THE SOULS SOLACE.  
A Sermon preached at the Solemn Funeral of WILLIAM FAWCIT Gent. in the Parish- Church of Westham in Essex, May 18. 1631. and since enlarged.  
By Edmund Layfielde Bachelor in Divinity, Preacher of St Leonards-Bromley in Midlesex, by Stratford-Bow.  Lament. 3.24. 
The Lord is my portion, saith my soul; therefore will I hope in him.  St Hier. tom. 2. Apol. advers. Ruffin. lib. 2. c. 9 
Ego petentibus scripsi, non fastidiosis; gratis, non Invidis; Studiosis, non oscitantibus.  
LONDON, Printed by M. F. for G. Gibbs, and are to be sold at his shop, at the sign of the Flower-de-luce at the little South door of St Paul's Church. 1632.   

TO THE WORSHIPFUL AND RELIGIOUS MATRON, Mris SUSAN FERRER, of the Abbey of S. Leonards-Bromley: And her Children, whom I love for the truth's sake.  


Mris ELIZABETH TOPPESFIELDE, the wife of William Toppesfielde Esquire.  
Mris KATHERINE FERRER, the wife of Edward Ferrer Esquire.  
Mris MARY RICHARS, the wife of Henry Richars, Esquire.  
And also to Mris JANE GOULDMAN, wife to the Right Worshipful, and Reverend, George Gouldman, Dr of Divinity, Archdeacon of Essex; etc.  
Mris ANNE BROMFIELDE, the wife of Robert Bromfielde, Esquire. Mercy and Peace.    
Right Christian and worthy friends:  
SAint john, whose singular privilege 'twas to inherit those three transcendent titles of honour; Evangelist, Apostle and Prophet 
(a) S Hieron. lib. 1. adversus jovinian. ; doth not only countenance, but also precedent this Epistolar 
(b) Epistolare officium est, de re famimiliari aliquid scribere, licet interdum confabulationis tale convivium doctrinae quoque sale condiatur. S. Hier. ep. 130.  dedication unto your noble sex: who leaning on the bosom of his Saviour, to suck the mysteries of godliness, and wing his sublime affections, eaglelike, to view, and reveal the bright beams of Christ's divinity, stooped so low, as to recommend one of his Catholic Epistles 
(c) 1 John 2.1. , unto an elect Lady, and therein for ever to Canonize her for a she-saint. Whosoever resent 
(d) Scio me à plerisque reprehendi, quod interdum scribam ad mulieres, & fragiliorem sexum maribus praeferam: & idcirco debeo primum obtrectatoribus meis respondere. Si viri de Scripturis quaererent, mulieribus non loquerer. S. Hier. ep. 140. Saepe ad viduas scripsimus idem to. l. ep 11. ad Ageruchiam. Scripsi ad plerasque virgins, ac viduas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem. ep. 8.  the Imitation, bewray either too great malevolence, or gross ignorance. For to silence a million of moderns; venerable antiquity affords a cloud of learned Divines, whose pens have thorough women's gentle-hands, happily conveyed their incomparable labours unto the Church of God: and thereby have raised a liberal contribution, unto the felicity of this present age, and of succeeding generations. From the Empress 
(e) Ad imperatricem Romanorum. S. Ber. ep. 137.  that sits upon the throne, and Queens 
(f) Ad Reginam Hierosolymorum. Ber. ep. 206. Sanctae sorori Imperatricis Hispan. Ber. ep. 301. ad Matildam reginam Anglorum. Ber. ep. 344. & lib. 3. ep. 57 & 81. & 97. et 107. Adalae. Anselmus lib. 1. ep. 77.  the nurcing mothers 
(g) Esay 49.23. , together with their Ladies of honour 
(h) S. Hier. ep. 151. Algasiae. S. Aug. ad Probam. ep. 156. et Fabiolae: ep. 206. S. Ber. ad Ermengardem comitissam. ep. 116. 117. ad Ducissam Burgundiae. ep. 121. Blesensi comitissae. ep. 300.— Ans. Idae comitissae. ep. l. 1. ep. 73. & l. 2. ep. 24. et 37. et l. 3. ep. 56. et 58. Clementiae ep. 59 & Ermengardae l. 2. ep. 40. , and noble Personages, their incessant attendants; learning, and religion do owe a most grateful remembrance, unto feminine virtues of all qualities, ranks, and degrees: as Virgins 
(i) S. Hier. ep. 8. 16. 19 22. 27. 116, 117, 118, 119, 120. 121. ad Eustochium. Fabiclae. to. 2. ep. 127. 128. ad Demetriadem. t. 9 ep. 1. ad Susannam lapsam. ep. 22. ad Eustochium. ep. 35. et 5. S. Ber. ad Sophiam. ep. 113. Hilat. ad Apram filiam, modo non sit notha. , wives 
(k) S. Hier. t. 1. ep 7. ad Laetam. Paulinus ad Celantiam 14 S. Aug. ad Ecdiciam. ep. 199. Tertul. ad uxorem. tom 2. lib. duo S. Basil tom. 3. ep 8. ad conjugem Nectarij. , widows 
(l) S. Hier. ep. 11. ad Ageruchiam. ep. 9 ad Salvinam, ep. 10. ad Furiam. Marcellae ep. 15. 18. 20. 23, 24. Hebidiae 150. Marcellae. tom. 9 ep. ●. ad Paulam et Eustochium ep. 10— S. Aug. ep. 6. tom. 2. Italicae viduae praestantissimae. Probae. ep. 121. julianae 143. et 179. S. Basil. tom. 3. ep. 5. ad conjugem Arinthaei praetoris. , aged 
(m) S. Hieron. ep. 20. Marcellae. Paulae 24. ad Castorinam. ep. 36. Asellae 99 julianae tom. 9 ep 2. Augustini et Alippij.— S. Aug. tom. 2. 87. ep. Felicitati et sororibus, et Sele utian●e. ep. 108. Paulinae 112. Albinae. 225. S. Basil. tom. 2. ep. 175. julittae liberae.— S. Amb. tom. 3. ep. 33. ad Marcellinam sororem suam. et l. 10. ep 85. S. Greg Nazianz. Theclae. ep. 200. 202.— S. Bern. ad Beatricom. ep. 118.— , learned 
(n) S. Higher Marcell. ep. 54. 74. 102. 130. 133. 136, 137, 138. 141. 148. 149. Suniae & Fretelae 135. S Aug Florentin. tom. 2. 132. Maximae 141. , & devout Sanctimonials 
(o) S. Hieron. ep 39 ad Principiam 140. ad Geruntij filias. to. 9 ep. 3. S. Aug epist. 109. Feliciae 209. ad Sapidam 248. S. Ber. ep. 114. 115 ad Sanctimonialem quandam.— S. Basil. ad Canonicam quandam. tom. 2. inter ascetica.— S Amb. to. 1. pa. 130. ad virginem devotam. & t. 3. l. 10. ep. 84. Demetriadi. S. Ber. ep. 347. ad Abbatissam Faberniacensem.— Anselmus Frodelinae. lib. 1. ep. 37. lib. 3. ep. 30. 70. 84. Eulaliae 125. Mabiliae. 127. Basiliae 138 157. . The scales, wherein those sages weighed piety, was not sex, but sincerity. Whom the Saviour of the world embraced as disciples and companions 
(p) Rideat forsan infidelis lector, me in muliereularum laudibus immorati: qui si recordetur sanctas foeminas, comites domini salvatoris: se potius superbiae quam nos condemnabit ineptiarum, qui virtutes, non sexu, sed animo judicamus, contemptaeque nobilitatis ac divitiarum, majorem gloriam ducimus. Hier. ep. 16. ad Principiam. ; the servants honoured as coheirs, and fellow-members. And seeing Apollos that great textuarie, blushed not to receive instruction from the hand of a woman 
(q) Act. 18.24, 25, 26, 27, 28. Si doceri à foemina, non fuit turpe Apostolo: mihi quare turpe sit, post viros, docere & foeminas? S. Hieron. ep. 140. : it doth not lessen the greatest clerk, to light and carry a lamp of truth, before the weakest-she, that truly and wholly devotes herself unto God. If Barack the son of Abinoam had showed himself valiant, jael had not triumphed, the wife of Heber had not carried away the honour of the day: a bottle of milk from her dairy; a nail driven by a spinsters hand, had not prevailed more than ten thousand men of Israel 
(r) Judges 4.9. lege S. Hier. ep. 140. & tom. 9 ep. 20. laudem sanctissimae Ruth. . Masculine failings in virtuous actions, are foils to set off the sparkling lustre of feminine performances. Granted be it, that deceived Evah 
(s) 2 Cor. 11.3.  wrapped up the whole world in the accursed swaddling  of transgression, corruption and death 
(t) Rom. 5.12, 17, 18. : Blessed Mary 
(u) Luke 1.42, 48.  hath made plenary compensation, in presenting it with the promised seed 
(x) Gen. 3.15. ; in whom all the nations of the world are blessed 
(y) Gen. 12.3. . Whiles manly intemperance disgorgeth 
(z) S. Hieron.  itself, with scorn and contempt; upon the heads of those pious souls, whom heaven would have honoured as the weaker vessels 
(a) 1 Peter 3.7. : women grow in saving knowledge, flourish in faith, flame in zeal, are clothed with the rich robes of humility, patience, and modesty 
(b) Nihil enim quietius, nihil purius, nihil denique pulchrius ea ment esse debet, quae in Dei habitaculum praeparanda est; quem non auro templa fulgentia, non gemmis altaria distincta delectant. Sed omnia ornata virtutibus. S. Hieron. ep. 14. , attended with the lovely handmaids of chastity, and charity, replenish the sanctuary, beautify public congregations, and private families, are instant in prayer, enriched with holy affections 
(c) Sentio me inimicorum patere morsibus, quod adulari videar clarissimae & nobilissimae foeminae, qui accusare non poterunt, si me scient hucusque tacuisse. S. Hier. e. 8. Ne mihi amor imponit, nec moeror. Greg. Nazianz. ep. 38. ad Simpliciam Haeret. , and take the kingdom of heaven by violence 
(d) Mat. 11.12. Luke 16.16. . Insomuch, as thrice happy were the men of this age in the serious imitation and participation of women's worth and praise 
(e) Atque utinam praeconia foeminarum imitarentur. S. Hieron. ep. 10 ad Furiam. ; whose songs are Psalms; whose Conference; gospel, Course of life, continency; Recreations, devotion; and whose Conversation, is daily humiliation for their sins 
(f) Multa me virginum crebrò turba circumdedit, divinos, ut potui, libros nonnullis saepe disserui; lectio assiduitatem, assiduitas familiaritatem, familiaritas fiduciam fecerat. S. Hieron. tom. 2. epist. 99 Asellae. Cujus Canticum Psalmi, sermo Evangelium, delitiae continentia, vita jejunium, nulla me potult alia delectare. idem. . No pen was ever dipped in gall, no tongue sharpened to blemish their honour: save only such, who either envy their assaulted, but untainted virtues; or else have drawn a veil of stained-fame over the face of some she-miscreants, viciously brought unto their own lure 
(g) Perditae mentis homines uno frequenter, levique sermone, tentant claustra pudicitiae. ridere & rideri secularibus derelinque, gravitas enim tuam personam decet, venenatae sunt hujusmodi confabulationes, secularem versum sumens Apostolus, fecit Ecclesiasticum; corrumpunt bonos mores, colloquia prava. S. Hieron. ep 1. . Suppose the females which are corrupted, fitly resemble jeremy's figs; the evil are very evil, that cannot be eaten, they are so evil; the very worst of creatures: yet what Misogunist can be so unjust, as to pilfer away, and expunge the essential motto, of the good? which are very good, even like the figs which are first ripe 
(h) Jeremiah. 24.2, 3. . Stand forth (endeared friends) whose Piety proclaims you 
(i) Abrahae filiae non naturae beneficio, sed gestorum suffragio, nuncupatae. S. Hieron. ep. 20. Paula prius Christo consecrata, quam genita, idem ep. 7.  Patronesses of your sex; whose goodness, even in deepest silence much better pleads your cause, than borrowed eloquence. 'Twill be your crown to persevere, and period your perfections 
(k) 
Haec dico, non quod de te sinistrum quid metuam: sed quod pictatis affectu, etiam quae tuta sunt pertimescam. S. Hieron. epist. 10.  
Haec dicta sunt, non infausto contra te vaticinio, sed pavidi, cautique monitoris officio, ea quoque in te, quae tuta sunt formidantis. S. Hieron. ep. 8.— Semper necesse est, ut nitatur ad profectum, qui semper vult vitare defectum. Anselm. lib. 2. ep. 37.  . To further your ready minds, peruse these ensuing lines which beg your Practice and meditation. The assured interest you have in the donor, may give each of you a legitimate claim, unto whatsoever instruction and comfort, either diligence, or experience hath cabined therein. And howsoever (Mris Toppesfielde) your particular loss, gave the first rise unto them; yet nor can it prove your disadvantage, nor impeach, but rather improve your content; whilst others also refresh themselves under the shady gourd, which springs from your late worthy husband's grave 
(l) Quid in illo virtutum, quid ingenij, quid sanctitatis, quid puritatis invenirem, vereor dicere: ne fidem credulitatis excedam, & tibi majorem dolorem incutiam, recordanti, qvanto bono carueris. S. Hieron. epist. 16— Plorabo omnes pariter in unius morte defecisse virtutes. idem ep. 25.— Nihil illius severitate jucundius, nihil jucunditate severius, nihil suavitate tristius, mihil tristitia suavius idem ep. 15.— Erat magnus in magnis, primus in primis, idem tom. 1. ep. 26. . The refrication of which fresh bleeding wound 
(m) Vereor ne nunc importunius loquar, & attrectans vulnus pectoris tui, quod tempore & ratione curatum est, commemoratione exulcerem. idem ibid. , if it chance to spring a sigh, or draw a tear from your eye 
(n) Quae enim aures tam durae, quae de silice excisa▪ praecordia, & Hircanarum tygrium lacte nutrita, possunt sine lachrymis Paulinae tuae audire nomen? ibid.— Quis virum hunc non suspiret, & ingemiscat ademptum? quis adeò est cord lapid eo, ut illius gratia non acerbè illachrymetur? Basil tom. 3. ep. 5. de Arinthaeo Praetore. ; blame not him, who recounting his irreparable loss 
(o) Me veró praecipua quaedam moestitia replevit recogitantem, cum quo me vir ille sit honore prosecutus, tum quae sit Ecclesijs communiter adempta gubernatio, charitas. idem ibid. , moulded this model with sighs, and did cement the several parts with trickling tears 
(p) Confiteor affectus meos: totus hic liber fletibus scribitur, non est optimus consolator, quem proprij vincunt gemitus, cujus visceribus emollitis, fracta in lachrymis verba desudant. S. Hieron ep. 25. . Your love, wherein he lived alive; Your care, in the bosom whereof he died 
(q) In morte mariti, probata semper in uxore pietas, magis ab omnibus comprobata. S. Hieron. ep. 27. ; your ensuing sable-sorrow 
(r) Quaedam mulieres, maritorum expertae dominatum, viduitatis praeferunt libertatem, idem ep. 22.— Maritos ita plangere solent, ut tandem dominatu eorum, se caruisse laetentur, quaerantque alios: non quibus juxta Dei sententiam serviant sed quibus imperent. idem ep 16.— tu verô ad tempus, in tumulo mariti sepelisti omnes pariter voluptates: idem ep. 9 Ille meos, primus qui me sibi junxit, amores abstulit; ille habeat secum. servetque sepulchro. Virgil. Enead. lib. 4. , and the assurance of his eternal advancement 
(s) Nostram vicem dolemus, & invidere potius gloriae ejus videbimur, si voluerimus diutius flere regnantem. S. Hieron. ep. 27.— Nos dolendi magis qui quotidie stamus in praelio peccatorum, vitijs sordidamur, accipimus vulnera, & de otioso verbo reddituri sumus rationem, idem ep. 29.— Nullam ergo debet generare tristitiam, qualecunque illud est, quod maximam videtur significare laetitiam. idem tom. 9 ep. 5.— Dolorem animi tui consolari aequum est, non augere S. Aug. ep. 225. Qui diligunt aurum, nunquid perdunt, quando recondunt? Nulla est causa tristitiae diuturnae, quia potior est causa laetitiae sempiternae: major est causa gratulationis in spe inaest●mabilis aeternitatis, quam causa moeroris in re brevissimi temporis. Haec tua sint divina solatia, quibus erubescat, & cedat humana tristitia. S. Aug ad Sapidam. ep. 248. , charge you to be comforted. Besides the wedding garment 
(t) M●riti solatio destituta, forma & aetas & opes, faciunt cunctis appetibilem. S. Hier. tom. 1. ep. 11. Erat tibi excusatio desertae & sine haeredde domus ibid.— Amplae opes & dispensatio rei familiaris egent authoritate viri ibid.— Hoc dixit Apostolus viduis, ut aut nubant, si se non possunt continere, aut contineant, si nolunt nubere. idem e. 8. , enjoins you to give away the mourning weed. God having raised you up another heart's ease 
(u) Maritum quaere, non haereditatem. S. Hieron. ep. 16.— modo tunica nuptial●s, vario non sit tecta sub tegmine, idem. ep. 11. Nam si vidua verecundiam ruperit matronalem; in omnem debacchabitur luxuriam. ibid. , and beloved guide, maugre the clandestine oblatration of envenomed spirits; who (may they not be the privy counsellors, and sole managers of all negotiations) esteem their talkativeness to be eloquence, and rashly to censure others, the testimony of a good conscience 
(x) Existimant loquacitatem esse facundiam, & maledicere omnibus bonae conscientiae signum arbitrantur. S. Hieron. lib. contr. Helvid. . In the affluence of earthly comforts 
(y) Non ideo te magni pendas, quod non desunt, quod affatim suppetunt, quod velut ex fonte largissimo terrenae felicitates fluunt, omnino haec in te despice atque contemn, nec in ijs quicquam requiras, praeter integram corporis valetudinem. S. August. epist. 121. cap. 3. Probae.  you enjoy, forget not to make God your all 
(z) Delitiae si adfluant, ac divitiae, ne apponas cor, ne in eyes putrescendo moriatur, quod sursum esse debet, ut vivat. ibid. Omnium operum & cogitationum tuarum, speculatorem Deum crede, & cave ne quid, quod divinis oculis indignum sit, aut opereris, aut cogites. S. Hier. tom. 9 ep. 14. ; and to make much of them that fear the Lord 
(a) Quicquid debeas Marito redde charissimis ejus amicis, & amore presentium, absentis desiderium tempera. S. Hieron. ep. 9 Orbitatis magnitudo, religionis, & charitatis occasio sit. idem ep. 9 ad Salviam. . Not that I fear the holy fire is going out 
(b) Absit ut sinistrum quippiam mihi de te suspicare liceat, sed ex abundantia monuisse pietatis. ibid. Sunt qui te suspiciunt ut patronam, diligunt ut alumnan, venerantur, ut sanctam. S Hier. ep. 11. t. 1. In una atque eadem muliere, Christiana, simul diligatur, & matter. idem ep. 74. Marcellae. : but having the bellowes of the Temple in my hand, blow the coals; and admonish others under the veil of your name 
(c) 
Sed absit, ut de te talia sentiam, quae suam domino animam consecravit. Non tam tibi, quam sub tuo nomine alijs sum locutus, quae otiosae & curiosae, & verbosae. idem ep. 11.  
Dicendum, non quo haec in te timere debeam, sed quo per occasionem tui, caeterae praemonendae sint. idem ep. 8. Miraris faelicitatem sanctae mulieris Elizabethae, imitare ejus fidem. Luc. 1.6. S. Hier. ep. 7.  . Howsoever these blossoms prove 
(d) In vetere via, novam semitam quaerimus, et in antiqua detritaque materia, rudem artis excogitamus elegantiam: ut nec eadem sint, & eadem sint, unum iter, & perveniendi quo cupias multa compendia. S. Hieron tom. 1. ep. 11. α. , (I entreat you all) accept, as the unfeigned evidence of my love, and grateful respects unto your Persons 
(e) Ac de nobis illud persuasum habetote, quod nullos unquam, qui sinceriore erga vos animo sint, nec qui magis res vestras communes sibi esse ducant reperietis. Greg. Nazianz. ep. 200. Theclae. : & register as a pledge of my readiness 
(f) Itaque charissima filia hanc epistolam amoris mei in illum habeto Epitaphium, & quicquid posse me scieris, in opere spirituali, audacter impera S. Higher ad Theodoram. ep. 29. ω  to undertake, for the comfort of your souls whatsoever you command within the profession, prayers 
(g) Omnipotens Dominus sic vos in temporali vita ab omnibus malis custodiat, ut post hanc vitam, in aeternis bonis constituat. Anselm. ep. 37. , and power of  
Your Worship's daily Orator, and Servant, Edmund Layfielde. St Leonards-Bromley. From my study, june 20. 1632.   

To the Christian 
* Fiunt non nascuntur Christiani. S. Hieron. ep. 7. tom. 1.  Reader.  
Christian Reader;  
AS a good man's chiefest care, is spent in the procurement of the peace of his soul 
(a) Matt. 16.26. Lege Theophylact. Euthym. Victorem Antioch. Ber. in Cant. Emyssen. S. Aug. in loc. ; and the choicest affections of the soul employed to gain acquaintance with God 
(b) Job. 22.21. : so the quintessence of that angelical familiarity is, to be wholly devoted unto God, and make him his all in all 
(c) 1. Cor. 15.28. . Thy frail and feeble body, which like the declining shadow, insensibly steals towards the dust from whence it was taken 
(d) Gen. 3.19. ; instructeth thy soul, by faith, love, and holy life, daily to return, and ascend to God that gave it 
(e) Eccles 12.7. . The mind which thorough a blessed hope 
(f) Titus 2.13.  draws in the refreshing breath of eternal life; should breathe out nothing but desires after Christ 
(g) Sic erudienda est anima, quae futura est templum dei, ut nihil aliud discat audire, nihil loqui, nisi quod ad timorem dei pertinet. S. Hieron. tom. 1. ep. 11. , more pure than the sun, more inflamed and active, than the sun beams 
* haec moneo, pietate qua te diligo, ut non solum pecuniam, sed & teipsum Christo offeras, hostiam vivam. Rom. 12.1. Non quod de ardore mentis tuae, quidquam dubitem: sed quo currentem impellam, & acriter dimicanti fervorem augeam. S. Hier. fervoret. 1. ep. 26. . Whilst this little sparkle 
(h) Alius aurum sensuum, alius argentum eloquij, alius vocem aeris exhibeat. idem ep. 128.— Non enim magnorum virorum ingenijs, sed meis sum viribus aestimandus. ibid.— Mark 12.42. Vniversas divitias: in utroque fidei suae obtulit testamento. idem ep. 10.  is proffered 
(i) Vltroneas aiunt putere merces, & pretia facilitate decrescunt, quae semper in raritate majora sunt. idem epist. 11.  to light thy torch, and kindle thy devotion, cherish it with acceptation 
(k) Si quid in hoc lector placet, assignare memento id Domino: quicquid displicet, hocce mihi. Walafridus Strabo, de suo libro. Bib. Patr. to. 9 pars 1. . And seeing the lamp burns for thy benefit 
(l) Haec tibi, Marcelia venerabilis dictavi, non eloquij venustate, sed voluntate in vos animi gratissimi, & Deo, & legentibus placere desiderans. S. Hieron. ep. 16. ω : let thy charity contribute the purest oil of thy fervent prayers 
(m) Omnium vestrum in quorum cordibus per fidem habitat Christus, me dilectioni, orationique commendo. S. Aug. ep. 156.  for a blessing upon his studies 
(n) A familia Christi oratum est pro Petro, oratum est pro Paulo; & vos in ejus familia esse gaudemus, & incomparabiliter plus quam Petrus & Paulus, orationum fraternarum auxilijs indigemus. idem ep. 121. Probae. cap. 16. ; which are seriously bend to lend yet a clearer light 
(o) Obsecro vos, o Paula & Eustochium, fundatis pro me ad dominum preces; ut quamdiu in hoc corpusculo sum, scribam aliquid gratum vobis, utile Ecclesiae, dignum posteris. S. Hieron. ep. 120. , to guide thy footsteps unto Christ. In whom account me  
Thine, Edmund Layfielde.   

THE SOULS SOLACE.  PSAL. 73. ver. 25. 
Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.  
THE sacred Scriptures are like a Ring, wherein the Book of Psalms is the enamel, this Canticle 
a) Hymni, laudes Dei cum cantico; si sit laus, & non sit Dei, non est hymnus; si sit & laus, & Dei laus, & non cantetur, non est hymnus: oportet ergo ut habeat hac tria, & laudem, & Dei, & Canticum. Qui cantat laudem, non solum cantat, sed et amat cum quem cantat: In laude confitentis est praedicatio, in cantico, amantis affectio. S. Aug. in Psal. 72.  the Diamond; the Posy, Whom have I in heaven, but thee? and there is none upon earth, that I desire besides thee; the Workman, either Asaph the Seer 
b) 2 Cron. 29.30. & 1 Cron. 15.16, 17, 19 1 Cron. 25.1, 2. Asaph interpret. congregans. S. Hieron. de nominibus Hebr. Vox ergo Synagogae est; loquitur in hoc psalmo Synagoga, cur due that impijs tantam felicitatem, et au fert eam servientibus sibi? S. Aug. in loc. Asaph nobilu Cantor Davidis tempore à quundecim bi psalmi eodem titulo inscripti, sunt compositi, aut illi traditi sunt decantandi: Maoriana in loc. , or David the Sweet-singer of Israel; the gold is that of Havilah, exceeding pure and good; the structure curious, like Aholiabs; the Foil, the Prosperity of the wicked, that gravelled the Saints in all ages 
(c Ps. 36. & 37. & 49. job. 12.6.21.7. jer. 12.1. Nunquid et in meam mentem non hic saepius fluctus illiditur? quare senes impij, saeculi divitijs perf●uuntur? quare adoles●entia rudis, et fine peccato pueritia, immaturo flore metitur? quid causae est, ut saepe hibuli, t●imulique et ubera materna lactentes, à daemonio corripiantur repleantur Lepra, morbo regio devorentur? Et è contrario Impij, adulteri homicidae, sacrilegi, ●egeti, atque securi, de sua Sanitate in Deum blasphement? Sed cum haec cogitarem, statim didici, bonus est deus, & omnia quae bonus facit, bona fint, necesse est. S. Hieron. Tom. 1. ep. 25. Audirecordantem, et poenitentem qui erraverat, putando deum non bonum, quidat bona terrena malis, et aufert illa servis suis, hoc modo erumpentem. Quam bonus deus Israel, rectis cord? v. 1.8. Aug, in loc: Quam multa enim habeant Impij in hac vita muner●, et dona gratuita ab illo quem contemnunt, enumerare quis potest● S. Aug. ep. 87. Tom. 2. ; the polishing, the clear sight of their infelicity; the weight, God's goodness to his Elect; the lustre and virtue, the Souls sole solace, which hath none in heaven, but God the Father; nor in earth, but God the Son; nor elsewhere any thing desirable, but God the Holy-Ghost, springing from this assurance, that Truly God is good to Israel, even to such as are of a clean heart, Verse. 1. A sweet entrance into the third book of 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 sed Hebraeorum calculo 5 sunt psalmorum libri, Ay●sworth in Psal. 42.1. liber. 1. finitur Psal. 41.2. Ps. 72.3. Psal. 89 4. Psal. 106 5. Psal. ω.  Psalms, a meet exordium, by proposal of his own goodness for a 
(e A praemio caepit, ut pondus futuri certaminis elevaret, S. Ambros. in Psal. 1.1.  reward, to encourage us to persevere in goodness, and to make him in all estates our All, in heaven and earth: as sweet a conclusion of the conflict, and period of the hymn.  
Hear, and behold (ye tenderly beloved bowels of Christ 
(f Audite, audite di●ectissima viscera corporis Christi. S Aug. in loc. ) in these few Grains:  
1. God's Indulgence toward the ungodly for a moment, in the Prologue 
(g Erudit adversus pharisaei scandala mund: quae mentes homi●um sape movere solent. Cum videant florere malos, et crescere rebao, cladibus afflictos omnibus esse pios. Concilio intuleris superûm coeloque locaris! Quem sequar in coelo, te sine nullus erit. Reddideris terrae, t●rras donaveris omnes, Quem sequar in caelo, te sine nullus erit. H. Rob. ●. Hessus. Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ei ●●ovidentiam in pijs servandis, et impijs, ad extremum perdendis enarra●: dividi potest, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodorus Zuingerus. Tremel. : For there are no bands in their death: but their strength is firm, they are not in trouble as other men: neither are they plagued like other men. vers. 4. etc.  
2. His Paternal providence over the godly in their greatest frailties, in the progress, tutor them in the Sanctuary, why he doth, & they should patiently bear with sinners. Surely thou didst set them in slippery places, thou castedst them down into destruction v. 17. etc.  
