces, to bestow what quantity he pleaseth of consolations in every respect, upon those of his perpetual Kingdom, united as I may say in so harmonious a society, as can never be severed in the least kind, either by distance or disaffection.  
Last of all, we may reflect upon the absolute security of this happy Assembly; not only so in effect, but also assured in their own knowledges, which renders any condition satisfied beyond measure; for it seems to be a triumphant Crown, that makes all endeavours majestical by reason of the confidence in the conclusion, since without such an opinion new perturbations will continually arise, to disquiet the possession of any felicity and delight enjoyed; which, as I say, is so absolutely purchased in this celestial Paradise, that God Almighty neither will nor can lose his subjects and friends. And as little is it possible he should be deficient in his own mercies and goodness; so that being once placed in his sight, we shall not need to fear either circumvention or inconstancy; for all actions will be the same, and every thought free from variation. In like manner as our State will be entirely perfect, so cannot our wills be any way perverted, since those sensual imperfections of surfeit and desire, must be all taken from our natures, as dependant only upon earthly & transitory possessions; for that however there will appear in that glorious station several degrees of beatitudes, all disposed to nothing but to God Almighty's will and pleasure, though with a reference to each particular desert; yet none of any degree but will be fully contented with his own proportion abundantly, without coveting more, or doubting what he hath, since in beholding God, he enjoys what he can wish, in whom is contained all knowledge, happiness, and security.  
Now if all these particulars be well considered with competent understanding, not only concerning this celestial being of the blessed, but of the miserable condition of the damned, since the principles cannot be denied by any Christian faith, certainly the thoughts thereof cannot choose but stir up in people either some sparkles of devotion, or at leastwise procure much abatement of vice; especially if it be also remembered with any manner of contemplation, that perpetuity infallibly appertains to both these places.   

Certain consideration of Eternity.  
A Vast Sea of amazement may eternity be esteemed, that neither can be bounded for its extent, or fathomed in its depth. For if a man were enjoined but to drive a Snail to the furthest part of the Indies, over a thousand interposing Rocks and Mountains; or should be obliged to dry all the waters upon earth only by one drop after another, giving to each a years space; yet might there be some hope in time to accomplish those stupendious labours. But this never to be ended season carries with it such an incomprehensible extent, that all the art and knowledge of the world can procure no other definition thereof, but only to give it a name, whilst the consideration may be said to stupefy all memories and capacities. So that, I say, miserable man may be the subject of all compassion, and the very object of every wonder, that to purchase the possession of some few trifles here upon earth, which in truth are rather nothing at all, only for one minute's space, or breath of time in consideration of Eternity, doth not only lose the fruition of these excellent and everlasting benefits so largely mentioned, but also most inconsiderately and desperately doth cast himself headlong into a dark and deep Dungeon, where there is nothing to be expected but everlasting sorrow, and not any thing to be felt and endured but infinite torments; and that not for a year or an age, but for ever and ever, without end. Since the walk of eternity may be said to resemble a person going round about continually in a circle, wherein is to be found no termination or hope at any time to finish the journey; for if we could number every sand of the Sea, and reduce them distinctly by way of Arithmetic severally into so many ages, yet altogether being computed with Eternity, they will not admit of so near a comparison as the least grain of mustardseed in magnitude with the huge circumference of the whole world: Much less are twenty or forty year of man's life to be valued in consideration of that infinity of time, or rather that time that is not at all finite, either in effect or apprehension. Besides, if we had our own wishes, to sit always proudly upon a commanding Throne, beyond either the reach of envy, or the hazard of accidents in the interim, pulling down this man, and exalting whom we please, with each single word; as also accompanied entirely with all other worldly felicities could be devised: yet a little sleep when it were necessary, (which is no other than a figure of death) must again retire us into our solitary chamber, there to converse with privacy; which certainly in that necessity would give us more content and satisfaction, than the apprehension of our excessive greatness and power. Wherefore, I say, if all that we can desire will not prove constantly pleasing upon earth, what may we think of the small time we have to enjoy any thing here; our lives being but as a flash of Lightning, that appears for a moment, and afterwards goes out for ever. Certainly if that great Egyptian Monarch were mortified in his thoughts, by the turning only of his Chariot wheel, reflecting by that motion upon the inconstancy of fortune; there is no doubt but much more he did consider the shortness of the space, any thing could be enjoyed in this world. 'tis true however time shall never be finished, yet ourselves must be quickly at an end, our lives continually wasting like a Candle, though with a seeming kind of security we take our rest and never think upon it; for every day, if we would but seriously consult our lookingglass to that purpose, we should to our grief no doubt perceive new grey hairs and wrinkles to increase, both without our privity, and against our wills. When we look back to our years past, we think them nothing, yet are we so foolishly transported with the vanity of present possessions, that although we have not near so many behind to come, yet for that short time only to enjoy a few painted pleasures, though in our decrepit age, we are persuaded to hazard, or rather to leave in desperation our eternal condition hereafter. Nay put case it might be something doubtful, whether there be any Hell or Heaven, or no: yet certainly it cannot be but an extraordinary madness, to venture upon such an experience in the future; especially when in the present we gain so small a benefit to ourselves, as are the possessions of all these worldly vanities we aim at, that have in them neither reality nor continuance; neither do they so much as assure us here, what part of them we shall be able quietly to enjoy; for oftentimes we find our state so miserable by reason of some accidents or other, that not seldom we are provoked to wish ourselves dead as being weary of life; and yet all this while we have not so much wise foresight as to consider, that probably we are in danger, to enter into such a condition presently after the breath is out of our body, that is intolerable to be endured, being alike lasting as violent. Another kind of preposterous and deplorable vanity I must speak of, which is to see, how many people will venture through raging flames, with almost no possibility of escaping death, only to gain a little idle fame in the future, or some small breath of praise in the present; and yet when they should offer themselves to any manner of austerity or hardness, for the gaining of eternity, they seem to be either without courage or motion. O insensible stupidity and weak faith, wholly directed by sensuality and ignorance, to the greatest confusion and folly can be imagined; when as after one minute, that the last gasp is past, we shall be no more mindful of what fame we purchased in this world, then if we had never been born at all, unless it be to our further punishment; for that in our life-time we did not rightly make use of those natural faculties, that God Almighty had bestowed upon us for our own good and his service, which being discreetly employed might have been beneficial both to ourselves and posterity: what shall we think also of some men reputed Philosophers, that have pretended to a certain kind of eternity in show, however they thought of nothing less in effect: which appetite appeared apparently in the disposition of Murcus Aurelius, that great and esteemed wise Emperor, who in his life time and prosperity, seemed to contemn all earthly concernments, as most vain and idle considerations, and to that purpose often wished for death, as he said to free him from the accidental miseries of this world, though when he was really arrested by that unwelcome messenger, his faithful & trusty secretary, had much labour to persuade him to any convenient fortitude at all: which plainly shows, he was more vaingloriously taken with his professed opinion before men, conceiving it belike for his greater honour to seem to contemn death, then that either his heart was free from natural affections of living longer here, or that his thoughts were any way transported with a desire of any other being at all, as either perhaps not believing any such thing, or else was most desperately loath to forego the possession of what he enjoyed already: In like manner, there was another Philosopher, who being in a ship ready to be cast away by a sudden storm, notwithstanding he had preached most violently to the Mariners, not only of the contempt of death, but of the vanity of life; did nevertheless express by his countenance an extreme fear and terror: whereupon after the tempest was past he was reproved with scorn by some for his hypocrisy and cowardliness, in pretending to despise that, which as it should seem he most desired: to which he quickly made this reply, as having no other way in part to save his reputation; that however he seemed something troubled, at the apprehension of his own loss for the present, yet it was not because he did not in his thoughts really contemn death according to his profession, but that he considered how much the world should be damnified by his destruction; when as if a thousand such as themselves had perished, the matter had not been of any moment at all, in regard of the little commodity was to be made of their preservation. But however this jest served in some sort to save his reputation for the present, yet it was plain his professions were contrary to his thoughts: for that people being out of the right way of desiring eternity, they cannot possibly reflect upon the consequence of such a happiness whereby to esteem of life and death indifferently enough; since their chief end, let them say what they will, is but to purchase some worldly consideration, notwithstanding all their hypocritical pretensions. 