Apples of Gold From the Tree of Life: with Pictures of Silver precious and pleasant. Or such other Pearls, as are added to the Third impression, of The Victory of Patience. Printed for their satisfaction that have the Second impression already; and for a taste to others. By R. young Florilegus. [Place them next after the Epistle.] ALphonsus King of Aragon being demanded, what company he liked best? replied, books, for these (saith he) without fear, or flattery, or any reward, will tell me faithfully all that I desire to know. Pithy sentences, and choice apothegms; are not only as pictures for Ornament; but also brief and happy conclusions: extracts of experience, that both leave a deeper impression in the heart, and take faster hold on the head, and memory. They are to the mind, as music to the ear, which (next to sleep) is the best recreation. Quaint and elegant phrases, on a good subject: are baits to make an ill man virtuous. This little Incheiridion, is a feast of them: wherein wholesomeness strives with pleasantness, and variety with both. By perusal whereof, a man may not only become more eloquent, but more wise and good. Yea, let him con'n them well, and (with God's blessing) he may in this short journey, make more true gain, than does the Spanish Fleet from the West-Indies. For in so doing, he shall greatly increase his knowledge, and lessen his vices. In one hour he may read it, and for ever after be the better for it Antisthenes being asked what fruit he had reaped of all his study? made answer, I have learned by it, both to live, and walk with myself. Ambros was wont to say, I am never less alone; then when I am all alone: for than I can enjoy the presence of my God, without interruption. Dubartas (and before him Scipio) would not spare to tell his friends; I have never better company, than when I have no company: for than can I freely entertain my own thoughts, and converse with all the learned, which have been in former ages. When Cato Utican, in vacation times, and at his best leisure, went to recreate himself in the country, he used to carry with him the best Philosophers, and choicest Books. Algerius an Italian Martyr said, He had rather be in prison with Cato, then with Caesar in the Senate house. Cicero was, and I am of his mind; and though I be no Hermit, to sit away my days in a dull Cell, yet will I choose rather to have no companion then a bad one. My reason is, the soul that lives among thorns, [vicious men] shall hardly thrive in grace. They are such Backbyasses to a godly life, that they will do what they can, to hinder our goodness to heaven, and the goodness of heaven to us; they will wither all our good parts and qualities which are in us; like an evil northwind, they blow upon the buds of our graces, and nip them. There be some that care not to know; and there be some, that care for nothing else but to know; many strive after knowledge, but why? they would be wiser, not holier by it: it is their own honour they seek, not the honour of Christ. Men of Herod's mind, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets, but to what end and purpose? to know good, but to do evil. Now he that is unwilling to obey, God thinks unworthy to know. Whence many striving to expel ignorance, fall into error; as an Empirick to cure one disease; causeth a worse. True, a wicked man may be taken for a wise man (as a Bristo Stone, may be taken for a Diamond) but were he so in deed, he would forefee the torments of Hell, and prevent them, as Bernard speaks. Yea, to speak really, he is worse than a fool, for, saith Saint Augustine, If the Holy Ghost terms him a fool, that only laid up his own goods, Luk. 12. 18. 20. find out a name for him, that takes away other men's. Men of the World think that to be wisdom, which is not; like Eve, who thought it wisdom to eat the forbidden fruit; or Absalon, who thought it wisdom to lie with his father's Concubines, in the sight of all the people; or the false Steward, who thought it wisdom to deceive his Master: As what says Pharaoh to his deep counsellors? Come, let us do wisely, when indeed he went about that which destroyed him, and his country. The Scribes, Pharisees, and Elders took counsel against Christ, as though they would most wisely prevent their own salvation. Joseph's Brethren to prevent his having dominion over them, as his dreams imported, thought they had taken a very wise course, in selling him to the Ishmalitish Merchants, which was indeed the only means to effect it. And the same is to be observed in all other cases: that the greatest Politician, is the greatest fool. He is most wise, that is most holy: for goodness, in the Scripture, is termed wisdom; and vice, folly; sinners and fools, Seunonomies, Prov. 1. 7. He is the best scholar that learns of Christ obedience, humility, &c. He is the best Arithmetician, that can add grace to grace. He is the best learned, that knows how to be saved; yea, all the Arts in the world are artless Arts to this. Wherefore O God make me but soul wise, and I shall never envy their knowledge, that pirty my simplicity: yea, let me be weak in policy, to I may be wise to salvation. The first lesson of a Christian, (and so the first step to wisdom) is humility, Mat. 11. 29. Prov. 1. 7. He will teach the humble his way, Psal. 25. 9 and he that hath not learned the first lesson, is not fit to take out a new, 1 cor. 3. 