3. The profit accrueing to the righteous by God's ordinances & afflictions, their Profession to adhere to God alone: in life to have none but him, in life & death to make choice of him as the strength of their heart, when their flesh & heart faileth, and their Portion for ever v. 26.  
The voice of the Text is Angelical and Seraphical, flaming with a divine-burning-affection unto our heavenly father, in, before, and above all things, expressed in the collation of God, and all other creatures in heaven and earth. Which spiritual Ecstasy 
(h) Fo●engius in loc.  is beautified and presented. 1. by an Emphatical interrogation, which is the strongest denial: Whom have I in heaven but thee? 2. a peremptory denegation 
i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nolu●, vel non volui Genebrard in loc:  There is none upon earth that I desire besides thee. The sum whereof (as frailty is able to broach these transcended Mysteries, & subsimated 
(k) Dicam ut possum, sed date veniam, accipi●e conatum meum, devotionem intendendi, nam explicandi nulla facultas est. S Aug. in loc. De Scriptures sanctis disputanti, non tam necessaria sunt verba, quam sensus. S. Hieron. Ep. 130. Marcellae. Est quidem sermo compositus, et gallicano cothurno fluens, Sed quid ad interpretem? cuius professio est non quoipse disertus appareat, sed quo eum, qui lecturus est, sic faciat intelligere, quomodo ipse intellexit, qui scripsit. S. Hieron. Ep. 133. de Rhaetij commentarijs in Cant. Canticorum. Sed cum tantares esset, quae cogitando non tam quid de ea sentiendum, dicendunve esset, quam quonam modo persuadendum ijs qui diversa fentirent, fieret difficilior, finem aliquando dilationi adhibendum putavi, sperans divinum adjutorium magis mihi scribenti, quam differenti adfuturum. Quamobrem primum mihi videtur, plus valere in hac inquisitione vivendi, quam loquendi modum. S. Aug. Tom. 2. Ep. 112. Paul nae. Dicam si potero, adiuvante misericordia demini, et orationibus vestris. S. Aug. in Psal. 26. Si tamen exposui, quod volui, exposi●i autem quantum potui, etsi non quantum volui, adiuvat me dominus et intentio cordis vestri, ab eodem domino inspirata. id. ibid.  affections) may be thus metaphrased. My soul longeth, yea, even fainteth to behold the face of the Lord, my heart and my flesh crieth out for the living God 
(l) Psal. 84.2. : Whom to enjoy alone, is happiness, and other happiness, I have none, desire none but God alone. Without God, heaven to me is earth, Angels to me are men, Men to me are no better than beasts, beasts than devils, the Earth than hell. But with my God, the creatures are delicacies, Men are Comforts, Saints are Angels, the Earth a pleasant Paradise 
(m) Cuius dicti veritas quamvis satis ad omnium intelligentiam, ipsa sui luceat claritate, mihi tamen nescio quomodo, in praesenti causa, propius innotuit. S. Hier. ep. 14. ad Celantiam. modo non sit Paulini. . The earth is filled with the mercy of the Lord, the heavens replenished with the glory of the Lord; that doth  me, this shall crown me, my body is on earth, my mind in heaven, I see both, I know both; earth to my sorrow, heaven to my joy: yet nor in my sorrow, nor in my joy, nor in heaven, nor in the earth, is there any thing my soul is satisfied with, longeth to enjoy, save God alone, who is the health of my countenance and my God 
(n) Coelo sed omni, quis mihi? nec velim terris neque optem, quem socium tibi. Arias Montanus loc. sic red. . Psal. 43. ω  
Embrace the text under this title, The Souls Solace; wherein are remarkable two things: 1. her Confidence 
(o) 
Haec, haec est vox fidei, vox filiorum Dei. Abrah. Scultetus, in loc. Fides mea id veretur, Mariana in loc.  
In spiritu laeto, fidem profitetur suam, quod in solo Deo confidat, neglectis omnibus creaturis, etiam in Cruse. Christoph. Cornerus, in loc. Eodem, modo, Oecolampadius, in loc. per johan. Gastium latinitate donatus.  
Jtem Musculus.  
Aynsworth in loc.  , Whom have I in heaven but thee? whom have I there to believe in, adore, fear, depend upon, but thee O Lord? 2. Conscience 
(p) Nihil in coelo mihi erit, sine tuo consortio iucundum, nihil in terra, in coniunctione tuae benignitatis acerbum. Hieron. Osorius to. 3. in loc. Nihil creatum invenio, quod mihi satisfaciat, nihil in quo cor meum penitus acquiescat, neque in coelo neque in terra. Bellar. in loc. , & there is none upon earth that I desire besides thee: None unto whom my heart devotes herself, vows to love, obey, delight in, set up her whole contentment, and take true Complacency in, save thee O Lord alone. He believes 
(q) Habet votum hoc, fidei inclusam certitudinem. Mollerus in loc. Fidei sententiam carnis tentationi praemittit. Aretius' Felinus in Ps. 73. ver. 1.  his God is in earth to regard him, therefore he resolves in the peace of a good Conscience to approve himself unto him, draw near, and walk with him on earth. Thus it is good for me to draw near unto God, verse last. He's assured that his God is in heaven to reward him, therefore he will put his trust in the Lord his God: Without all doubt, that omnipotent and all- sufficient God, who fills heaven and earth, whom the heaven of heavens is not able to contain 
(r) 1. Kings 8.27. , is able to preserve, sanctify, feed, thoroughly fill, and satisfy all the empty and thirsty faculties and functions of my soul, to hold and uphold me with his right hand, to guide me with his counsel, & afterward to receive me into glory 
(s) Psal. 73.24. . So that, might sinfull-flesh vent such an ambitious wish, or presuming to wish, prove so happy as to obtain; my hearts desire and vote should be to have none (O Lord) in Heaven but thee, nor in earth in comparison of thee 
(t) 
Felix es talia feliciter cogitando, ama ido felicior, & ideo eris etiam felicissima consequendo. S. Aug. ep. 206. Oculo cordis in gloriam illam defixo. ver. 24. ita raptus à spiritu est, ut iam omnia creata despiciat. Bellar. in loc. Desiderio Gloriae accensus, erumpit in votum. Quis oratio est optantis. 2. Sam. 23 15. Ps. 4.6. Quis mihi det, ut sim in coelo, & coelestibus bonis perfrui possim? Moller. in loc.  
Qui coelestis vitae dulcedinem, perfect cogneverit, ea quae in terris amaverat, libenter cuncta derelinquit. Greg. ex Hugone in loc.  
Nulla creatura, neque in coelo, neque in terrame unquam avocabit à te. Rom. 8.38.  
Pomeranus in loc. Westmerus in loc. Quid amplius quaerendum in caelo, nisi gloriam quam das iustis? & in terrae, nisi gratiam ad bene operandum, quam das adhaerentibus tibi, & invocantibus te? jacob. de Valentia in loc. jam valedictis rebus omnibus, te unum sitio; te ardeo, quem video unum & esse, & largiri universa. jer. 27.5. Aretius' Felinus, in loc. A te solo pendeo, in te uno, sunt omnia mea subsidia, in te uno, omnis mea prudentia & industria, in te solum recumbo. Vatablus in loc.  . The pleasant fruit growing upon these branches, the silver stream issuing from this sacred fountain, is this.  
Doctrine 1 Doctrine 1. The sanctified soul finds and feels herself so happy in the enjoyment of God alone, that she desires his comfortable presence, and inestimably prefers it to the whole world 
(u) justorum beatitudo in solo Deo consistit. Ayguanus in loc. Felicitas hominis vera, in coniunctione cum Deo sita est. Gualther in loc. Vnas nobis ipse sufficit. Caluin. in loc. Omnis copia, quae Deus meus non est, egestas mihi est. S. Aug. . The world's created, by the heir of the world 
(x) john. 1.3. Colos. 1.6. , Heb. 1.2. are either the Periods 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat temporum periodos, quibus res conditae omnes comprehenduntur. Aretius' in Heb. 1.2.  of time, whereby all things are measured 
(z) Tempus est mensura, seu numerus motus, per prius & posterius. Arist. 4. Phys cap. 11. , or else heaven and earth, Gen. 1.1. that, the glorious tabernacle of Angels, & triumphant Saints; this, the habitation of miserable mortals, and irrational creatures. The glory of this world is so great, so sweet a bait, an enticement so delicious and attractive, that the devil gave his own hopes some encouragement, therewith to ensnare the very Son of God 
(a) Matth. 4.8. : The glory of the world to come is so transcendent, and superaboundant, as that incomparable Linguist, who spoke more Tongues than all the rest 
(b) 1. Cor. 14.18. Acts 21.40. , and for his sweet oratory was adored for a Mercury 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. in Theog.  by the Lycaonians 
(d) Acts 14.12. , wanted a tongue to blazon it, language to express it 
(e) 2. Cor. 12.4. ; Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him 
(f) 1. Cor. 2.9. ; yet when the Prophet had exactly poized all these, and weighed the Creature clothed with its several excellencies, he cast them all aside, turned from the fair fabrik of Heaven and earth 
(g) Coeli, & terrae nominibus, quicquid imaginari possunt homines designat. Fabritius in loc. , placed them on his left hand, that he might offer his right hand unto God, and embrace his Creator with heart, and both hands, from whose presence the plenitude of those joys proceeds 
(h) 
Est hominis Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Stoica, ut quitibet in scipso habeat omnia reposita, non indigeat alio, sed in solo Deo recondita. Es mihi instar omnium ubique, solus, & unus mihi sufficis; ab omnibus desertus, ad te confugio. Barthol. Coppen. in loc.  
Philip. 1.21. Tu solus sitim sedas, tu solus famem depellis, etc. Qui isto praesidio destituti, quem habeant in laboribus adiutorem? quem in periculis defensorem? quem in rebus dubi●s consiliarium? quem in duloribus consolatorem? quod in tentationibus perfugium? cuius contemplatione pascantur? cuius doctrina erudiantur? etc. Schipinus in loc. 1. Gen. 8.9.  . For as the innocent Dove found no rest for the sole of her foot, upon the raging waves, till she returned into the arkei; So the sinfull-sorie-soule hover upon the wing of desire to find some solid contentment and sufficiency in the Creature, wearied either with the confusion and misery wherewith it is covered, or that emptiness wherewith it is accompanied, can find no true peace, nor quiet, till Christ our Noah 
(k) Noah interpr. Requies. S. Hier. de nominibus Hebr. Typus Christi, qui solus iustus inventus est; nec alio, sanctitatis quaesivit exempla, sed ipse praebuit. S. Hieron. Tom. 9 ep. 1. Noah arcam, sic Christus formavit Ecclesiam, intra quam salvamur. No dictum est, requiem dabit. Gen. 5.29. Sed Christus solus aufert maleledictionem. S. Origen in Gen. Hom. 2. In arca Noe pauci servati sunt, in Ecclesia pauci salvantur. In illa omnium animalium genera; in hac universarum & gentium, & morum homines sunt. Periclitata est Arca in diluvio, periclitatur Ecclesia in mundo. Egressus Noe vineam plantavit, & inebriatus est; natus quoque in carne Christus, Ecclesiam plantavit, & passus est. Nadatum patrem irrisit maior filius, & minor texit: & Deum crucifixum illuserunt Judaei, & honora verunt Gentiles, etc. S. Hieron. Tom. 1. ep. 58. cap. 8. Arca figura est peregrinantis Ecclesiae, quae fit salua per lignum, in quo pependit mediator Dei & hominum homo Christus jesus. S. Aug. Civit. lib. 15. cap. 26. Cuius figura erat No, No vero à peccatis quietos non fecit, sed in Christum prophetavit Lamech, in quo quietus est factus pater, & sanctus eius spiritus, & omnes sancti homines in ipso quieti facti sunt, quiescentes à peccatis. Epiphan. lib. 1. tom. 2. Haeres. 30.  egressus ab Arca accepit benedictionem à Deo cum filiis; Typus est Christi & discipulorum eius post resurrectionem, qui replevit terram gratia, verbo, & spiritu. Hieron. Lauretus' in verbo Noe. , and comforter in all sorrows, reach forth his hand of merit and mercy to receive her into the ark & arms of God's favour; from whence sent out to search the mysteries of godliness, she returns with the olive branch of Peace. And as this dove feeds not on Carrion like the Raven, but gathers up the precious seed, springing up for children's bread; so the soul esteeming the creatures too mean a banquet for her excellency, takes her repast on Christ, the seed of Abraham, the food of saints, the Son of God. The dove lays not her eggs with the unnatural Ostrich, and leaves them in the earth, forgetting that the foot may crush them, or that the wild beasts may break them, because God hath deprived her of wisdom, neither hath he imparted to her understanding 
(l) job 39.13. , but she builds high like the eagle, upon the clefts of the rocks 
(m) jer. 49.16. , and refresheth herself by the pleasant rivers: and the Gratious-Soule builds not her nest in the dust, where the wind of vanity will pierce it, rests not upon the Creature, which is a broken & piercing Reed, but on God the rock of our salvation, unto whom she is carried, by the golden-streames of the word 
(n) Nidificat in petris, in soliditate fidei permanens; habens in pectore suo fluenta scripturarum. Rupertus in Cant. 4 1. Reason 1. .  
There is nothing able to fillfull the Cup of the Soul, and make it runne-over with durable joy and gladness 
(o) Psal. 4.7.23.5. , but the comfortable presence of the all-sufficient God. The world is a rich-store-house of admirable comforts for man's plentiful provision, that he may cheerfully serve his God: here is nothing created, whence divine providence draws not unto man a singular benefit 
(p) Nihil enim sineratione fit per Deum: nihil casibus fortuitis: nihil denique fortunae in illo temeritati licet. Hieron. Tom 9 ep. 20. Rom 8.28. , the centre earth, is as a fruitful mother to nourish our frail bodies with the sugared milk and nourishment of her breasts 
(q) Gen. 13.10. ; The waters of Siloam. 
(r) john. 9.7.  The cleare-streames of Kishon 
(s) judges 5.21.  will wash away corporeal pollution; and fresh fountains refresh the thirsty, and weary Pilgrims 
(t) Psal. 110.7. . A sweet & wholesome air conduceth to a continuance of strength, and health 
(u) 2. King. 2.19, 22. , the clouds labour to water the earth 
(x) job 37.11. , the Lord bindeth up the waters in his thick clouds, and the cloud is not rend under them 
(y) job 26.8. , again, he maketh small the drops of water; they pour down rain, according to the vapour thereof, which the clouds do drop and distil upon man abundantly 
(z) job 36.27, 28. ; the fire inlife'ns our benumbed spirits and limbs: the sweet influences of the Pleyades 
(a) 
job 38.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad verbum delicias pleiadum. Arias Montanus. Fructus delicatos Vergiliarum Pagnin. in rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex R. Moseh. Num ligabis fructus & bona stellae Chimab, quae est è stellis Aquilonaribus? R. Abraham, ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Nurquid coniungere valebis micantes stellas Pleiades? S. Hieron. Num & Astrologia perscrutanda est ad cognoscendum proprietates isterum siderum, ut hunc locum intelligere possimus. Miror & si hoc congruit sermoninostro: & certe nimis longum est, transeamus ergo ad alia. S. August. tom. 4. in loc. Amicum hoc Sydus Hebr. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. coniunctio stellarum. R. Jonah. His ergo Graeci, quod multae simul essent, nomen ab ipsa multitudine posuerunt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim multitudo dicitur, & inde derivatum est, ut Pleiades appellentur. S. Hieron. in loc. Job. Pleyades appellat stellas, quae iunctae, velut septemesse monstrantur, idem Pleiades sunt septem stellae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naiugare, quod ortu suo felix tempus navigationis ostendunt, e●si sex tantum lucidè appareant. Pleyades incipiunt humeros relevare paternos: quae septem dici, sex tamen esse solent. Ovid. lib. 4 Faster. Latinè Vergiliae dicuntur, quia verissunt nunciae, signum calidum, quod maturet & fructus calefacial. Abenezra, ex Mercer. in job 9.9. Hoc est quod Delitias appellat job 38.31. generali nomine, verni temporis amaenitatem & pulchritudinem. Mercerus in loc. S. Hieronym. job 9.9. vertit Chimah Hyadas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pluere, quia ortu pluvias inducit, ut flores, herbae, & fructus terrae emergere incipiant. Arcturum, pluviasquè, Hyadas, geminosque Triones. Virgil. Georg. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 6. Habuit Atlas, ut fama est, è Pleione uxore septem filias, quas Iupiter inter sidera collocavit; quarum nomina recensuit Aratus in Astronom. Natal. Comes lib. 4. cap. 7. Ovid. Faster. 4. Nequoquam sermo veritatis vanas Arati fabulas sequitur, haec quippe astrorum nomina à cultoribus sapientiae carnalis inventa sunt: sed Scriptura sacra idcirco eisdem vocabulis utitur, ut res quas insinuare appetit, nositia usitatae appellationis exprimantur. Odo Cluniacens. Moral. in Job lib. 9 Bibl. Patrum tom. 10. pag. 277.  , renew the Delicacies, and pleasures of the spring, revive the countenance, warm and increase the blood, bring the brids from fare to sing Anthems; mould the earth anew, into a delightful Paradise. Men in misery are our comfort, Angels are our Court-de-Guard, but yet, nor Sea nor Soil, nor men, nor Angels can bond our desires, nor is there creature in heaven or earth, can terminate our affections, or give a sufficiency unto our Souls. The creature is without us, or were it within us, by reason of its vacuity being but a puff-paste, it cannot fill us. The serious study, clear knowledge, and deep meditation of sublunary creatures, & celestial bodies, doth marvellously affect man's fantasy: his senses are not seldom drowned in such profound contemplations, yet never satisfied: his reading is wearisome to the flesh, the more he drinks, the more his thirst increaseth; in much wisdom is much grief, & he that increaseth knowledge, increaseth sorrow 
(b) Eccles. 1.18. . His heart is not filled with wishing, his eye is not satisfied with seeing, nor his ear filled with hearing 
(c)— 8. . Only God satisfieth & fills all; the eye of man with seeing his backeparts now, & hereafter his glory, in heaven; his ear with hearing of his mercy & truth; his hands with handling his admirable goodness; his intellect with saving knowledge; his memory with lovely promises; his affections with incomparable contentation; his will with forcible commands; his spirit with assurance, and internal calms; so that he will confess with Esau, I have enough 
(d) Gen. 33.9. ; with the spouse, I am sick of love 
(e) Cant. 2.5. ; desire with venerable Simeon, to departed in Peace 
(f) Luke 2.29. , even in that inward peace he feels; with Paul, I desire to be dissolved, and to be with Christ 
(g) Philip. 1.23. ; and in remembrance of Zion, the God of Salem, hang up all their terrestrials, upon the willows of contempt, as once the jews their harps by the rivers of Babylon 
(h) Psal. 137.1. , Lifting up Christ in his thoughts and desires as high above them all, as the heavens are higher than the earth 
(i) Dicam breviter ut valeo, & verborum utar simplicitate communium: quia causa de qua agimus talis est, qua disertioribus facundiae sermonibus nequaquam debeat obscurari, sed simplicioribus eloquentiae narrationibus pandi. S. Hier. Tom. 9 ep. 14 .  
Nor doth it slenderly affect the gracious soul to recount, how all the excellencies of men, and Angels, the glory of transitory, and worldly contentments, after which men with eagerness of spirit hunt 
(k) In corpore corruptibili anima constituta terrena quadam contagione constringitur, & tali onere quodammodo depressa curvatur, ut in imo multa, quam in summo unam, facilius concupiscat & cogitet. S. Aug. ep. 156. , are not primary, permanent, boundless, and eternal, but only lent-talents, gifts of God, beams of that sun 
(l) Beatus vir, qui non abiit in consilio impiorum. Ps. 1.1. vide ubi beatus appelleris, O homo. Non in divitiis, non in potestatibus & honoribus, non in nobilitate generis, aut decore, & pulchritudine, non in corporis salubritate: in quibus nihil naturae est bonum, denique non solum facilem commutationem habent in connaria, verum etiam ministerium ad culpam exhibent ei, qui uti his nesciat. Quis enim iustus propter pecuniam? quis humilis in potestatibus? quis misericors propter nobilitatem? quis castus propter decorem? illecebrosa haec magis sunt ad peccatum, quam fructuosa ad virtutis profectum. S. Ambr. in Psalm. 1. , a candle from that lamp of light and life, twigs of that branch; upon which so long as the dew of his blessing descends, we enjoy a comfortable use of the creatures; if he speak the word, the waters of comfort flow: but if once he withdraw the sap of his mercy; either their glory fades, or our content in them withers. Then the figtree shall bear us no more fruit, thy table shallbe thy snare. Abundance may surround thee 
(m) Psalm. 78.27, 28. , yet no comfort thence accrue unto thee; thy dainties shall relish, like Evah's fig, of bitter Death; and what was once appointed for thy welfare, will prove the occasion of thy fall. Thine ass will dash thy tender foot against the wall 
(n) Numb. 22.25. : Pharohs chariot-wheels break 
(o) Exod. 14.25.  in his greatest need, the heavens become brass 
(p) Deut. 28.23. , the sun withdraw its light, the earth denies her plenty, and anoints her breasts with Gall, when God shall turn the darke-side of the cloud towards us. But as the Treasures of all excellencies, joy and contentments are hid in Christ, as the treasures of snow and hail 
(q) job 38.22.  in the Magazine of Providence: so they are as durable as boundless, & are fixed without possibility of fading-away. Who then prefers not the Ocean, to the stream? The root, to the flower? the Sun, to the evening-star? the fountain to the cistern? the liberal donor of all good blessings, to the offsprings which may be lopped away? Other things are in part-sufficient for man, but only God is all-sufficient 
(r) Gen. 17.1. ; other things are to be desired for God, but God for himself 
(s) Ad illam ergo unam vitam, qua cum Deo, & de Deo vivitur, catera quae utiliter & decenter optantur, sine dubio referenda sunt. Neque enim in tempore utiliter vivitur, nisi ad comparandum meritum quo in aeternitate vivatur. In eo quippe nosmetipsos diligimus, si Deum diligimus: Deum diligimus propter scipsum, & nos ac proximos propter ipsum. Quomodo iam beate vivimus, eum illud adhuc desit propter quod unum bene vivimus. S. Aug. to. 2. ep. 121. cap. 7. . Seeing then I am afraid, whiles I beg many things at the hands of God, I may ask amiss 
(t) Velle quod non deceat, idem ipsum miserrinum: nec tam miserum est non adipisci quod velis, quam adipisci velle quod non oporteat. S. Aug ibid. cap. 5. Divitiae quip●e atque fastigia dignitatum, caeteraque huiusmodi quibus se felices esse putant mortales, verae illius felicitatis ex pertes, quid afferunt consolationis, cum sit eis indigere quam eminere praestantius, quae plus excruciant adepta timore amissionis, quam concupita adeptionis ardore? Talibus bonis non fiunt homines boni, sed aliunde boni, facti bene, utendo faciunt ut ista sint bona. Non sunt in iis vera solatia, sed ibi potius ubi vera vita. Nam inde necesse est, ut fiat homo beatus, unde fit bonus: idem cap. 2. , following his steps, who prayed aright, One things I will desire of the Lord, and but that one thing will I seek after; namely, the Lord himself, & that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. Psal. 27.4.  
Reason 3 And what can invite a Christian rather to adhere alone to God, than the certainty of solid-consolation to be there found, when all other comforts fail? the world is a Sea, man's life the ship, richly 
(u) 
Onusta incedis auro, latro tibi vitandur est, stadium est haec vita mortalibus: hic contendimus, ut alibi coronemur. Nemo interserpentes & scorpiones securus ingreditur; magnis inimicorum circumdamur ag● inibus, hostium plena sunt omnia. Caro fragilis, & emis futura post modicum, pugnat sola cum pluribus. S. Hier. ep. 22.  
Non quaerit diabolus homines infideles, non eos qui foris sunt, de Ecclesia Christi rapere festinat, idem ibid.   loaden with variety of the blessings of Gods left hand, sickness is a storm, death a leak, which first makes the mariners throw all their loading overboard, in hope of safety, and then sinks the vessel; the soul is the passenger; Christ the Rock, upon which if she can, with the sail of love, the oar of wisdom, in the longboat of faith, cast the anchor of hope, & take fast hold, she shall abide safe. Earthly solace, worldly contentments, are builded upon the Quicksands of vanity 
(x) Quid enim in hoc mundo stabile, quid vero firmum est? quale istud bonum est, quod semper timeas amittere? quod vel auferendum abs te metuas, vel à te relinquendum scias? S. Hieron. Tom. 9 ep. 1. ; which when the winds of frailty and age blow violently from the shore of mortality, and the surges of sorrow beat against the body of clay, the fort wherein they are preserved will, like, the tower of Babel, come tumbling down upon their heads, to their confusion and amazement. The time draws near, when thy flesh shall fail, thy heart fail, ver. 26. thy friends fail, Physician fail, honours fail, all fail 
(y) Si enim nihil intulimus in mundum veniendo, & nihil auferre poterimus abcundo, falso aliquid nostrum hic esse dicimus, ubi nobis totus pene mundus alienus est. S. Hieron. Tom. 9 ep. 3. , and thou fail the most, and fall the lowest of all, unless God be thy comfort, who never fails, and thy portion for ever 
(z) Dabo illis solatium verum, sine quo solatio quecunque sunt terrena solatia, magis in eyes desolatio, quam consolatio reperitur. S. Aug. Tom. 2. ep. 121. cap. 2. . But whosoever seeks for God, shall find him 
(a) Omne opus leue fieri solet cum eius pretium cogitatur, & spes praemij solatium est laboris. S. Hier. tom. 9 ep. 1. ω , and with him light in Goshen, and bread in josephs' Granary, when others hunger, and perish in eternall-nights of darkness.  
Reason 4 4 Finally the sweet relish the soul hath of God's goodness in Christ, makes her mount upon the wings of love, soar higher than the moon, build her nest in the skies, & overlook all things below, to embrace and enjoy him whose habitation is in the highest heavens. This pure affection was ever the crown and honour of the Saints; Enoch walked with God, 
(b) Gen. 5.22.  not with men, because on earth he found no such companion, no such communion as with God. Abraham forsook Country 
(c) Gen. 12.1. Hebr. 11.18.19. , kindred, friends, and his only child, the child of promise, in his assurance to regain them all, and whatsoever else his soul desired, with a thousand fold advantage in God his father and friend. 'Twas this made S. Paul account all things dung and dross in comparison of Christ 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philip. 3.8. . Moses to prefer the afflictions of the Church, to the courtly pleasures of Egypt 
(e) Hebr. 11.26. , the reproach of Christ, to the honours of Pharaoh. This moved those Canonized-Pilgrims 
(f) Hebr. 11.36.  contentedly to wander up and down, meanly clad, poorly fed, persecuted by Monarches 
(g) Non in hoc mundo non timere, non dolere, non laborare, non periclitari impossibile est. S. Aug. Tom. 2. ep. 82. , scorned by Peasants, 
(h) Lingua maledica, sanctos carpere solita est, in solatium delinquendi. S. Hier. ep. 27. Tantorum odia, insectationemquè pertulerit, quantos vitae suae dissimilitudine castigarit. Castigare enim alium videtur, qui ab eius conversatione dissentit. Nam quae maior iniusto iniuria esse potest, quam vitae iustitiae? S. Hier. Tom. 9 ep. 5.  unworthily handled of all, though the world was not worthy of them; because God was their treasure, who had provided better things for them. In aword 
(i) Vniversa exequi, sui est tituli, & voluminis, haec sufficiant pauca de plurimis. S. Hier. ep. 22. cap. 4. , this made all those vessels of Election, whose names are written in the book of life, to long only after the Lord of life, making him unto themselves in the Church Militant, as he willbe to them with others in the Church Triumphant, all in all 
(k) 1. Cor. 15.28. . In Eden a tree of life 
(l) Gen. 3.24. , in a deluge an ark 
(m) Gen. 7.1. , in the desert, a brazen Serpent 
(n) Numb. 21.9. , in hunger Mannah 
(o) Exod. 16.15. , in thirst, water 
(p) Exod. 17 6.  from the rock, in danger Zoar, in persecution a Cave, in poverty riches, in death life, our Temple, Sun, Moon, day, our all. For as light is to be preferred to darkness 
(q) Greg. Nissen. Tom. 2. Tract. in Ps. cap. 6. , liberty to the loathsome dungeon; so God, of whose fullness we receive, to all things in Heaven and earth.  