'tis true many great Philosophers in former times appeared to adore no other God but future and eternal fame; yet give me leave to say, that although they might have those appetites living and being in prosperity, yet it was chiefly, if not wholly upon the matter, to reap the benefit of such an opinion here during their natural lives. As for example, we see many raise stately mountains, endeavouring thereby to continue and eternize their memories upon earth; yet the nearer they draw to their deaths, those ambitions become cooler, until at last perhaps in the perclose, they absolutely quit and forgo all those vain cogitations, and betake themselves only (if they be not religious) to things belonging to flesh and blood, which is ease, rest, sleep, and the like, leaving apparently those hot vanities of fame and ambition to younger people, that have ability of body to make use of such mental delights, as having longer time to enjoy them. Which shows evidently, it is not alone eternity they seek, either in fame, remembrance, or what you will else to that purpose, but rather present and humane content inwardly, as long as they live in this world, imagining they shall be thought brave persons hereafter. Which, however it seems to have reference to the future, yet well considered, it is nothing but a natural satisfaction, they propose to their own apprehension, how much they shall be honoured after their deaths, supposing also those that converse with them do believe absolutely the same; which opinion, as I say, they violently desire to enjoy, as long as they live here. For we find by experience, that such people as make their last wills and testaments, being in perfect health and strength of body, design huge matters for their funerals; but those that dispose of their affairs, being ready to yield up the Ghost, only take care for a convenient place without much pomp, where they may be buried. All which are but further testimonies of demonstration, that only the sensualities of this world, whether they be in mere opinion, or belong to other natural appetites, take men's desires more than any manner of eternity whatsoever. In so much as all may be reduced only to the violent coveting of possession, however it be of never so small a continuance, beyond all future considerations whatsoever. Which appeared plainly in the actions of Alexander the great, who seemed most ambitiously to court fame and opinion, with an extraordinary aim to settle his conquered Empire to perpetuity in all magnificency, whilst he was living in prosperity; but being upon his deathbed, and asked who should be King after him, he was so far from any thoughts of future establishment, that as he designed no Governor at all over his vast Dominions, so did he leave every thing in a most miserable confusion, notwithstanding he had both probability of issue and his own kindred to have nominated: insomuch as all his eminent Captains and Commanders went presently together by the ears amongst themselves; so that within a very few years there was not one of them remained alive, or scarce any part of this conquest continued entire: Which humour had been well represented to this young Prince's ambition by the rude Scythians, when their Ambassadors told him, that however he seemed so violently transported with victorios land success, yet at last he must be contented with only ten foot of ground to contain his person, and circumscribe his glory. As much to say, when his life should be ended, he would be little the better for his prosperity. And truly, if the carcase of any Prince should be asked, what felicity it now enjoys in regard of those past honours; if it could speak, without doubt it would make answer, none at all. For certainly, men lying upon their deathbeds, are either not capable of any thoughts whatsoever, or are busied with more serious considerations, then to trouble themselves to think or desire what may be the opinion of them and their actions amongst people after they are gone. However I do not maintain the contrary, but that it is most necessary, or at leastwise convenient in our humane condition, to endeavour a lawful reputation, as also a fitting memory to be continued concerning our comportments in this life, provided a right end thereof be annexed thereunto. And chiefly for these three respects: In the first place it may be supposed, that by our noble actions and endeavours we bequeath a lasting legacy of honour and reputation to our surviving friends and posterity, whereby they may be benefited in the world after us by the deserved fame of our achievements. Secondly, by the demonstration of such virtues and perfections, we leave patterns and examples to all in general, who may the sooner be enduced thereby to imitate our actions, represented to them as a most worthy object. And lastly our deservings by that means coming to be known to others, and rewarded with praise and commendation, they cannot but give encouragement to worthy persons, to continue in their own designs to that purpose, since themselves may expect the like benefits, which probably will prove a means to root out wickedness and baseness out of the world by reason of contrary effects: for without such principles it is impossible that any Commonwealth can long remain prosperous. So that in a word, to sum up all this whole discourse; whosoever seeks any thing but Heaven for his utmost and eternal period, is either a fool or a mad man, since as I said before, not only all other things are defective, but the very time itself when they can be enjoyed in regard of eternity, is not so much as the least moment compared with a million of ages. Besides I may affirm, that all worldly actions at the best must be buried in obscurity, and at the worst they end in misery and confusion: for though honour, fame, riches, and the like, are convenient benefits to be sought by noble dispositions, as well for examples to encourage virtue and goodness, as to avoid sloth and idleness; yet must they notwithstanding be joined with absolute intentions, to procure something more than either earthly satisfaction during this life, or a bare hope of a fantastical opinion afterwards; since eternity will reach beyond the world's dissolution, when all things of flesh and blood must end, being so ordained by an omnipotend decree, before either nature or time was created. But now that we have, as I suppose, spoke sufficiently of Hell, Heaven, and Eternity; Let us a little take a view of this earthly life of ours, that we seem so exceedingly much to value and esteem in this world, since for it we hazard all these beforementioned good and evils.   

Considerations upon the shortness of man's life upon earth, with many other inconveniencies thereunto belonging.  
IN the first place we may consider the shortness of our time here upon earth, according to the computation of the best knowing judgements; since by way of purchase in any estate, there is no Lawyer that reckons another person's life at above ten years, let his complexion and constitution be never so strong and healthful, considering the diversity of accidents, that belong to our humane condition so; that dividing this ten years' space into three parts, we must confess one of them is wholly taken up in sleep, wherein we possess no pleasure at all; however some necessary satisfaction may be reaped thereby to our tired and wearied nature; for we remain as I may say all that while both useless to ourselves and to others. Another third part of this time we may give to the crostes and vexations of the world, with other employments that must be personned, though perhaps we receive neither delight or content by actions of that nature. All which being indifferently calculated, there will remain to our own proper share and commodity entirely, but a very few years, wherein can be fully and totally enjoyed these violent desired felicities of the earth, that so much contrary to all reason bewitch our souls and senses; as only for the fruition and possession of them, we in a manner cast away the very thought of this great and infinite eternity, already so largely described, accompanied by all those incomprehensible pleasures of heaven; and run desperately into the danger of enduring such horrid torments, as no Pen can write or tongue can utter. But put case notwithstanding we have allotted but ten years to man's life, considering all casualties as I said before of this world, either by plague, famine, war, fevers, sickness, or the like, we could enjoy a hundred years of durance, which I will be bold to say, not one man in an hundred thousand, doth arrive unto, by any Physic and temperance can be practised; yet dividing this term also into three parts, as we have done the former, we shall find that very little of it will bring us that satisfaction we may suppose. As for example, the first season of our infancy, is wholly spent in ignorance and instruction, wherein for the most part we live (according to our apprehension) under such subjections, that we receive no contented satisfaction in our present condition; however I may affirm it to be the best time of our delight. If we consider the middle of our age, we shall find it perpetually accompanied with such care, vexations, and troubles, that they prove continually interruptions and impediments to any content or satisfaction our souls can entertain; since at the best we are always in fear to be deprived of what we have, or too much solicitous to gain what we have not. And for the latter part of our time, we have enough to do instead of expecting delights, to think of curing our infirmities, and patching up the breaches and decays of nature, that are daily made in our bodies by age; like old leaking vessels, who however they may for sometime be preserved with much care and pains, yet can never be made for any use of long continuance. Truly, if we well observe our concernments after fifty (which is the age allotted by that wise Philosopher, Marcus Aurelius the Emperor, for man chiefly to begin his misery) we shall find it wholly debarred from any manner of constant felicity; as for example, if we have no children to succeed us in those worldly fortunes and honour, which we so much labour for in this humane life, certainly it cannot but be esteemed no small defect to our condition; neither are those apprehensions to be blamed in us, when as we have for a pattern the example of that holy man Abraham, who complained, being extremely sensible of such a cross, that the steward of his house was to be his heir, for want of natural posterity I; for if this good person apprehended it as a cause of affliction to his thoughts, much more must our exceeding weak frailty be moved with the consideration: of the other side, if we have children given us by God Almighty, according to our wishes, yet want we not daily perturbations in our minds, left they might miscarry at one time or other by reason of worldly accidents; considering the many chances that hourly happen to all manner of conditions; and of the contrary, if they prove untoward and disobedient, answerable to the customs of the age; what greater cross can possibly afflict our thoughts or torment our rest; which perpetual vexation at last, may constrain us perhaps a thousand times to wish they had never been borne to their own destruction and our grief. Of the other side, if our delights be chiefly in friendship and conversation, how soon may that esteemed felicity be taken from our possession, either by sudden jealousies or froward accidents, when we least expect the unhappiness; if the gaining of riches best please our appetites, though we have employed many years in the acquisition of golden mountains, either war, oppression, or some lawsuit or other may soon deprive us of all we have, and cast us into an unrecoverable and desperate poverty, since our affairs depend upon the