18. Yea, saith St Cyprian, It is as much lost labour, to preach unto a man the things of God, before he be humbled with the sight of his wants, as to offer light to a blind man, to speak to a deaf man, or to labour to make a brute beast wise. Cyprian brings in the devil triumphing over Christ, in this manner; As for my followers, I never died for them, (laid down my life, &c.) as Christ hath done for his; I never promised them so great reward as Christ hath done to his; and yet I have more followers than he, & they do more for me than his do for him. O that men would duly consider how true this is, and amend before the drawbridge be taken up; but this is the misery, and a just plague upon our so much for mality and profaneness, under our so muc● means of Grace: There be very few men that make not the whole Bible, and all the Sermons they hear, yea, the checks of their own Consciences, and the motions of God Spirit, utterly ineffectual for want of wit, and grace to apply the same to themselves. The natural man is just like a Child, that (beholding his natural face in a Glass) thinks he sees another child's face, and not his own. We do not more love ourselves above others; then we see others better than ourselves. But this is to be affectedly blind: wherefore as one says that poverty is justly contemptible that is purchased with following of vice: so I in this case, that poverty of wit, and grace, is justly contemptible, which is purchased by a wilful rebellion against God, and the great means of knowledge and grace which we enjoy. Those souls have seeled Eyes, that see not sin in their best actions. It is an easy matter to believe, thinks the worldling, but he that goes about it shall find it as hard a work to believe the Gospel, as to keep the Law? and only God must enable to both. And yet, so far as we come short of either, so far we have just cause to be humbled, if we consider 〈◊〉 God made us, and how we have unmade ourselves. The Papists, when they could not rule Luther, railed on him, and called him Apostate. Who answered, I am so indeed; for I am fall'n off (I bless God) from the devil and the Pope. Where had you your Ordination? where was your Religion before Luther? (said a Priest to one of our Ministers:) In the Bible, quoth he, where yours never was. Master Greenham resusing subscription to the Rishop of Ely; objecting that Luther thought such ceremonies might be retained in the Church, answered; I reverence more the revealed wisdom of God; in teaching Mr. Luther so many necessary things to salvation; then I search his secret judgements, in keeping back from his knowledge other things of less importance. None but a Deity could have found out a way how man, that had justly made himself most unhappy, should with a full satisfaction to exactest Justice, be made again most happy; God (saith Bernard) so loved his Son, that he gave him all the world for his possession, Psal. 2. 8. but he so loved the world, that he gave son and all for its Redemption. King Alphonsus, did not so much wonder at his courtier's ingratitude to him, as at his own unthankfulness to God. What ever carnal reason may suggest, we shall find no better way to prevent the ruin of the Camp, raging of the plague, drowning of the Ship; then the stoning of sacrilegious Achan, flaying of adulterous Zimry and Cosby, and casting Jonas over board. Obedience is the best sacrifice. Mustle-borough Field, was won by the English, the self same day and hour, when those Balaam's blocks (idolatrous Images) were burnt at London, by order of Parliament, Acts and Monuments, Fol. 669. Prayer and supplication, like Saul's sword, and Jonathan's bow never return empty. No forces are so strong as the spiritual, which made the Queen Mother of Scotland confess, that she more feared the prayers and fasting of Mr. Knox, and his assistance, than an Army of twenty thousand men. Leoline Prince of Wales, when he was moved by some about him, to make War upon our Henry the third replied; yea, did I not much more fear his Alms, than his Armies. Fredrick the Elector of Saxony, intending to War against the Archbishop of Magdenburgh, sent a spy to search out his preparations, and to harken out his designs: But understanding that he did nothing more, then commit his Cause to God, and give himself to fasting and prayer: Let him fight, saith he, that hath a mind to it; I am not so mad, as to fight against him, that trusts to have God his Defender and Deliverer. All heavenly hearts are charitable; And to be a means to bring others to heaven, is the inseparable desire of every one that belongeth to it; good men wish all good, and happy like themselves. Love to the body, is but the body of love; the soul of love, is the love of the soul. One drunkard may profess to another, that he loves him as well as himself; and therein speaks truth, for, saith Augustine most elegantly, to such an one, thou lovest thyself, so as thou wlit destroy thyself; and thou will destroy him whom thou lovest as thyself; yea, better than themselves; for you shall have one Ruffian salute another, with, God save you Sir, but after some strange attestations, swear away himself with, God damn me Sir: now how can any wise man think him a friend, that is his own enemy? he that is evil to himself, to whom will he be good? But see the depth of such a man's love, and whether it be not to damn thy body and soul everlastingly. S. Ambrose tells us of one, who solicited a godly woman to incontinency, saying, he infinitely loved her: she answers, if you love me so well as you seem, put one of your fingers into the flame, till your flesh be burnt off: he replies, that was no part of love in her to require it: yes, said she, if yours be love, to cause both my body and soul to burn in hell fire for ever; which by consequence will follow, if I yield to your request, and take your counsel. The tender mercies of the wicked are cruel, Pro. 12. 