Use 1 Having (I hope) caused the scales of ignorance to fall from your eyes, enlightened your understanding, I may now conceive the better hope to work upon your affections, and prevail with you to embrace this truth in the power thereof, craving entertainment, in the conscionable application. 'tis but a little text, yet like the smallest grain of mustard seed, 
(r) Luke 13.19.  spreads itself into many branches, or like Elias cloud, but a hands breadth 
(s) 1. Kings 18.44. , yet overspread the heavens, and refreshed the earth with store of Rain; and like that little stone, 
(t) Dan. 2.34.  it serves first to break in pieces that Golden-Image of the heathen gods 
(u) 
R. David instituit comparationem. Reges aliorum populorum adorant , aliaque astra, ego te solum: non posui tibisocium, nec coelo, nec terra. Per terram in tel●igit quatuor clementa, & alia corpora ex iliis constantia, i. e. mundum inferiorem; sunt enim, ait, qui adorant aquas, aerem, terram. Barth. Coppen. in loc. & Lor. in loc.  
Tecum socium non volui in terra, ut doceat se non deflexisse ad peregrinos Deos & religiones. Genebrard. in loc.  
Non enim pereunt, nisi hi qui longe se faciunt à Deo conservatore suo: & ipse non perdet, nisi illos qui fornicantur ab illo: i. e. quorum anima ducit Deum, aut alterum à veritatis coniugio, se falsitate commiscet. Arnob. in loc. Bibl. Patrum tom. 5. pars 3 pag. 267. Erant qui coelestes Deos adorarent, & cum illos summo loco ponerent, terrestres etiam quasi secundi ordinis colerent: ego vero (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. in loc.  , whom blinded Pagans, and Idolatrous infidels ignorant of the true God, made to themselves, adoring Many Gods, and many Lords 
(x) 1. Cor 8 4, 5. , some the chief, and others of inferior rank 
(y) 1 King. 20.13. , whom they placed, some in Heaven 
(z) jer. 44.18. , & others in Earth, against the express practice of David, and letter of the text; I am the Lord, thy God, thou shalt have no other gods before me. Exod. 20.3. Every Pagan clothed with humanity acknowledges a Deity 
(a) Nulla gens est, neque tam immansueta, neque tam sera, que non, etiamsi ignoret, qualem habere Deum deceat, tamen habendum sciat. Cicero lib. 1. de Leg. 54. . Each page, in Nature's book reveals God in Capital letters 
(b) Anton. Eremita, ob librorum penuriam à Philosopho quodam reprehensus respondebat, Liber meus, O Philosophe, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in eyes, cum mihi visum est, oracula Dei legere licet. Niceph lib. 11. cap. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. Graec. affection. curate. ser. 3. Inter omnes omnium gentium sententia constat; omnibus enim innatum est, & in animo quasi insculptum, esse Deos Quales sint varium est, esse nemo negat. Cicero de Natura Deorum lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Martyr. de Ethnicis. . The heavens declare the glory of God: and the firmament showeth his handy work, Psalm. 19.1. But seeing that when they knew God, they glorified him not as God, neither were thankful: but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools: and changed the glory of the uncorruptible God, into an Image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Rom. 1.19, 20, 21, 22, 23. In the heavens they worshipped the intelligences or movers of the orbs 
(c) Marlorat. in 1. Cor. 8.5. Sol famulus hominis est, & Luna ancilla. ; The sun, moon, and stars for gods, which were created to serve them; the sun to rule the day, and the moon the night. Gen. 1.16. Which blind superstition the very jews borrowed of the Gentiles, lifting up their eyes to heaven, and when they saw the sun, and the moon, and the stars, even all the host 
(d) 
Deut. 4 19 exercitus. Sic nominantur stellae, quatenus certo ordine sunt dispositae. Piscat. in loc.  
Contra haec Plato, in Epinomide, astra esse Deos, male facere legislatorem, cum eis cultum & sacrificia detrahit. Mosen sugillare videtur, eius suppresso nomine. Mariana in loco.   of heaven, were drawn to worship them, which the Lord God had divided to all nations under heaven. Yea they dedicated horses and chariots to the Sun 
(e) 2. Kings 23.11. , and offered incense to the Queen of Heaven 
(f) Reginam coeli, fortunam esse ait Philaster. Sed te Nos facimus, Fortuna, Deam, coeloque locamus. Juvenal. Sed melius alij Lunam intelligunt, quae sic vocatur ob magnitudinem & splendorem, sicut Sol est Rex. Mariana in jer. 7.18. . jer. 44.17. unto these they coupled the Elements, as the Persians the fire, the Egyptians worshipped the water 
(g) Dr. Willet. in Exod. 20. pag. 32●. Stoici Deum dicunt esse mentem, quae est universae huius visibilis molis, coeli, terrae, & aliarum rerum, velut in corpore anima. Partiuntur autem unam deitatem in multas partiales essentias, in , & Lunam, & sidera, in animam & aerem & alia. Epiph. contra Haeres. lib. 1. Tom. 1. haeres. 5. . They adored men & women under diverse shapes and names, as jupiter, Mars, Mercury, Apollo; They bended the knees and lift up their hands to birds of the air, beasts of the field, fish in the Sea, consecrating the Eagle to jupiter, the Dove to Venus, Peacock to juno, Raven to Phoebus, Batt to Minerva 
(h) Tostatus in Exod. 20.4. quaest. 4. . The Egyptians worshipped generally the beasts, which the Hebrews sacrificed to their God 
(i) Exod. 8.26. . Apis, Isis, Osiris 
(l) Epiph. li. 1. Tom. 1. Levit. 17.7. Et non sacrificabunt ultra sacrificia sut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemonibus, & 2. Cro. 11.15. vocant horrentibus, & pilosis, vocant hoc nomine Hebraei satyros, & exponunt daemons: qui hi●corum similitudine appareant credentibus in illos; addit Aben-Ezra, quod phantasmate suo homines exhorrere faciant, sen horripilare. Isay. 34.14. & 13.21. Pagnin. Thesaur. in radice Sagnar. Formidare. , sheep and bullocks, a Calf, an Ox, Vultures, Crocodiles; The Syrians and Phecenians a fish, the Persians a Dragon, thus they corrupted themselves, worshipping the likeness of male and female, the likeness of the beast that is on the earth, and of the winged fowl that flieth in the air, the likeness of things creeping on the ground, and of the fish that is in the waters under the earth. Deut. 4.16 17, 18. And to declare whither Idolatry will bring him that forsakes God, they had their infernal gods, Manes, Pluto, Proserpina, sacrificing to the very devils 
(k) 1. Corin. 10.20. Jmpius Cerdon. duo principia huic mundo praedicavit, & nimirum Deos duos. Epiph. lib. 1. to 3. haeres. 41. . There was such a monstrous spawn of their Imaginary and fictitious gods, that one of their own prophets 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wrote a book of their multiplication and generation, and in one verse mentions thirty thousand gods to be adored among them 
n 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1.  
Quicquid humus, pelagus, coelum, mirabile signant, Id dixere deos, colles, freta, flumina, flammas, Prudentius.  . They had for every action, and passion, house, and hedge, mountain, and valley, a god. Among them there was a god for every thing and every thing almost was made a god. They had a god of Garlic, and stinking onyon-dieties in their gardens 
(o) Quis nescit quasia: demens Aegyptus ortenta colat? Crocodilon adorat: Porrum & cepe nefas violare, & frangere morsu, O sanctas gentes quibus haec nascuntur in hortis, Numina. juvenal. . Nor yet-satisfied, they fell upon their face to Monsters, & things without being 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as Venus, Pallas, Febris; jupiter, of Lybia had a Ram's head, Anubis of Egypt, a dog's head; the Fawns & Satyrs, had Goats feet, the Naiads and Tritones had a mixed shape of men and fishes 
(q) Lege Antonium Verderium imagines dear. . To say all, in a word, the number of their gods, was like the sand by the sea shore, or the Stars in the firmament 
(r) S. Aug. Civit. lib. 4. cap 8. & 11. . And as the Egyptians 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. in Euterpe. , Phrygians, Phoenicians, Babylonians were the damnable brokers and broachers of these infernal deities: So the Apish Grecians were the unhappy embracers of them, and the Romans their scholars 
(t) Romanus Cynicus Varro. Trecentos joves', sine jupiteres dicendum, sine capitibus introducit. Tertull. Apologet. adversus gentes. cap. 14. ; Who of all the rest proved most fantastical in their multiplications, having three-hundred jupiters', besides millions of others; The bare names 
(u) Quot hominum linguae, tot nomina decrum. Cicero de natura deorum. lib. 1. pag. 287. Quando autem possint uno loco libri hujus commemorari omnia nomina deorum, & dearum, qua illi grandibus voluminibus vix comprehendere potuerunt, singulis rebus propria dispertientes officia numinum S. Aug. civet. lib. 4. cap. 8. Non tamen satis fuit hominibus deorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amantibus, ut anima misera damoniorum turba prostitueretur, unius dei veri castum dedignata complexum etc. idem. ibid. Varro supra triginta deorum millia collegit ideo dicitur Roma a Leone Papa, omnium gentium servivisse erroribus. Coquaeus in locum Aug. citat. Roma quanto major sacta est, sicut navis nautas, tanto plures adhibendos esse deos putavit. S. Aug. civet. lib. 3. cap. 12.  whereof, whole volumes cannot contain. But here was the misery, that even Gods-chosen-People, unto whom he was clearly revealed, in the word, became foolishly-besotted, after the manner of the Heathens. They had their chambers of Imagery, wherein Ezekiel beheld every form of creeping things, and abominable beasts, and all the Idols of the house of Israel portrayed upon the wall, & there stood before them seventy men of the Ancients of the house of Israel: and in the midst of them stood jaazaniah the son of Shaphan, with every man his Censer in his hand, and a thick cloud of incense went up. Ezek. 8.10, 11. According to the number of thy cities are thy gods, o judah. jer. 2.28. And according to the number of the streets of Jerusalem, have ye set up altars to that shameful thing, even altars to burn incense unto Baal. jer. 11.13. The prophets, as they number the Syrian gods, so they tartly deride them, and their worshippers 
(x) Nec factum est unquam, ut qui hos colit, etiam Deum coluerit; neque enim fieri potest, quoniam si honos idem tribuitur alijs, ipse omnino non colitur, cujus religio est illum esse unum ac solum Deum credere: ita spreto uno ac vero Deo, tot vana numina sacrilege venerabantur. Lactant. lib. 1. cap. 19 , & not without cause; For who can but smile, to hear the Roman Senate 
(y) 
Eusebius hist. lib. 2. cap. 2.  
Tertullian: adversus gentes Apologet. cap. 5. Vetus erat decretum, ne qui Deus ab Imperatore consecraretur, nisi a Senatu probatus; sic apud illos, de humano arbitratu divinitas pensitatur, nisi homini Deus plicuerit, Deus nonerit. homo jam Deo propitius esse debebit. Tiberius' ergo veritate● divinitatis Christi detulit ad Senatum cum prerogativa suffragij sui etc. Apud vos quodvis colere jus est praeter verum Deum, quasi non hic magis omnium sit Deus cujus omnes sumus. Tertul. apolog. cap 24.  , and mortal men create eternal gods, who cannot preserve themselves from corruption, death, and the Grave? And how near the Romish of this age pitch their tent unto the old Idolatrous Romans, the world well and full clearly sees 
(z) Quid illic facit Ara, si non illud habent pro numine? S. Aug. S. Ambr. lib. 5. ep 30. . But unto us, (whatsoever the world adore) there is but one GOD the 
(a) Quod colimus nos Deus unus est, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbo quo jussit, ratione qua deposuit, virtute qua potuit, de nihilo expressit in ornamentum majestatis suae. Tertul. Apolog. cap. 17. Deut. 6.4. Mark. 12.29.  Father, of whom, are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. 1. Cor. 8.6, 7. Howbeit there is not in every man that knowledge (and blessed be our God, that we have it, when others want) to know and believe him, and understand, that before him, there was no god form, neither shall there be after him. Isa. 43.10.11. that he is the first and the last, & besides him there is no 
(b) 
Deut. 4.35. Ante Saturnum, Deus penes vos nemo est; ab illo census totius, vel potioris vel no●toris divinitatis. Tertul. Apol. cap. 10.  
Quid erratis? Prior est quibusdam dij. suis sylvestris Roma; ante regnavit, quam tantum ambitum C●pitolij extrueretur, etc. ibid. cap. 26.  
Sed Dei Christianorum, est & orbis qui regnatur, & homo ipse qui regnat, ne ille vites dominationum ipsis temporibus in seculo ordinarit, qui ante omne tempus fuit, & seculum corpus temporum fecis, ibid.   God. Esay 44.6. Whom to know, with and in Christ, is eternal life, joh. 17.3. A jealous God, who will not give his glory unto another. Isay 42.8. O ye sons of men, how long will ye turn his glory into shame? how long will ye love vanity, and seek after leasing? Psal. 4.2. Return unto the Lord with all your hearts, put away the strange gods from among you, prepare your hearts unto the Lord, and serve him only, 1. Sam. 7.3. The Lark praiseth the God of heaven in the morning, the Thrush at midday, the Nightingale in the evening, setting only the tune for man to praise his God. The wisemen 
(c) Magis, eos morbos, per quos aliquid aut cupimus, aut metuimus, aut dolemus; velut ante pietatis aeram & misericordiae altare foderunt: ut vel in auro, avaritia: vel in thure, Idololatria: vel in myrrha fieret domino subjecta mortalitas: & in hanc petram, & sacra pecuniae cupiditas, & prophana errorum superstitio, & amara mortalitatis conditio velut illaesae morerentur. S. Hieron. Tom. 9 ep. 20.  left all to worship Christ: and whosoever is wise following the bright sunshine of the Gospel, will set up no Deity upon God's throne, fall down before no Majesty but his, who made heaven and earth. Seeing we have heard thy voice, I am the Lord, and there is none else, there is no God besides me, Esay 45.5. Let other people walk every one in the name of his god, but we will walk in the name of the Lord our God for ever and ever: Mic. 4.5. And whatsoever Gods or Devils Pagans reverence, (for all the gods of the Nations are Idols, vanities, and devils 
(*) Psal. 96.5. Idola non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elobim, i. e. dij; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elilim i.e. non dij vel vanitates, deastri, nihilitates: Dei tantum quaedam umbra, quod nomine, & ficto cultu, deum referat, sed revera nullam opem ferre potens nomen contemptim, & per para nomasiam apte idolu tribuitur. Pagnin. in rad. alal. ) the God of Abraham shall be my God, my All 
(d) Ipse in aethere sit Jupiter ipse, in aere Juno, ipse in mari Neptunus, in inferioribus maris ipse solacia, in terra Pluto, in terra inferiore Proserpina, in facis domesticis Vesta, in fabrorum fornace Vulcanus, in sideribus Sol, Luna, & Stellae, in divinantibus Apollo, in merce Mercurius, in Jano initiator, in termino Terminator, Saturnus in tempore, Mars & Bellona in bellis, Liber in vineis, Ceres in frumentu, Diana in silvis, Minerva in Jngenijs. Haec si ita sint, quid perderent (gentes) si unum Deum corerent prudentiore compendio, S. Au. ci. l. 4. c. 11.  in heaven, and earth.  
2 Use. Nor can we possibly reconcile the Synagogue of Rome, and this text; none who either adore Angels, or invocate departed Saints 
(e) Muscuius, Calvin, Occolampad. in loc. Nec flocci papistarum insaniam reputetis, qui invocationem sanctorum inculcant: angelis non nitor, non sunt pars mea; fide unius Dei non contenti, angelos, et sanctos mortuos invocant, colunt, & adorant. , can truly profess with the Prophet, I have none in heaven but thee, and there is none upon earth that I desire besides thee. We are drawn from God either by delightful pursuit of the Creature by false gods, or afflictions befalling us, for our profession of the name of God. As David rejected all those (together with searching after, and dependence upon Starre-gazers 
(f) Seipsum culpat Propheta, quod visus esset quaerere, quid ageret secundum coeli dispositionem, astra vel fatum, hic asserere, quod nihilominus vellet in terra cum deo consentire in omnibus factis suis. Trevetus in loc. Hac interrogatione excludit Numina coelestia, & dispositionem, seu fatum astrorum; lege. S. Ambros. serm. 82. de defectione Luna. Sapiens permanebit cum sole. Psalm. 72.17. cum constantia fidei permanet cum salvatore. idem. Perfecta charitas solum sitit, quod summum est, Ber. Ser. 9 in Psal. Qui habitat. , and constellations, for the regulating of his actions and conversation) so now also he turns out of his thoughts Saints and Angels, that he may directly, and with humble confidence embrace his God. Angels are our safeguard 
(g) Heb. 1.14. Psal: 34.7. , but not our God: they are Multipotent 
(h) 2 Sam: 14.20. Psal. 103 20. , but not omnipotent; not omniscient, though multiscient. The heresy of the Angelists 
(i) Angelici, in angelorum cultum inclinati. S. Aug. Tom. 6. de Haeres. ad Quod vult. deum. cap. 39 Quos jam omnino defecisse testatur Epiphan. Tom. 6. haeres. 60: lib. 1. , long since buried in the grave of oblivion, is raised again to life by the jesuites in a voluntary humility, and worshipping of Angels, intruding into those things which they have not seen, vainly puffed up by their fleshly mind, Coloss. 2.18. Not much unlike the superstitious jews, and Simon Magus 
(k) Acts 8.9. Simonis Magi prima est haeresis quae à Christo initium accepit. Nomina quaedam supponit principatuum, & potestatum, non posse vero aliter servari aliquem, nisi sua sacrificia Patri universorum per eos principatus ac potestates offerret. Epiphan. haeres. 21. , that child of the devil, who forsaking the Head Christ, heathenishly invented, and eagerly promoted, adoration, and invocation of those glorious Spirits, as Mediators next to God. Which stinking water he drew up from Plato's puddle 
(l) Platonici, si non evanescerent in cogitationibus suis, profecto confiterentur, & illis immortalibus ac beatis & nobis mortalibus ac miseris, ut immortales ac beati esse possimus, u●● Deum deorum colendu qui & noster est, & illorum. S. Au. ci. l. 10. c. 3. Daemons (i. e. bonos angelos) in aere medios inter aethereum coelum terramque constituens, utquoniam nullus Deus miscetur homini, quod Platonem dixisse perhibent, isti ad Deos perserant preces hominum, & inde ad homines impetrata quae poscunt. idem civ. lib. 8. c. 18. Quem invenirem, qui me reconciliaret tibi? an cundum mihi fuit ad angelos? qua prece? quibus sacramentis? multi conantes ad te redire, neque per seipsos valentes, sicut audio, ●entaverunt hac & inciderunt in desiderium curiosarum visionum, & digni habiti sunt illu sionibus. S. Aug. Tom. 1. confessionum l. 10. c. 42. , and by the secret pipes of corrupt minds hath carried it into the Vatican conduit, whence the Rhemish 
(m) Annot. in Coloss. 2.18. Sanctos suppliciter invocare, & ad eorum orationes, opem, auxiliumque confugere bonum, atque utile est. Concil. Trident. Session, 25. Sancti regandi, tum ut pro nobis apud Deum intercedant, tum ut ipsi nobis opitulentur; Coflerus in Enchirid. Tit. de venerat. Sanct. Sancti sunt velut ostia, per quae nobis ad Sancta Sanctorum coelestia aditus aperitur; Viega jesuita in Apocal. Quia per sanctorum intercessionem omnia bona nobis largitur Deus, sicut Reges per familiares suos. Osorius. Tom. 3. concionum.  Tanker-bearers, would furnish the empty cisterns of the world; mixing this muddy liquor with the pure wine of truth, that Angels may be worshipped, and prayed unto by the Church: that Saints departed may be invocated, and adored, especially the Virgin Marie 
(n) Studeamus & nos ad ipsum per eam ascendere, qui per ipsum ad nos descendit: per eam venire in gratiam ipsius, qui per eam in nostram miseriam venit, per te accessum habeamus ad filium, O benedicta inventrix gratiae, genetrix vitae, matter salutis, domina nostra, mediatrix nostra, advocata nostra, tuo filio nos reconcilia, nos commenda, representa, fac per prerogativam quam meruisti, ut qui te mediante sieri dignatus est, particeps miseriae nostra, te quoque intercedente participes faciat nos gloria & beatitudinis sua. Bernard. de adventu dom. Sect. 2. ad finem. : they as meet mediators betwixt Christ and us; she as the Queen of heaven, who hath power to command her Son, and merit to save such as seek unto her. A Romish novelty, crept of late into the Church of God: whose solemn practice and profession was 
(o) Ecclesia, nec invocation●bus angelicis faciat aliquid— Sed munde, & pure, &  orationes dirigens ad Dominum, qui omnia fecit, & nomen Domini nostri jesu Christi invocans etc. Irenaeus adversus Haer. lib. 2. cap. 57 , (excluding all others in heaven and earth 
(p) Nos autem, non dico Ma●yrum reliquias, sed ne solem quidem & lunam, non angelos, non archangelos, non cherubin, non seraphim, & omne nomen quod nominatur, & in praesenti seculo, & in futuro colimus & adoramus, ne serviamus creaturae potius quam creatori, qui est benedictus in saecula. S. Hieron. Tom. 2. adversus Vigilantium, epist. 53. Quis enim, O insanum caput, aliquando martyres adoravit? quis hominem putavit Deum? Apostoli sciderunt vestimenta sua, ne sub gentilitatis errore honour eyes, Deo debitus, deferretur; idem ad eundem ep. proxima. ) to have recourse in all her wants and supplications, immediately, plainly, and directly unto the Throne of Grace, for favour, and relief from God: Give care unto my words O Lord, consider my meditation, harken unto the voice of my cry, my King and my God: for unto thee will I pray. My voice shalt thou hear in the morning O Lord, in the morning will I direct my prayer unto thee, and will look up. Ps. 5.1, 2, 3. First, Prayer is a humble invocation of the name of God alone 
(q) Oratio tua locutio est ad Deum; quando legis, Deus tibi loquitur; quando oras cum Deo loqueris. S. Aug. in Psal. 85. cum legis crudiris de Christo, orans vero, familiar cum ipso seris colloquium. Gillebertus in Cant. Canticor. Ser. 7. Sit tibi vel oratio assidua, vel lectio: nunc cum Deo loquere, nunc Deus tecum. Cyprian. ep. 7. . Abraham took upon him to speak unto the Lord. Gen. 18.27.31. David had recourse directly unto God. I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication, I poured out my complaint before him: I shown before him my trouble, Psalm. 142.1.2. The Son of God prayed alone unto his father, and taught his servants both by precept 
(r) Domine, non est arbitrij mei, orem ne, an non orem? tu praecepisti, agnosco igitur me debere parere tibi; si indignus sum, at praeceptum & voluntas tua digna est, cui paream: promissio tua digna est, in qua confidam. Oro itaque in dignitate non mea, non Mariae, non Petri, said in dignitate nominis jesu, & Dei praecipientis & mandantis, Luther. Psal. 120.  and pattern to pray alone to Our Father which is in heaven. But is not this rashness, to crowd into God's presence without an usher, seeing subjects with more humility, enter into the King's presence 
(s) Sed argutè sibi videntur dicere, & quasi interrogando, premere. S. Aug. Tom. 2. ep. 6. ? Where there is a Command to come, there needs no other mediation unto Christ then sincere devotion 
(t) Nam ideo ad Regem per Tribunos, aut Comites itur, quia home utique est Rex, & nescit quibus debeat rempichlicam credere, ad Deum autem promerendum (quem utique nihil latet) suffragatore non opus est, sed ment devota. Age, nunquid tam demens est aliquiis, aut salutis suae immemor, ut honorificentiam Regis vindicet comiti, cum dehac re, si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis? S. Ambros. in Rom. cap. 1. . Secondly, there is no other mean betwixt God and man, but the Son of God, who became both, to reconcile us unto God. There is no other door into heaven 
(u) john. 10.7. ; no other way 
(x) john. 14.6. ; no other name under heaven, given among men, whereby we must be saved 
(y) Act. 4.12. , but the name of jesus. He is ever at the right hand of God, who also makes intercession for us 
(z) Rom. 8.34. , Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them 
(a) Heb. 7.25. . If any man sin, we have an advocate with the Father jesus Christ the righteous 
(b) 1 john 2.1. Nolo authoritatem meam sequaris, ut ideo putes, tibi aliquid necesse esse credere quoniam à me dic tur: sed scripturis canonicis oredas. S. Aug. epist. 112. Alio nobis non opus ofliario, vel Mediatore, vel ministro. Chrysost. in Matt. Nec instar regis est, qui uno inclusus loco aliorum utitur opere & ministe●io, unus abundè omnibus sufficit per servatorem Dei silium. Origen. lib. 5. contra Celsum. . His name, his merit are the only warrantable and praevalent arguments at the throne of Grace. I will lift up my hands, in thy name 
(c) Psal. 63.4. . Abide in me, and ask what ye will, and it shall be done unto you 
(d) john 15.7. . Whatsoever you shall ask the Father in my name 
(e) Nomen Christi, & meritum ejus. Acts 3.6.12. , he will give it you. john 16.23. There is one Mediator betwixt God and Man, and but that one, the Man jesus Christ 
(f) Christus orat pro nobis, ut Sacerdos noster; oratia nobis, ut caput nostrum; oratur à nobis, ut Deus noster. Agnoscamus ergo & in illo vocis nostras, & voces ejus in nobis. Oramus ergo ad illum, per illum, in illo. S. Aug. enarrat. in Psal. 85. . 1. Tim. 2.5. He is God, and therefore meet to speak for us unto his Father; he is Man, and thereby compassionate, and fit to convey mercies unto Man from his Father, the only Mediator of Redemption, Salvation, Intercession betwixt God and Man, seeing he partakes of both 
(g) Mediator inter Deum &. homines, oporrebat ut haberet aliquid simite Deo, aliquid simile hominibus, ne in utroque hominibus similis, long esset a deo; aut in utroque Deo similis, long esset ab hominibus; atque ita mediator non esset.— Sed Iesus inter mortales peccatores, & immortalem justum apparuit; mortalis cum hominibus, justus cum Deo. S. Aug. To. 1. Conf. lib. 10. cap. 42.43. . We need no other Orator to the Father but the Son, no other hands to carry the incense of our Prayers to Heaven, than his who ever sits at God's right hand 
(h) Ecclus. 35.16.17. . Thirdly, who, not daring to believe in any other but God, dare invocate any besides God? How then shall they call on him in whom they have not believed? Rom. 10.14. 
(i) Heb. 11.6.5.3. james 1.5.5.15. 1. Tim. 2.8. . Nor doth the finger of Faith point to any but one individual Christ in whom we have boldness and access, with confidence by the faith of him. Ephes' 3.12. 