will and intentions of men, wicked and uncertain. For truly either our own servants may betray us corrupt judges undo us, or our debtors prove bankrupt, all which often happen, and then quickly vanisheth away all our esteem. Besides a hundred other casualties that cannot be mentioned at present, because not thought upon. Now, I say, if these perturbations and casualties be incident to the best and most solid time of our humane condition, when as our bodies and understandings are most in vigour, to enjoy earthly felicities and content, what may we think of our decaying and criped age: when as we shall see our teeth daily, to drop one by one from our hollow jaws and dried gums, until at last we have none at all left, for our necessary use and commodity. Our eyes in like manner by degrees to grow dim, having only their faculties preserved a while by spectacles and other means, until at the length we become stark blind, leaving us in a posture uncomfortable, since we are sure never more to behold the glorious Sun or the cheerful day's light; and for our legs they will appear rather like small stalks of withered plants, then convenient or substantial supporters of our weak bodies, which must necessarily be assisted by crutches or some other artifice, to help us in our motion from place to place, whereby the best to give us a little ease and recreation, whilst we are able in any sort to crawl upon the face of the earth; and however this help may serve for a while to supply the defects of decaying nature, yet in the end our beds or some solitary couch being overburthened with Catarrhs and Rheums must be the only receptacle of our age and infirmity, where perhaps we shall converse with nothing but excessive pain and melancholy thoughts, as a near preparation for our graves, to which station it may be doubted scarce a tear shall accompany us from the eyes of any of our friends, imagining we have had a sufficient time, of being in the world, whereupon I must here remember the custom of the Indians, who used to put to death such people amongst them, that by reason of their extraordinary age, were thought past action and employment, which testifies that even Barbarians themselves, apprehend nothing but unhappinesses in our last continuance. Now I say if this condition appertain, to those that have been the greatest darling of fortune, and prosperity in this world; what may we judge of such, that during their lives have had nothing but troublesome passage, concerning their affairs in the whole course of their time, as it were still conversing either with want, imprisonment, diseases, or some other apparent afflictions of this life. Alas if we consider but the poor husbandman, that doth not only continually toil, for a contemptible subsistence, in heat and cold, in wet and dry, but is oftentimes in danger to be plundered of all he hath, and not seldom loseth his own life in defence of his small family, by the violent oppressions of merciless soldiers; we may imagine his trouble and vexations give him no great cause of felicity. In what a miserable and horrid condition is a Galleyslave, however he be endued with the same nobility of soul, as the greatest and mightiest Prince upon earth. Certainly the beggars that go from door to door spin out a life in outward appearance of sufficient misery and vexation, notwithstanding they neither hope nor expect any other. And truly, however some few persons may seem to be in a more prosperous condition, yet considering the uncertainty of what they possess, and the impossibility of continuance without change and alteration, they are not to be esteemed very far from them in unhappiness. For although perchance we may look with eyes of envy upon many glorious Potentates in the world, yet if their thoughts perhaps were truly examined, we shall find multitudes of vexations depending upon their condition, to the destroying of all certain content: for what Prince was there ever yet, that commanded so entirely prosperity, that hath not often been troubled with natural infirmities, as the stone, gout, and the like; to free himself from which pain, perhaps he would willingly have parted with much of his Dominion, if it had been possible, to have procured such a redemption at any price. How many people again are born blind, dumb, and deaf, with other notorious imperfections of nature, that render them contemptible in the world, and yet are as greedy after the appetite of living long, as those which enjoy most felicity; which shows, that it is not the real fruition of any earthly delight, that gives us occasion to value our being here, but merely a senseless stupidity of flesh and blood, that makes us covet we know not what, without the soul's consideration. Withal, if we but look at the chances, accidents, and misfortunes of many glorious monarchs, we shall have cause little enough to depend upon the certain happiness of any condition whatsoever. As for example, the Emperor Morisius, being in possession of as much prosperity as could be devised, of a sudden in his greatest Majesty was surprised, by the conspiracy of a base and barbarous fellow of his Army, and presently brought bound before his insulting presence, where on his knees he was constrained to behold the cruel slaughter of his dear wife and all his young children one after another, until at last himself made up the doleful Catastrophe, as a period to his affliction and misery, whilst his worst enemy in the interim was proclaimed before his eyes. Again Bagazat King of the Turks that brought three hundred thousand soldiers into the field against Tamberlin, was that very day taken prisoner with all his glory, and presently shut up in an Iron-cage, to be made a spectacle of wonder and contempt to all the world, where not long after he ended his days violently by his own hands. We may also in this place remember, the sudden misfortunes of the late Queen of Scots, that was a young brave and beautiful Princess married to the King of France, yet notwithstanding, within a few years returning into Scotland, to take possession of her native Kingdom, she was brought to such confusion, by the treason of her own natural subjects, that Flying into England for assistance against their rebellions, she was betrayed and cast into prison, where she remained until she lost her head upon a Scaffold, in the view of all the people, without having so much as one sword drawn in her revenge, though she was allied to most of all the powerful Princes of Christendom.  
If we look also at the glories of Herod the great, who seemed fortunate and prosperous beyond measure in this world, yet we find his life so mixed with such intolerable crosses and vexations, that he was not only induced to the slaugher of his most beloved wife and natural children, to maintain his Crown in safety against his suspicions, but towards his last end was in that fearful manner tormented with pain and grief, that one time in a certain desperate humour calling for a knife to pair an apple, he would have killed himself, if he had not been suddenly prevented, by some of his friends and servants. We read also of a Duke of Vrben, who was esteemed by all that knew him a Paragon of nature, for his excellent abilities of mind, and composure of body, and run on a long space with a most fortunate success in all his actions, both in war and peace; yet almost in an instant no man knew how, he was so exceedingly cast down with diseases and infirmities, that he became a subject of pity and compassion, not being able to stir one foot, but as he was carried from place to place in a Chair, but for a more ancient and authentical testimony of the uncertainty of worldly honours and happiness, we may cast our eyes upon the fate of wicked Haman in the holy Scripture, who notwithstanding he had the absolute command of a hundred and twenty Provinces, was so tormented in his thoughts, because a poor Jew would not adore him, that he not only procured thereby his own shameful death upon a pair of Gallows, but also was an eye or an ear witness of his children's slaughter, though himself was forced to worship in person, that very man whom he most hated and despised.  
Last of all, I will mention Charles our late King, who for some years appeared to be the envy of Europe, not only for his prosperous glory, and happiness, but in regard also of the numerousness of his private family, yet the wheel of fortune suddenly turning upon him, he was, as I may say, in an instant thrown from his Throne, separated from his wife, deprived of his children (being the chief comforts of humanity) and forced to undergo a long, tedious, and harsh imprisonment, until in the end he lost his life like his Grandmother, before his own Palace gate, as a greater testimony of the ignominy that was intended his person and dignity. Which in my opinion, are testimonies with many others, sufficient to show the little certainty of all temporary felicities; however, for the most part we are preposterously carried away beyond wisdom, and with too violent passion, to sacrifice for this brittle possession, not only all our hopes of eternal happiness, but even as it were desperately, as I said before, induced to run into those black and terrible flames of fire, that can never be quenched. Which truly is a stupidity (if rightly considered) of so transcendent a nature, that nothing but the infinite malice and subtlety of the devil is able to create in people's desires and understandings. But however these considerations might persuade man, to some kind of diligent care of virtue, for his benefit and preservation, yet I find a certain insensibility ingraffed by these times in many persons imaginations, though in outward moral conversation, they seem to be competently honest, that they have so laid asleep their Faith and confidence concerning God Almighty, that they cannot be confirmed in his goodness, mercy, and justice, so far as to expect with any manner of patience the end and success of things, for no other reason then because they see oftentimes many Athiestical people, to prosper a long season in all worldly honours and glory; whilst of the contrary, those that are religious and good, undergo nothing but afflictions and miseries, apprehending as if God's indignation were against his professed servants in all the course of their lives: but though to this Argument, I might make a convincing Reply both from Scripture and other unanswerable reasons grounded upon true piety, by which principles, all our actions and thoughts should be governed, yet for that I intent a greater brevity to rectify in some sort such persons beliefs and settle their judgements; I shall only relate a short story (as I conceive) something to the purpose, but whether true or figurative makes no matter, since the application is very proper to show, that Almighty God's ways and determinations are not to be understood by us upon all occasions; only I must aver by this example, it is our duties to observe his Injunctions, notwithstanding all humane obstacles; in every thing leaving the issue to his inscrutable decrees, which for the most part, however will be accompanied with his mercies, if we have humility and patience enough to attend upon his pleasure that must be performed do what we can.   

A most full, though figurative story to show that God Almighty's ways and inscrutable decrees are not to be comprehended by humane fancies.  