10. A drinking friendship, is but a drunken friendship: and believe it, thou wilt find those friends firmest, that thy virtues purchase thee: these will love thee, when thy wealth is gone: whereas those that be won without desert, will also be lost without a cause: you need but be an Arbitrator between two such friends to make them both your enemies. Things that differ in their end, will surely part in their way: now thy end is to gain him, his end to make a gain of thee. And have you deserved never so well from him, the denial of one favour, nay, an health, shall drown the memory of many fore-performed ones: which is all one, as if for the abortion of one child, a man should kill all the former issue: whereas the good man's thanks for old favours, lives even in the blows of injury: or can you not feed these vermin as you have done, away they go, like a sun dial, you shall be no longer regarded, than you are shined on by prosperity Yea, Rats run not faster away from an house on fire, not lice from a dead body; then they from poverty: and if ever it be your misery, to stand in need of them, look for no other requital, than Job had of his carnal friends: whom he compares to a deceitful Brook, which in winter is hard frozen with cold, in summer dried up with heat, between winter and summer passing away, always deceitful, never of use. Yea, a man may say of such friends, as a learned Antiquary said of Rumney Marsh: bad in winter, hurtful in summer, never good. And thou hast sped well, if such friends prove not dangerously hurtful, as well as helpless. Have we not known some of them resemble the Snake; which when a kind Husbandman had taken out of the cold, and cherished in his bosom, and she had recovered her lively heat, and was grown lusty: singled out him, ungratefully to try her first sting upon. Or a Promotor, that in Lent eats flesh at your Table, and yet is the first that accuseth you to the Magistrate. If Ziba be waxed great under Mephihosheth, he will give him a list for all he hath. A promoted beggar hath not seldom renounced his advancer. And what else can be looked for from them? They cannot make conscience of civil duties, who make none of divine. If a Man have cast off his God, he will easily cast off his friend. They that have broken their faith with him, will keep no faith with us. When Religion is once gone, humanity will not stay long after. Nothing rivets hearts so close, as Religion: it unites them together as glue doth boards together: it makes a knot, even between such as never saw one another's face, that Alexander can not cut: yea, Tyrants will sooner want invention for torments, than they with tortures be made treacherous. How many have chosen rather to embrace the flames, then to reveal their companions, and brethren in Christ? There is no friendship like the friendship of faith. There is Amor, among Beasts; Dilectio, among Men; Charitas, among Christians, that is their peculiar, Nature, makes husband and wife but one flesh; grace makes them even one spirit: and it is a question, whether natural Parents are to be beloved above spiritual: we know that Christ preferred his spiritual kindred▪ to that of the flesh: and major est connexio cordium, quàm sanguinum, saith Beza. Aristippus, and AEschenes, two famous Philosophers, being fallen at variance, Aristippus came to AEschenes, and says, Shall we be friends again? Yes, with all my heart, says AEschenes: Remember then says Aristippus, that though I be your elder, yet I sought for peace: True, saith AEschenes, and for this I will ever acknowledge you the more worthy man; for I began the strife, and you the peace. Demosthenes, being reproached by one; answers, I will not strive with thee in this kind of fight, in which he that is overcome, is the better man. Whom we may do well to imitate, and only labour (when aspersed) as the eclipsed Moon, to keep on our motion, till we wade out of the shadow, and receive our former splendour: In which take Master calvin for a pattern; who said, Though Luther call me a devil, yet I will honour him as a dear servant of God. Mild words, and gentle behaviour, may be resembled to milk, that quenches wildfire; or oil, that quenches Lime, which by water is kindled. Gregory Nazianzen, (I pray mind it seriously) told his friends, that Julian would prove a notorious wicked man, he took such delight in disputing against that which was good. When Erasinus was asked by the Elector of Saxony, why the Pope and his Clergy could so ill abide Luther? he answered, For two no small offences, viz. He had meddled with the Pope's triple crown, and with the monks fat paunches. There was never any to whom some Belialists took not exceptions: it is not possible to please or displease all, seeing some are as deeply in love with vice, as others are with virtue; and the applause of ignorant and evil men hath ever been vilipended by the wise and virtuous. Photion had not suspected his speech, had not the common people applauded it. Antisthenes mistrusted some ill in himself, for the vulgar commendations. Socrates ever suspected that, which passed with the most, and general commendations. And reason good, for most men's souls are drowned in their senses; or so bleered with custom, that they cannot distinguish, nor discern the true visage of things: but are deluded with misprisions▪ and false surmises, even against goodness itself; and carried away with weak opinions, raised from vulgar mistakes, and shadows of things. And indeed, no vice could ever be loved but for the seeming good, which it makes show of. Worldly hearts can see nothing in actions of zeal, but folly and madness; until we be born again, we are like Nicodemus, who knew not what it was to be borne again, John 3. until we become zealous ourselves, we are like Festus, who thought zeal madness, Act. 26. until we be humble ourselves, we are like Michael, who mocked David for his humility, and thought him a fool, for dancing before the ark, 2 Samuel 6. 16. 20. And how should they other than miscarry; who have a Pirate (the flesh) for their guide. As who observes not, that some will condemn, what they as little understand, as they do themselves: and that others, the better a thing is, the worse they will like it. As nothing is more bitter than honey, to him that hath the jaundice. But Contumelies and contempt, that are cast upon us for goodness should be born cheerfully, because they are confirmations of our conformity to Christ, and add weight to our crowns. Therefore the Apostles rejoiced, that they were graced so, as to be disgraced for Christ, Act. 5. 