(k)  Oremus, Credamus, & ut ipsa non defiriat fides qua oramus, oremus. Fides fundit orationem, fusa oratio fidei impetrat firmitatem. S. Aug. Sermon. 36. de verbis dom. secund. Lucam. Tom. 10. . his devotion is an abomination, which is not presented unto Christ, by Christ the Author & finisher of our Salvation 
(l) Psal 109.7.8. Oratio ejus fiat peccatum, quoniam non est justa oratio, nisi ●er Christum. Oratio autem quae non fit per Christum, non solum non potest delere peccatum, fed etiam ipsa fit in peccatum. S. Aug. in loc. Oratio fit in peccatum, quia non fit per mediatorem Dei & hominum, hominem jesum Christum, & Sucerdotem magnum in aeternum. idem Exposit. in loc. : Fourthly, the glorious Angels, and blessed Saints in Heaven 
(m) Sed quid dicitis? Angelo's cutimus, Angelos habemus deos, non plane nostis Angelos. Angeli enim unum deum colunt, nec favent hominibus, qui volunt colere Angelos, & non Deum. S. August. Psal 85. Jpsi Sancti vel homines, vel angeli, exhiberi sibi nolunt, quod soli deo deberi norant; ista sibi planè supérbi spiritus exigunt, Diabolus & Angeli ejus. Sicut per omnia templa & sacra gentilium. S. Aug. Tom. 6. adversus Faustum Manichaeum. li. 20. cap. 21. Quod ergo cosit summus Angelus, id colendum est etiam ab homine ultimo, quia ipsa hominis natura, id non colendo facta est ultima. ipsi vellent Angeli, ut unum cum ipsis colamus Deum, cujus contemplatione beati sunt. S. Aug. Tom. 1. de vera relig. cap. 55.  will no way allow, patronise, and accept this honour from the Church on earth, which they refused, being tendered, (whiles they were conversant among us) as derogatory from the honour and Majesty of God, to whom such worship alone belongs 
(n) Revel. 19.10.22.9. job. 1.27. Acts 10.26.14.14. . Nor yet do we merit the brand of Anti-Saints, heretics or Antidicomarians 
(o) Epiphan. haeres. 78. , jews and Samaritans 
(p) S. Hieron. Tom 2. Ep 53. , because we are no Romish. Collyridians' 
(q) Epiphan. haeres. 79. Antidico marianitae visipendant sanctam virginem, Collyridianis ultra decorum glorificent, offerunt in nomen Mariae, haeresis ipsa ridicula est, ac ludibrij plena apud prudentes reperitur. , and go not whoring with them unto their Canonised Saints, from under our God. Hos. 4.12. making according to the number of their Cities, the number of their gods. jer. 2.28. begging Redemption, Salvation ʳ, Grace and Glory from them, which are treasures hid in God, and from his goodness dispensed and disposed by the hand of Christ his Son unto his servants; Pouring out, even that sacred Prayer of our Lord 
(s) Orationem Dominicam fundimus sanctis, ut sancte Gereon Pater noster qui es in coelis. Sed hanc debet habere sententiam, quod cupimus Sanctorum manibus orationem illam ad Deum deferri, in Censura Coloniensi. Quod certe, quantum malum sit, intelligentiae potius dimitto tuae, quam longo sermone moliar explicare, S. Aug. tom. 2. ep. 6. , unto them who are Servants, which was composed by the Son, 
(c) Reddere deb mus illis honorificentiam, qui nobis salutem profusione sui sarguinis pepererunt, qui tam sacrata hostia pro nostra propitiatione Domino sunt oblati. S. Ambros. Ser de Margarita, loquens de morte Martyr. Salua nos omnes qui te glorificant; papistarum oratio ad Deiparam.  to the honour of the Father; directing every petition, portion, and letter in it to Him who is our Father in heaven, and his Father, our God, and his God; Thus mingling heaven with earth, earth with Heaven, bringing both to confusion 
(t) Platarchus in vita Romuli Ethnici, ex hominibus deos, & ex dijs facerent homines, id in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostri seculi competit. . We honour the Angels and Saints departed 
(u) Angeli nos mortales & miseros, ut immortales, beatique simus, mise●icorditer diligunt, nolu●t nos sibi sacrifi●are, sed ei, cujus & ipsi nobiscum sacrificium se esse noverant. S. Aug. Civit. lib. 10. cap. 7. , but dare not, to honour them rob God of his honour, whereof he is so jealous, that he will not part with it to another. God hath spoken once; twice have heard this, that power belongs unto God, also unto thee O Lord, belongeth mercy, Psalm. 62.11. Mercy and Power, man's only comfort, belong both to God; mercy to hear, power to help; mercy to pity, power to perform. Till Heaven by Letters Patents convey away these Royal rights to Saints, I charge thee, O my Soul, wait thou upon God, for from him cometh my Salvation. Psal. 62.1. We honour thee, O blessed Virgin, as the Mother and Servant of Christ in earth; and now a glorious Saint in heaven; but we dare not crown her to make her a Goddess, and Queen of Heaven: to mediate for us with her Saviour and Son. It was a greater grace to be the Daughter and Child of God 
(x) Mat. 12.48. Quid aliud nos doceus, nisi carnali c●gnationi genus nostrum spirituale praeponere.— Beatior ergo Maria percipiendo fidem Christi, quam concipiendo carnem Christi— Materna propinquitas nihil Mariae profuisset, nisi felicius Christum cord, quam carne gestasset. S. Aug. To 6. de Sancta virginit. lib. c. 3. Hoc in Matre magnificavit filius, quia fecit voluntatem patris, non quia caro genuit carnem.— Mater mea, quam appell●stis felicem, inde felix, quia verbum dei custodivit, non quia in illa ver●um caro factum est, S. Aug. Tom. 9 in joh. tract. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sat in honore Maria, sed pater, & filius, & spiritus Sanctus a toretur. Mariam nemo adoret, Deo debetur hoc mysterium, neque angeli talem glorificationem accipiunt. Epiphan. haeres. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Revera Sanctum erat corpus Mariae, non tamen deus, erat virgo & honorata, sed non ad adorationem nobis data, sed ipsa adorans eum, qui ex ipsa carne genitus est, de coelis vero ex Sinibus paternis accessit.— Quid mihi & tibi mulier? mulierem appellavit, velut prophetans, quae futura essent in terra, sectarum ac haeres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia. Epiphan. haeres. 79. , then to be the Mother of Christ; We honour the Martyrs 
(y) 
Qui illos contemnit, qui pro Christo & in Christo mortui sunt, deum ipsum contemnit.  
Sed neque Elias adorandus est, neque Johannes, neque Thecla, neque quisquam Sanctus adoratur. Epiphan. ibid.  , who now shine like so many bright Stars in Heaven, so fare as we have received a command; but by praying unto them, we dare not blaspheme God. Remember them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their Conversation. Heb. 13.7. Those matchless worthies, Heb. 11. are recorded for our instruction, consolation, and imitation, not for our invocation and adoration 
(z) Populus Christianus memorias Martyrum religiosa sanctitate concelebrat, ad excitardam imitationem. Colimus Martyres eo cultu dilectionis & societatis, quo & in hac vita c●luntur Sancti homines dei. S. Aug. Tom. 6. adversus Paustum Manichaeum. lib. 20. cap. 21. Sanctos Martyres nec deos esse dicimus, neque adorare consuevimus●, laudamus eos potius summis honoribus, quod pro veritate strenuè certârunt,— proinde non est indignum, imo etiam necessarium, eos qui tam claris operibus gloriosi sunt, perpetuis laudibus honorari, Cyrill. lib. 6 ad Julian. Revel. 12.11. : Their memory is blessed 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— sed non decet colere Sanctos ultra decorum, sed honorare ipsorum Dominum. Epiphan. lib 3. Tom. 2. Haeres. 78. Honoramus eos charitate, non servitute, nec eis templa construimus, nolunt enim se sic honorari a nobis, quia nos ipsos, cum boni sumus, templa summi Dei esse noverunt. S. Aug. Tom. 1: de vera religione, cap. 55. , their rest is glorious, their death was honourable, their portion is happiness, their repose in heavenly Mansions, their companions Angels, their Crown Life, their feasts, at Christ's own table; yet must we not Deify them, to blemish him, whom with covered faces they adore, at whose glorious feet they cast down their regal Diadems. We honour them in Charity, but serve them not; we build not Temples to their honour, nor make them Altars whereon to offer the Sacrifice of Prayer to God. We put away all such will worship, and fly unto the Living God from the dead 
(b) Non sit nobis religio, cultus hominum mortuorum, quia si p●e vixerunt, non sic habentur, ut tales quaerant honores, sed illum à nobis coli volunt, quo illuminante, laetantur ●eriti sui nos esse consortes. Honorandi sunt propter imitationem, non adorandi propter religionem idem ibid. ; nor let the Idolatrix wipe her mouth with this conceit 
(c) 
Deus est, quod Jmago docet, sed non deus ipsa.  
Hanc videas, sed ment colas, quod cernis in ipsa.  , saying she is clean, seeing she bowing down to Saints, doth not exclude and turn away from God; that water could not wash the jews from a Curse, who supposing they, in the Idol, honoured God, whom they called Baal, Hos. 2.16. are branded when they worshipped Baalim, to be evil doers, forsakers of God, and followers of other gods to their own destruction. judges 2.11.12. Betwixt God and us we know no Mediator 
(d) Religet ergo nos Religio, uni, omnipotenti deo, quia inter mentem nostram, qua illum intelligimus patrem, & veritatem, id est, lucem interiorem per quam illum intelligimus, nulla interposita Creatura est. S. Aug. Tom. 1. de vera religione, cap. 55. , but jesus Christ; we acknowledge none, we desire none, we have none in heaven but Christ, and we desire none in earth in comparison of Christ.  
Use 3. Those Curious and inquisitive heads, who so much busy themselves to understand and find out distinctly what clear knowledge they shall have of their friends and acquaintance in Heaven, seem 
(e) Musculus, in loc.  to come fare short of David's holy affection to God, expressed in this Text. The truth is, 'tis somewhat more than probable, that we shall distinctly know our friends, and other the glorified Saints in the Kingdom of Heaven. Former ages have delivered this Opinion unto us, from the mouths of venerable Sages, whose Piety, and profound knowledge in the mysteries of Godliness, have taught us to embrace their solid judgement with due reverence 
(f) 
Jd mihi credible facit credentium multitudo.  
 docerem quod didicera, non à meipso, id est, praesumptione pessimo praeceptore, sed ab illustribus ecclesiae viris. S. Hieron. Ep. 27.  
Quaerendo dicimus, non sententiam praecipitamus. S. Aug. Tom. 10. de vorbis domini. Secund. Math. Ser. 22. Nobis amici in coelo erunt quanto notiores, tanto ubique chariores, Cum venerit dominus & illuminaverit abscondita tenebrarum tunc nihil latebit proximum in proximo, nec erit quod fuis quisque, aperiat, abscondat alienis, ubi nullus erit alienus. S. Aug. Tom. 2. Ep. 6. Italicae viduae, consolans illam super obitu mariti. Putas me solam? habeo pro te Mariam, matrem domini; multas hic video, quas ante nesciebam, O quanto melior est iste comitatus: habeo Annam, quondam in Evangelio prophetantem. Sic inducit Blesillam filiam mortuam, Matri Paulae lugenti, de coelo loquentem, per Prosopopoeiam, S. Hieron. Tom. 1. Ep. 25. Nihil notum in terra, nihil ignotum in coelo. Aug.  . And what those Monarches and miracles of Learning did apprehend as probable, judicious Moderns have laid down for plain conclusions 
(g) Recte hinc colligitur, nos in vita aeterna, depositis omnibus ignorantiae, & caecitatis nebulis, etiam nos invicem, & omnes Sanctos, quos nunquam vidimus, agnituros. Chymnitius, in Mat. 7.4. Harmon. cap. 87. Quod cogniti sint, Moses & Elias, ab Apostolis, ostendit vitae beatae perfectionem, illud etiam habere, ut Sanctise invicem agnoscant; videbimus ergo de facie ad faciem Christum, & simul Sanctos omnes, quos agnoscemus distinct, quemadmodum hic Eliam a Mose, Mosen ab Elia, utrumque a Christo poluerunt discernere. Aretius' in Mat. 17.3.4. Sic & nos in beatitudine cognoscemus omnes quos voluerimus, quamvis antea non viderimus eos, tuque qui nunquam vidisti patrem tuum, quia antequam in lucem fuisses editus, ● vita migravit, cum jucunde feliciterque in gloria conspicies, atque probe cognosces. Stella in Luke 9.30.31. . The Trans-figuration of jesus Christ upon that high mountain, when his face did shine as the Sun, and his raiment was white as the light 
(h) Mat. 17.1.2.3.4. , was a very lively representation of his own Glory which he now enjoys at the right hand of his Father 
(i) Qualis futurus est tempore judicandi, talis apparunit Apostolis. S. Hieron. Mat. 17.3. , and of the condition of the Saints 
(k)  futurum Christi regnum ad vivum representaretur. Maldonat. in Mat. 17.4. , after this life, who shall be glorified with him, and follow the Lamb, whithersoever he go. And as Peter, james, and john, did know Moses, and Elias, who at the same time appeared in Glory, and told of Christ's departure and death, which he should accomplish at jerusalem, Luk. 9.31. So shall we in the Kingdom of heaven be known, and know one another. And as the Apostles knew not Moses and Elias by their Pictures 
(l) Respondet Euthymius in antiquis hebraeorum libris eorum sormas fuisse descriptas, vel extraditione cognitum fuisse vulgo, qua forma fuissent. Sed hoc improbat Tertullianus. Nec enim Imagines eorum, vel statuas populus habuisset, & similitudines lege prohibente. Tertull. lib. 4. contra Martion. cap. 22. , nor other Lineaments and descriptions, but either by their Conference 
(m) Theophylactus vero, ex colloquijs, quae inter se miscebant, ab Apostolis cognitos fuisse putat.  with Christ, or by the Spirit, and extraordinary revelation 
(n) Quomodo Mosen & Eliam cognovisscet nisi in spiritu? Tertull. contra Martion. lib. 4. cap. 22. Fieri potest ut interni dei inspiratione cognoverint. Maldonat. in Matt. 17.3. Sic Calv. in Matt. 17.3. ; so by the perfection of our Knowing Condition in heaven, we shall know those glorious members of Christ unto whom before we were never known 
(o) Duxit Apostolos in montem, ut ostenderet ipsis regnum suum ante mortem suam: & potentiam ac gloriam suam ante ignominiam etc. Ephraem. Syrus, orat. de Transfigurat. Christi, tom. 3. In qua transfiguratione, quid aliud, quam resurrectionis ultimae gloria nunciatur? Gregor. Mag. lib. 32. Moral. cap. 5. Tranfiguratio Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isiod. Pelusiot. lib. 1. epistolarum 239. ep. : Nor can we so fare undervalue the blessed estate of the Saints, as to conceive that knowledge shall be denied them as a blessing which shall be granted and conferred upon the Reprobate as a Curse, and augmentation of their misery, to see Abraham, Isaak, jacob 
(p) Sancti erunt sicut Angeli in coelis. Non natura & substantia corporum tollitur, sed gloriae magnitudo monstratur, ubi similitudo promittitur, veritas denegatur, erunt similes angelorum, ergo homines esse non definent, ut Apostolus, Apostolus sit, & Maria, Maria. S. Hieron. To. ep. 29. Transfiguratus est ante eos, nemo putet pristinam eam formam & faciem perdidisse, vel amisisse corporis veritatem, ubi splendor faciei ostenditur, & candour describitur vestium, non substantia tollitur, sed gloria commutatur. Transformatio splendorem addidit, faciem non subtraxit.  transformatus est Dominus in eam gloriam, qua venturus est postea in regno suo. S. Hieron. in Matt. 17.3. , and all the Prophets in the Kingdom of God, when they shall be themselves thrust out of doors. Luke 13.28. As their sorrow is to know those blessed ones, and be cast out: so our joy will be to know them, and be called in among them into the bridegroom's chamber. And as our father Adam 
(q) 
Si enim Adamus, virtute Imaginis divina concreatae ei— quomodo nos non etiam, secundum eandem Imaginem transmutati de gloria in gloriam, a domini spiritu, sanctos & beatos ejusdem corporis membra agnosceremus? Chy●●nit, Harmon. in Matt. 17.3.  
Tum enim omnes, ut Nazianzenus habet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pura illuminatione Sanctae Trinitatis fulgebimus, erimusque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juxtae promissinem salvatoris. john 6.45. ibid.  , by virtue of the concreated Image of God, when he did awake out of sleep, knew Evah his wife to be taken out of his side. Gen. 2.23. So when we awake in the day of resurrection out of the bed of the grave, from the sleep of death, by virtue of the same perfected and glorious Image, we shall know our fellow Saints, who were taken out of the side of the second Adam, when he fell asleep upon the cross, and gave up the Ghost. And as after Christ's resurrection, the Saints who were raised out of their grave, wherein their bodies slept, went into the holy City, and were known again of their friends, unto whom they appeared. Matt. 27.53. So shall the Father know his Son, the wife her husband, the Disciple his Instructor, and one friend of Christ another, when they shall all be raised again by the voice of the Archangel to attend the judge of the world into his eternal kingdom: nor is this knowledge difficult for him to bestow, who enabled Samuel to know Saul, whom he had never seen before. 1. Sam. 9.17. & john Baptist, yet in the womb, to take notice of Christ presence, and for joy thereof to leap in his mother's belly. Luk. 1.41. Howsoever modesty will not easily vary from reason 
(r) Quaecunque dicuntur, neque contra Scripturas, neque sine rationibus Physicis, & Theologicis reprehendi non possunt. Zankius. , and Authority 
(s) 
Tene mecum, sancti viri Ambrosij sententiam, jam non ejus authoritate, sed ipsa veritate firmatam. Aug. ep. 112. cap. 23.  
Has sententias de re tanta virorum tantorum non ob hoc interponere volui, ut cujusquam homini sensum tanquam Scripturae canonicae authoritatem sequendum arbitreris: sed ut illi qui aliter sapiunt conentur ment videre, quod verum est, ne tam doctos divinorum eloquiorum tractatores temere reprehendant. S. Aug. ep. 112. Hucusque Origines: cujus nos maluimus in hac disputatione duntaxat peritiam sequi, quam stuliam habere scientiam noscientium. S. Hieron. ep. 138.  
Quid igitur faciam? tantum virum, & temporibus suis disertissimum reprehendere non auder, qui & confessionis suae merito, & vitae industria, & eloquentiae clariate, ubicunque Romanum nomen est, praedicatur. S. Hiron. 141. de Hilario. Sed ne quis me vim facere Scripturae putet, & amare opinionem, ut historia auferam veritatem:— ut quia novitia musta contemnis, saltem veteris vini authoritate ducaris. S. Hier. ep. 138.  , yet if any man see just cause to think otherwise, I contend not with him 
(t) Eligat unusquisque quod vult, & studiosumme magis, quam malevolum probet. S. Hieron. To. 3. ep. 113. Cavendum ne dum altercando quaerimus vestigare quomodo possit videri Deus, ipsam pacem sanctificationemque perdamus, sine qua nemo possit videre Deum. S. Aug; ep. 112 c. 21. , upon condition, that whiles he waves the question, he will make his Election sure, and certain 
(u) 2. Peter 1.12. , and work out his salvation with fear and trembling 
(x) Philip. 2.12. , that Christ may know, and acknowledge him before his Father in the kingdom of heaven 
(y) Matt. 10.32. ; To prove himself whether he be in faith; 2. Cor. 13.5. To know God, and whom he hath sent jesus Christ, which is life eternal. john 17.3. Blessed are the pure in heart, for they shall see God; Mat. 5.8. and whosoever hath this hope in him, purgeth himself; as God is pure. 1. john 3.3. This is for every Christian a duty of necessity 
(z) Plus valet in hac inquisitione vivency, quam loquendi modus. Nam qui didicerunt à Domino jesu Christo mites esse, & humiles cord, plus cogitando & orando proficium, quam legendo, & audiendo. S. Aug. to●. 2. ep. 112. ; the other a quaere that savours more of curiosity 
(a) Augustinus scripsit epistolam Evodio, de quaestionibus ad salutem non necessariis. S. Aug. 10. 2. ep. 102. Multae quaestiones sunt, in quibus salva fide, qua Christiani sumus, aut ignoratur quid verum sit, & sententia definitiva suspenditur, aut aliter quam res est, humana & infirma suspicione conjicitur. S. Aug. Praestat dubitare de occultis, quam litigare de incertis. idem. ; which if it be not bounded, and banked with moderation, & humility, will greedily devour both many precious hours, and at length, eat out the very heart of saving knowledge.  
It's the forbidden tree, which none may touch without danger 
(b) 
Aut si non est, qui possit exponere melius, est aliquid nescire secure, quam cum periculo discere. S. Hieron. ep. 22. cap. 13.  
Priculosa sunt, tam loquentibus, quam audientibus. S Hieron. tom. 1. ep. 11.  : Secret things belong to God, the things revealed to us, and our children. Deut. 29.29. Wherefore eat the fruit of revealed truth: Drink the water of comfort out of thy well 
(c) Mitte quod esse nequit, quaere quod esse potest. . In Heaven there will be no want of whatsoever may increase thy joy. If thou be worthy, as once Photinus told the Proconsul 
(d) 
Et tu si dignus fueris, videbis, 2. B. Cowper in Revel. cap. 6 v. 9 Thesbi solvet dura, nodos & quaestiones, Proverb. Drusius Praeterit. lib. 1. ad Matt. 17.11.  
Te quoque hoc ipsum orare non dubito, ut inter nos contena●ntes veritas superet, non enim tuam quaris gloriam, sed Christi, cumque tu viceris, & ego vincam si meum errorem intellexero, & è contrario, me vincente, tu superas S. Hieron. Aug. ep. 89.  , thou shalt see God, face to face, and thy friends with God. Till which time teach thy soul to set such a true value of Christ, as she may say, Whom have I in heaven but thee, and I desire none in earth besides thee.  
Use 4. Whom have I in Heaven? What have I in heaven? saith the Cardinal. Here Bellarmine 
(e) Omnino retinenda est nostra lectio. Bellar. in loc.  rows with the tide, and sets his sails to a Romish gale of wind 
(f) Alij sunt qui tenent pastorales cathedras, ut Christi gregibus consulant, alij vero ut suis honoribus temporalibus, & commodis secularibus gaudeant, sua quaerentes, non quae Jesu Christi. S. Aug. tom. 2. ep. 209. Sed quia ist ● futura praedicta sunt, mirandum non est quod exurgant, sed vigilandum est ne noceant. S. Aug. ep. 141. Comparant sibi quidem illi sua voluntate perversa, & praesentis meritum caecitatis & futuri aeterni supplicij: si per contumaciam indociles fuerint, seque cum in hac vita sunt, corrigere atque emendare neglexerint, idem ibid. . For howsoever he confess, (what cannot be denied) that our translation, Whom have I? is agreeable to the Hebrew Original 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet to uphold the decayed credit of their vulgar latin translation in greater errors, and matters of more moment than this comes to, supporting himself upon the Septuagint 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. Sed Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , he saith this reading, What have I in heaven? is rather to be allowed, followed and kept. The truth is, whether we have our Quis? Whom? or he his Quid? What? the sense is not much changed; yet seeing we smell his drift, and that he takes so slender an occasion to justify the mother of errors by the wilful forsaking the fountain of Living waters 
(i) jeremiah. 2.13. multi enim superstitionibus vanis pertinaciter inharentes obdurant se contra manifestam veritatem, non tam de suis religionibus, quas prave asserunt bene meriti, quam de se mal●: qui cum habeant iter rectum, devios sequuntur anfractus, planum deserunt, ut per praecipitium labantur: lucem relinquunt, ut in tenebris caeci, ac debiles jaceant. His consulendum est, ne contra se pugnen●: velintque se tandem ab inveteratis erroribus liberari. Lactant. de salsa religion. lib. 1. cap. 1. , digging to himself pits that will hold no water, it's not out of the way to discover the sandy foundations whereon he builds. And as every spark of a diamond, and grain of gold is precious, so the least sentence, letter, and word of God's word is much more precious, and worthy of our deepest consideration 
(n) Nihil est, quod non sit momenti magni in Scriptures sacris, utcunque nobis parvum, aut nihil esse videtur. S. Basil. ad Amphilochium. Quae minima, sunt in lege, contemnenda non sunt, quia plena sunt Sacramentis. S. Hilar. ex Sylva Allegor. in verbo iota. .  
Use 5. Now seeing it is the hour of sorrow 
(o) Dicentis laus in fletu est audientium. S. Hieron. ep. 22. , I cannot but spend a tear upon the living corpse, of those dead souls, that mind earthly things: who making gold to be their god in heaven, and honour, and pleasure their Deity on earth, expel the Lord of heaven and earth out of their hearts and habitations 
(p) Mollerus, & Masculus in loc. ; being as fare distant from King David's holy affection expressed in this text, as the East is from the West. There are not a few in the world, who so be it they may have pleasure for their breakfast, and the world to their dinner, fear not to sit with the devil at supper. Their hope of heaven, and happiness on earth, is (as they dream) to want nothing of what their immense desires covet, and to be full masters of their carnal designs. What is that you hunt after, and pursue with such greediness? is it the splendour, and beauty of gold that draws your affections? O then how much more pains should thy soul employ to purchase his favour, whose incomparable beauty fills the heavens, and splendour dazzles the eye of Angels 
(q) Fratres cogitate: omnia ista quae videtis pulchra, quae amatis, ipse fecit, si haec pulchra sunt, quid est ipseīsi haec magna sunt, quantus est ipse? ergo ex istis quae hic amamus, illum magis desideremus, & contemnentes ista illum diligamus: ut ipsa dilectione per fidem cor mundemus, & mundatum cor nostrum inveniat aspectus illius. S. Aug. in Psal. 84. ? Were the object of thy desires bread that never perisheth, & durable riches 
(r) Est quidem in coelo, sancta Ecclesia, sunt Trophaea Apostolorum, & Martyrum, est Christi vera confessio, & Apostolorum praedicata fides. S. Hieron. ep. 18. , to rise early, sit up late, cry so loud, ride and run so fast 
* Lege S. Aug. tom. 10. ser. 17. de verbis dom. Matt. 19.17. , to take counsel, charge thy head, burden thy memory, beat thy brains, tear thy flesh, and eat thy morsels with perplexity; were both necessary & commendable: but seeing that which thy soul grapples is no other but a cloud, a mere shadow, a vanishing nothing; this great care and cost is both lamentable and damnable 
(s) Cum tanta reperiamus in coelo, parva & caduca quaesiss● nos doleamus in terra. idem loc. cit. . The world is but a sea of glass 
(t) Revel. 15.2. Seculum est quasi mare: unicuique autem sua cupiditas est tempestas. S: Aug. de verbis dom. ser. 13. cap. 1. ; Whosoever attempts to walk, will sink, and drown with Peter 
(u) Matt. 14.31. Fides ambulavit in Apostolo non caro: fides titubabit, & caro cepit sentire naufragium. S. Ambr. Sine ulla dubitatione, Petrus ad verbum jubentis, ad praesentiam sustentantis, ad prasentiam regentis, sine ulla cunctatio●●● desiluit in aqu●●, & ambulare cepit: potuit quod dominus, non in se, sed in Domino: fide valuit, quod humana infirmitas non ucleret. S. Aug. tom. 10. serm. 13. de veris Domini. cap. 3. , unless Christ lend a miraculous hand of deliverance from that Sacrilege. She is a bottomless depth of iniquity; And when her favourites are lifted up to heaven upon her swelling surges, she in a moment 
(x) Psal. 107.26. , carries them down to hell; and when the ship of their desires is arrived at her wished-for haven, they are constrained often to weigh anchor, set sail, and put to sea again, for safety. Where being terribly tossed with the waves and winds of their greedy affections; avarice 
(y) Avaritiae tibi quoque vitandum est malum, non ut aliena non appetas, sed quo tua, quae tibi sunt aliena non serves. S Hieron. ep. 22. ad Eustochium, cap. 14. Aliena nobis auri, argentique sunt pondera, nostra possessio spiritualis est: redemptio animae viri propriae divitiae. ib.  springs a leak in the vessel, where, as the hold of their heart fills, they sink, and in fine, falling upon the rocks and sands of temptation, and into many foolish lusts, drown in destruction and perdition 
(z) 1 Tim. 6.9. , and sink with Pharioh and his chariots to the very bottom like a stone 
(a) Exod. 15.5. . Her salt and brinish billows wash away, and eat out the very heart of grace and goodness 
(b) Cogitatio victus, spinae sunt fidei, radix avaritiae, cura Gentilium. S. Hieron. ep. 22. . When they have the fairest gaile of prosperity; their cares and fears are so multiplied, there is such variation of their compass 
(c) 
Quid mihi est cum volumptate, quae brevi perit? quid cum hoc dulci & mort fero carmine Sirenarum? S: Hieron. loc. cit.  