IT was as we may probably imagine, in the primitive times, that a religious person living in the Desert, being something unsatisfied concerning the ways and the judgements of Almighty God, as I said before, in this world, seeing many wicked men prosper in their affairs, with a certain kind of smiling felicity, whilst other people of a virtuous life and conformity in their manners, underwent nothing but crosses (for the most part) in all their actions and designs, desired in his prayers by reason of these considerations to be made more particularly acquainted with the mysteries of Heaven concerning these things that trouble his thoughts. Wherefore, upon a day being at his devotions, it was revealed unto him, that however he seemed too presumptuous in thus tempting God, and not resting satisfied with prosecuting the duty of his own condition, with less curiosity, yet his request notwithstanding was heard and he should be shortly fully cleared in his doubt, commanding him in the interim to be patient in his expectation, resting as I may say, in some sort satisfied with this Revelation and injunction. After some few weeks he became saluted of a sudden by a beautiful young man, to his no small amazement, who told him he was come as a divine Messenger to inform his knowledge, and instruct his belief, wherefore bid him without delay to prepare himself for a journey, that he was to make in his company and under his conduct; the sequel of which as he said would fully content his expectation. The aged Father without either any manner of resistance or much more circumstance, then only taking a staff in his hand the better to support his weak steps, followed him out of his Cell; and in this posture they prosecuted a journey, that continued them travelling the whole day, till at last the shutting in of the evening bringing them into a small Village, they were entertained in a house for their night's repose, where they found both kind and competent entertainment, which conveniency gave them satisfaction, until the early Sun the next morning warned them to provide for a new voyage; so taking leave of the Master of this habitation, they went out of doors; However, in the interim the young man took up a silver Goblet and put it up in his Satchel, to the wonder of the old Hermit, since it appeared to him to be a strange example of justice and gratitude. But nevertheless, for that he had resigned his will to his conductors discretion, he took no notice outwardly of the seeming theft. And in this manner again prosecuted their course for the length of another Summer's day. But the night at last as the former approaching, and they seeming both weary of their tedious march, they entered into another lodging, wherein their treatment appeared far different in every respect from their past entertainment, not only in that they wanted the like accommodation, but were also reviled with harsh and barbarous language, to their no small vexation and discontent; and yet the young man at his departure with many kind words bestowed upon the owner of the house the silver Goblet, that before he had taken from the other party; which probably did not a little increase the admiration of his aged companion, though he was resolved not to question any of his proceedings, until a further issue might be had of the business. And so proceeded on both to a new journey and more experiments, however these deportments, as I said before, seemed strange examples of justice and goodness for edification. Which contemplations gave entertainment and employment to the old man's thoughts, until they found that another retirement was necessary both for their bodies and minds; and to this purpose entering into a fair Town, they were soon met by a most courteous Gentleman in the streets, who perceiving them to be religious persons told them, no place but his own house should give them reception and welcome, and to this purpose, accompanied by many of his servants (for he was a person of great quality) he conducted them to his Palace, where they found such welcome and reception, as might have befitted Princes of extraordinary dignity and extraction, which continued them with wonderful satisfaction till the next morning, that their occasions called them again, to the perfecting of other adventures; wherefore taking their leaves with many thanks and a great deal of humility, the Nobleman seemed to commit them to God's protection and their own intentions, however when he was parted from them, they continuing still in the Hall, pretending some other necessary accommodation belonging to their own private affairs, the young man of a sudden perceiving a child lying in the Cradle asleep, who was the only son and heir of that noble family, presently stepped to the infant, and violently strangled him with his hands, and winking upon his fellow traveller as a testimony of desired silence, he secretly stole out of the house. Which cruelty raised such storms and fears in the old man's bosom, that he appeared half distracted with the seeming wickedness of the fact. But though he was transported with an amazed grief, yet he followed his bloody conductor, something doubtful of those Revelations he had received from Heaven; nevertheless, upon better recollection, he resolved neither to question his guide nor fly from his protection, for that his faith proved stronger than his passions. Which once again put them into their usual posture of travail, until going over a narrow Bridge and meeting another passenger in the way, with a kind of rude and harsh encounter the young man that went a little before, instead of giving the traveller friendly and courteous passage, tumbled him into the water, who after some fruitless striving with the waves, at last in their sight yielded up his life as a testimony of the worst oppression, whereat the young man only laughed heartily, as if he had beheld some object of pleasure, when as he had performed an act of most barbarous cruelty, and thus carelessly went on still his journey to the almost confounding of the old man's thoughts, notwithstanding his former resolutions. But long they had not journied in this manner, before they met another person violently prosecuting his voyage, who desired them for the love of God to direct him towards the readiest and nearest way to the next Town, for that, as he said, most of all his worldly fortunes consisted in his safe and speedy arrival before night, siince the Sun now seemed almost set; yet the young man according to the appearing effects of his wont charity, instead of fullfilling the poor man's pitiful request, directed him a clean contrary way to that he desired, by which means he was probably endangered never to come to the place he so earnestly coveted; at which ill-natured falsehood the old father another time cast up his amazed eyes to Heaven, though without reproof or contradiction, and followed still his leader, which ere long brought them to another Inn for their night's repose, though entering the house, they could scarce find out any lodging at all, by reason the rooms were taken up and filled by multitudes of debauched rude and barbarous thiefs, nevertheless the young man was so far from having any more care of the aged father, rather seeming weary of his longer conversation, that he presently addressed himself unto them, and at last struck into a most intimate acquaintance with those robbers and murderers, where he continued roaring and drinking all night without intermission or having, as I said before, the least seeming care of his welfare and consolation, whilst he poor man was forced to continue in the Chimney-corner, only comforted with a few Prayers of his own, which earnestly he offered unto God Almighty to appease his wrath, hearing such blasphemies uttered against his holy name. However these exercises endured until the next days light summoned them to a new journey; as also invited, or rather provoked the villainous thiefs, each to seek out some corner or other whereby to take their necessary rest, although the night before they had all determined to quit the habitation, for fear of some sudden surprise by the Officers of the Country, in regard of many wicked robberies they had lately committed, with other murders. And thus again the old man and his companion fell anew to their travels, having quitted that hellish habitation, which lasted until they arrived at the walls of a great and mighty City; where they found, to their amazement, one Devil asleep at the gate, which proved an object of consideration to the eyes of the old man, who rather expected a multitude, if any at all, to guard the passage and entrance of such a proud Town, that seemed to ring with nothing but noise and confusion the practices being only intolerable luxury. But passing further, leaving the Devil at his rest, with an intention to find out some convenient lodging for their repose; at last they came to a most poor and needy Monastary, where notwithstanding entering, although they could perceive nothing there professed, but Fasting, Prayers, Mortifications, and the like; yet they found in every corner multitudes of devils, all extreme wakeful and vigilant, insomuch as Lucifer seemed there to keep his chief and royal Court, as if not to be delighted with any other habitation; which truly did again exceedingly amaze the consideration of the old Hermit beyond belief and imagination, by reason the sight appeared so wonderfully to outgo his expectation.  
But however with these extravagant and distracted thoughts, the aged father was conducted to his Cell, there to be necessarily reposed until the next day, since his body seemed in a manner to be tired out with his hard and tedious journey, and his mind no what less wearied by the strange visions he had beheld in his travail; which may be conceived, gave him not that rest that was accustomed to refresh his Spirits in the wilderness, being free from such diversity of imaginations. However after a very little sleep, waking very early in the morning, he was suddenly saluted by the young man, that had been his companion with this unexpected language, when his thoughts were preparing for a new journey: You must know, said he, I am an Angel sent by Almighty God, not only to show you these mysteries that passed in our travels, but according to your desires and supplications, to let you see more plainly his divine ways and inscrutable judgements, sometimes happening against all appearance of humane sense and reason, though always tending to good and profitable purposes, if man's unhappy condition could make use of the benefit; which often times he doth not do by reason of the corruption of his depraved nature, and the want of that competent grace his diligence and religious industry should have purchased at God's hands for his advantage. To which effect therefore be advertised, that this figurative story is thus meant for your better confirmation: The first man at whose house we happened to lodge, that gave us seeming kind entertainment with all humanity (from whose possession however I took a Silver Goblet at our departure) only signifieth men competently good in this world; upon whose condition notwithstanding God Almighty is pleased to lay earthly affliction, by may considerable losses, whereby the better to retain their actions and desires in a moderate temper: And therefore not seldom bestows their goods upon people less deserving, which is plainly demonstrated by the other rough and harsh personage, unto whom I gave the Goblet, though he could no way claim any just or deserved right thereunto; it being all the benefit such shall receive either in this world or the next, by reason of the small portion of grace their covetous and ill-natured actions have purchased at God's hands; notwithstanding they may not be esteemed the wickedest sort of men. Next concerning the Nobleman, who appeared to our apprehension both rich, religious, and courteous; by him may be figured those persons, who join devotion with the glory of this life, without any intention in their minds either to offend God, or prejudice their neighbours; however lest they may be too much transported by degrees, with any overviolent desires and objects of this world, as children, honour, or the like, God Almighty is pleased oftentimes to take away the occasion, by depriving them of something they most esteem, which is signified by my private destroying the life of that good man's only son and heir, in regard he seemed to have placed too much passionate appetite in the contemplation of his earthly succession; which considerations oftentimes distracted his thoughts, from the necessary cogitatious belonging to his salvation. Again, the Traveller we met upon the narrow bridge, that I seemed so uncharitably and inhumanly to overthrow was at that time going to perform a wicked action, that would indubitably have cast away his soul, unless it had been prevented in the interim by his sudden death: wherefore the intention being foreseen by the providence and mercy of God, I was by his goodness commanded to that office and execution. And for the other party that so passionately begged our direction in his journey, I was constrained to turn him out of his right way, to avoid his falling upon many bloody thiefs that would not only have robbed him of his money, but also have taken away his life; which only that happy diversion changed into prevention and safety. And now concerning the mystery of those blasphemous Bandits we met in our last Inn, in whose company I appeared to take so much complacency and delight, I did that only to retain their persons the longer in that place (who else would have quickly departed) as foreseeing the next morning they should be apprehended by Officers of justice, which else they would avoid, and so consequently followed their deserved and condign punishment, not only in recompense of their many heinous wickednesses, but for the more entire preservation of the honest Country people, that would have suffered by their escape infinite damage, and many injuries, in regard of their violence and oppression. But now last of all, to come to the explanation of this great, riotous and vicious City, confused with noise, and replenished with extraordinary glory and splendour, at whose gate we found only one Devil asleep, though the manners & comportment of the inhabitants seemed to be governed by the directions and instigations of millions of infernal spirits. You must know that however their multitudes of wickednesses may pretend to all Hellish conversation, yet Lucifer finding there is so little need of diligence, to corrupt their conversations, already sufficiently depraved to his purpose, being drowned also in security, employeth his chief care and industry for the perverting of this poor Monastery, which he very well knows is employed night and day in nothing but Prayers, Fast, and other extraordinary mortifications; wherefore, and by reason of which, it continually wars against the power and deceit of his infernal Kingdom; so that necessarily it behooveth him to that purpose, to employ all the instruments and subjects he can possibly to undermine the thoughts and actions of these godly and painful people, being the only cause that so many Devils in every corner are to be found in this simple habitation to your wonder and admiration.  