41. The world's smiles, may be resembled to the fruit that undid us all, which was fair to the sight, smooth in handling, sweet in taste; but deadly in effect, and operation. I would not, saith Luther, have the glory and fame of Erasmus; My greatest fear is, the praises of men. Yea, I rejoice saith he, that Satan so rages and blasphemes: It is likely I do him and his Kingdom the more mischief. Whence Jerome told Austin, It was an evident sign of glory to him, that all heretics did hate and traduce him. To be praised of evil men (said Bion) is to be praised for evil doing: so the better they speak of a man, the worse, and the worse, the better; as being like the blackamoors, who (judging of beauty by contraries) paint the Angels black, and the Devils white. Or the Jews, who preferred Barabas, before Jesus. Yet there are not a few, who fear the world's opinion, more than God's displeasure; which is to run into the fire, to avoid the smoke; who more dread the mocks and flouts of men on earth, than they do the grinning mocks of the devils in Hell; which makes them cease to be good Christians, that they may be thought good companions: wherein they put down AEsop's foolish fishes, that leap out of the warm water, into the burning fire for ease: or Timocrates, who, as Thucydides relates, killed himself for fear, lest he should be drowned. Or Narcissus, who to embrace his shadow, drowned himself: But for a man to be scoffed out of his goodness, by those which are lewd, is all one, as if a man that seeth should blindfold himself, or put out his eyes, because some blind wretches revile and scoff at him for seeing; or as if one that is sound of limbs, should limp or maim himself to please the cripple, and avoid his taunts. A wise man will not be scoffed out of his money, nor a just man be flouted out of his saith: the taunts of Ishmael shall never make an Isaac out of love with his inheritance. Dion writes of Severus, that he was careful of what he should do, but careless of what he should hear. Libanius could say, If Basile commend me, I care not what all other say of me: If Demetrius' have a good report of the truth, and such an one as St. John, to bear record for him, he need not care though Diotrephes prattle as fast against them both with malicious words. Latimer would rejoice when any objected indiscretion against him in his Sermons, saying, He knew by that, that they could not object against the matter itself. As I think not myself either longer or shorter, at morning, or at noon, because my shadow is so (saith Politian) no more am I lifted up, nor cast down, with men's flatteries or slanders. Charles the fifth, coming to Paris, and being entertained with a Speech, that tended much to his praise; answered, That the Orator rather taught him what he ought to be, than told him what he was. Good men will neither backbite others, nor give ear to backbiters of others; Whence Austin wrote over his Table thus: To speak ill of the absent forbear, Or else sit not at Table here. Surgius, and Bacchus, two great Courtiers, and blessed Martyrs, being accused for Christians, and commanded to offer unto the Idols, refused to go into the Temple, saying: We O Emperor, are bound to you only in an earthly warfare, you have no command over our souls; God only is Lord of them. Paulinus Nolanus, when his City was taken by the Barbarians, prayed thus to God: Lord, let me not be troubled at the loss of my Gold, Silver, Honour, &c. for thou art all, and much more than all these unto me. When some bad stop Luther's mouth with gold and preferment; one of his adversaries answered, It is in vain, he cares neither for wealth nor honour; Yea, when great gifts were offered him to a better end, he refused them, saying, That God should not put him off with these things; nor would he be satisfied with any thing that was here below. Thou hast made us, O Lord, for thyself (saith Austin) and our hearts are unquiet till they come unto thee. As what I have, saith Bernard, if offered to thee, pleaseth not thee without myself; so, O Lord, thy good things we have from thee, though they refresh us, yet they satisfy us not without thyself. In Spain they lived happily, until fire made some mountain's vomit Cold; but what miserable discords have followed ever since. They offered to make Luther a Cardinal if he would be quiet; No, saith he, I will not betray the truth by my silence if ye would make me Pope. When they offered Basile money▪ and prelerments to tempt him, he answered, Can you give me money that can last for ever, and glory that may eternally flourish? Again, when Valence the Emperor sent to offer him large preferments, and to tell him what a great man he might be, he answered, Offer these things to Children, not to Christians. Nor would any solicit them to do ill did they rightly know them, for what Cicero speaks of Cato, viz. O gentle Cato, how happy art thou to have been such an one, that never man durst yet presume to solicit in any dishonest cause, or contrary to duty, may be applied to every believer rightly so styled. The magnanimous Christian, will lose his life rather than the peace of a good conscience: like John Baptist, he will hold his integrity, though he lose his Head for it. And reason good, for let a man but keep a good correspondence with God, and his own conscience: and then he may answer all frighting Alarms, as he did when the Tyrant threatened him: I will take away thy House, yet thou canst not take away my Peace: I will break up thy school, yet shall I keep whole my peace: I will confiscate all thy Goods, yet there is no praemunire against my peace: I will banish thee thy Country, yet I shall carry my peace with me. A Priest might enter into a leaperous house without danger, because he had a calling from God so to do; and we may follow God dry-shod, through the Red Sea. I more fear what is within me, says Luther, than what comes from without: The storms and wind without do never move the earth, only vapours within cause Earthquakes, James 4. 