Si quae tamen est mundi gloria, praeterit jocunditas non reditura, & manet anxietas, non relictura: S. Ber. ep. 113.  , as their souls melt away for trouble, they reel to and fro, are at their wit's end, and stagger like a drunken man 
(d) Psal. 107.27, 28, 29, 30. . And when the weatherbeaten fleet of their insatiable minds returns, is it loaden with any other merchandise then thick clay 
(e) Habac. 2.6. ? doth the raging sea of the world cast up aught save mire 
(f) Isay. 57.20.  and dirt? Were it a sea of ice, men might with greater facility, and quicker dispatch glide and slide over the incessant molestations of it, yet that were but cold comfort, and frozen joy: were it a sea of brass 
(g) 1 King. 7.23. , there were some solidity to rely upon in it; but seeing it is but a sea of glass, where can the most expert mariner cast anchor? what safety can he promise to himself in so brittle a harbour? what consolation, or happiness can he exhale from that, which is broken and shivered in pieces with every knock? What light of joy can shine thorough it into the chambers of his soul, through whose transparency he can behold nothing but vanity and vexation of spirit 
(h) Quid aliud quotidie in mundo quam pugna adversus diabolum geritur? quam adversus j●cula ejus assiduis conflictationibus dimicatur? cum avaritia nobis, cum impudicitia, cum ira, cum ambitione congressio est, cum carnalibus vitijs, cum illecebris secularibus assidua & molesta luctatio est, obsessa mens hominis undique, vix occurrit singulis & resistit: si avaritia prostrata est, exurgit libido: si libido compressa est, succedit ambitio, ira exasperate, inflat superbia etc. S. Cyprian. de Mortal. ? The crystal glass of Scripture, wherein the antic postures, and monstrous shapes of sin are to every pure eye discernible, presents the love of the world to our full view vested in such hellish weeds, as may make us run from her as from an infernal fury, and is able to fire it out of our souls: 1. For the nature and root of it, its Idolatry, and Adultery. 2. For the fruit and blossom of it, it permits not the love of God to grow or thrive near it. 3. for the body and bulk of it, it's prepared to be cut down, and thrown into hell fire. 1. The love of the world, and the things of the world, is Idolatry: Mortify therefore your members which are upon the earth, fornication, and covetousness, which is Idolatry, Colossians 3.5. The covetous man, who is an Idolater. Ephesians 5.5. Howsoever men are of opinion that worldly mindedness is a small sin, not worthy naming, yet the holy Ghost gives this character of it, that it is a sin so great and odious as it is not fit to be once named, much less nourished and practised among Christians 
(i) Quae nomine turpia & indigna, pijs usu quoque foeda sunt. Aret. in loc. Apostoli. Decet sanctos, à vitijs esse immunes, & a nota infamiae. Ansel. in loc. Apost. . Covetousness, let it not be once named among you, as becometh Saints. Ephes. 5.3. There is a twofold idolatry; the first internal, prohibited in the first Commandment 
(k) Exod. 20: 3. Cordis, & corporis. Piscat. in loc. Apost. . Another external, forbidden in the second. In the first rank, this overspreading sin of avarice marcheth. The abomination whereof is transparent. 1. From the catalogue of other, even the foulest transgressions; in the thickest crowd whereof it's placed 
(l) Quam gravis res sit avaritia, cum fornicationi, & immunditiae comparatur, animadvertendum est, & tamen nobis videtur, quasi quaedam culpa nullius momenti, cum sit grave peccatum. S. Ambros: in loc. Ephes. , Fornication, uncleanness, inordinate affection, evil concupiscence, filthiness, foolish talking, jesting, whoredom 
(m) Ephes: 5.5. Col. 3.5. . Look how loathsome the vilest of these enormities is: so vile also is covetousness; as the glorious Majesty of God is highly provoked by the one, so much also is he dishonoured by the other. 2. From the proper character of it: Idolatry above all sins is most distasteful to Almighty God, and most deadly and dangerous to those who so offend 
(n)  avaritiam rem periculosam esse doceret, Idololatriam hanc nuncupat, qua nullum peccatum majus est. S. Amb. in loc. Avaritiam Idololatriae comparavit, ut nihil illa scelestius demonstraret. S. Ambros. in Colos. 3. . The covetous man commits Idolatry three ways 
(o) Remigius. in Ephes. 5.5. Bibliothec. Patrum. tom. 5. pars 3. . First, he makes gold his god, and adores it 
(p) Est nummus, numen in arca. : when he should go to the Temple to sanctify the Sabbath, he goes to his Tent to safeguard his silver. When he should offer up his heart a sacrifice to God, he sacrificeth it to his gold: when he should retire to his chamber to pray, he casts his eyes upon his neighbour's inheritance, how he may make it a prey 
(q) Anselmus in Ephes: 5. . He will not have the Son of God which came from heaven to reign over him, In whom are hid the treasures of wisdom: but desires to kiss 
(r) Ester 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the golden sceptre, which the god of the world reacheth out in favour unto him: & to captivate his service unto the most imperious commands of him, who vaunts of his power to dispose of worldly treasures, and the glory of them 
(s) Luke 4.6. : Thus his thoughts of God are base 
(t) Muthesius in Ephes. 5. ; whiles he declines his service, whose service is freedom, whom the Archangels adore, whiles he worships the creature 
(u) Duobus modis peccat avarus. 1. ea quae Dei sunt, sibi usurpat, & honorificentiam Dei creaturae vindicat. 2. & recondit avarus, ut quae usibus omnium concessit communiter, avaritia deneget. S. Ambr. Ephes. 5. , and glories in the favour and attendance of his new master: his Syrian 
(x) Nam gentili Syrorum l●ngua Mammona divitiae nuncupantur. S. Hieron. ep. 22. c. 14. Mammon (quae vox Chaldaeis & Syris opum congeriem, lingua Punica, Augustino & Ambrosio lucrum significat) quasi Idolum quoddam Deo opponitur. Pelargus in cap. 6. 24. Matthaei.  god Mammon: Mat. 6.24. 2. He puts his confidence in Mammon, withdrawing his affiance from God 
(y) Pecunia congesta sive Mammon est Idolum, cui servi●nt, & in quo spe● collocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tossan. in Colos 3.5. Anselmus, Mariana. . The cure declares the disease, Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God. 1. Timoth. 6.17. Distrust in God is the mother of avarice, & covetousness the cursed child 
(z) Est autem avaritia inordinata & insatiabilis plus semper habendi cupido: quae ex diffidentia erga Deum, & nimio amore rerum terrenarum proficiscitur. Tossan. loc. citat. . How hard is it for them that trust in riches to enter into the kingdom of God? Mark. 10.24. No shelter like the silver shield, no wall of defence like the wedge of gold. The rich man's wealth is his strong city, and as a high wall in his own conceit. Prov. 18.11. This is the difference betwixt the righteous and the wicked rich man. The name of the Lord is a strong tower, the righteous runneth into it, and is safe; but the rich man's tower of strength is his wealth. His wealth is so, and is not so: Such in his conceit 
(a) Substantia divitis ●rbs roboris ejus, & quasi murus validus, circumdans eum. S. Hieron. , not so in truth 
(b) Non terrena substantia semper defendere potest, imo plerique propter divitias sunt capti, vel eccisi. idem in loc. Eccles. 5.12. 1 King. 21.14. . Behold what vast, and monstrous conceits rich fellows have of themselves, and their wealth, he fancies that his riches is not only a house, but a city, not a city unwalled but a frontier town, a place of defence: Fenced with high walls, gates and bars, Deut. 3.5. He dreams he is not only within a hedge, or pale, but within some Canaanitish city, great and walled up to heaven. Deut. 1.28. without the danger of Cannon shot. If he hath coin, and cash at command, as he jets up and down upon his paved Terrace 
(c) Proverb. 18.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in imaginatione sua, radix autem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicere, & pingere, quod rem pictam homines aspiciant. Hinc pro imaginatione quae in ment caelatur. Dum est in domo ejus, iustrata lapidibus pavimenti. Rabbi Selomoth. , as he takes a turn in the painted room, viewing his pictures 
(d) Quando est in cubiculo picturae: in conclavi suo picto & caelato Rab. David lib Rad. , as he stands to gaze upon his ground, and all passengers, in his Summer-house, and Garden prospect 
(e) In domo conspectus, aut prospectus reputabit ●pes suas tanquam murum cl●vatum. Rab. Abrah●m, & Aben. Ezra. Pagnin. Thesaur. singuae sancta in Rad. cit. Mercerus in loc. cit. . he sets his hands by his side, looks big, speaks with a majesty, answers roughly 
* Prov. 18.23. , walks like an Emperor, thinks himself one of the sons of Anak, all other inferiors to be in comparison of himself but Grasshoppers 
(f) Numb. 13.33. , that he is secure, and none able to stand before him. Yet behold his madness, all this is a mere imagination, he is no such man, he is in no such safety, his wealth is no such wall: Riches profit not in the day of wrath, but righteousness delivereth from death. Prov. 11.4. His shield is departed from him: Numb. 14.9. 
(g) Esay. 30.2. Psal. 91.1. &. 121.5. Esay 51.16. & 49.2. ; he imagineth his goods, wherein he glories, overshadowes him 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septu. ; whereas the shadow of God's protection, like Sampsons' strength is departed from him. This affiance in the creature springs from diffidence in the Creator 
(i) At dicis, Puella sum delicata, & quae manibus meis laborare non possum: si ad senectam venero, Si egrotare caepero; quis mei miserebitur? audi Apostolis loquentem Jesum: Mat. 6.25. ne cogitetis quid manducetis etc. Si vestis defuerit, lilia proponantur. S. Hieron. tom. 1. ep. 22. cap. 14. ; as though he whose power made man, had not a providence to provide for man 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Ne trepidate homines, vitae dator, & dator es●ae est. Prudentius. : or as if he that in mercy feeds the young ravens when they cry. Psal. 147.9. will not satisfy the desires of them that seek him, call upon him in truth, and wholly depend upon his neverfailing goodness. Thirdly, he stoutly and manfully fights for his wealth, as those Idolaters for their gods. judg. 6.30. he hides it as closely-safe, as Achan his cursed wedge of gold, and Babylonish garment: joshuah. 7.21. he finds and feigns as many ungodly, unmannerly sleights to keep it, as Rachel to conceal her father's Idols, Gen. 31.35. He doth part with it as hardly, as Hercules from his club: he is as much nettled, and perplexed to lose the least grain of gold, or brass farthing, as Michah was moved when the soldiers stole his Teraphim, & his molten image, judg. 18.18. 
(l) Quae est ista aviditas concupiscentia, cum & ipsae belluae habeant modum? quae est ill animorum insania, appetere aurum, & an ittere coelum. S. Aug. de verbis dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mendicantium sacculi semper inanes. Erasmus Adag. i.e. Avaris nihil est satis. Lucri bonus est odor, ex re qualibet. Juvenal. vox erat Vespasiani, homo turpiter avidus ex lotio vectigal faceret: alij è turpibus velut e lenocinio, quaestuque corporis. Probro datum est Romanis principibus, quod suffossi● Corinthiorum monumentis aera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustulerunt. . And if Heaven or earth pull away any share of his substance, he presently believes himself to be a nobody, or turned with Lot's wise into a pillar of salt, and exclaims, he is unwoven and undone. Thus he is ever thirsting after the golden fountain: 
(m) Aureum lac haurire. Erasm. Adag. , venturing for the golden fleece, and prays not so much for the second coming of Christ, as for the return of the golden world. Whereas other sinner's neglect God, yet trust not in their sins 
(n) Beza in Ephes. 5. , and such as restraining grace keeps free from other enormities, are overspread with this infection 
(o) jer. 6.13. , the root of all evil 
(p) 1 Timoth. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocill. Crescentem sequitur cura pecuniam Quo enim affectu possideamus aliquid docemur cum id amittimus: & cupiditatem fruendi, carendi dolor pr●dit, quem qui in carendo non habuit in possidendo quonam modo habuit. S. Hieron. tom. 9 ep. 1. , well doth the spirit brand it, with the name of Idolatry, a stain never to be washed out.  
The second abomination unto which its resembled is adultery. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God. james. 4.4. Covetous persons are an adulterous generation 
(q) Matt. 12.39. : As of all sins, Adultery is one of the greatest, so of all vices, Avarice is one of the foulest. Adultery dishonours the whole Sacred Trinity; The blessed Father, whose covenant is broken 
(r) Prov. 2.17. , and forgotten, the blessed Son, whose members are rend from him to be made the members of Harlots 
(s) 1 Cor. 6.16. , the blessed Spirit whose Temple is defiled 
(t) 1 Cor. 6.19. . God is angry with other sins, but the adulterer the soul of the Lord abhors, Prover. 22.14. for other sins, the just judge of heaven hath poured down smaller judgements, but upon this wickedness, he showered down the most terrible and greatest. For the sin of adultery, the world was drowned 
(u) Gen. 16.2. . Sodom and Gomorrahfired with brimstone from heaven, where naturally no brimstone breeds 
(x) Ezek. 16.50. : Canaan spewed out her inhabitants 
(y) Levit. 18.28. . The plague in one day devoured twenty four thousand Israelites 
(z) Numb. 25.9. . The jews were captivated 
(a) jer. 5.7, 8, 9 : and seeing among men this sin is not either known, or else favoured 
* Psal. 50.18. Nun portionem tuam cum illo qui fecit, laudando posuisti? hoc est enim concurrere cum fure— quia etsi non facis, & laudas quod fit, astipulator et facti, quoniam laudatur peccator in desiderijs animae suae. S. Aug. in loc. Psal. Quod citò se non emandaverint, & eye fruct●osa poenitentia non subvenerit: & sic subito de hac lucerapti fuerint, aterna illos flamma, sine ullo remedio cruciabit: S. Aug. tom. 10. de Tempore. ser. 243. Si enim fidem haberent, utique Deo crederent, & venturum judicium cum tremo●e metuerent. probaturaenim, quia hominibus credunt, & De● non credunt, ut publice ubi homines vident adulteria timeant, & secret ubi Deus videt omnino non timeant. idem ●oc. ci●. Lege Gregorij Richteri, axiomatum historicorum partem 2: axiom. 177. quomodo adulteros judicat Deus. , and smothered, the Lord hath reserved the sharp sentence against it to his own tribunal, whoremongers, and adulterer's 
(b) 
Non sane ideo malum est adulterium, quia vetatur lege, sed ideo vetatur lege, quia malum est. S. Aug. tom. 1. de lib. arbit. lib. 1. cap. 3.  
Caput mulieris vir, ubi se agnoscant duces, illas autem comites habere, & ideo cavendum est viro illac ire vivendo, qua timet ne uxor sequatur imitando. S. Au. tom. 6. de adulterinis conjugijs lib. 2. cap. 8.   God will judge. Heb. 13.4. Nor is the adultery of the Soul either less foul or fearful, in the strict account of god: which being betrothed unto God in an everlasting covenant of righteousness 
(c) Hosea. 2.19. , espoused unto one husband to be presented as a chaste virgin to Christ 
(d) 2 Cor. 11.2. : shall play fast and lose with her bridegroom, and embrace the stinking rotten corpse of this present evil world 
(e) Gal. 1.4. , He that weds a virgin honourable by birth, of feature beautiful, of person comely, richly attired, with fair fortunes endowed, will not allow her to turn adulteress 
(f) Ego eum perijsse duco cui quidem perijt pudor. Plaut. in Bacch. Periêre mores, jus, decus, pietas, fides, & qui redire nescit cum perij pudor. Senec. in Agam. Nescit vincere vitia corporis, virtutis cingulum qui deponit. Chrysolog. ser. 22. : how much less can the Lord of heaven endure the covetous filthiness of thy soul, which he betrothed after he saved from perishing, freed from bondage, washed from filthiness, covered thy nakedness beautified, thy uncomelines, enriched thy poverty, brought thee to honour, to enjoy 
(g) Ezek. 16.4. to 16.  thee himself? Christ jesus was crucified for us, that we might be crucified unto the world, and the world unto us, Gal. 6.14. But he that with Demas 
(h) 2 Tim. 4.10.  embraceth the present world, hath committed spiritual adultery, a wound and dishonour hath he got, and his reproach shall not be wiped away. Prov. 6.33. the covetous soul, in making gold her hope, and saying to fine gold, Thou art my confidence, in rejoicing, because her wealth was great, 
(i) Florere potest ad tempus iniquitas, permanere non potest. S. Aug. in Psal. 52.10.  and her hand had gotten much, hath committed adultery to be punished by the judge, and hath denied her husband, the God that is above 
(k) O lucra damnosa linvenis pecuniam, perdis justitan, ille non quaerat rapere quod non habet: iste non opponat cor in eo quod habet. Divitiae s●●fluant, noli de te praesumere, noli ibi te figere, certe vel hoc time, divitiae si fluant. idem loc. cit. . job. 31.24.28. This be spoken of the nature of avarice. Secondly, it is the bitter fruit of covetousness: which purgeth out of the soul, the love of God. Whosoever therefore will be a friend of the world is the enemy of God. jam. 4.4. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him. 1. joh. 2.15. No man can serve two masters: ye cannot serve God and Mammon. Matt. 6.24 
(l) Nemo potest dominis aequè servire duobus: unius aut odijs cedil, vel cedit amori: Juvencus. Qui enim divitijs servit, ejus servitium Deus non recipit: Euseb. Emissen. De duobus interse contrarijs, vel contraria praecipientibus dominis intelli itur, ut monuerunt Chrysost. & Theophilactus. Imperat aut servit collecta pecunia cuique, reponat igitur in coelo divitias suas, qui Deo familiariter servire desiderat. Euseb. Emiss. . Look how much thou inclinest to the world, so much thou declinest from God. The antipathy betwixt God and the world, is greater than the distance 
(m) Psal. 103.11.  betwixt heaven and earth, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2. Cor. 6.14. The Lord is so fare from acquainting himself with the world, and worldlings, as he will not so much as show himself unto them 
(n) Admirationis vox illa Judae, potius quam formidinis, & timoris, cumtanta salvatoris gratia admiratur non extendi ad universum mundum eam, sed ad paucos duntaxat in mundo. Pelarg. in loc. Magna quaestio, magnaeque quaestionis nobilissima selutio, ideo inquit mundo, hoc est, mundi amatoribus me non manifesto, qui me non diligunt— meis autem meipsum manifestare deleam, ut cognita sapientia sint sapientes: cognita iustitia sint iusti, cognita veritate sint veraces, & vita cognita in aeternum vivant. Emyssemus in loc. , joh. 14.22. they may see Christ with external eyes, but not with the internal, with temporal, not with eternal. The Son of righteousness shall put himself under a bushel, and suffer an eclipse in their horizon: as the eye of man cannot at one and the same time look up directly to heaven, and down to the earth: no more is it possible for the the soul of man to Love the things of this world, and the things of a better world, having his affections above, where Christ sits at the right hand of his father 
(o) Mundi amor, & Dei pariter in uno corde habitare non possunt, quemadmodum oculi pariter coelum & terram respicere nequeun●●. Cyprian. . One may have the goods of this world, and yet enjoy the god of the world: there was a wealthy job, a rich Abraham, whose bosom on earth being the Temple of God, is now the place of joy in God's temple of heaven 
(p) Luke 16.22. Habebat David mundi divitias, sed non concupiscebat. Muscul. in Psal. 73.25. . But to love the world & God together is impossible. There is a care for the salvation of the soul, this is absolutely necessary & honourable; there is a conscionable care for the sustentation of the body 
(q) Solicitudo triplex, tolerabilis, laudabilis, vituperabilis, ex inordinato amore temporalium. , this also is necessary & commendable 
(r) Gen: 3.19. Ephes. 4.28. 1 Tim. 5.8. 2 Thes. 3.10. : & there is an over-caring or carefulness for the augmentation, and preservation of the things of this life, and this is unnecessary, vituperable, and damnable: There is a care of diligence, and a care of diffidence 
(s) Est solicitudo duplex, diligentiae, diffidentiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à singulis requiritur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prohibetur, eo quod animum nunc huc, nunc dividat illuc. Virgil. ; that enjoined by precept, this prohibited. Diligence in the use of means within the limits of thy lawful vocation God enjoins: diffidence in the mercy and blessing of God upon thy diligence, and the lawful means God abhors; as that which shoulders out, both his love and his law 
(t) Vive ergo, lege tua, quae Dei non potes. S. Hieron. ep. 22. cap. 5. Nec ulli omnino transgredi licet quod omnibus imperatum est: apertusque contemptus Dei est, vel facere prohibita, vel jussa non facere. S. Hieron. tom. 9 ep. 1. . Cast all your care upon him, for he careth for you: 1 Peter, 5.7. He doth not here command idleness in thy calling, but confidence in God's promise: that he will withhold nothing that is good from them that fear him. Psal. 34.9. Take no thought for your life, what ye shall eat. Matt. 6.25. he forbids not labouring in thy calling, but carefulness joined with distrust, and unquietness 
(u) Audiat hoc avarus: audiat qui censetur vocabulo Christiano, non posse se simul divitijs, Christoque servire: & tamen non dixit, qui habet divitias, sed qui servit divitijs: qui enim divitiarum servus est, eas custodit ut servus, qui autem servitutis excussit jugum, distribuit eas ut dominus. Labour exercendus est, solicitudo tollenda. S. Hieron. in Matt. 6.24, 25.  of spirit: he saith not, till thy ground no more; eat not thy bread with the sweat of thy brows; but, be not careful what to eat 
(x) Theophilact. : that shall be my care to care for you. Is not the life more than meat, and the body than raiment? are ye not much better than the fowls of the air, whom your heavenly father feedeth 
(y) Pascet te, qui fecit te; qui pascit latronem, non pascet innocentem? Si p●scit damnandos, non pascet liberandos? S. Aug. in Psal. 62.10. Cur malitiam malitiae, laborem l●bori, angustiam angustijs, fatigationem satigationi super— addere velu? Emissen. ? And which of you by taking thought, can add one cubit unto his stature? Matt. 6.27. But the vigilant hand of mercy, sends in those blessings to his saints when they sleep in the assurance of his love which the moiling and toiling hand, and head of no worldly favourite can possibly procure from the treasures of his deceitful and painted mistress 
(z) Pij habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, res autem humanae non habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aret. in 1 joh. 2.15. . The very Heathens considering the execrable baseness of this vice of covetousness, termed it the worst of devils 
(a) Euripides vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●us habendi cupi●●tatem daemonum sceleratissimum. Gregor. Naz. ep. 43. . And others of them, seeing that worth, and wealth, virtue, and riches did very seldom or never set their horses together 
(b) Name & abjecisse quosdam res familiares suas, & renunciasso universis voluptatibus constat: ut solam nudamque virtutem, nudi, expeditique s●querentur: tantumque apud eos virtutis nomen & authoritas valuit, ut in ipsa summi boni praemium esse judicarent. Lactan. li. 1. c. 1. de falsa religione. Quid illos minores putabimus, qui nunquam sibi tam sapientes videri solent, quam cum pecuniae contemptu gloriantur? idem de falsa sapient. lib. 3. cap. 23. per totum. Lege Origen. in Matt. cap. 19 tract. 8. Crates Thebanus ingens auripondus projecit in mare, dicens, abite pessum ma●e cupiditates; ego vos mergam, ne ipse mergar a vobi●: non enim putabat se divitias simul & virtutes possidere posse. Mariani Scholia in S. Hieron. tom. 1. ep. 26. annot. 27. Antishenes, cum Rhetoricam gloriosè docuisset, audito Socrate, statim venditis omnibus, ac publicè delargitis, nihil sibi praeter pallium reliquit. idem eodem annot. 28. , meet in one man, and long accord, have, to retain and increase their virtues, cast away their goods. Shall Philosophers cast the world out of their favour, and Christians entertain it into house, harbour and heart? shall Pagans contemn vanishing pelf, and Christians covet it? will a disciple of Paul come short of Plato's scholars? a follower of Christ 
(c) Plus debet Christi discipulus praestare, quam mandi, Philosophus glory animal, & popularis aurae, atque rumorum vexale mancipium. S. Hieron. tom. 1. ep. 26. cap. 4.  do less to mortify worldly affections, than a companion of Chrysippus? for shame confess, wheresoever the love of earth flourisheth, there the love of heaven withereth.  
This is that which brings the axe to the root of this tree 
* Matt. 3.10. , that it may be cut down, and thrown into the fire, which is the third and last thing observable, how hardly shall they that have riches enter into the kingdom of God? Mark 10.24. How hard is it for them that trust in riches to enter into the kingdom of God: vers. 25. the case is very difficult in the former, but in the latter desperate: yet with God all things are possible, vers. 27. the words are worthy to be weighed in the balance for resolution of doubts, & solving of questions: the jews customarily resorted unto their Prophets 
(d) Stella in Luke 18.24. ; Saul seeking his father's asses, repaired to Samuel the Seer 
(e) 1 Sam. 9.9. ; David desirous to build the Lords house, confers of the intention with the Prophet Nathan 
(f) 2 Sam. 7.2. ; Abijah being very sick, jeroboam sends to the Prophet Ahijah 
(g) 1 King. 14.2. : and this young man, ignorant of the way to heaven, resorts unto Christ that great Prophet, to unburden his mind 
(h) Matt. 19: 16. . This younker (as S. Matthew calls him 
(i) Mat. 19.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) being a young gallant newly come to his lands 
(k) Luke 18.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam celebratiores inter judaeos familiae, suos habuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & primores. Chymnit. Har. cap. 131. in loc. , (as S. Luke styles him, having been in Christ's company, at the confirmation of the children 
(l) Matt. 19.13, 14, 15. , hearing of so sweet a promise made unto them as the kingdom of heaven (which is not once expressly mentioned in the old Testament 
(m) Et mihi in Euangelio promittuntur regna coelorum, quae instrumentum vetus omnino non nominat. S. Hieron. ep. 129. Dardano. Primus Baptista johannes regnum coelorum praedicat: ut pracursor domini hoc privilegio honoretur, idem in Mat. 3.1. Quantum in cord meo est, legens legem, prophetas, & psalterium, nunquam regnum coelorum audivi, nisi in evangelio. Chrysost. ) seeing Christ leaving the place, he being loath to lose so fair an opportunity, he came running unto him in haste, kneeled down to him, in humble reverence, and asked him, good Master, what shall I do, that I may inherit eternal life 
(n) Mark 10.17. ? A question meet for such a Doctor, and favours more of a mind desirous to learn the way, then to try his Tutor's skill in cases of conscience 
(o) Nec voto discentis, sed tentamis interroget. S. Hieron. in loc. Matt. Non tentandi (ut legis peritus, Lucae decimo, versu, 25.) sed discendi animo. Tossanus in loc. Mat. 19 & omnes ferè neoterici. Versuta interrogatio, & arguta responsio.— Tentator enim princeps ille. S. Ambros. in Luke 18. Habendi cupidum non negaverim, subdolum autem & simulatorem nunquam dixerim: quia non debemus quod incertum est, ac maxime in criminibus, quasi certum asserere. Chrysost. in loc. Mat. . The Lord that he might discover unto himself the deceitfulness of his own heart, and unto the whole company and College of Disciples the deceitfulness of riches, exhorts him to the contempt of the world, by two forcible arguments, the love of perfection, and the gain of eternal happiness 
(p) Amore perfectionis, praemio, terrore, & ipsa divitum vita miserrima. Ferus in loc. Matt. : If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: Luke 18.22. but mark the sequel: The sound of these words, sell all, and give away to the poor, no sooner came to his ear, but presently his heart was wounded with the dart of sorrow, which at the very instant showed itself, not only in his face, but in his feet also, for he went away sorrowful at that saying: verse 23. No doubt, as the manner of his coming bred in the standers by an expectation of the event, so this unexpected and strange departure of his begot admiration. He who came to know, finds knowledge a burden in the very first lesson; he who drew their eyes unto him, draws them after him: he who seems ambitious of heaven, now leaves it behind him being proffered: he who came with joy, returns with sorrow, whose by-your-leave, was civil, his farewell unmannerly: he slunk away, as repenting his presence, and loath to be seen, he had a prize in his hand, but the fool had no heart 
(q) Prov. 17.16. In dimidio laudabilis adolescens, in dimidio vituperabilis. S Origen. in loc. Matt. Dilexit eum Christus. Marc. 10.21. Ob pietatis studium, animi integritatem, quod ipsum videret bonae indolis esse, civiliter benè moratum, & per omnia liberaliter educatum, Esay 42.3. Chymn. in loc. Matt. , to get wisdom. That one thing wanting in him 
(r) Mark 10.21. , declared plainly, that all things were wanting in him, saving wealth: notwithstanding his brag of universal obedience to all the commandments 
(s) Obse. vandum non esse additamentum legis, sed probationem latentis in juvene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam certum est pugnare cum lege. Tossan. in loc. Matt. Juvenis iste, & insolens fuit, & rursum moestus est factus, Hilar. in Matt. Canor. 19 Puto enim quod se arrogantius, quam verius servasse respondeat. S. Aug. tom. 2. ep. 89. quaest. 4. Hoc mandato docuit Christus, tantum ipsum à perfectione legis abesse ut ne primum quidem decalogi praeceptum, quod Dei amorem rebus & facultatibus praefert universis probe unquam observarit, neque concupiscentijs adhuc renunciarit, affectibusque legi divinae adversantibus. Pelargus in Matt. 19 , All these have I kept from my youth: he talks of his keeping all; Christ preacheth a sermon of forsaking all, or else he cannot be his Disciple. Luke 14.33: And this was it which grieved him, & grieved him so fare, as he was for the time distracted with sorrow, forgetting Christ, himself, Heaven, and whatsoever appertained either to piety, or humanity: which Melancholic fit, the Evangelists set out to life 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 19.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18.23. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, odio prosequor, & Matt. 16.3. tribuitur coelo quando tempestatem minatur, & 70. usi sunt Lucae vocabulo, de Coino, qui indignabatur: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 4.6. ut quid succensa est ira tibi? & Matthaeus animi aegritudinem denot. Chym. in loc. ; saying he was sorrowful, sad & grieved, yea very sorrowful: as if they wanted language to express his indignation arising from his grief, menacing a Tempest against Christ: his torment and vexation of spirit, his fretting and chafing mind, viewable in his dogged countenance, which he cast to the ground, when he went away, as Murderous Cain did, resolving revenge upon his righteous brother Abel. And the cause of all this passion was, he was rich, and was unwilling to leave his possessions for heaven 
(u) Notum est illud Ciceronis. Avaritiam, non solum Spartam serdidisse. office lib. 2. . As he turned his back on Christ, Christ turned his face to his disciples, and looking round about, to eye the observance men made of this passage, and to gain attention to his ensuing instruction, he breaks out into admiration, verily I say unto you, how hardly shall a rich man enter into the kingdom of heaven? Here he declares three things. 1 that its hard: 2 most hard: 3 in some sort impossible for a rich landed-man, a moneyed-man 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke. 18.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 19  to get to heaven.  