And thus according to my duty, since I am commanded thereunto by the will of Almighty God, have I not only showed you these mysteries in our journey, but thereby explained and proposed to your condition, henceforth to rest absolutely satisfied with the Decrees of Heaven concerning his proceedings in humane affairs, notwithstanding how contrary soever they may appear to your appetite or conception; for having sufficiently revealed principles of religion, whereon to ground your faith, and to direct your actions, you need no more for your salvation and moral conversation. To which purpose I must again tell you, and conclude with this saying, that as the intention of Almighty God is one thing, and the ways of man oftentimes another; so are you obliged to leave off your curiosities in that behalf; and with these words presently vanished from his sight.  
As I suppose this relation well considered may be of sufficient force to persuade any person's reason, to the conformity with Gods will in all things, without examining the mysteries of his secret judgements; so of the other side, however sometimes they appear strange to our apprehensions, yet is he always merciful and just in the execution of his intentions; which for the most part are very good and profitable for our condition, if we have grace and confidence enough to make use of the benefits of such determinations; since he is accustomed to turn those things that seem most against our desires and natural appetites, into the greatest blessings that can possibly be imagined. As of the contrary, the very delights that most please our fancies in this frail life, though they may seem lawful of themselves if they were not prevented, not seldom become obstacles to our greatest felicity, or entertained by overmuch passion prove destructive to our humane and eternal affairs. But for the better confirmation of these points of duty, and because examples are the best inducements to instruct any man's belief, and so by consequence to invite his actions and endeavours, I shall in this place make a relation of a short story, which however it it may be thought but plain and simple, yet in my opinion is extremely convincing to our purpose, which I have read to be after this manner.  
There was a principal and wealthy Citizen, having but one son in the world, 
Another story much to the same purpose.  had occasion to send him with his only brother by sea, into a far Country, to make good some necessary traffic. But this Gentleman in the interim apprehended, as he had good cause, the danger and hazard of the journey, wherefore presently after his son's departure, he went to the Bishop of the Town (being a very holy man) and earnestly desired him he would be pleased in his daily devotions to remember his friend's voyage and prosperity; and to this effect, to render his wishes more pleasing to God, bestowed upon the reverend father, a very vast sum of Gold, to be employed to what uses he would think fit concerning charitable deeds, towards the obtaining of his request. The good Bishop interpreting his inward intentions by his outward bounty, not believing such a liberality could proceed but from a religious confidence in God Almighty, not only promised him his best assistance, in his holy exercises, as he should have occasion continually to perform them, but at that very instant fell down upon his knees, and earnestly besought God to favour the Gentleman's request; after which he dismissed him full of assurance and joy. However this encounter being past, it was not long before the pious Citizen, not only heard news of his son's death, but also of casting away of the ship, wherein was contained in a manner all his wealth and subsistence. When these unfortunate tidings came to the sorrowful ears of the religious Patriarch, who had received the Gentleman's money, he knew not which way to turn himself both for shame and grief: Nevertheless putting his chief trust in God Almighty, after he had continued a long time at his prayers, he resolved again to visit his benefactor, to try what consolation it was possible for his presence and persuasions to afford him after so great a loss, which had probably brought upon his present condition a most wonderful affliction, but notwithstanding he used what admonitions and other pious instructions were necessary for the season, yet were they all too little seemingly to ease a heart so much overwhelmed with despair and sadness, insomuch as the Bishop was forced to return without that wished satisfaction he desired, being also in a manner confounded in his own thoughts, considering the unfortunate success of his endeavours, so little answering the others intentions of piety and goodness. However he never left soliciting God Almighty daily, according to his custom, in his behalf; until it fortuned one night, after the distressed Gentleman had wrought himself into some slumber by the tossing over of many troublesome and vexatious thoughts in his unquiet bosom, he imagined to see the holy Bishop to stand before him, uttering these words in distinct terms: Know, said he, that thy charity and afflictions have not been forgotten in the sight of God, whose property is always one way or other to look upon his servants in grief and anguish of mind; to which purpose I am to tell thee, that although thy son be really dead, yet his miscarriage proved so happy to his condition, that if he had again returned safe into thy protection, he had been certainly and eternally damned, whereas now he is placed in heaven amongst the blessed with all joy and security. But for thy ship, with thy brother, plentifully laden with abundance of rich commodities, they are so far from being cast away, that thou shalt shortly receive them into thy wished possession, without any manner of loss or detriment. Whereupon Phelochristus (for so was he called) waking out of his sleep, found himself not only exceedingly comforted, but almost cleared of all his grief, and with these thoughts and cogitations went instantly to the holy Patriarch, and there throwing himself at his feet, declared his vision in every particular; as also gave infinite thanks, that God Almighty, who (as he said) had more showed his mercy in his chastisement and punishment by this very accident, then formerly he had done in bestowing upon him so many worldly blessings and prosperities, and from that time forward remained most contentedly satisfied. By which discourse may be gathered, not only the determination and purposes of Almighty God, though often kept from our knowledge in a hidden and mysterious way, but showeth in like manner to a confident soul, that it is still in his power when he pleaseth to give our hearts content after never so many desperate crosses and afflictions; for however he doth not always grant our desires, since they may not be convenient oftentimes either for our present or future condition; yet most commonly if we have sufficient belief and assurance in his goodness, he doth use to change even the nature of our appetites themselves, making that appear delightful to our apprehensions, that before was terrible and distasteful: And so by a contrary consequence, in easing the mind he diverteth the grief, never laying upon our frail natures a greater burden than we are able to bear, unless we destroy our own strength by over much impatiency, and respecting against his will and commandments, too violently worldly things, which in truth is only the occasion of all our misery and inward vexation: Since it is not the accidents themselves that procure the smart, but only the want of bearing them rightly, which certainly cannot be well effected but by an absolute resignation of our wills in every thing, into the hands of Almighty God, who can and will dispose of our persons and actions to the greatest advantage for our own good, if we resolve to comply in this manner with his pleasure, as it fared with holy Tobias, after the end of all his crosses and miseries; to which purpose we shall make in this place as a most excellent pattern and example, some relation of his life, sufferings, and patience, accompanied by his extraordinary confidence in God's mercies and protection.   

The wonderful confidence of old Tobias in the mercies of Almighty God.  