1. It is not the tossing of the Ship, but the distemper of the stomach, that causeth sickness; the choler within and not the waves without: Whence Vespasian (having conquered Jerusalem) refused to have the crown set upon his head; saying, I indeed am the Rod in God's hand, but it is their sins only that hath subdued them. Jerome writes of a brave woman, that being upon the Rack, bad her persecutors do their worst, she was resolved rather to die then lie. The Prince of Conde, being taken Prisoner by Charles the ninth of France; and put to his choice, whether he would go to Mass, or be put to death, or suffer perpetual imprisonment? answered, The former I will never do by God's grace; as for the two latter, let the King do with me what he pleaseth; for God, I assure myself, will turn all to the best. The Heavens shall as soon fall (said William Flower to the Bishop that persuaded him to save his life by retracting) as I will forsake the opinion and faith I am in, God assisting me. John Noyes took up a faggot at the fire, and kissed it, saying, Blessed be the time, that ever I was born, to come to this preferment. Never did Neckarchief become me so well as this chain, said Alice Driver when they fastened her to the stake to be burnt. Master Bradford put off his Cap, and thanked God when the keeper's wife brought him word he was to be burned on the morrow; and Master Taylor fetched a frisk when he was come near the place where he was to suffer. Henry and John, two Augustine Monks, being the first that were burnt in Germany; And Master Rodgers, the first that was burnt in Queen Mary's dai●s, did all sing in the flames, Vincentius, as Luther reports, made a sport of his torments, and gloried when they made him go upon hot burning coals, as if they had been Roses. Be of good cheer, said one Martyr to her husband that was to suffer with her, for though we have but an ill diner, we shall sup with Christ. And what said Justine Martyr to his murderers, in behalf of himself, and his fellow Martyrs; you may kill us, but you can never hurt us? And Francisco Soyit to his adversaries, you deprive me of this life, and promote me to a better, which is, as if you should rob me of counters, and furnish me with gold. The sooner I die, quoth another, the sooneer I shall be happy. When Pyrrhus tempted Fabricius; the first day with an Elephant, so huge and monstrous a beast▪ as before he had not seen; the next day with money, and promises of honour: he answered, I fear not thy force, and I am too wise for thy fraud. He will never fear to be killed, who by killing is sure to be Crowned. A Christians resolution, is like that of Gonsalvo: who protested to his soldiers, showing them Naples, that he had rather die one foot forwards, then to have his life secured for long by one foot of retreat. When Modestus, the Emperor's Lieutenant, threatened to kill Bazill, he answered, If that be all, I fear nor, yea, your Master cannot more pleasure me, then in sending me unto my Heavenly Father, to whom I now live, and to whom I desire to hasten. And another time being threatened with bonds, banishment, confiscation, cruel torture, death, &c. He bade him fright babies with such bugbears; his life might be taken away, but not his comfort; his head, but not his crown. Yea, quoth he, had I a thousand lives, I would lay them all down for my saviour's sake, who hath done abundantly more for me John Ardely professed to Bonner, when he told him of burning, and how ill he could endure it, That if he had as many lives, as he had hairs on his head, he would lose them all in the fire, before he would lose his Christ. Gordius the Martyr, said, It is to my loss, if ye bate me any thing of my sufferings. Origen was so earnest to suffer with his father, when he was but sixteen years of age, that if his mother had not kept his clothes from him, he would have run to the place where he suffered, to profess himself a Christian, and to have suffered with him; which was a common thing with the Martyrs, making all haste, lest they should miss of that noble entertainment. Austin observed, That though there were many thousands put to death for professing Christ; yet they were never the fewer for being slain; and the like is affirmed by Luther. The more we are cut down by the Sword of persecution, the more still we are, says Turtullian of the Christians in his time: Yea, the sufferings of one, begat many to the love of the truth. We read that Cicilia, a poor Virgin, by her gracious behaviour in her martyrdom, was the means of converting four hundred to Christ. Whence Master John Lindsay, a friend to Bishop Bettoune, upon the burning of Master Patrick Hamilton, said to him, My Lord, if you burn any more, let them be burnt in hollow Cellars; for the smoke of Master Hamilton hath infected as many as it blew upon▪ Master Knox in his History of Scotland. bilneyes' Confession converted Latimer. Instine Martyr, beholding the piety of Christians in life, and their constancy in suffering such great things so cheerfully at their death; gathered, that it was the true Religion which they professed; saying, Surely these men have more in them then the men of the world; they have other principles, and thereupon came to embrace the truth. Adrianus, seeing the Martyrs suffer such grievous things; asked why they would endure such misery, when they might (by retracting) free themselves? To which one of them allegeth that Text, Eye hath not seen, nor ear heard, &c. 1 Cor. 2. 