1. It's a hard thing for a rich man to enter into heaven, because its a hard, and rare thing for a rich man to be a righteous man. Piety and the pelf of iniquity are seldom inmates 
(y) Luke 16.9. Amor divitiarum, nec amicitiam, nec consuetudinem, nec conscientiam propriam, nec animae salutem cognos●ere sinit. Ferus in Mat. : he that is bound in Pluto's golden chains 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluto o●um deus. , is confident he may break all other bonds, and cast away the cords of a good conscience from him 
(a) Mark 5.4. Psal. 2.3. Vix, ac nec vix quidem fieri potest, ut mens recte pia, in magnis opibus versetur. Drusius praeterit. in Mat. 19.23. vi● diligentissimus. Beza. : Not many wisemen after the flesh, not many mighty, not many noble are called. 1. Cor. 1.26. If this young man, who scarce attained to the years of a man 
(b) Adolescens, nec tamon admodum adolescens, cum mandatorum ab ineunte aetate jactaret se fuisse observantissimum, sed florentis aetatis, & provectus juvenis. T●ssan. in Mat. 19 Si ille dives, qui legis observantissimus videbatur, servari nequeat, quis potest servari? idem. , newly entered into the world, was so fare in love with his gold 
(c) Dominum non do mum reliquit. , that for the enjoyment of it, he forsook his God, how hardly will they be converted unto God, who are waxen so old in the world, as their mind fails in all things, but the world, and have no memory, but for their money? If he who only held his own possessions could not follow Christ, How difficultly do they get to heaven, who withhold other men's possessions 
(d) Quod si divites simpliciter difficilé salvantur, quid facientrapientes? nam si sua non dare impedimento ad regnum est, quantum sibi contrahitignem, qui aliena occupat. Chrys. in Matt. 19 ?  
2 It is not only hard, but a very great and exceeding difficult thing for a rich man to enter into heaven: as trusting in uncertain riches, more than in the living God: 1 Tim. 6.17. which hardship to enter, he who hath the keys of David, and shuts and no man opens, thus illustrates. It is easier for a camel, to go thorough the eye of a needle, then for a rich man to enter into the kingdom of God, Mat. 19.24 
(e) Nam citius tenuis, per acus transire foramen Deformis poterunt immania membra cameli, Quam queat ut dives, coelestia regna videre. juvencus l. 3. Histor. Evang. Biblioth. Patr. Tom. 4. pag. 15. Namque foramen acus, sicut penetrare camelus, Membrorum pra mole nequit: sic dives opima fertilitate tumens, teunem non possit adire, Coelestis regni ducentem ad limina callem. Sedul. lib. 3. oper. paschal. . which elegancy of Christ hath tortured many of the learned to expound and express: some whereof level at a mystery in the words, others adhering to the history, nor are they certain themselves, who hits the mark, or who misseth the mystery. Some by the camel, understand Christ our Saviour who bore our burden for us, the eye of the needle, the bitterness of his passion, and the sense to be, it's easier for the god of the world to suffer for worldlings, then for worldlings to convert and turn to God 
(f) Facilius Christum pati pro dilectoribus seculi, quam dilectores seculi ad Christum posse converti. Cameli autem nomine se intelligi voluit, quia humiliatus onera sustulit: per acum autem punctiones significat, per punctiones dolores in passione susceptos: foramen ergo acus, dicit angustias passionis. S. Aug. tom. 4. quaest. Euangel. lib. 2. cap. 47. Acus est punctio, per quam angustia significantur passionis, qua passione, velut acu nostrae naturae, quasi scissa vestimenta resarcire dignatus est: id est, reparare post lapsum. Ans. in Mat. 19 : were this all, the disciples question were not material, who then can be saved? Matt. 19.25. nay rather, who can be saved otherwise, then by Christ's death and passion, which he did undergo for oursinnes? Others refer it to the Gentiles 
(g) S. Ambros. 10.4. in Luke 18. S. Origen. in Mat. 19 S. Chrys. opus imperfect. in Mat. 19 Anselm. in Matt. 19 : whose humble entrance thorough the needle of repentance 
(h) Foramen acus est confessio fidei quae in Christo est, vel poenitentia. Pascasius Ratbertus in loc. Mat. Biblioth. Patr. tom. 9 pars 2. l. 9 , was more easy unto Christ then that of the proud jews: who were swollen with the pride of their Primogeniture and parentage 
(i) john 8.39. : and stood so much upon the punctilio of their own righteousness, that they were not capable of the righteousness of Christ 
(k) Divitem populum Judaicum dixit, qui cum divitijs de Aegypto exierunt, Camelus autem nos fuimus. Arnob. Afer. annot. in loc. Mat. B. Patrum. to. 15. pag. 165. . Others believe that Christ had an eye to all sinners in general, who in their own estimate, were rich and increased with goods, and needed nothing, but knew not that they were wretched, and miserable, poor, blind, and naked. Rev. 3.17. sooner may a camel go thorough the eye of a needle, than such proud pharisees enter into heaven 
(l) Pharisaeus ille, arrogans in prece jactan innocentia, praesumptor gloriae, exprobrator misericordiae, praedicator sui, criminator alieni, qui magis conveniret dominum quam rogaret. S. Ambros. in Luke, 18. .  
And lastly, some interpret Christ's words of judas Iscariot in particular 
(m) Arnobius Afer. B. Patrum loc. cit. Theophilus Antiochenus B. Patr. tom. 2. pag. 151. , who selling his master for a price sold also therewith his soul to the devil. Concerning the Historical part of the words, there is also the like variety. Some have found out a certain gate in Jerusalem, called by the name of the needle's eye, which was so low and straight that no camel could pass into the city thorough it till he was unburdened, and stooped down upon his knees, at his entrance 
(n) Maldonat. in Mat. 13. Anselm. in Mat. 12. Chymnitius Ha●m. in loc. . Semblably, no rich man, who is unclean, crooked, proud 
(o) S. Origen. loc. cit. Avarorum denotat miseriam, quibus divitae magis sunt oneri, quam usui, & non sibi sed alijs bajulant. Ferus in Mat. 19 Sic divites, cum deposuerint gravem sarcinam peccatorum, & totius corporis pravitatem, intrare possint per angustam portam, & arctam viam, quae ducit ad vitam. S. Hieron, in Mat. 19 , can enter into heaven, till he unlade, bow, and be washed in the jordan of Christ's blood, and cast away the bunch of sin, and corruption that presseth down, and cleaveth so fast: Heb. 12.1. But this story of the new found gate, we leave in the midst, as a needless conceit. Others expound the camel to be a cable, the needle, the Anchor 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Camelum, & funem significat per escriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in vocal Mihi placet haec sententia. Chymn. Harm. cap. 131. in loc. Mat, Ante foramen acus penetrabit nauticus arctum Funis, quo proras anchora iacta tenet. Achilles' Bochius in Emblem. lib. 2. Symbol. 34. Mariana in loc. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribendum, nam antiquus character litterae μ. idem erat cum charact●e literae B. cui cognatum quod hebraei compedem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, sit hoc arbitrarium non certum, Drusius in Mat. 19.23. praeterit. : and the going thorough the eye of the needle, the bending the cable to the anchor: which as it is performed with some labour & difficulty; so it's a great work for rich men to get to heaven. These please themselves in their fancies, but are fare from the genuine verity, and solidity of the text 
(q) Suo iudicio sapientes, funem nauticum intelligi volunt, in quorum sententiam lubens concedam; si unicum saltem probati authoris test monium adduxeriat, qui latinum vocabulum hac significatione usar paverit. Zehner Adag. Centur. 4. Adagium 86. .  
For 1, were it no greater hardship for a worldling to enter into the kingdom of God, then to bend a cable to an anchor, they need not much fear or doubt their salvation, seeing the Sailor effects that with a little help every voyage: nor would the Disciples so greatly have wondered, as though few rich men could be saved, seeing some of them being Fishermen, had often performed that work; and all of them had been so often shipped with their Master, as they could not be ignorant of the facility of it.  
2. Seeing the Scripture is not of any private interpretation, 2. Pet. 1.20. and the Pillars and Lights of the Church 
(r) Clemens Alexand. Chrysost. Theophilact: August. Hieron. Ambros. Hilar. Inven●us, Sedulius, & alij prope innumerabiles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas in Nom.  have ever closely stuck unto the letter of the text, understanding thereby that Creature which is called properly a Camel; we are not easily to be withdrawn from their sweet harmony.  
3. Howsoever there is a paranomasy or likeness of words, as though they were one and the very same in sense and sound; yet the Orthography 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, n. & i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crassum funem nauticum, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid. in loc. cit. , and the Original declares them to differ as fare as the East is distant from the West, 
(t) Vocabulum etiam Syriacum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Hebraicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex quibus originem trahunt voces Graeca & Latina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Camelus, significat iumentum ejus nominis, non funem. Lege etiam Drusium observationum. lib. 1. cap. 11. Matthaeus Hebraicus, hic etiam retinuit animantis nomen Gamal, quod non est ambiguum, sed anchoram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, quod navim remoratur. Aretius' in loc. Mat. .  
Lastly, some unfold it of the difficulty, not of the impossibility thus; as a Great Cable, being untwisted, and taken asunder, may go thorough the eye of the smallest stitching-needle, one small thread after another: So may the rich man, when he is unwound, and converted, enter thorough the straight Gate into Heaven 
(u) Siquidem si funis resolvatur in tenuasua filamenta, facile sensim traduci potest. Chymnit. in loc Mat. . But seeing when the Cable is untwisted it ceaseth to be a Cable, so that it passeth not thorough the needle's eye, as a Cable, but as a Thread, there is no cause to accept this explication, which hath no strength in it like the Cable; but it is rather weak and slender as a Thread.  
The words then used by Christ, are an Adage, or Proverbial kind of speech, declaring the wonderful difficulty of the thing, whereof it's used, or rather the impossibility 
(x) Hac sententia non difficultas intrandi, sed impossibilitas ostenditur; Pascatius Ratsbertus in Mat. 19 B. Patrum. To. 9 pars 2. l. 9 Quod primo difficile dixit, id ipsum progrediens Cameli atque acu● comparatione valde impossibile ostendit. Chrysost. in Mat. 19 Hoc dicto ostenditur, non difficile esse, sed impossibile. S. Hieron. in Mat. 19 . It's taken from a trite. Proverb among the jews; No Elephant can go thorough the eye of a Needle 
(y) Non est Elephas, qui intret per foramen acus. Drusius observat. lib. 1. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucian. Citius quinque Elephantos sub ala tegan. Zechn. Ad. 86. Cont. 4. , and he rather mentions the Camel, than the Elephant, because the Camel was a Creature better known in Syria to the jews, & the scope of the Proverb was no whit altered by the change of the name, but rather strengthened 
(z) Drusuis loc. citat. Sic oculum posuit pro dentibus, dum Hebraeorum adagium, Exime ex dentibus tuis festucam. Exime ex oculis tuis trabem. Mat. 7.3. . Nor is it to purpose to make inquiry how a Camel can go thorough the eye of a needle, seeing the more absurd and impossible the phrase seemeth, the greater emphasy it beareth 
(a) Maldon. in loc. Mat. , and more confirms this truth, that there is nothing in the world harder than for a rich man to attain happiness and salvation, which is the only aim and level of this hyperbolical exaggeration 
(b) Sicut Camelimem bra non capiunt foramen acus, propter acus angustiam, & corporis sui tumorem: sic nos viam coelorum non capimus propter angustiam, & opum facultatumque tumorem. Euthymius. : which, his Disciples rightly understanding, received the doctrine with admiration 
(c) Futurorum raritas, ex difficultate intelligitur. Hilar. cancu. 19 in Mat. 19 Vbi difficile ponitur, no impossibilitas praetenditur, sed raritas demonstratur. S. Hieron. in Mat. 19 , who then can be saved? Mat. 19.25. Why? are all men rich? Survey the world, and 'twill appear, how the poor lie in the valley, like the army of the Midianites, as Grasshoppers in multitude, like their Camels without number, and as the Sand which is by the Sea side for multitude 
(d) judges 7.12. Cum pauci sint divites, in comparatione multitudinis pauperum: intelligendum quod omnes qui talia cupiunt, in corum numero haberi animadverterint. St. Aug. in Mat. 19 To 4. quaest. Evang. l. 1. c. 26. Anselmus in Math. 19 : whereas the Rich in every place are few, and like gedeon's army a very handful. Thereby they both discover the spreading leprosy of Avarice, which overruns all, poor and rich, and also the fearful dangers, whereinto they plunge themselves that desire and would fain be rich 
(e) 1. Tim. 6.9. Maldonat. in Mat: 19 , though they cannot, as well as such as Covet riches and attain them.  
Several men are hindered from Heaven by several sins. Pride and ambition withdrew Absalon, Obstinacy Pharaoh, Cruelty Nimrod, Idolatry Ahab, but Covetousness all men, whiles all look to their own way, every one for his own advantage, and for his own purpose 
(f) Esay 56.11. , for all seek their own, and not that which is jesus Christ's, Philip. 2.21. Wherefore, seeing from the least of them unto the greatest, every one is given unto covetousness 
(g) Hieremi. 6.13: Videlicet intelligentes in eo numero deputari etiam illos, qui quanquam talia non habeant, tamen habendi cupiditate rapiuntur. S. Aug. loc. citat. , & all deal falsely, not without cause of admiration was this quaere broached, Who then can be saved 
(h) Non quaerant sibi comites ad supplicium, nec gaudeant quia plures inveniant, non enim propterca minus ardebunt, quia cum multis ardebunt. Non est enim hoc sanitatis certum consilium, sed malevolentiae vanum solatium. S. Aug. tom. 10. Homil. 50. cap. 5. ? Where comes the third and last branch to our eye, the Impossibility of the rich covetous man's Salvation. Hear their sentence from the mouth of the judge; Neither Thiefs, nor Covetous shall inherit the Kingdom of God, 1. Cor. 6.9. for this ye know, that no covetous person hath any inheritance in the Kingdom of Christ and of God, Ephes. 5.5. A hard Sentence, but this is our hope, it will never be executed saith flesh and blood. Be not deceived (saith the Spirit. 
(i) 1. Cor. 6.9. Versetur ante oculos Imago futuri Judicij, atque ascendat homo adversum se tribunal mentis suae; atque ita constituto in cord iudicio, adsit accusatrix cogitatio; testis conscientia, Carnifex timor. Cogitet quam sit contremiscenda illa poena, qua percipientibus alijs vitam aeternam, alij in mortem praecipitantur aeternam. S. Aug. Tom. 10. Hom. 50. cap 4. A●re impossibili ostendit quid sperandum sit de divitibus per se, Art. in Mat. 19 ) this is a vain hope, these are vain words, deceive not yourselves, and Let no man deceive you beside with vain words; for, for such things cometh the wrath of God upon the children of disobediencek. This Impossibility ariseth two ways; First, from the nature of men; Secondly, of money.  
1. The rich man relies upon no other means for Salvation, but his Christ, his Coin is preferred before Christ 
(l) Non aliter genus nostrum servari potuit, quam per Christum ex dei scilicet ordinatione; ideo necessari● ea egit; & passus est Christus quae passus in assumpta natura est. Cyril. lib. 10. Thesaur. cap. 3. , How hard is it for them that trust in riches, to enter into the Kingdom of God? Mark 10.24.  
2. He loves his worldly goods, before his God, and is more sorrowful to part with his heaps then with Heaven. This young man's great possessions put him into his great passions; He went away sorrowful, for he had great possessions, Mat. 19.22. he was very rich, Luk. 18.23. 
(m) Dives i. e. divitijs nimium deditus. Mariana in loc. Possidens divitias cum amore. Ansel. in Mat. 19 Pro. 11.28. Amorem rei possessae, arguit dolor amissae. Ferus in Mat. 19 Tu vero tristaris pulverem dans, ut acquiras vitam aeternam? Basil. Princeptiste, vini recentis capax non fuit, vetus uter existens, sedtristitia ruptus est. Cyril. , the old vessel of his soul being rotten with the puddle water, and rust of his wealth, burst in pieces with the new wine Christ put into it. Every one will boast 
(n) Chrys. in Mat. 19  of his love to God; but when the storm of adversity makes him a loser, his sorrow for his losses proclaims, where his treasure was, there was his heart. The world never wanted such rich-men 
(o) Tales se multos vidisse divites dicit Basilius, qui & jeiun. verint, & precibus operam dederint, & de peccatis suis ingemuerint, caeterum ne obulum quidem pauperibus dederint: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamcunque religionem ostendentes, quae sumptu careret. Musculus in Mat. 19 , as would mourn for their sins, fast, pray, and seem religious, and be great Professors, upon condition they might keep their riches, and serve God with that which cost them nought 
(p) 2. Sam. 24.24. Difficulter & cum dolore terrenas opes relinquimus. Origen in Mat. 19 .  
3. He waxeth Proud 
(q) Iste Adolescens, & Dives est, & superbus. S. Hieron. in Mat. 19 Pauci suas cupiditates fraenant, in calicentia, quam pecunia dat Mariana in Lucae. 18. Divitem hic appellat, cupidum rerum temporalium, & de talibus superbientem. S. Aug. Tom. 4. quaest. Evang. lib. 2. cap. 47. , of his increase and abundance, whereby he becomes an abomination unto the Lord, so that he beholds him a fare off, his great Babel having made him a very bruit beast. He is weighed in the balance, found too light; the Kingdom of Heaven is taken from him, and he cast out among the unclean, into utter darkness 
(r) Impossibile hominem servari qui humanis tantum paesidijs nitatur. Tossan. in Mat. 19 .  
A just recompense;  he refused the Kingdom of God with sorrow, which is righteousness, and peace, and joy in the holy Ghost 
(s) Rom. 14.17. , he should dwell in the sorrows of an eternal night. Many are destroyed by reason of gold, and have found their destruction before them: it is a stumbling block to them that sacrifice unto it, and every fool is taken therewith. Ecclus. 31.6.  
Secondly, in the nature of money, two things enlarge the impossibility.  
First, it's Chooke-weede and thorns that overtop and destroy the life of saving Grace 
(t) Adolescens habuit multas possessiones, id est, spinas & tribulos quae sementem dominicam suffocaverint. S. Hieron. in Mat. 19 ; Gold is digged out of barren Mountains, kept in Iron Chests, and makes a barren steely heart, wherein the seed of grace can take no root.  
Secondly, as the same food which breeds obstructions, and quencheth natural heat; kindles an unnatural fire that consumes the Body: So Riches, as they dead the love of God, so they inflame the heart 
(u) Nec unquam magna voce praedicare cessabo, accessime pecuniarum, cupiditatem habendi magis atque magis adeo inflammari, ut rerum copia crescente, paupertas quoque augeatar. Nam qui majori desiderio ardent, egere se magis sentiunt. Chrys. in Mat. 19  with a love of of themselves, which increaseth as riches do increase: Nor are they half so dear and near unto the heart, whiles they are desired, as when they are enjoyed 
(x) Nescio quo autem modo, cum super flua & terrena diliguntur; arctius adepta quam concupita constringunt. Aliud est enim nolle incorporare quae desunt, aliud jam incorporata divellere, illa velut cibi repudiantur, illa velut membra praeciduntur. S. Aug. Tom. 2. Ep. 34. Therasiae. . Men covet them as means of their welfare, but part with them, as members of their bodies; yea, the greedy mind is as much tormented at the loss of a Groat, as with the pain of a Gut, and if it be required to dispense something before his death, he answers with the Daemoniacke, art thou come to torment me before the time 
(y) Mat. 8.29. Magis enim volumus a dipisci etiam ea, quae malè desideramus, quam liberari a desiderijs malis: & magis volumus ut non incidamus in ea quae arbitramur esse timenda, quam deponere inimicum amori dei timorem. Origen. in Mat. 19 ? He that hath one pound in his purse, covets a talon; when he enjoys that, he desires a thousand, ten thousand after that, and thus his cheverall soul stretcheth, till he wishes mountains, rivers, earth, heaven, and all things metamorphosed into gold, and himself the lord of it 
(z) Montes, terram, maria cuncta sibi aurum fieri precatur, eo furoris genere insaniens, quod nunquam hac ratione de primi polest, Chrysost. in Mat. 19 Facilius namque est, hominem volare quam acquisitione ac accessione pecunia cupiditatem habendi terminare. idem ibid. . In which dominion, where is his honour, what his gain, when the total sum of all his accounts amounts to this; With men it is impossible for a rich man to enter into the kingdom of God 
(a) Ad hanc tu sententiam montes, terram, maria conferas, ac omnia, si ita vis, cogitation aurum facito. idem eodem. . This greedy vain humour lost this young man a Saviour 
(b) Additio divitiarum peperit additionem avaritiae, ut maluit dominum quam domum deserere. Chym. in loc. Mat. , and plungeth young and old into eternal perdition.  
But lest i'll despair should creep into the rich man's bones, like an ague fit, and his heart be astonished for himself or his wealthy friend: forget not Christ's sweet mitigation of his dreadful commination 
(c) Considerandus est sermo Christi cautissimus. Origen. loc. cit. : The things which are impossible with men 
(d) Impossibile, concessio; possibile deo, correctio. Musculus in loc. Mat. Quod impossibile est, omnino fieri non potest, quod difficile est cum labore potest. Anselm. in Mat. 19 Clementia sua severitatem sententiae temperavit S. Hieron. in loc. , are possible with God. Luke 18.27. He that is able of stones to raise up children unto Abraham, is also able to melt a stony, worldly heart, that it may bring forth fruits worthy of repentance. Luke 3.8. He is able to bring down the mountain of pride in wealth, and fill the valley of the heart with grace, to make the crookedness of covetousness strait, and the rough ways of avarice 
(e) Nemi●●n● posse aliquid boni facere, nisi qui ex bonitate Dei miserentis factus fueri bonus. Jansen. in Matt. 19 Harm●n. cap. 100  smooth: vers. 5. He that raiseth the dead out of the grave with a word, can by the needle of the word 
(f) Acus est verbi pradicatio. Hilar. Canon. 19 in Mat. ω  raise the rich man's soul from Cabul 
(g) 1 King. 9.13.  dirt, and by faith, love, and hope unite him unto himself: he can make him that is now a servant to the world, the master of it 
(h) Aliud est habere divitias, aliud servire divitijs. Christianus Drutemarus in loc. Mat. Bibloth. Patrum tom. 9 pars prima, cap. 43. , a Son of God: him that equals his gold with God, and prefers it before God 
(i) Stella in Luc. 18. , to prefer God before all the world. The treasures of God's mercy to Zacchus, can make him undervalue his treasures, and wax wise to salvation 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alex. lib. 2. stromat. Multi enim possident, qui non amant. A●sel. in Mat. 19 . He who hath the hearts of all men in his hands, and turns them as rivers of water which way he pleaseth 
(l) Prov. 21 1. , can turn the affections of worldlings to trust in the everliving God. 1. Tim. 6.17. Goodness itself, can make them do good, become rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life: vers. 18.19 
(m) Divites instruebat, non fallebat Apostolus. S. Aug. tom. 2. ep. 89. quast. 4. Possibile deo. Non ita accipiendum est, quod cupidi & superbi, qui nomine illius divitis significati sunt in regnum coelorum suntintraturi, cum suis cupiditatibus, & superbia, sed possibile est Deo, ut per verbum ejus, sicut etiam factum est, & etiam quotidie fieri videmus, à cupiditate temporalium ad charitatem aternorum, & à pernitiosa superbia, ad humilitatem saluberrimam convertantur. S. Aug. tom. 4. quast. Evang. lib. 2. cap. 47. . Not many wise men after the flesh, not many mighty are called. 1. Cor. 1.26. He excludes not all the rich and mighty, but shows the paucity, and rarity. Such covetous idolaters were some of you, but now ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord jesus, and by the spirit of our God. 1. Cor. 6.11. 
(n) Cur ergo negamus divites venire ad vitam, si mandata servaverint, & dederint, ut detur illis; & dimisserint, ut dimittatur illis? S. Aug. tom. 2. ep. 89. quaest. 4.  He with whom all things are possible, Mat. 19.26. can make the black-moore white, and cause the Leopard to change his spots: and though it be harder to convert a mucke-worme, then create a world 
(o) S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Levioris est laboris. Beza. , yet he that can draw a camel out as small as a silken thread, that it may pass thorough the eye of a needle, can draw a worldling unto himself 
(p) Quod humana virtute erat impossibile, divina benignitate reddatur facile. Chymn. in loc. , make him use the world, as though he used it not, be ready, not only to cast their crowns at Christ's feet, but, to lay down their lives for his glory. Learn them in what estate soever they are, therewith to be content, to know how to be abased, and how to abound, to be full, and to be hungry, both to abound and suffer need: Philip. 4.11, 12 
(q) Sed hoc divine gratiae praesiditim, non humane naturae auxilium, Victor Antioch. in Marci 10. B. Patrum. tom. 4. . Riches are the blessing of the Lord 
(r) Prov. 10.22. , and not to be contemned; it is the mind, and man, abusing richesis condemned 
(s) Diultiae non culpantur, sed corda divitum, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musculus in Mat. 19 Non pecuniam, sed pecunia detentos carpit. Chrysost. in Matt. 19 Haec Christi oratio, non ipsas pecunias in jus vocat, aut damnat, sed illos, qui citra modum illis conquirendis inhiam, aut nimis avarè conquisitas detinent. Victor Antiochen. loc. citat. . jacob, Isaac, job, with millions of rich men more, are in Abraham's bosom, who was no less rich in flocks, than he was in faith 
(t) Mat 8.11. S. Aug. tom. 2. ep. 89. quast 4. . Poverty is not the direct way to heaven, nor riches the strait path to hell. Lazarus rests not now, because he was a beggar; nor is Dives tormented, because he thrived in wealth 
(u) Non illi pauperi meritum esset inopia, sed justitia: sed ut nobis oslenderetur nec in isto paupertatem, per seipsam divinitus honoratam, nec in illo divitias fuisse damnatas, sed in isto pietatem, in illo impietatem suos exitus habuisse. S. Aug. ibid. . But the piety, and patience of that man found mercy, and the merciless pride, and contempt of the other, was rewarded with condign severity. Heaven was never offended with any man, because he had riches, but because he was had of riches; not as he was wealthy, but as he was wicked with his wealth 
(x) Habere criminis non est; sed modus in habendo retinendus est. Nam quomodo impertiendum est, & communicandum, si impertiendi, & communicandi materia non relinquatur? Ergo nocenter magis habere, quam illud ipsum habere, fit crimen. Sed periculosa cura est, velle ditescere: & grave onus innocentia subit, incrementis opum occupata. Hilar. Canon 19 in Matth. . He that commands the rich man's hand to do good and communicate, opens his liberal hand towards them, whereby they are enabled to do good. He enjoins not the casting away of our goods 
(y) Divitiae utilius humiliter tenentur, quam superbae relinquuntur. S. August. Ep. 34. , but forbids the casting away our affections upon our goods, and coveting other men's. There is a divorce from the wealth of this world, in action, and in affection or affectation.  
The divine all-searching eye is pleased better with the poverty in spirit, than penury or vacuity in the purse. Behold we have forsaken all (saith Peter of himself and his fellow-disciples) and followed thee, what shall we have therefore? Mat. 19.27. a great all! What, Peter, hast thou left behind thee 
(z) Grandis fiducia. Petrus piscator erat, dives non erat, cibos manu & arte quaerebat. S. Hieron. in loc. Quae sunt haec omnia Petre? Arundinem vilissimam, retia, universumque piscatorum artificium? haec tu omnia vocas? Chrys. in loc. Non tantum erat quod reliquerat Petrus, quaquam viro pauperi ac tenuis fortunae aequè gravé est retia sua, vel tuguriolum relinquere, ac divitibus sua palatia. Origen. Hieron. ? a Net, a boat, an oar, a shed of reeds? a great patrimony, possession: he that hath nothing may soon forsake all. The knot is easy to untie, seeing the Lord regards more the affection, than the act of renunciation 
(a) Nec inspicit Dominus quid relinquamus, sed quo animo & study.— Et revera omnia contemnit, qui non solum quantum potuit, sed etiam quantum voluit habere contemnit. Sed in eo quod cupiebatur oculi Dei testes sunt, in eo quod habebatur, & hominum. S. August. Tom. 2. Ep. 34. Therasiae. : and the poor fisher man may be as covetous in his pinnace, as the potentate in his lordly palace; The widow's mite, as grateful to God's treasury, as the worldlings million. So that the Apostles forsook all, when for Christ they renounced all, as well in affection 
(b) Multum deseruit, qui voluntatem habendi dereliquit, à sequentibus tanta relicta sunt, quanta à non sequentibus desiderari potueerunt. Gregor. Hom. 5. in Evangel. Ber. in declamat. Multum reliquit, qui sibi nihil retinuit. Anselm. in Mat. 19 , as possession, and withdrew their hearts from the world, as well as their bodies, and hands, from their pristine mundane employments. Thus Abraham forsook all, when he sacrificed the heir of all 
(c) Quem suarum divitiarum, & sperabat, & optabat haeredem. S. Aug. Tom. 2. Ep. 89. quaest. 4. . And the children of Abraham forsake all, when their conversation is without covetousness, and are content with such things as they have: Heb. 13.5. When they do take heed, and beware of covetousness: Luke 12.15. and this rejection of this world, opens a door for the rich man's reception into heaven, whiles the rich become poor in spirit 
(d) Sed considerandum, quod eo tempore quo intraverunt, divites esse desierunt; tam diu ergo non intrabunt, quam diu divites fuerint. St. Hieron. in Mat. 19 Et qui prius curvi erant, & vitiorum pravitate distorti ingrediantur portus Jerusalem. idem eodem. , and the camels bunch of their worldly affection is eaten off, that they may enter in at the straight gate of salvation 
(e) Christus cum adhuc esset in carne Zachaeum divitem in regnum coelorum misit, & resurrectione atque asscentione glorificatus multos postea divites impertito Spiritu sancto fecit hujus mundi contemptores. & finita divitiarum cupiditate ditiores. S. August. Tom. 2. Ep. 89. . And as the Hebrews passed thorough the red sea in safety with the riches, and jewels of the Egyptians, into the land of Canaan; in like manner the same hand is able to carry the rich and mighty men of this world: thorough the jordan of Christ's blood, into the Land of the living.  