AS it is recorded in Scripture, that from his very childhood he served God with all his heart, not only when he was in freedom and prosperity, but also when he suffered poverty and oppression, so is it in like manner mentioned, that he was so far from contaminating himself, when others worshipped Idols, that in the interim he went to jerusalem to adore in the Temple; besides in his captivity he always relieved the necessity of his brethren, and notwithstanding the fury and violence of the persecution under the King of Assyria, he could not be induced by any threats, to abstain from burying those slaughtered persons that lay dead in the streets; in so much as one day being ready to sit down at a Feast with other company, of a sudden understanding there was yet one Jew that wanted a Sepulchre, he presently flew from his dinner with extraordinary zeal, and performed that charitable office, not only to the wonder of all those that were with him, but even being reproved by his nearest friends, who apprehended exceedingly the danger of the action, in regard it was so strictly forbidden by the King's special command. Though these testimonies were exemplar, yet afterward when this good man fell into his excessive poverty, than did his admirable virtue more clearly appear; for not having wherewithal to relieve his necessity otherwise then by the labour of his wives hands, and his own industry, becoming also by a most lamentable accident deprived of his sight. Nevertheless one day when his wife brought him home a young Kid, which she had procured by that only means for their provision and sustenance; he hearing it bleat, desired her that if it belonged to any other, she would again restore it, lest it might bring a curse upon their poor family, wishing and resolving rather they might put their trust in God Almighty, concerning their necessities, than any way seek to be relieved by fraudulent and unlawful ways. Again, being upbraided by his wife, and other friends, for his overmuch confidence in God, as they pretended, since his Alms and Prayers had procured him no more favour, than a world of present miseries; He returned them only answer of rebuke for their impiety, in regard they had not more trust and assurance in God's power and goodness, who as he said, ever would protect his servants. But now at last being come, as I may say, to the insupportable period of his crosses and afflictions; and as it were tired by the upbraid of his own friends, he made his humble supplications to heaven to be taken out of this life; whereupon after he had ended his prayers, imagining his suit was granted, he called unto him his young son, unto whom he had not only given most pious instructions, wherein he wished him above all things, and in every difficulty to serve God with his whole heart, putting his only confidence in his divine mercies, but sent him into a far Country to seek his fortune, delivering him at the same time a bill in writing, whereby to require a certain sum of money that had been a long time owing him by a friend for his better support and subsistence, not being well able to maintain him at home. And notwithstanding his wife seemed desperately afflicted at this unexpected resolution and sudden departure of their only child, he still wished her to put her confidence in heaven, not only for the assurance of his journey and return, but also for his future prosperity; wherein may be noted, his faith and suppression of his own passions: for as indubitably he more trusted in God's assistance, then in any other probability whatsoever, so was he willing of the other side, to lay aside his present comforts for the succeeding good of his child, which was not as he thought to be obtained, if he had kept him at home, wherein he should have more pleased his own humane nature, than any way have provided for his son's welfare. Having declared thus much concerning this holy man, it is now full time to come to his reward according to his merit, which no doubt was resolved on by a hidden and an inserutable decree. For God Almighty was so well satisfied with this good persons actions and intentions, that instantly he designed an Angel to accompany his son, who not only conducted him safely in his journey, but at last brought him where was concluded a most happy marriage between him and his own kinswoman after they had both conquered the devil by their prayers and other virtues: which being finished, they repaired with much joy and gladness to the house of old Tobias, where they were received with such expressions of gladness, as became the nature of so great a happiness. Neither was this all their felicity, for presently the father by miracle obtained his long lost sight, in the presence of his family and friends; and after the end of forty years continued prosperity, the old father having seen a numerous posterity, between his son and daughter in law, he finished his happy days in the spirit of Prophecy and virtue, leaving behind him young Tobias to perform his funeral.  
These relations certainly, may give a taste to every good Christian, of God Almighty's mercy's intended in one manner or other to those that have a sufficient trust in his goodness and power. But however, as I say, all our happiness consists in this absolute resignation of our will, in regard it doth not only assure us of a future benefit, but promiseth a present content by quieting our thoughts and passions; though it is impossible to procure this necessary confidence, without a lively and entire faith, which is a kind of an invisible seeing of God, and in some sort knowing his divine goodness in a particular manner through the dark clouds of our humane nature, that for the most part whilst we live upon earth, hinders the clear appearance of his Divinity from the eyes of our soul; however when our bodies are once glorified, such obstacles shall vanish and disperse, without difficulty by reason of our happy condition. Our blessed Saviour himself hath declared, that if we had but faith as a grain of a mustardseed, we might be able even to remove mountains; By which figure may be conceived, the excellent nature and property of an entire belief, towards all joy and happiness; which nevertheless is more or less purchased, according to that proportion and measure of grace, we have obtained by our devotions, and practise of virtuous actions, most apparently demonstrative in the sayings of that glorious King Lewis of France, who professed he would not go out of his doors, to be a really eyewitness of any miracle whatsoever; his faith having so absolutely confirmed him in all principles of religion, and the believing entirely every thing belonging to God's omnipotency and goodness, that he had no need of such motives and inducements to strengthen his faith, or render it more certain and efficacious. However we may boldly affirm, that this want in the general, is the main occasion of all men's disorders and excesses in this world. For if people did sufficiently enough (without any wavering apprehension) rest upon Gods revealed will and pleasure, and by that means could absolutely apprehend his promised mercies and judgements, it were impossible to be so much transported with the vanities of this life.  
As for example, how could it be imagined, that men would be so extremely senseless, as for the only enjoying and delight of a little meat and drink, with other sensualities of this world, for a very few years should violently cast away those eternal and abundantly satisfactory happinesses of Heaven, unless there were some stupid defect in their belief, concerning either the certainty of their being, or in the ways and means whereby they were to be compassed. In like manner, what person would be so sottish in his resolution, as not rather to undergo all the austerities could be undergone during this life, then hazard the danger of those terrible torments so often mentioned, as I must say, to be endured to all eternity, if he were absolutely convinced in his thoughts and apprehension, that they particularly belonged to his condition in each circumstance; since it is more than evident, that we forbear no pains, or scarce omit any care in this world, either to obtain humane honours, or prevent eminent (though earthly) inconveniencies, though we know they are but to endure for a moment in comparison of eternity; when as perhaps a far less industry and travel would assure us in the other condition of a perpetual happiness; and yet we see it so supinely neglected by most, as if it were not at all worth any manner of consideration. Wherefore I must conclude, that man's miseries and insensibility for the most part proceed from this defect in this only particular, for that he hath not purchased a competency of grace sufficient to enlighten his understanding, whereby he becometh overwhelmed, as it were, with nothing but gross sensualities and tickling imaginations that make him wholly uncapable to converse in a higher Region, which by consequence renders him altogether unwilling to resign himself entirely into the hands of Almighty God, as blessed Tobias did in all his actions and adversities. For that holy man's steadfast and undoubted belief of all the principles of Religion, made him most confident of the promises thereupon depending, which is impossible to be effectually compassed or put in execution but by the same means he used, in the whole course of his life; whereby, as I say, he obtained such a proportion of supernatural grace, as not only comforted him in all his extraordinary difficulties, but infused so much love into his happy soul, as he was able to contend against every temptation of the Devil, the world, and the flesh, and by that means got such a victory over all his passions, that he only delighted in every thing that was Gods will; and of the contrary never seemed distasted with any cross that was sent him. As for example, it may be supposed when he at any time found an inclination in his frail nature to rebel against this determination, he used the power of Prayers, Fasting, and Almsdeeds, to beat down and conquer all his humane appetites, in so much as God Almighty not only gave him assurance of a heavenly reward, but crowned his latter days with all the prosperity could be imagined of earthly happiness, as appeared by the sequel of the story, though (as it may be conceived) not more for the acts of mercy, which he had used upon all occasions to his distressed brethren, then for the absolute resignation of his own will to God's only pleasure and direction; in which he enjoyed no doubt a wonderful felicity in his thoughts, notwithstanding his desperate afflictions: Which agrees very well with the sayings of divine Thomas a Kempis, who affirmeth in his book of the imitation of Christ, that it is impossible to purchase any manner of real freedom, either humane or spiritual, without an absolute negation of a man's own self. So that, when a body hath brought his resolutions into this quiet state and condition, he may truly be said to be happy, and never before; being thereby freed from all occasions of temptation, that use to swell men's minds into a thousand storms and perplexities; like as streams that go along with the wind, pass smoothly without any perturbation: so of the contrary, others that strive by a natural current, with those blasts have much difficulty to keep their course, being always tossed, thwarted, and interrupted in their passage. Besides, we see the greatest Monarches of the world are oftentimes so wearied with their own wills and command, that notwithstanding they seem exceedingly to affect glory and ambition, are persuaded in the interim not only to put the whole government of their Dominions sometimes into the hands and power of their favourites and Subjects; but also not seldom will contradict their own very wills, to give their entrusted Officers more absolute jurisdiction, as conceiving therein a satisfactory content to themselves, being thereby freed, as they suppose, of many contentions and troublesome thoughts, that else would happen to their more disquiet. Wherefore, I say, it may be esteemed a most preposterous inconsideration in us, not to be willing to abandon our own wills to him, that we are most certain shall always be not only constant and true to us in all our affairs, but at last can and will infinitely reward us for that voluntary resignation. And this no doubt will be the easier effected, if we seriously add this apprehension to our judgements: That let us do what we can, and possess what we may, either in ambition of sensuality, as we shall never be free from contention and trouble in our minds, if not in our persons, so in the end of necessity we must yield to death, the common plunderer of all these things; which taking us unprovided, will force us to interchange all our past, and so much esteemed prerogatives, into a miserable and confused damnation to all eternity. And although it should take us a little more in order, and in something a better posture, yet at the best our gone and ended delights, which we enjoyed according to our opinions with so much felicity, will be so far from benefitting our present condition, that the very remembrance of those enticements shall render us more sorrowful and unwilling to quit the world, however there be an absolute necessity of this separation; and at the worst they leave us burdened, and almost distracted with many terrible fears, what account may be required of us towards a full satisfaction, in regard of the severe justice of Almighty God, who placed us not here to have the fruition of so many pleasures we once enjoyed above other men, notwithstanding all the delight and benefit will appear then vanished into smoke and air. Insomuch as we may say, what hath it availed us, to have possessed the whole world, and foolishly to have neglected the saving of our own souls, when we had the means and opportunity to have effected it? Wherefore to sum up this discourse in a word: That man that will be wise, must first purpose well, then prosecute his resolution with constancy & diligence, which without doubt will procure him grace, and that grace shall enlighten and strengthen his faith, until in the end he come to such a perfection of love, that may make him (with an assured confidence) rely entirely upon God Almighty's goodness, by which means he may never be distasted to make a resignation of himself and actions into his hands, according to the example of holy Tobias, and other religious persons; in which determination, I say, and no other, doth consist not only all future happiness, but every present content in the world. But perhaps it may be here said, that the cause of most men's insensibility doth not proceed so much from any deficiency of faith, as from a certain natural inclination, to covet and desire present possession of less happiness, rather than future expectations of far greater consequence. Unto which I answer, that however in part I am of the same opinion, since this stupidity is incident to humane frailty, having not obtained a sufficient portion of grace; yet again when I consider how much affliction people would, and do undergo for many years together, only to purchase the reversion of some earthly Kingdoms and honours in the world, I cannot but return to my old belief. As for example, put case a man were promised after seven years extreme labour, the possession of some great Country, with other delights that might content his appetites; I make no question at all, but that he would most readily embrace the offer, and conceive he had gained exceedingly by his bargain. Though yet we see for the fruition of Heaven to all eternity, we are hardly drawn by any persuasions whatsoever either moral or divine, to spend many hours in true consideration of that unconceivable joy and happiness promised, with so much assurance by God Almighty himself. And therefore certainly it can be nothing but a mere want of necessary faith, that renders people so careless of their salvation.  