9 The naming whereof, and seeing them suffer so cheerfully, did so convert him, that afterwards he became a Martyr too. The more the Pharisees of old, and their Successors the Prelates of late, opposed the truth, the more it prevailed. The Reformation in Germany was much furthered by the Papists opposition; yea, when two Kings (amongst many others) wrote against Luther, viz. Henry the eighth of England, and Ludovicus of Hungary; this Kingly Title being entered into the controversy (making men more curious to examine the matter) stirred up a general inclination towards Luther's opinion. Faninus, an Italian Martyr, being asked why he was so merry at his death sith Christ himself was so sorrowful; answered, That Christ sustained in his soul all the sorrows and conflicts of hell and death due to us; but by his sufferings, and the assistance of his Spirit, we are delivered from the guilt of sin, which is the sting of all troubles, and from sorrow, and fear both of death and hell. Yea, even in the very act of suffering, God gives courage with the one hand, and holds out a crown with the other, 2 Cor. 1. 5. and 12. 10. Many will do something for God, that will suffer little or nothing for him. The King of Navarre told Beza, He would launch no farther into the Sea, than he might be sure to return safe to the Haven; though he showed some countenance to Religion, yet he would be sure to save himself. Constantius the Emperor, called together all his Officers and Servants, pretending to keep and promote only such as would sacrifice to the Idols, and they that refused should be banished; so they dividing themselves, he kept and promoted only the Christians, who had slighted both his commands and threats; telling the rest, they were traitors to God, and therefore could not be loyal to him. Before these days came (said Mr. Bradsord Mattyr) how many thought themselves, and so were taken to be good and faithful Christians, true believers, God's dear Children; but now we see whose they are; for to whom we obey, his servants we are, &c. Rom. 6. 16. In the Palatinate scarce one Professor of twenty stood out, but fell to Popery as fast as leaves in Autumn. They were the Rich among the Christians, that soonest shrunk from Christ in the persecution under D●cius. Pamachius an Heathen, could say to the Pope, Make me a Bishop, and i'll be a Christian. Aygolandus (the better to make his peace with Charles the Great) would become a Christian, and be baptised; but when he came to the Court, where he saw at a Table in a room thirty poor people, in mean habits, and at ordinary fare, which the Emperor told him were the Servants of God, he replied, That if God kept his servants so poorly, he would be none of his servant. It were good we would examine ourselves, whether we have taken up goodness upon love to it, or upon some sinister ends. David thought it not so happy, to be a King in his own house, as a doorkeeper in God's house. Solomon did prefer the Title of Eclesiastes; [that is a soul reconciled to the Church] before the Title, of the King of Jerusalem. Theodosius the Emp●rour, preferred the Title of Membrum Ecclesiae, before that of Caput Imperii: professing he had rather be a Saint and no King, than a King and no Saint. And Godly Constantine, rejoiced more in being the servant of Christ, then in being Emperor of the whole world. Ignatius said, He had rather be a Martyr, than a Monarch: Nor did he ever like himself, till he was thus tried; for when he heard his bones crash between the wild Beasts teeth, he said, Now I begin to be a Christian. Queen Ann Bolane, the Mother of Queen Elizabeth; when she was to be beheaded in the Tower, thus remembered her thanks to the King. Of a private Gentlewoman, said she, he made me a marquess, of a marquess, a Queen, and now having left no higher degree of earthly honour for me, he hath made me a Martyr. Persecutors, saith Bernard, are but our father's Goldsmiths, working to add pearls to the crowns of the Saints. Even the greater sinners may punish the less, and prosper for a time, Ezek. 7. I will bring the most wicked of the Heathen, and they shall possess their houses, vers. 24. As in letting blood by Leeches, the physician seeks the health of the Patient; the Leech to be satisfied with his blood only: So when God works our good by evil instruments, each further one and the same thing; but God intends our preservation, they our destruction; He wills that as our chastisement, which he hates as their wickedness. It is no argument that Christ is not in the Ship, because tempests and storms arise. It is only Heaven that is above all winds, storms, and tempests; nor hath God cast man out of Paradise, for him to think to find out another Paradise in this world. As Themistocles once said of his Son; this boy can do more than any man in all Greece: for, the Athenians command the Grecians, and I command the Athenians, and my Wife commands me, and my Son commands my wife: So the church's adversaries in some places, may boast what their Father the devil can do; for he commands the Pope, and the Pope commands the Jesuites, and the Jesuites command such a King, or Emperor, Revel. 17. 12. 13. and that Emperor, or King, commands his Officers of State; and they command the common people. And yet to speak rightly, even all these can do just nothing of themselves, For he that sits in the Heavens laughing them to scorn, commands all. Denton the Smith of Welby in Cambridgeshire, that could not burn for Christ, was afterwards burned in his own house. And Judge Hales being drawn for fear of death to do things against the Law and his Conscience, did not long after drown himself. He diminishes from his own contentment, that seeks to add to it by unlawfulness. Pope Adrian when he was to die, broke forth into this expression; O my Soul, whether art thou going? thou shalt never be merry again. When I first entered into Orders (said Pope Quintus) I had some good hope of my Salvation, when I became a Cardinal, I doubted of it; but since I came to be Pope, I do even despair of it. Surely said Cardinal Woolsie, if I had been as careful to serve God, as I was to please men, I had never been at this pass. Gasper Olivianus a German Divine says, I never learned how great God was, nor what the evil of sin was to purpose, until this sickness taught me. The Cross opens men's eyes, as the tasting