Let not the rich man despair 
(f) Non enim ideo dictum, ut quasi ab impossibilibus deterrearis, verum ut cum magnitudinem virtutis perceperis, facilius rem aggrediaris, deumque ores propitium tibi fore, ut ejus ope aeternae vitae praemia consequaris. Chrysost. in Mat. , hearing of the difficulty, but rather strive to increase in holiness and righteousness, as his riches increase, that he may inherit durable happiness. For as the multitude of camels, which did bring gold and incense, entered into the city of Jerusalem; Esay. 60.6. so the dew of grace can first load men with the treasures of the left hand in this world, and after that bring those laden camels thorough the needle's eye of a holy life, unto the treasures of Gods right hand, where are pleasures for evermore. This is the Lords doing 
(g) 
Non enim ait quod hominibus impossibile videtur, facile est hominibus si voluerint, sed quod hominibus impossibile est, Deo facile est, ostendens, quando ista rectè fiunt, non fieri hominis potentia, sed Dei gratiae. S. Aug. tom. 2. ep. 89.  
Quod enim hominibus impossibile est, non ipsis, quia ipsi homines sunt, sed Deo facile est, idem. Mirifica & misericordissima pollicitatione respondit, deo esse facile quod hominibus est impossibile, S. Aug. tom. 2. ep. 121. Probae. c. 1.  , and its wonderful in our eyes. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Rom. 9.13. But as for such as will be rich in this life, when they have stolen the golden apples out of the paradise of God's providence, and filled their bellies and backs with this hid treasure, with these good things; then comes death to drive them out with the shaking blade of God's indignation, and then whose shall those things be? And as this young man went away sorrowful 
(h) Non abijt convitijs Christum petens, ut Pharisaei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mestus.  from Christ, so shall eternal sorrow chain them up in darkness.  
Use 6. Were carnal Caitiffs, only, guilty of this sin, the tears would soon be wiped away 
(i) Temeritas quaedam hominum est, quod odio prosequuntur meliores, amant pejores. S. Basil. Tom. 2. ep. 87. : but Christians (alas!) and substantial professors, even these day-birds feed on carrion, part the hoof, but chew not the cud 
(k) Levit. 11.7. , divide their affections, as the strumpet the child 
(l) 1 Kings 3.26. , betwixt God and the world. Covet the shadow of the world with Esop's dog, yet think to retain the substance of religion 
(m) Aliud est virtutem habere, aliud virtutis similitudinem: aliud est rerum umbram sequi, aliud veritatem. S. Hieron. ep. 14. ; and like the Triton 
(n) Frons hominem praefert, in pristim desinit alvus. Spumea semifero sub pectore murmurat unde. Virgil. lib. 10. , or mermaid, would live both in the sea, and upon the sand, in the waters, and in the woods, in the meadows, and in the main, in heaven and in earth, in one part like a Saint, in another like a sinful worldling.  
These are not unlike to Mercury 
(o) Natal. Comit. Mythologiae. lib 5. de Mercurio cap. 5. , whom the Egyptians portrayed with his face, in one part as black as pitch, in the other as bright as the Sun, because as the messenger of the Gods he was one while in heaven, and anon in hell. Now their face is toward the heavenly Jerusalem, and within a while their eyes, affections and minds, are fixed upon the world with the reprobate multitude 
(p) Cesset omnis excusatio errorum, auferantur peccandi foeda solatia. Nihil omnino agimus, qui nos per multitudinis exempla defendimus, & ad consolationem nostram aliena saepe numerantes vitia, de● esse nobis dicimus, quos debeamus sequi: ad illius exemplum mittimur, quem omnes fatemur imitandum. S. Hieron. ep. 14. . It may be they are of that opinion, that the stepping into the Temple upon the Lord's day, or hearing a devout sermon once a week extraordinary, is a just compensation for their base worldliness, as juno 
(q) Fabulati sunt fontem fuisse apud Argivos, cui Canatho nomen fuit, in quo proditum est, Junonem ubi quotannis se laverit, denuo virginem fieri. Nat. Comit. Mytholog. lib. 2. cap. 4.  conceited, her washing once a year in the fountain Canatho renewed her virginity, and made her a perfect maid, as at the first. But whatsoever they dream, when Mammon hath rocked them asleep, when they are thoroughly awakened, they shall find inward terrors of conscience, scandals to the Gospel, universal deadness in religion, stupefaction and lethargy of grace spring, and without out preventing mercy a dilapidation of the soul, and turning out of the warm sun of God's favour, into the i'll shadow of God's indignation, scarcely to be recovered 
(r) Audenter loquar, cum omnia possit Deus, suscitare virginem non potest post ruinam: valet quidem liberare de poena, sed non vult coronare corruptam. S. Hieron: ad Eustochium. ep. 22. De anima verius dictum mundanorum amore inebriata. . And howsoever the covetous is now called liberal, and the churl religious, yet the day of separation 
(s) In ipsis gregibus sunt boni & mali, sed commixti pariter pascunt, donec veniat princeps pastorum, qui separet oves ab haedis. Nobis enim imperavit congregationem, sibi autem servavit separationem, quia ille debet separare, qui nescit errare. S. Aug. ep. 209. Feliciae.  is at hand, when the great Shepherd will thrust these goatish worldlings out of his celestial fold. King David checks himself for coveting temporals, seeing eternals were provided for him 
(t) Arden's jam cupiditate verorum & aeternorum honorum, atque gloriae, caepit arguere se, quia pecus fuit & terrena desideravit. S. Aug. Lorinus in loc. Ludolphus Carthusiensis. Turre cremata. . Why should he crave things common with the wicked, seeing peculiar mercies were treasured up for him among the elect? who will petition a Prince for a menstruous rag 
(u) Hugo Cardinalis in loc.  upon the dunghill, when he may obtain with the same breath the best carcanet in his jewel-house? Man who is greater than the creatures, but a little lower than the angels 
(x) Psalm. 8. , crowned with glory and honour, should not so fare debauch and debase himself, as to nourish these Babylonish affections 
(y) Nolo sinas cogitationem crescere, nihil in te Babylonium, nihil confusionis adolescat. S. Hieron. ep. 22. Dum parvus est hostis interfire: ille laudatur, ille praedicatur beatus, qui ut caeperit cogitare sordida, statim interfecit cogitata, & allidit ad petram, petra autem Christus est. ibid. Psal. 137.9.  towards the world, which are fare more happily, when they are young, taken and dashed against the stones.  
The Primitive Christians having sold their houses and lands, laid the price at the Apostles feet 
(z) Acts 4.34, 35.37. : to teach succeeding generations to trample the world under their feet, and not to lodge it in their heart 
(a) S. Hieron. tom. 9 ep. 3. , seeing man is made to have dominion over the works of God's hands, who hath put all things under his feet 
(b) Psal. 8.6. Moneo ut non duabus tunicis, i. e. duplici vestiamur fide: non pariter & Christum velimus habere & saeculum: & cum quotidiè praemoriamur, in caeteris non nos perpetuos existimemus, ut possimus esse perpetui. S. Hieron. ep. 24. ω . Temporal blessings enjoyed in Christ, and with Christ 
(c) In Christo enim possidendum est, quod cum Christo est possidendum. S. Hieron. tom. 9 ep. 3. , are very sweet mercies, but when God sets the world in man's heart: the Throne of his own holy spirit, as it is the punishment of greediness 
(e) Consuetudo plus habendi prabet locum avaritiae, quae nullis expletur opibus, & quanto amplius habuerit, plus requirit; & neque copia, neque inopia minuitur. S. Hier. ep. 27. , so it's both a severe judgement, and the harbinger of greater to succeed. What soul espoused to Christ, which ever tasted the joys of the marriage bed, scorns not to pick up roots and nettles, 
(d) Eccles. 3.11.  to defile herself with the bread of fools, and the dung of beasts? David having made some deviation in his affection from God towards the world, brings in his own accusation, So foolish was I and ignorant, vers. 22. I was as a beast before thee. The way to immortality and glory, is to contemn 
(f) Prohibentur mala, praecipiuntur bona, conceduntur media, perfecta suadentur in Scriptures. S. Hieron. tom. 9 ep. 1. Christus unius urbis contempsit gloriam, totius orbis opinione celebratur. S. Hier. ep. 27.  this earthly trumpery and vanity, and the path to eternal rest 
(g) Sepulchrum sibi Patriarcha peregrinus emit, Gen: 23.9. Quid est Sepulchrum? locus est quietis, ubi juxta mundi rationem, defunctorum corpora collocantur; vera ergo intelligentia locum sibi requietionis pater Abraham fide sua & contemptu pecuniae comparavit. S. Hieron. tom. 9 ep. 3. Ne revertimini ad mortuum, qui sequimini viventem. ibid. , is not to rest in the delectable acquisition of earth, earth, earth, wherein no rest is found. He that expects an inheritance among them which are sanctified, must covet no man's silver, nor gold, nor apparel 
(h) Acts 20.22, 23. , nor be wedded to his own. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an eagle towards heaven 
(i) Prov. 23.5. ; The eagle stoops not to seize on every fly, nor should Christ's eagles bow to this present evil world 
(k) Mat 24.28. , but mount upon the wings of their screened affections, to possess God, & in him all things 
(l) Omnia nostra sunt, per ordinationem & donationem divinam. Nos vero sumus Christi per fidem & sanctam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Christus est Dei unctus, respectu officij: qui factus est caput Ecclesiae, ut per eum Domino adhaereamus. Tossan. in loc. Omnia creata sunt propter sanctos, qui cum nihil habeant, possident cuncta. S. Hieron. in loc. Solus sapiens dives, nos rectius, solus electus dives; qui omnia possidet usu honesto, & adminiculo ad pietatem. Aret. in loc. ; Apollo to unveil the law for their humiliation, Paul to reveal the Gospel for their consolation: Cephas to lend the light of example, the world to enrich them, life to comfort them, death to crown them, things present to feed them, things future to fill them, all theirs to serve Christ, and with him to honour the father. 1. Cor. 3.22. Seeing thy donation is so liberal, thy grant so large, grant also (O Lord) unto all thy servants, hearts inclined unto thy testimonies, and not to covetousness 
(m) Testimonijs sui● agit nobiscum Deus, ut eum gratis colamus: quod radix omnium malorum impedit avaritia. Primi parents, plus volentes habere, quam acceperant, & quod acceperant, amiserunt. S. Aug. in. loc. Si ergo cor non habeamus inclinatum in avaritiam, Deum non colimus nisi propter Deum, ut sui cultus ipse sit merces; ipsum diligamus in seipso, ipsum diligamus in nobis, ipsum in proximis. ibid. E contrario differunt inter se vanitas, & veritas; hujus mundi cupiditas, vanitas; sed Christus, qui ex hoc mundo liberat, veritas. ibid. Quid meum ●u●s, sum etenim eo usque magnus à te conditus, quod nihil creatum sit mihi satis. Martinus Alphonsus del-pozo in loc. , Psal. 119.36.  
Use 7: If reproofs please you not, I will silence them, to gain your ears to exhortation: my task were ended, could I once hear you repeat the text with David's heart; There is none upon earth that I desire besides thee; or another which is a commentary upon the text, Thou art my portion, O Lord: Psal. 119.57. In earth thou art my All, & my All in heavenn. Behold thine own promise: Whatsoever ye shall ask the Father in my name, he will give it you 
(o) john. 16.23. . My soul begs a portion, thine own self for her portion in heaven and earth Let the world account me foolish that I do not, and mad that I dare not seek advancement by hook and crook: let men deride my simplicity, because I refuse to rise upon the steps of impiety: this is my rest, and this my rise, to make God my part and my portion for ever 
(p) Animi statuunt hoc esse impij vel imbecilli, quod non audeant; vel amentis quod non intelligunt— sed propheta ostendit, nihil esse posse jastitia, neque ad utilitatem melius, nec ad custodiam vitae securius, neque ad nominis claritatem magnificentius. Hier. Osorius tom. 3. in loc. : what can I desire more at the father's hands, than Christ 
(q) Istae sunt potius divitiae quas salubriter cupere debemus, isla faelicitas de qua se Christianus gaudeat esse locupletem, ut sit pauper in hoc saeculo, dives in coelo. Cassiodorus in loc. Mihi nihil sunt coelum, & terra, & omnia quae in eyes sunt, si te habeam & possideam: si tu meus fueris mea erunt omnia, tam in coelo quam in terra: si autem tu meus non fueris, nihil habeo, etiamsi coelum & terram possedero. Brentius in loc. , whom he sent from heaven to redeem the world, died on earth to deliver the world, and reigns in heaven to enrich the world.  
In Christ's garden my soul delights to walk, her desire is to sit upon his throne, to sleep in his bed, to stand by his fire, to lean on his bosom, to become wholly his: so that she may no longer live of herself, but Christ may live in her 
(r) Titelmannus in loc. Te sine omnia mihi sunt insuavia, & injucunda, sive in coelo, sive in terra. Genebr. in loc. . Others so long as they have money, care for nothing else in heaven or earth 
(s) Asaphi fides illa, illo praconio digna: Scultetus in loc. : my soul hath turned over another leaf, wherein she espied such beauty in Christ, that to enjoy him she covets nothing else in heaven or earth. Christ to me is both riches, honours, and never ending pleasure 
(t) Lucas Osiander in loc. Benedict. Arias Montanus in loc. . To keep this holy fire alive in thy breast, consider three things: 1 the motives, to persuade the soul to rest wholly upon God, and set her delight in him. 2 The means whereby God becomes the soul's whole contentment. 3 the marks and rules of trial, whereby she may know she is not deceived in her choice.  
The persuading motives are four. The first is, the consideration of the infinite love of God declared and revealed unto us. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, joh. 3.16. The gradation makes this affection singular 
(u) 
Eia fratres, Deus voluit esse filius hominis, homines esse voluit filios deit ipse descendit propter nos, nos ascendimus propter ipsum: & haec spes est cateris, quod propterea ille descendit, & ascendit, ut in illo, & cum illo unum essent, quiper illum ●scensuri essent. S. Aug. tract. 12. in johan.  
Idcirco Deus mundum dilexit amore inenarrabili & inaestimabili: mundum inquam, qui totus in malo jacet. 1. Joh. 5.19. ne quis de mundo, aut in mundo de Dei desperare ausit gratia; idcirco filium Dei non adoptivum, sed suum, sed unigemtum dedit pro omnibus, ut omnibus salus offerretur, ideo non misit filium, ut judicaret mundum, meritisque afficeret supplicijs, sed ut servaret. S. Hilar. lib. 6. de trinit.  . The all-sufficient God, loved where he found cause of hatred, the world an enemy, no friend, he so loved that he gave, his gift was a Son, his own Son, not one adopted, his only begotten Son, not one of many, not for himself, but to purchase thee eternal life. To requite which love what recompense doth the Lord require at thy hands but thy love to him in heaven, and thy affection on earth? What soul can be so steely as not embrace and kiss that hand, which hath care for nothing in heaven but thy salvation, and for nothing on earth, but thy comfort, content, & satisfaction 
(x) Sic Deum loquentem inducit Euthimius in loc. Margaritum quippe est sermo Dei, & ex omni parte forari potest. S. Hieron. ep. 22. . And when the Son of God ascended, he had so perfected our Redemption, that there was nothing left for him to do more, either in heaven or earth: nor for us, but to welcome his mercy, and congratulate his victory with faith, reciprocal love, and obedience 
(y) 
Arnob. in loc. Si affixus serpens ligno, filijs Israel contulit sanitatem: quanto magis salutem praestat populis dominus in patibulo crucifixus? & si figura tantum profait, quantum profuisse eredimus, veritatem? S: Amb. ser. 55.  
Fide hujus verbi, non virtute imaginis servabantur: non enim in serpent, said in Domini imperi●salus continebatur. Epiphan. haer. 37.  . The Sun lends the light by day, the Moon her borrowed beams by night, the earth bears the fruit, the sea brings the fish, the heavens drop her honey dews, the clouds shade thee in the heat, the birds make thee music, and all creatures serve thee, with lectures of love instruct thee to love the Lord thy God, with all thy heart, with all thy soul, and with all thy might 
(z) 
In causa justitia, omnes anum debemus, virgo, vidua, nupta, summus, medius, & imus gradus, aequaliter jubentur implere pracepta. S. Hieron. tom. 9 ep. 1.  
Stude quaeso, & quotidie creatoris tui verba meditare, discecor Dei in verbis Dei, ut ad aeterna suspicias: nam tanto erit requies tua major in coelis, quanto jam in terris ab amore conditoris tui requies nulla fuerit. Greg. Moral.  
Diliges Deum ex toto cord. i e. toto intellectu, tota voluntate, & ex omni memoria Deum esse diligendum. S. Aug. tom. 10. ser. de tempore. 53. Quia Deus rebus omnibus major & melior invenitur, plus omnibus diligendus est ut colatur. S Aug. in Psal. 77.  . Deut. 6.5. where God lays claim to all, he leaves for the creature nothing at all: Wherefore remember the loving kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us: and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses: Esay 63.7.  
The second is, the meditation as well of thy misery, as of the necessity to be at one with God: without whose favour, were thy bones full of marrow, thy barns of wheat, thy banqueting house of mirth, thy bed of rest, thy house of children, thy name of honour, yet thy condition is fearful, and more despicable than the silly being of the bruit beast 
(a) Crucior in haec flamma. Luc. 16. Non enim null●, sed semp●ternamors erit, quando nec vivere anima poterit Deum nec habendo, nec doloribus corporis career, moriendo, prima mors animam nolentem pellit de corpore, secunda mors animam nolentem tenet in corpore. S. Aug. civ. lib. 21. cap. 3. Mirabile est enim, dolere in ignibus, & tamen vivere, sed mirabilius vivere in ignibus, nec dolere, idem eo●. cap. 2. : and of all creatures thou art most miserable. 1. Cor. 15.19. An east wind brought the locusts into Egypt; a west wind took them away, and cast them into the red sea 
(b) Exod. 10.13.19. Locusta quasi tota vena est, & ideò infatiabilu: quamdiu vivit, semper ●surit. Joel. 2.25. , from whence they were not recalled, nor shall be charged for devouring fruitful Egypt: but man is borne to serve his God, raised to a stewardship, renders an account of his actions at his death 
(c) Puto per hoc genus plagae significat homines; qui cum neque seipsos ordinate regere potuerunt, neque Dei regis patienter moderamina pertulere. Origen. in Exod. 10.13. Prov. 30.27. , and reaps a proportionable recompense, in so much as thrice happy are they that kiss the Son 
(d) Ne quando irascatur dominus, cum dubitatione positum est, non secundum visionem propheta, cui certum est, sed secundum eos ipsos qui monentur, quia cum dubitatione solent cogitare iram dei, quibus not aperte revelatur S. Aug. in loc. , are one with the father, have the spirit for their pledge of mercy, and put their trust in him. Psalm. 2.12. Thy misery calls upon thee, to make God thy felicity, the mercy of God invites thee, with proffer of balm, to heal thy infirmity, and the consistory of heaven sits to eye and observe, the bent of thy affections 
(e) Deus ipse omnium rector & Dominus cum omni angelorum militia certamen tuum spectat; tibique contra diabolum dimicanti parat aeternitatis coronam; & coeleste praemium incitamentum victoriae facit. Huic spectaculo vide quem animum, quam debeas afferre virtutem, & certaminis magnitudinem de expectantium dignitate metire. S. Hieron. tom. 9 ep. 1. , and to crown thy happy choice, and love of him who loved us first.  
Nor is the third consideration less forcible, drawn from the survey of God's ineffable excellency, and all sufficiency to relieve us in all conditions, and yield the soul in every estate a plenary contentment. The round world can never fill man's triangular heart with solid contentation 
(f) Quando enim veluit habere gaudia de se, invenit planctum in se: totum gaudium nostrum Deus est; qui vult securus gaudere, inillo gaudeat qui non potest perire. Aut argentum perit aut tu, & nemoscit quid prius, verum illud constat, quia utrumque peri●urum est, quid prius incertum est. Nam nec homo hic potest manner semper, sic aurum, sic vestis, sic domus, sic pecunia, sic lata praedia, sic lux ista. Noli ergo velle gaudere in istis, sed gaude in illa luce quae non habet occasum, quam non praecedit hesternus dies, nec sequitur crastinus. S. Aug. in Psal. 84. tom. 8. : as one corner fills, another empties itself of its former delight, but the heir of heaven is like the air which fills all things it finds empty, replenisheth every heart, emptied of the love of the world, and opened to welcome the king of glory. In want, his clemency is wealth, in woe thy weal, in sorrow consolation 
(g) Osiander. in loc. , in hunger he is meat; in thirst, drink; in sickness, physic; in all things all, so that he wants nothing with God, who delights in nothing but God: but he who enjoys not the all-sufficient God, what helper sufficient can he find in his labours? what sufficient defence in dangers? what counsel in his doubts? what comforter in his sorrows? what refuge sufficient in his temptations to 
(h) Quem habent in laboribus adjutorem? Sclinepius' in loc. verum gaudium non est doterra, sed de coelo. Et revera illud verum & solum est gaudium, quod non de creatura, sed de creatore concipitur, & quod cum possederis nemo tollat a te. Cui comparata omnis aliunde jocunditas, moeror est, omnis suavitas dolor● est, omne dulce amarum est, omne decorum foedum, omne denique quod cunque delectare possit aliud molestum. S. Bern. ep: 114.  yield him shelter, and deliverance? inquire of the creatures where contentment dwells; and where the soul may lodge her wearied limbs in some bed of rest? They will all answer with joint consent, repose is not in us. They send every pilgrim, every passenger unto the Lord. The sea saith, I am but the Lords great fish pond to furnish thy table on fasting days; the earth saith, I am his footstool, or at most the garden of God 
(i) Amos 9.6.  watered to yield thee a posy of flowers; the winds say, we are the breath of his nostrils, the clouds say, we are his chariots; the fire saith, I am his furnace to perfect and purge his metals; the stars, we are his torchlight; the heaven saith, I am his throne; the angels say, we are his messengers, the creatures say, they are but provision for the men of God's household; so that, nor any thing in heaven, nor earth, dare assume to itself the Lord's prerogative, 
(k) Pulchrum coelum, pulchra terra, sed pulchrior qui fecit illa. S. Aug. Cateris rebus occupari potest, repleri non potest. Ber. Fecisti nos Domine, propter te, & inquietum est cor nostrum donec req●iescat in te. S. Aug.  sufficiency to settle and content the soul of man 
(l) Modica, transitoria, terrena sunt quae despicis; maxima, aeterna, coelestia sunt quae appetis; plus dicam, & verum dicàm. Tenebras deseris, & lucem ingrederis; de profundo fluctuum emergis ad portum, de misera servitute in felicem libertatem respiras, de morte denique transis ad vitam. S. Ber. ep. 114. : which leaving the creature to embrace the Creator, riseth again from death to life. This all-sufficiency of God, as it stands in relation to the soul of man, is couched in that emphatical asseveration. Thou art the strength of my heart, and my Portion for ever 
(m) Psal. 73.26. Etenim hareditas mea praclara est, non omnibus, sed videntibus, in quibus quia ego sum, mihi est. S. Aug. in Psal. 16.5. : God is the portion of his Saints five ways.  
1 As children receive portions by their parents free love, and great liberality, not their proper merit: so the interest they have in the Lord, springs not from their desert, but his free grace & mercy in jesus Christ 
(n) Quid dicturi sumus ei qui primo gratis nos facit? Merita nostra fecisse ut nobis illa salus perpetua mitteretur à Domino? Absit. Si merita nostra aliquid facerent, ad damnationem nostram veniret. Non venit ille ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, & factus et, quid Deo dedisti? Malus fuisti, & liberatus es; quid Deo dedesti? quid non ab eo gratis accepisti? merito igitur & gratia nominatur; quia gratis datur. Exigitur ergo ●●te, ut & tu gratis cum col●●, non quia dat temporalia, sed quia praestat aeterna. S. Aug. in Psal. 43. : he found out Adam in paradise, Abraham in the wilderness, the child cast out in her blood, and the hopeless Paralyticke at the pool of Bethesda, before he found him in Bethel, the house of God 
(o) john 5.14. .  
2 As the heir hath the best propriety, & title unto his inheritance, so the Saints the most right to Christ; God is their portion: and they are God's portion: for the Lord's portion is his people: jacob is the lot of his inheritance. Deut. 32.9. My chief treasure: Exod. 19.5. though all the earth be mine. He saith unto the wicked Lo-ammi, for ye are not my People, and I will not be your God, Hos. 1.9. 3 In respect of fertility & fruitfulness: For as he gave the Hebrews store of all things 
(p) Deut. 8.7. & 11.10. , as well for Charity, their honour and dignity, delicacy, and conveniency, as for necessity; houses to dwell in, wine to glad the heart, oil to cheer and clear the countenance, milk to nourish them, honey to delight them, wells to wash in, valleys for Corn, mountains for brass, iron, and stone: So God is a Rich and large portion unto every believing Soul which enjoys him. And as a man's Portion finds his house & person necessaries; even so the Lord maintains his, and procures them all things, that they want nothing that is good. The Lord is the portion of mine inheritance, and of my Cup thou maintainest my lot. Psal. 16.5, 6. The Lord is my Shepherd, I shall not want, thou anointest my head with oil, and my Cup 
(q) Et p●culum tuum, oblivionem praestans priorum vanarum delectationum, quam praeclarum est, S. Aug. in Psal. 23.5.  runneth over. Psal. 23.1.5. 
(r) Nihil deest timentibus eum, Multi propterea volunt timere Deum ne famem patiantur, dicitur illis, nolite fraudem facere; & dicunt, unde me posco? non potest ars sine impostura esse, non potest negotium esse sine fraud, sed fraudem punit Deus; ti●e Deum, si timuero Deum non habebo unde vivam. Nihil decrit timentibus Deum. Copiam promittit trepido & dubitanti, ne si forte timuerit Dominum deserant illam superstua, Poscebat te dominus contemnentem se, & deseret te timentem se▪ S. Aug. in Psalm. 34.10. vid. loc. .  
4. In regard of his Alsufficiencie; for as it was judah's Blessing, that his hands should be sufficient for him, Deut. 33.7. So 'tis the blessing of God's right hand, upon all those who lift up both their hands unto his testimonies 
(s) Psal. 119.48. Pulcherrimus ordo, ut prmo meditemur, & eorum qua diligimus, praeceptorum, sit nobis assueta meditatio. Deinde levavi' manus. Nam sicut meditationi verborum finis memoria est, ut quae meditamur verba teneamus: sic meditationis praeceptorum coelestium intentio vel finis est operatio. S. Ambr. in loc. Nihil prodest facienda didicisse, & non sacere. S. Hieron. Tom. 9 ep. 1. , that the hands of God shall be sufficient for them, in all conditions to provide all Comforts, and to help them from their Enemies, his hands can enlarge a scanty portion unto a competency, unto a sufficiency, and make him that hath nothing, to possess all things, 2. Cor. 6.10.  
Lastly, the Inheritance is the heir's Contentation and whole delight. Naboth would not part with his father's inheritance at any rate 
(t) 1 Kings 21.3. , and the Saints find such a sweetness in their God, as nothing can draw them to an exchange, admit a sale; what is the price? either Heaven, or Earth apart, or the whole world together, with all the pomp and glory of it, as was once proffered by a cozening Merchant 
(u) Mat. 4.9. Quadruplex Gigantis certamen primum in coeli: alterum in paradiso terrestri: tertium in deserto: quartum in mundo. primum cum angelis initum; secundum cum Evah & Adam; tertium cum Christo; quartum cum omnibus hominibus. In primo victus è coelo praecipitatus, in altero vicit, hominemque è coelo praecipitavit; in tertio victus abscessit, in quarto & vincit, & vincitur. S. Basil Hom. 21. ut Pelargus in loc. : but these will not carry it, they prise him at a higher rate: whom have I in heaven but thee? and there is none upon earth, that I desire besides thee?  