But to conclude this part of my discourse, however we ought not, (as hath been alleged) to be directed concerning our duties in God Almighty's service, by worldly events, but only by those heavenly principles we have received; yet I shall hereafter make some historical relation of many remarkable passages, perhaps more satisfactory than may be well conceived, wherein have appeared Gods apparent judgements in these latter times; though, as I say, they must not be taken for general rules; notwithstanding they may serve for inducements to move people's apprehensions. For indubitably it is our duties without any curiosity whatsoever, as hath been already declared, to cast ourselves wholly upon the will and pleasure of Almighty God, with an entire patience in expectation of what may happen unto us, since we have sufficient principles given us to follow proceeding from divine authority; but because patience is not only a heavenly duty, but a moral virtue necessary to be observed, I shall in the next and last Chapter discourse a little of the nature and benefit of such an excellent property appertaining to our humane condition, and then make an end of the first part of my book.   

The necessity of this noble virtue which was practised by our Saviour himself in a most particular manner during his abode upon earth.  
AS this Heroical virtue of Patience is little less necessary than faith to perfect our condition, at least wise to be used in some convenient measure and proportion, for that humane frailty cannot easily arrive to the highest perfections of this nature; so is it more than evident by the sacred writings and testimony of holy Scripture, that our Saviour Jesus Christ in a most exact way during his being in this world, did offer himself as a divine pattern for example to instruct our endeavours concerning what we ought to do in this particular; for when it was his blessed pleasure to join his eternal Divinity with the mortal substance of our flesh and blood, he took upon him almost the lowest of all conditions, as I may say, being born of no other than of a simple Virgin, however extracted from the loins of Kings, because it was determined that David his beloved servant should have the honour of his birth; and this holy maid was only married to a poor Carpenter, that got his necessitous living merely by the sweat of his own brows, though he might have chosen for his mother the greatest Queen or Empress in the world; which certainly he did for no other reason, but by this penurious condition to have occasion thereby the better to exercise visibly his own designed patience for our example and instruction. Neither did he design his miraculous birth to be in any other place then in a base and contemptible stable, not furnished with any kind of commodity, either for himself or company. Again, if we reflect upon his many persecutions, both under Herod, and by his unnatural Countrymen, we shall find that he underwent them with a most singular patience, both of mind and body; never expressing the least passion in his words, notwithhandling all the injuries and affronts offered unto him; or showed want of courage in enduring what vexations or tortures soever could be inflicted upon him; insomuch as he suffered himself to be stroke, spit upon, and used with other unparaleld indignities, by most base and contemptible creatures; not only without any manner of opposition, but scarce reproving them in what kind of fashion soever, either by word or action, until being with these and the like sufferings brought to the last period of his miseries to endure a most cruel and ignominious death upon the Cross; he was so far from not expressing an entire and absolute patience in his extremest agony, that instead of showing forth any signs of passion or perturbation, he took care for his mother's future welfare, as a moral obligation belonging to his humanity; he gave pardon to the Thief that was crucified with him, as an essential property appertaining to his Divinity; and last of all, as evident testimonies of his admirable and heavenly charity, he most earnestly prayed for those barbarous enemies that so earnestly did persecute him at that very instant, as pretending in their behalf to his Father, they did not understand what they did concerning his particular. Of the other side, if we cast our thoughts upon those instructions he gave his Apostles and other followers, they were always either to persuade humility, or command patience, which are two virtues that cannot well be separated. As for example, he bid them, when they were persecuted in one City, to fly to another; without contention, although they had his heavenly Commission for their better authority. As also, in his frequent Sermons, for their particular instructions and effectual edifications, he commanded them as an absolute duty belonging to their vocation, being his Disciples, to suffer those that used violence to their persons, notwithstanding to express so much patience, that if they did take away their cloaks from them, they should permit them to bereave them also of their coats without resistance. In like manner he told them, that whoever should injuriously give them a blow upon the ear, rather than return a requital in the same nature, after the custom of the world, they must offer the other part of their face, to be abused by their injustice. 'Tis true as I cannot affirm, we are obliged to these strict and severe rules of patience in all our actions, especially since such suffering would probably encourage Tyranny in wicked dispositions, yet certainly these very examples are sufficient demonstrations, of God Almighty's intentions in the general, concerning this necessary virtue, to be practised upon all convenient occasions, in our ordinary conversation amongst men, as well as to be put in practice in those afflictions, which accidentally at any time shall be cast upon our condition; and the rather for that it is evident, that the sins and disorders of the world, for the most part, proceed from a certain intemperancy or impatiency of nature, not sufficiently rectified by Grace or wisdom. As for the purpose; Pride is nothing but an over swelling humour of self esteem, not governed by Reason, or bounded by Charity; which causeth such an unruly and passionate inflammation in the soul, as we neither know rightly our own state, or willingly would endure what we should from another. Also envy is a passionate and malevolent spite against our neighbour's prosperity; as fearing left it might prejudice our estimation. Revenge is a bloody and impatient passion, because our nature is not passive enough in bearing of injuries; Vainglory may be termed a lunatic indiscretion, proceeding from too much abundancy of self-love. Disobediency in like manner, a presumptuous Pride that allows us not sufficient temper to be under subjection, although it be never so necessary for our condition. Ingratitude, an unjust intemperancy that renders us unwilling to acknowledge an others virtues, in regard we doubt too much thereby to be disvalue ourselves; or else to be put to more requitals than seems convenient for our own interest. Ambition a mad overflowing of the mind towards those honours, that we conceive might give us lustre and esteem in the eye of the world. Covetousness a certain raging desire without end, to be possessors of we know not what; since we never enjoy the half of what we cover, when best obtained. Of the other side, if we turn our consideration upon the sensuality of the body, we shall find it generally to proceed for want of sufficient temperance in the suffering part, as the other concerning the mind, proceeds from the defect of not being able competently to expect the event of things to come; for when we drown ourselves in a vast sea of luxury, against Reason, Religion, and morality, it is because the consideration of honour or virtuous actions, carries not our thoughts and resolutions high enough to contemn such poor and base pleasures, that neither secure our condition or benefit our persons. As for example, what is gluttony, but an inordinate striving by the instinct of nature, to satisfy the senses in eating and drinking? Lust in the same kind an impatient itching after unlawful novelties, however consisting most in opinion, for that oftentimes our deceived fancy, makes choice of the far unworthier subject, as I have already instanced in a part of my Book. Again, Idleness is nothing else but a certain kind of impatiency, proceeding from a loathness to enter upon action and employment. Sloth in like manner is but a heavy increase of the same humour, towards a more earthly period, engendered by custom and continuance. Inconstancy another palpable effect of impatiency, in regard it varies from one fancy to another, with a restless longing to be yet satisfied in something, that the judgement cannot reach unto for want of temperance to consider.  