of Honey did Jonathan's. As aloes kills worms in the stomach, or as Frost and Cold destroys vermin; so do bitter afflictions crawling lusts in the heart. Aristippus says to Diogenes, If you would be content to please Dionysius, you need not feed upon green herbs; who replied, And if you would be content to feed upon green herbs, you need not please Dionysius, you need not flatter, comply, be base, &c. Austin before his conversion, could not tell how to be without those delights he then found so much contentment in, but after, when his nature was changed, when he had another Spirit put into him, than he says; O how sweet is it to be without those former sweet delights. Galiacius, that Italian marquess, that left all for Christ, had no ill bargain of it; whereas he that forsakes Christ, to save his life and estate, makes as good a match as Judas did, who sold his Salvation; or the Pharisees, who bought their damnation for thirty pieces of Silver; or Pope Sextus the fifth, who sold his Soul to the Devil, to enjoy the glory and pleasure of the popedom for seven years. But our neglect is most in that wherein our care should be greatest. The first thing that Caius did after he came to the Empire was, to prefer Agrippa, who had been imprisoned for wishing him Emperor. Valentinian being put out of his Office, by Julian the Apostate for his Religion, had after Julian was slain the Empire cast upon him. Riches, Honours, Pleasures, &c. are so transitory, that the same man the same day hath been both Crowned and beheaded: Zerxes crowned his Steeresman in the morning, and then took off his head in the afternoon. And the like did Andronicus the Greek Emperor, by his admiral. Rofensis had a Cardinal's Hat sent him, but his head was cut off before it came to him. Babylon, that bore herself bold upon her high Towers, thick walls, and twenty years' provision laid in for a Siege, was surprised by Cyrus. Pope Alexander the sixth, and Valentinian his Son, prepared a Feast for divers Cardinals and Senators, purposing to poison them: but by the providence of God they escaped, and themselves alone were poisoned. The air is never more quiet than before an Earthquake, and usually when the wind lies, the great rain falls. Bernard reports of Pope Eugenius, that meeting with a poor, but honest Bishop, he secretly gave him certain Jewels, wherewith he might present him, as the custom was for such to do; so, if God did not first furnish us with his graces and blessings, we should have nothing wherewith to honour him, or do good to others. Of thine own I give thee, said Justinian the Emperor, borrowing it from the Psalmist. If we have any thing that is good, God is the giver of it. If we do any thing well, he is the Author of it. God is Alpha, the fountain from which all grace springs: and Omega, the sea to which all glory runs. All blessings come from him, like so many lines from the centre to the circumference: therefore we must return all praises to him, like so many lines from the circumference to the centre, Rom. 11. 36. 1 Cor. 10. 31. His wisdom he communicates, and his justice he distributes; and his holiness he imparrts, and his mercy he bestows, &c. 1 Cor. 1. 30, 31. but his glory he will not give to another, Isai. 42. 8. NOw this matter being ended, and yet so much rooms left, it will be no wrong to the Reader, nor expense to me, if I fill up the sheet with these four Allegories, viz. The analogy between man and a building, a City, a commonwealth: the whole World. 1. Man's body is like a House, his soul is the Master, his greater bones are the beams or main Timber, his Ribs are laths, daubed over with flesh, and plastered with skin, his mouth is the Door, his throat the Entry, his heart the great Chamber, and his head the chapel, both full of curious Art, and wherein Conscience as chaplain is ever resident. His Middriffe is a large Partition twixt the great Chamber and the spacious Hall: his belly is the kitchen, his stomach the Pot, where the meat is sometimes but half sod for want of heat: his Teeth are the kitchen knives, his Spleen is a vessel which nature provides, to receive the scum that rises from the Pot: his Lungs are the bellows that respier in every Office, quickening every Fire; his Nose is the Chimney, whereby is vented such fumes as the bellows send up; his Bowels, or Conduits of excrement are the sink to drain away all noisome filth, and keep the kitchen clean; his brain is the study, his Eyes like crystal windows are clear and bright to let in all Objects, and let out the sight; his Senses are the Servants, having every one a several Office, &c. Or 2. Man is like a City; his skin is the Walls, his Eyes and Ears the Factors and Merchants, his hands the Tradesmen, his legs the Portors, his mouth the Gate, his teeth the Portcullis, his appetite the Cator, his stomach the Larther or kitchen, digestion the cook, expulsion the Scavenger, his soul the Church, conscience the Preacher, reason and experience are the common-council, memory is Mr. Recorder, understanding the governor, his Senses are the Officers, fortitude the soldiers, words the shot, his brain is the Statehouse, and his heart the citadel or Castle: Or 3. Man may be likened to a kingdom or commonwealth; his Head resembles the Prince, his heart the privy-council, in which understanding fits as precedent: his Eyes are the watchmen and Intelligencers, his Ears the judges, commutative justice the Law, custom and experience the jurymen or freeholders, the joints resemble Concord and good Order, the sinews Money, his Arms and Hands the soldiers and Tradesmen, his Feet the Merchants, his Tongue the Pleaders, Conscience the Preachers, the affections are inferior Officers, the Senses Servants, the Belly like Idle persons Truth is or should be the Treasurer, Reason and Religion Lord Chancellor, memory Master of the rolls, &c. Or 4. Man the microcosm or little World, is much like the great World or Universe: his flesh resembles the Earth, his bones the hard Rocks and Stones, his spirits the minerals, his hair the grass, his breath is like the air, natural heat the Fire, blood the Water, his Liver the Sea, his veins the Rivers, his face the Firmament, his eyes those two great lights of Sun and Moon, his sinews the Treasure and Wealth, his five Senses the cinque-ports, his soul the Monarch, his heart the Queen or Empress, his head the Court or Senate house, his brains the Counsel or Senate, his reason the precedent, his will the Law, &c. Or if you will thus, Magistrates are the arms of the World, Counsellors the Brains, Lawyers the Tongues, the Rich the stomachs, the Poor the Backs, Merchants the Feet, Officers the Hands, and Divines the Hearts, &c. His youth resembles the Spring, his Manhood Summer, his middle age autumn, his old age Winter; and the like between the four humours in man's body, and the four quarters of the year. The little World Man, is so the Compendium and abridgement of all creatures, that whatsoever is imprinted with capital Letters in that large volume as in folio, is sweetly and harmoniously contracted in Decimo Sexto, in the brief text of man, who includs all: Planets have being, not life; Plants have life, not sense, Beasts have sense, not reason, Angels have being, life reason, not sense, Man hath all, and contains in him more generality than the Angels, viz. being with Planets, Life with Plants; sense with Beasts, reason with Angels: But the believer hath over and above, God's spirit and faith. Nor does the rational so much excel the sensual, as the spiritual man excels the rational, Mat. 4. 16. & 15. 14. Epes. 4. 18, 19 & 5. 8. 1. Pet. 2. 9 And so according to my ability, I have provided for my Reader, something of every thing, because no one thing will please all. It may serve either as a Banquet of sweet Meats, or as a public feast for all comers: to which I have added an aftercourse of kickshaws for queasy stomachs, that care for no better meat. Let each man please himself, (that will be pleased) and it shall not a little content me, that I can give so good entertainment to so many (Luk. 9 14. to 18.) at so cheap a rate in these hard times. Imprimatur, Tho. Gataker. FINIS. LONDON, Printed by I. Bell, for James Crump in little Bartholomew's Well-yard, 1654. POSTSCRIPT to the READER. THe Apostle that prefixed his name to thirteen of his Epistles, held it meet to leave the same out, of that to the Hebrews: And the same did I in publishing those two Tracts, A small Map of the many Protestants and few Christians in England; and, Preparation to Conversion. Sundry reasons induced me to think, that it would be best so to do; but as when a Pirate said to his fellows, Woe to us if we be known; an honest man in the same Ship replied, And woe to me if I be not known: so fares it in this case. For contrary to what was expected, concealing my name, proves no small hindrance to the sale of them. Wherefore, though I should count it a privilege to be unknown to the envious, (since to be more obscure, were to be more secure) and so to the incorrigible, (because I am become their enemy for telling them the truth) being now requested by the vendors of those Books; I both own them ●s mine, and withal assure the Reader, that he shall not find them inferior to the former, but rather (as touching the subject) more for his benefit; which is the principal aim of Your affectionate Monitor, R. young. The PRINTER to the READER. IT being observed, that many meeting with some of this author's Collections, do earnestly inquire after the rest; and that others (and not a few) think they have all of them, when they have not a third part, (though they have many in number of his small pieces) I think it not amiss to satisfy the one, inform the other, and save both any further labour, by setting down the severals: And the rather, for that the said Author intends now to take his work off the Loom, or turn his pinnace into the Harbour, by putting an end to this employment, as having said something (if not sufficient) in one or other of his Discourses, to each soul seduced or afflicted: their several names are, A sovereign Antidote against all grief. A short and sure way to grace and salvation. A small Map of the many Protestants, and few Christians in England. A serious and pathetical Description of Heaven and Hell. A hopeful way to cure that horrid sin of Swearing. An experimental Index of the heart. Apples of Gold from the Tree of Life. Armour of proof against the world's envy, scoffs, and reproaches. Characters of the kinds of preaching. Complete Armour against evil Society; First and Second part. Cordial counsel. God's goodness, and England's unthankefulness. Preparation to Conversion. The drunkard's Character; with an addition. The Arraignment of Covetousness and Ambition, First and Second Part. The benefit of affliction. The Victory of Patience. The whole Duty of a Christian. The natural Man anatomised The Cure of Misprision, or Mistake. The Cause and Cure of Ignorance, Error, Enmity, &c. The pastor's Advocate. The poors' Advocate, First and Second Part. The odious, despicable, and dreadful condition of a Drunkard The Blemish of Government. The Shame of Religion. The Disgrace of Mankind; with offer of help to drowning men. The Impartial Monitor, about following the fashions. The Impartial and Compassionate Monitor about hearing of Sermons. The Seduced Soul Reduced. The trial of true wisdom; with how to become wise indeed. The Prevention of Poverty, and Cure of Melancholy. The second part of the pastor's Advocate; or the proof of a good Preacher Six remaining parts of the poors' Advocate. An infallible way to become happy here, and hereafter. The first thirty are already published, of the three last some few (as being larger Discourses) will ere long be printed. Such as are printed in a small letter, are sold only by James Crump in Little Barthol●mews well-yard, and Henry Crippes in Popes-head Alley.