For however I am not of the opinion of those fantastical Philosophers, that esteemed pain little more than imagination, yet when I consider the wonderful strange lives of many holy people in the primitive times, I may easily be induced to believe, that a perfect and absolute patience being procured, which can no otherwise be obtained then by a religious morality, it will not be very difficult to run through the rough passages of this world, in a manner in an absolute calm and tranquillity; especially when I reflect upon the actions of many Heathens, who only out of the spirit of vainglory, seemed in outward view so to have conquered all their passions, that they appeared careless of life or death, honour or riches, eating, drinking, or any other earthly pleasure or pain whatsoever. However I will leave these reports to the uncertainty of History, or at least wise believe they might proceed from enchantments of pride and the devils elusions; since we know their Religion could not procure simply such effects, not being justified either by divine Revelation or assured principles. Wherefore, for a conclusion, I shall make some brief mention of a few admirable people in those times, whose courages never failed in adversity, or any vainglory laid the least hold of their actions in suffering: To which purpose, we may begin with the consideration of Paul the Hermit, that lived almost a hundred years without seeing or conversing with any humane person, in an obscure Cave encompassed with Rocks and Mountains, his employment being Prayers, his recreation Meditation, and his practice fasting. Again, we may call to mind the wonderful and admirable austerities of Simeon Stilitto, that lived in a small pillar of stone many Cubits from the ground, for thirty seven years together, scarce in all that time reposing his body, according to the custom of other people; insomuch as it is written, that multitudes of worms, proceeding from the natural corruption of the place, bred and engendered under his feet, for want of motion and agitation; and yet his humility notwithstanding was so great, that when he was commanded to descend, by the Bishop of Antioch to try his obedience, without any manner of delay, he yielded himself ready to perform the injunction; as it were adding the virtue of subjecting his own will to that of patience, which he so exactly practised. We read that Mary of Egypt, continued in the wild Deserts of Syria for seven and twenty years, without any clothing at all, or other sustenance, than what she could gather from the Sands and Rocks of that extraordinary solitude, where perchance she found now and then some green herbs for her necessary food. Last of all, if we reflect upon the horrid torments, which Laurence the Deacon endured under Decius the Emperor, we shall find matter enough to contemplate with admiration, both his patience and courage; for whilst his body in the night time, for the greater terror to his youth, was laid upon an Iron Gridiron, over a hot and scorching fire, he cried out to the Tyrant, being more than half dead, that now he was roasted sufficiently of one side, he might if he pleased also turn the other to participate in like manner of his cruelty; which words gained so absolute a victory over all his persecutors, that the Emperor confounded both with shame and amazement, quitted the place of his execution. All which I may boldly affirm, were no other than wonderful effects of a constant and courageous patience. Since of the other side, many esteemed gallant persons of this world failing in this virtue, have disgraced their last ends by apparent dejection of their souls. As for example, Philotus, who was famed in Alexander's Army for one of his prime Commanders, that followed his fortune and success; yet being by accident brought upon the torture, notwithstanding his intemperate vainglory, had made him promise to himself, and pretend to others, that his courage maintained the King's greatness in most of his conquests, and victories in Asia, he was brought to such a lowness of Spirit, by the violence of torments, that he not only revealed his own intentions, but accused his old Father, to be released of his punishment, for want of fortitude and patience in his sufferings; insomuch, as Alexander himself being concealedly present at his Trial, delivered this opinion of his carriage, that he wondered how such a man had so much boldness to attempt his life, that had not a heart great enough to express more courage at his own death. Nero, however he had a nature inflamed with impatiency, pride and vainglory; joined also with the condition of an Emperor, that probably, should have raised his soul to an eminency of courage and magnanimity, yet when the Senate of Rome by reason of his own wickedness, and his enemies prevailing power, had designed him a most shameful and ignominious execution, could not by any persuasion be brought to kill himself to avoid that disgraceful fare, until one of his followers and intimate friends, showed him the way by acting the like upon his own person before his face; which shows that intemperate prosperity is rather an impediment to same and reputation, than a mild and quiet patience; that for the most part enableth people to suffer any thing can well be inflicted upon their condition, when either their Religion or honour calleth them to such a combat. Also Marshal Byron of France, being not only one of the great favourites to Harry the fourth, by reason of his supposed courage, but esteemed of an extraordinary passionate valour in the wars; yet after his accusation, when he was brought upon the Scaffold to die by the hands of the common Executioner, he expressed so much unwillingness to leave his life, by a wild and preposterous rage, that the Hangman was constrained to perform his office when he least thought of the business, only to avoid a greater indignity to be done to his person in the last end; whereas if he had put on a mild temperance in his suffering, he would not only probably have better secured his future condition, but in a far higher nature have preserved his honour and reputation. Last of all, we have an example of this kind, in the death and suffering of a noble man of our Country, who in his life was passionately vainglorious and active beyond measure, yet at his execution he appeared so passively fearful, that he seemed more than half dead, before the executioners struck arrived at his neck. All which I say, may be brought for testimonies, against those dispositions that neither resolve or practise patience, seeing that noble property for the most part renders men absolutely victorious in most things of this world; for who can style themselves Masters in this beneficial and heavenly virtue, shall smile at Tyranny, overcome cruelty, suppress passions, contemn accidents, purchase friends, persuade enemies, live contentedly, and die happily; And in truth may be said to have made a wise and generous preparation, against all disasters whatsoever, which either the devil or the world can raise against our humane condition; for however it be true, that the sensualities of nature cannot easily be overcome, but by the dominion of Grace, yet since the very heathens, merely by the instinct and provation of honour, have in many conflicts obtained wonderful victories by their constant and patient resolutions, it cannot be but a shame and ignominy to us Christians, not to be able by the addition of heavenly Grace (which certainly we may compass by our religious endeavours if we will) to beat down, and suppress both in our thoughts and actions, those violent passions that deprive us of all reputation and goodness. Since in doing the contrary, we do participate of the nature of those unreasonable creatures, that have no other rule for their subsistence but merely sense, which without doubt, being in us cherished extraordinarily, totally destroys the nobility of the soul, that ought only, or at leastwise chiefly to contemplate and be in love with supernatural and divine things, and by consequence to leave dull cogitations and gross actions, for supplements of necessity or conveniency; which being considered and put in practice, with a constant and noble resolution, we shall find such a beneficial patience daily to increase in our natures and dispositions, that will easily gain a signal victory over all obstacles and difficulties, and render us not only temperate in expectation, but invincible in suffering. In fine, I am of opinion, that as want of patience is a deficiency of courage, so was there never yet an excellent Saint lived in the world, but that he was endued with a great Spirit by nature, for whosoever is altogether careless in his▪ thoughts of honour and reputation, for my part, I shall have no extraordinary confidence either of his devotion or Religion. In conclusion, a noble patience in to be esteemed exceedingly; for by it we do not only affront every adversity, but by the discreet practice of that excellent virtue, we make ourselves more capable upon all occasions of prosperity, since we are not apt at any time to fall from that temper and understanding that should both warrant and instruct us in our most beneficial affairs, either belonging to this life or to eternity. Which certainly is no way so well to be purchased, as by a constant and resolved activity; for however patience may seem only a passive quality, in regard it belongs most to suffering, yet if the imagination be too much settled for want of industry and employment, probably it will engender those thoughts and desires that taste most of natural sensuality, and so by consequence draw people to a kind of a bodily indulgency, which of necessity either destroys or lessens the magnanimity of the soul, and by that means cannot but procure an impatiency, and irksomeness in all accidental sufferings whatsoever. But here perhaps it may be thought too hard a condition imposed upon humane nature to be to suffer, whereas God Almighty out of his infinite mercy, might have created man in in such a state, as he should have had no need at all of the use of patience; unto which I shall only say, that as it doth not stand with God's heavenly justice, that any creature should eyjoy that perfect happiness belonging to the blessed, without having first given some testimony of endeavour in this world. So of the other side, though we had not injunctions and commands to this purpose, yet it is most evident that a certain kind of Trial belongs to all manner of creatures, before they can arrive at the uttermost period of their designed happiness. As for example, the blessed Angels were constrained to encounter with Lucifer and his adherents, ere they could be perfectly established in a perpetual Throne of glory with full security. Also Adam was placed in Paradise, (however in an innocent condition) to contend with his passions and appetites before he was to have enjoyed Heaven, who failing in this combat appointed him by the inserutable decrees of Almighty God, he determined to send his son into the world to expiate the offence by suffering also; And yet man again was ordered to new Trials in this pilgrimage of life, ere he could compass the accomplishments of eternal rest and quietness, constituted for his benefit and felicity. So that we may indubitably conclude, without a resolved and practised patience, it is impossible either to please God, or almost to satisfy a man's self. For as long as we live in this habitation of misery, we must always either suffer or expect. But being so prepared, we may without overmuch difficulty, undergo persecutions, long Prayers, sharp Fast continual watchings, with the loss of what prosperity soever upon earth; since it is only our natural impatiency, that makes all austerities and afflictions be entertained with so much horror in our imagination, in regard (as I have said before) they consist chiefly, though not totally in opinion. For as the apprehension of honour, is no other, well considered, than an indulgency, created in our natures for want of judgement; and so consequently we cannot without perturbation in our minds, bear the deprivation thereof, so may we be confident, that all pain and suffering whatsoever, is much abated by a constant resolution of patience, besides the benefit it affords us in judiciously considering ways, either for the short continuance of our misfortunes, in temporal things, or the happy use may be made of our afflictions in spiritual matters. Which patience in fine, I call a discreet and noble fortitude, either in expecting or sustaining.  
FINIS.