The fourth and last motive to make the Lord the whole joy and delight of our Souls, is the happy knowledge of the world of comfort and inward peace arising thence unto us in life and death. There can no storm arise, but this Harbour will refresh thee, no danger appear, but the covert of his wings will shadow thee 
(x) Erat uno, eodemque tempore, & cum Apostolis quadraginta diebus, & cum Angelis, & in Patre, & in extremis maris finibus erat, in omnibus locis versabatur, cum Thoma in India, cum Petro Romae, cum Paulo in Jllyrico, cum Tito in Creta, cum Andrea in Achaia, cum singulis Apostolis & Apostolicis viris in singulis cunctisque regionibus. S. Hieron. Ep. 148. , no misery assault thee, but this potent and merciful hand will rescue thee: None of his members suffers, but his eye observes them, his heart pities them 
(y) Extinctisque tamen quamvis infantibus absens; praesens Christus erat, qui Sancta pericula semper suspicit & poenas alieno in corpore sentit. Sedulius. lib. 2. oper. pascal. de Infanticidio Herodis. , his hand saves them, his Spirit comforts them, his presence goes before them, his blessing follows them, his Consolations crown them 
(z) Sed fert Magnanimum, generoso in pectore Christum; Inque Deo curae dulce levamen habet. Strigel. in loc. . So long as Christ is the Captain, let no Soldier of his faint or fear. Though the Sea rage, the Earth tremble, the isles shake, the mountains leap into the Ocean, the Inhabitants of the world be tumultuous, the mighty Monarch's menace; yea, though thunder and lightning threaten us from above, and death dart us thorough, till his quiver be empty, and Hell open her mouth to swallow us alive or dead, and Satan encamp against us with his iron chariots, yet the Lord thy God reigneth, he is clothed with majesty 
(a) Decorem induit amicis, fortitudinem inimicis— fortibus gravis est, at infirmis levis est, suspendantur fluctus quantum volunt, fiemat mare quantum vult; mirabiles quidem suspensurae maris, mirabiles minae, mirabiles persecutiones— Turbabatur mare, fluctuabat navicula. Navicula ecclesia est, mare saeculum est; venit dominus, ambulavit super mare, & pressit fluctus, quomodo ambulavit dominus super mare? super capita justorum fluctuum, magnorum spumantium. S. Aug. in loc.  and strength; the Lord on high is mightier, than the noise of many waters: yea than the mighty waves of the Sea, Psal. 93.1.4. yea, than the potentates on earth; yea, than the powers of hell, 
(b) Contrivisti capita draconum, Draconum capita daemoniorum superbias, à quibus gentes possidebantur: contrivisti super aquam; quia eos quos possidebant, tu per baptismum liberasti: Cujus Draconis? intelligimus Dracones, omnia Daemonia sub diabolo militantia: quem ergo singularem draconem cujus caput contitum est, nisi ipsum diabolum intelligere debemus. S. Aug. in Psal. 74.13.  to save and comfort every soul that depends on him. For, as the waters of the deluge prevailed increased, and covered the Mountains; the Ark of Noah mounted so much the more upon the surges: semblably, the more the Sea of affliction swells, the more the Lord maketh his consolations to abound, and raiseth the sanctified affections towards the enjoyment of heaven.  
The second considerable, is the means, whereby the Lord becomes the Souls whole contentment; which are five.  
First, the constant and conscionable Hearing, reading, and meditation of the sacred Word of God 
(c) Solomon Gesnerus in loc. , whereby (his backeparts and admirable beauty, his mercy 
(d) Suavis est dominus, quoniam in saeculum miserecordia ejus. Psal. 107.1. Si gustastis, confitemini, non potest autem confiteri, qui gustare noluit. Si gustastis aviditate, confession eructate. S. August. in loc. , goodness, love and kindness, with all other his incomparable excellencies being laid open to the view 
(e) Psal. 136. per totum. Misericordia ejus in aternum. Quod enim justi ex iniquis erimus, sani ex infirmis, vivi ex mortuis, & immortales ex mortalibus, beati ex miseris, misericordia ejus est; hoc autem quod ita erimus, in aeternum erit, ergo in aeternum misericordia ejus. S. Aug: in loc. ) the Soul becomes so enamoured 
(*) Deum diligere nullus modus, nulla mensura est, nisi haec sola, ut ei totum exhibeas, quantum habes. idem eod. Modus diligendi deum, est sine modo diligere. Si quis unquam est, qui fideli hoc amore verbi dei arsit aliquaendo, qui electi jaculi ejus dulce vulnus plagamque accipit, qui scientiae ejus amabili confixus est telo; divinis eum desiderijs nocturnisque suspiret, aliud quid loqui non possit, audire aliud nolit, cogitare aliud nesciat, desiderare praeter ipsum, aut cupere aliud vel sperare non lib●at, & dicat vulneratae charitatis ego sum. S. Hier. ib.  of him, that she is sick of love, and needs Flagons of wine to give her comfort 
(f) Cant. 2.5. ad hanc domum vini, Ecclesia, vel anima unaquaeque desiderat intrare; & dogmatibus sapientia mysterijque scientia, epularum velut suavitate, & vini latitia perfrui. S. Hier. Hom. 3. in loc. . None are out of love with God, but such as know him not, aliens from the Commonwealth of Israel, and strangers from the Covenants of promise 
(g) Ephes. 2.12. . For, as the Queen of Sheba, when she had seen salomon's wisdom, and the house that he had built, and the meat of his table, the sitting of his Servants, the attendants of his Ministers, and their apparel, and his Cupbearers, and his ascent by which he went up unto the house of the Lord, fell into admiration, insomuch as for joy, love and delightful content, there was no more spirit in her 
(h) 1. Kin. 10.4.5. Nescio autem si ita ineptam putemus fuisse reginam, quae ob hoc venerat à finibus terrae ut miretur cibos; Sed mihi videtur miratam esse cibos doctrinae ejus, & vinum dogmatum, quae ab co per divinam sapienti●m praedicabantur. S. Hieron. Homil. 1. in Cant. Canticorum. Nec regni ejus sublimitate sed mentis luce commota est. S. Aug. Tom. 10. de tempore Ser. 35. , so when in the Chrystall-glasse of the Word, we see our own misery, and at the same instant find Gods left hand under our head, and his right hand embracing, and supporting us 
(i) Cant. 2.6. Descriptio est quidem amatorij dramatis sponsae festinantis ad concubitum sponsi. Longitudo vitae in dextera ejus, in sinistra vero ejus divitiae & gloria. Pro. 3.16.— illa pars verbi dei, quae ante assumptionem carnis in dispensationibus peracta est, dextra potest videri: haec vero quae per incarnationem, sinistra appellari. S. Hieron. in loc. Hom. 3. Per dextram, Christi sempiternitas, per sinistram ejus humanitas signif. Dextra ejus amplecti, est illa cognoscere, & de illis instrui, quaeante hujus quoq, per incarnationem gesta dispensationis tempus in arcanis habentur & reconditis. Laeva vero, ubi vulnera nostra curavit, & peccata nostra portavit factus est enim pro nobis peccatum & maledictum, idem; loc. citat. Anima sic affecta, ad ●sculum intellectuale suspirat. Cant. 1.1. ut jam terrenis affectibus mitigata, & omnibus quae de mundo sunt cogitationibus desiderijsque sopitis, in solius Christi delectetur ●sculo, & quiescat amplexu. S. Aug. Tom. 4. lib. de Amicitia, cap. 6. Append. ; The promise of mercy and pardon in Gods right hand, Heaven in his left, Christ jesus courting his father's subjects (but with better affection) then once Absalon courted david's,) the Spirit of Christ Clothing us with purity, Angels triumphing at our Reconciliation, Mansions and Crowns prepared for us, our Souls are wounded with one of his eyes 
(k) Cant. 5 9 , and so fare elevated with unspeakable delights that they choose God before all, and despise whatsoever stands in Competition with Christ. The more the heart dives into the clear Fountains of the Word, the more it's inflamed, and thirsts after Christ, the water of life. The more acquaintance thou hast with the Word of God, the more thou wilt daily hunger after acquaintance with God himself 
(l) job. 22.21. , and long to taste how sweet he is above all Creatures in Heaven and Earth.  
2. The second means, (if examples can persuade) is the pattern of the Saints, who like innocent Doves take 
(m) Mat. 10.16.  their flight from the highest pinnacle of worldly prosperity, unto the windows of Heaven, as to their repose and Nests 
(n) Esay 60.8. . Those who have conquered enemies, gotten riches 
(o) Jlle namque cum adhuc esset in carne Zachaeum divitem in regnum coelorum misit, & multos postea divites impertito Spiritu Sanctos fecit hujus saeculi contemptores, & sinita divitiarum cupiditate ditiores. St. August. Tom. 2. Epist. 121. cap. 1. Dabo illis solatium verum, pacem super pacem. Jer. 14.13. sine quo solatio quaecunque sunt terrena solatia, magis in eyes desolatio, quam consolatio reperitur. ibid. cap. 2. Divitiae quippe atque fastigia dignitatum, caeteraque quibus se foelices esse putant mortales verae illius faelicitatis expertes, quid afferunt consolationis, cum sit eis indigere, quam eminere praestantius, quae plus excruciant adepta timore amissionis, quam concupita adeptionis ardore? Talibus enim bonis non fiunt homines boni, sed aliunde boni facti, bene utendo faciunt ut ista sint bona. ibid. , won renown, obtained Crowns, governed Kingdoms, have in the end unladen their vessels, and divested themselves of all to have communion and fellowship with God. Wealthy Zachaeus 
(p) Luk. 19.8.  gave half his goods to the poor, as a free donation to welcome Christ, and made a fourfold restitution, to give satisfaction where his finger had searched, or his tongue lashed, by oppression or false accusation. Rich Abraham with contempt of his Coin, purchased a place of rest 
(q) Gen. 23.16. St. Hieron. Tom. 9 Ep. 3. , where he buried his dead, in assured hope of resurrection to an incorruptible Crown. job was not dismayed with loss of all 
(r) Fit pauper ex divite, tot orbitatibus vulneratur, quot successionibus gloriabatur. O virum naturam saeculi respuenter, & in valle lachrymarum turrim occupat gloriarum. S. Hieron. Tom. 9 Ep. 20. , but made his Patience proclaim that his joys and chief contentments were above upon that God, who hath power to give and take at his pleasure, who is better than all. Saint Paul, that vessel of Election, whose blindness gave sight to the whole world 
(s) Pauli caecitas, totius orbis illuminatio effecta est. S. Chrysost. Tom. 4. Hom. 4. Virtutem ipsam pro mercede pensavit, multo magis laborem desiderans, quam alij requiem post laborem; studiosius pro inimicis erans, quam alij adversus inimicos. idem Hom. 2. , after once the scales fell from his eyes, sought nothing, loved nothing, knew nothing, cared for nothing, desired to know nothing, embrace nothing but jesus Christ, and him crucified 
(t) 1. Cor. 2.2. . The Apostle Peter, a son of Abraham, and equal with Abraham in his choice, leaves all for Christ 
(u) 
Abraham nescio an major, certe quod sentio, non sicundus. S. H●eron. in Tom. 9 Ep. 20.  
Illi generatio larga promittitur, huic generatio pascenda committitur: illi dicitur faciam te in gentem magnam; huic, faciam te Piscatorem hominum: illi, ut Stellae erunt semen tuum, huic, tibi dabo claves caelorum. idem. eodem.  . And though he was the prime Speaker, yet he was not the sole Actor in that Triumph, he was the Standard-bearer of the Gospel 
(x) Augustum caput Petrus extulit, novi signifer testamenti.— Sed & caeteri Apostoli ejusdem musti spumavere servore; & unius botrionis superfluenti maduere vindemia: qui tamen in odorem ejus nectaris, ad beati Petri similitudinem concurrerunt. idem. eodem. , and the rest of the Apostles were his fellow-Soldiers. Behold, we have forsaken all and followed thee. Mat. 19.27. That all was no great possessions, yet to forsake their all was great devotion, and gave sufficient testimony of their heavenly affections 
(y) Quae sunt ista omnia apud eum, qui praeter instrumentum artis piscatoris nihil habebat. S. Aug. Tom. 9 Ep: 20. . His hook was as much to him, as a house to some others; his Fishing pool, as a Park; his boat, as their barns; his lines, as their land; his wire, as their woods: yet whatsoever it was they left, it was dear unto them, & is numbered among things which are most dear. Whosoever hath forsaken houses, Brethren, Sisters, Fathers, Mothers, Wife, Children or Lands. What so dear as these? yet Christ to them was dearer, and dearest of all 
(z) Reddidit Zacheus quadruplum quod rapuerat; divisitque pauperibus medietatem substantiae suae, quae remanserat: suscepit Christum hospitem; salus facta est domui ejus. Apostoli autem, quantum ad divitias, nihil, quantum ad voluntatem, totum mundum pariter reliquerunt. Si offeramus Christo opes cum anima nostra, libenter suscipiet, si autem quae foris sunt Deo, quae intus sunt Diabolo demus, non est aequa partitio. S. Hier. Tom. 8. Ep. 26. , for whose names sake, they desired not to have any name among these, nor yet once to name them, in assurance to have their names written in the book of life.  
3. As the strong man which keeps Christ out of the heart, is self-love: So the key that opens the everlasting gates 
(a) Psal. 24.7. Elevamini aditus aeternae vitae, renuntiationis saeculo & conversionis ad deum.— Et elevamini portae aeternae justitiae, charitatis, & castitatis: per quas anima diligit unum verum deum & non fornicatur sub multis, qui appellantur dij. Quis est ille Rex gloriae? quem tu infirmum & oppressum putasti. St. August. in loc:  of the Soul to receive the King of glory in, is Mortification and selfe-deniall; take away the blind and lame corruptions harboured in the fortresses of our hearts 
(b) 2. Sam. 5.6. , then shall our David reign over us. But as the Fort of Zion was not won without some danger, no more can this Conquest over a man's self be obtained without some difficulty 
(c) Anne est aliquid tam durum, tam ferreum, quam repugnare naturae? & cum omnia in mundo per deum nobis facta sint: mundum ipsum nobis se cum omnibus divitijs & pulchritudinibus suis ingerentem manu quadam repudiare virtutis; Et animam paene ad imaginem obrigescere mortuorum. Non visu, non auditu, non odour, non tactu, non sapore capi: & in natura corporis naturam corpoream non habere, hominemque se quod homo sit oblivisci, & eo magis despiciat se, quo se magis agnoverit. S. Hieron. Tom. 9 Ep. 20. . That a man should deny his Parents, forget his friends, as pharoh's Butler, joseph; deny his Master, as Peter his Lord; deny the truth, as Gehasi; his journey is not more easy than common and customary: but to deny a Man's self, is an Herculean labour, yea, which is more, a Christians hard task 
(d) Tum quia durum est praesentia sibi abdicare dum vivit: & futura sperare post vitam. S. Hieron. eodem. Durum est vias domini custodire; in quibus non experimentis, sed detrimentis potentiae desudatur, nec quaeritur ut supra nos, quod amat universa mortalitas, sed ut sub nos vita dicatur, ne amplius nos existimando quam sumus: incipiamus nec id obtinere quod sumus: cum per hoc ipsum, si velimus despicere quod sumus, mereamur in melius esse quam sumus. Hieron. ibid. , thorough which he can never wade, unless Ulysses-like he tie himself to the mainmast of God's Word. Yet what's more equal, then for thy Soul to deny herself and all terrestrials, to embrace her naked Saviour, seeing the Saviour of the world humbled himself, below men, yea, below birds and beasts for thy Salvation. The Foxes have holes, and the birds of the air have nests: but the son of man hath not where to lay his head, Mat. 8.20. 
(e) Quid me propter divitias, & saeculi lucra cupis sequi; cum tanta sim paupertatis, ut ne hospitiolum quidem hababeam, nec meo utar lecto. S. Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. non ad sonum verborum, sed ad sensum interrogantis, accommodata est responsie. S. Chrys. Hom. in loc. Nihil enim deum latet, nulla simulatio operum eius abscenditur, omnia videt, & cogitationi respondet. Eus. Emissen. , if a poor man will not follow Christ, because he's very poor, how hardly will a rich man become poor to become the Disciple of Christ? What means the visitation of his Temple, his ejection of all them that sold and bought therein, the overthrow of the tables of the money-changers, and the seats of them that sold Doves 
(f) Mat. 21.12. Nescitis. quod opertet me in paternis meis esse, scilicet in Templo, non in saculo, in sacrificiorum mysterio, non in malignantium concilio: in paternis utique spiritualibus, nam patrem in carnalibus non habebat. S. Hieron. Tom. 9 Ep. 20. : but our instruction to cast the world & the things of the world out of our hearts, and to prepare and preserve them as holy temples, dedicated to the Lord, reserved for his blessed inhabitation. And as the Levites by the command of Moses put every man his sword by his side, went in and out from gate to gate thorough the Camp, and slew every man his brother, & every man his companion, and every man his neighbour 
(g) Exod 32.27. Quia melius est paucorum supplicio universos eximi, quam in omnes vindicari. S. Ambr. : So every Christian must with the Sword of the word and Spirit murder, and cut the throat of every one of his corruptions, how near, or dear soever they seem unto him. Outward profession 
(h) Non in carne palam, sed in occulto cordis Jadaei esse debemus, non litera sed spiritu. S. Hieron. Tom. 9 Ep. 20.  of religion is not sufficient to Salvation, without this inward circumcision. Christ healed the Lepers, and the Sick of several infirmities, yet commanded them silence; he did things worthy of praise in private, yet would not be praised in public 
(i) Mira ratio, non vult praedicari, quod gaudet intelligi, agnosci amat, & odit ostendi; si: mysterium obtectae circumcisionis exercens. Nam mavult se inventum esse, quam proditum, ut virtus sua illum, non favor manifestaret alienus. idem. ibid. ; such must his members be, better than they appear to be, the inside of mortification be every whit as good or better than the outside of profession. Abraham's circumcision of the foreskin of his flesh 
(k) Abraham designat in carne, quod exe●cebat in ment, non per hoc, signum exprimens carnis, sed signum fidei. ibid. Gen. 17.24. , was an outward manifestation of inward amputation of his inbred Corruptions that cleaved so fast unto him, Heb. 12.1. He that offered up his Son a lively Sacrifice unto God 
(l) Lucratur orbitatem dum parricidium meditatur: & cum unico non parcit in terris stellas pro filijs annumerare jubetur in coelis. Carnalisque despector naturae, in natura siderum collocatur, & humani contemptor seminis pater vocatur astrorum. Gen. 22.10. ibid. , teacheth us to Crucify our Sins, to enjoy the favour of God. That Great Baptist, in making the wilderness his pulpit, teacheth as well by conversation 
(m) Multa à prophetis denunciata populo, ab ipsis prophetis sunt primum effecta. Vadit nudus Propheta, & in se quod alij vaticinabatur, oflendit, videt vulgus, non audit, & in Esaiae corpore, quae sibi erant ventura, cognoscit; sit fignum de vate, & in libero adhuc populo amaritudinem sensit propheta captivi. Esay 20.3. St. Hieron. Mat. 3.5. , as Doctrine, all his Auditors that desire to embrace Christ, to fly from the vanities of this world, by leaving the great Cities, the theatres of wickedness. He preached not in the Temples, not in the streets, in the Cities, in the highways, where he should have met with multitudes, but in the wilderness, to call, and cry them out of Jerusalem, invite out from their pleasures and profits to repent of their sins, and be washed from their iniquities. And as the wise men forsook Herod's favour, and opened and forsook their own treasures to present the Heir of the world 
(n) Mat. 2.11. Magis suis se affectibus circumcidere, cum thesa●ris suis, id est, secr●tis mentium patefactis, animorum motus mactavere pro munere, eosque morbos, per quos aliquid aut cupimus, aut metuimus aut dolemus, velut ante pietatis aram & miserecordiae altare foderunt: ut uelin auro avaritia, vel in Thure, idololatria: vel in Myrrah fieret domino subjecta mortalitas. S. Hieron. loc. cit. ; so to become a present acceptable to the Lord, we must renounce ourselves, and whatsoever wherein flesh and blood treasures up the most contentment.  
This is a hard saying (saith flesh and blood) to draw blood from the very heart; True! but the love of Christ will make that facile to the Spirit which is fierce and fearful to the flesh 
(o) Cultello itaque petrino corporis nostri circumcidenda est natura. Petra autem Christus est, cujus cultellus amor est, quo crescente in nobis, saeculidesideria decrescent, quem qui amaverit, dicit patri, non novi te, nec dicet iam, cuius circumcisa est natura, patrem, praeter cum qui est in coelis se habere. Hieron. eod. . And how much better is it to launch the impostumated flesh, open a vein to take away corrupted blood, and cut off a member Gangrened to go to heaven, then to die remediless, and eternally be tormented 
(p) Mat. 5.29. . Nor is the Service of Christ so burdensome to a Son, as the service of Sin is heavy and grievous to the Sinner: the transgressor hath more torture and vexation 
(q) Et qui voluptates corporis virtutum amore contempsimus, rursum amore vitiorum tormenta suscipimus: atque ita malis nostris cedimus, ut ea nec putemus posse deponi. Res difficiles, & laboris plenas securus aggredior, & faciliora non posse fieri credo. Libenter fugio quod delectat, & nolo vitaere quod cruciat. S. Hieron. Tom. 9 Ep. 1.  in a day, whiles he mules in Satan's Brick-kills, than the Saint all the days of his life, in the Service of his God, and one day in God's Court yields him more sound joy and delight, than a thousand years afford unto the worker of iniquity. And if the very shadow of Mortification, receives a temporary recompense 
(r) Multi huius virtutis umbram, veritatem eius sequuntur pauci, perfacile est enim aliquam vestem habere conte●ptam, salutare submissius, manus & genua deosculari, inclinato in terram capite, oculisque deiectis humilitatem & mansuetudinem polli●eri, lonta vo●●, tenuique sermones infringere; Suspirare prebrius, & ad omne verbum peccatorem & miserum so clamare: & si vel levi sermone offensus sit, continuà attollere supercilium, levare cervicem, & delicatum illum oris Sermonem, & sonum insano repente clamore mutare. St. Hieron. Tom. 9 Ep. 1. , how great shall the reward of true self-denial be? The excellency and greatness of the wages, will fully reward the difficulty of the work; remember, that he who loveth Father or mother more than Christ, is not worthy of Christ, and he that loveth Son or daughter more than him, is not worthy of him. Mat. 10.37.  
Seeing God requires nothing at thy hands save thy Coat of corruption, let him have thy cloak of hypocrisy also 
(s) Mat. 5.40. ; seeing the Law requires thy obedience for a mile, let the bond of love constrain thee to go with him twain: Leave all thyself for his love, who gave himself for thee 
(t) Remittite pallium, tunicam detrabenti. Pecunia corum cum ipsis sit in interitum, qui Christo pecuniam praetulerunt. Exeuntes semel de Sodom, cuncta relinquamus incendijs. S. Hieron. ibid. Ep. 3. , and with Levi observe his Word, keep his Covenant, know not thy own children, nor acknowledge thy brethren, say to thy Father and mother I have not seen you 
(u) Deut. 33.9. Nemo sit qui prohibeat, non Mater, non soror, non cognata, non germanicus: dominus te necessarium habet, quot voluerunt impedire, timeant flagella Pharaonis, qui populum dei ad colendum eum noluit demittere. S. Hieron. Tom. 1. Ep. 22. ; What father have I in Heaven but thee? and I desire none in earth besides thee.  
4. Nor may I forget the sweet benefit of sanctified afflictions drawing 
(x) A terro, in coelum fit patience, postea experimentalis Theologus, hinc spes, huic coelum ipsum. Scultetus in lec.  the Saints to make God their All in heaven and earth. Asaph signifies a Congregation, a heap of sorrows 
(y) Bellarm. in loc. , and his peculiar strain is to treat of the Sorrows and calamities of the Church 
(z) Hoc habuit peculiar, ut de rebus ●ristib. meditaretur ecclesiae. Vnde hic tertius Psalmorum liber continet ferè perpetuas querimonias. Genebrard. in loc. . The endurance whereof, and his share therein, had wrought his patiented mind to that resolution, that howsoever the affairs of the Church went, were it prosperity or misery 
(a) Res prospera donum est consolantis, res autem adversa donum est admonentis dei. St. Aug. Tom. 2. Ep. 87. , he was contented, nothing should remove him from his God. David's afflictions were a burning furnace to purify his affections, and make them adhere 
(b) Psal. 119.97, 71. , more to the Lawgiver, and the Law. Whilst Moab was at ease, and was not poured from vessel to vessel, nor carried into captivity, he settled on his lees, his taste remained in him, and his scent was not changed 
(c) jer. 48.11. Nunc experimentum de te sumit dominus, quomodo se diligas. Magna est afflictio, fateor & ego, verum magna est etiam patientibus à domino reposita merces. S. Basil. Tom. 3. Ep. 8. , his vessels must be broken, his bottles emptied, before he come to any perfection or sweetness. Lessons hardly learned are long kept in memory, when once learnt. And as the flowers 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; herba sic dicta quod vento flante aperiatur. lege Dioscorid. li. 2. cap. 207. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which open with the winter wind, are very beautiful and pleasant; so that love of God which kindles through the extremity of afflictions, as it's hardly come by, so it flames long, and as the beams of it are beautiful, so no waters can quench it, but it remains as strong as death 
(e) Multo quaesita auro gemma, maiori solicitudine possidetur, & generaliter grandicura magna quaequae servantur. S. Heiron. Tom. 9 Ep. 1. Cant. 8.6. . The ear never is more open to hear God speak unto the soul 
(f) job. 33.14.15, 16, 17, 18. Psal. 85.8. . Nor the eye more opened to see the goodness of God 
(g) Psal. 124.1.2, 3. Acts 9.18. : nor the tongue more ready to cry unto God 
(h) Psal. 66.13, 14. : nor the hand more open and stretched out to embrace the Lord 
(i) Acts 2.37. : nor the heart more thoroughly in love with God, then in the time of some affliction 
(k) 2. Cron. 33.12. . The more the Camomile is trod upon, and cloves beaten in the mortar, the sweeter they smell: and the more a blessed rod smites the backs of the righteous 
(l) Tempora mutata video, Creator temporum non mutatur.— & si praeterita sic sunt nobis narrata, & futura talia praenunciata, in medio praesentium quare laboramus? S. Aug. in Psal. 44.1, 2, 17, 18. Incipit beatitudo iudicio divino, ubi, aerum. na aestimatur humano. S. Ambros. , they become like the incense, a sweet smelling Sacrifice in the nostrils of the lord All this is come upon us: yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Psal. 44.17, 18, 19  
The fifth and last means is fervent prayer unto God. This is the Catholic medicine for all maladies, the means sanctified by the Lord, to obtain all blessings of the Lord, himself 
(m) Quotidie lachrymae, quotidie gemitus, cum in Eremo constitutus essem: ille igitur ego qui ob gebennae metum, tali me carcere ipse damnaveram, scorpionum tantum socius & ferarum saepe choris intereram puellarum. Pallebant ora ieiunijs, & mens desiderijs aestuabat in frigido corpore, & ante hominem sua iam carne praemortuum, sola libidinum incendia bulliebant, itaque omni auxilio destitutus, ad Jesu iacebam pedes, rigabam lachrimis, crine tergebam & repugnantem carnem hebdomadarum in edia subingabam. St. Hieron. Tom. 1. Ep. 22. . He that becomes a suitor unto the Almighty, that the Sceptre of Christ may rule in his heart, and that his soul may be even ravished and filled with the love of God in and above all, shall speed, if so be his supplication be faithful, humble, and fervent. He never replies with, It is not mine to give 
(n) Math. 20.22, 23. Non est meum dare vobis; i. e. sic superbè petentibus, insolenter, elate de carnis tumore, non spiritus lenitate. Nam ego qui nunc resisto vobis, humilibus dare gratiam consuevi. St. Hieron. Tom. 9 Ep. 20. : unless we ask we know not what, or otherwise then we ought. Three graces must ever attend our prayers to make them prevalent: faith wings them and gives them life, hope pitcheth them at heaven's gate, and charity presents them at the throne of grace 
(o) In ipsa ergo fide, & spe, & charitate continuato desiderio semper oramus. S. Aug. Tom. 2. ep. 121. Probae. cap. 8. . It is not many words 
(p) Neque enim ut nonnulli putant, hoc est orare in multiloquio, si diutius oretur, aliud est sermo multus, aliud di●turnus affectus. ibid. cap. 10. , nor eloquent phrases that do prevail, but deep sighs 
(q) Rom. 8.26. Nam pierumque hoc negotium plus gemitibus, quam sermonibus agitatur, plus fletu quam affatu. idem. , a broken heart, great groans, strong faith, a lively hope, and love unfeigned that speed. These may find some resemblance in that of the Evangelist; If a son shall ask bread of any of you, that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? Luke 11.11. faith is as the fish, hope as the egg, love as the bread 
(r) Fides significetur in pisce, vel propter aquam baptismi, vel quod in hujus seeculi fluctibus integra est, spes in ovo, quia vita pulli nondum est, sed futura est, nec jam videtis, sed adhuc speratur. Charitas in pane, major enim herum charitas, & in cibis utique vincit caetera panis utilitas. Cui contrarius est ille serpens, qui ut non crederetur deo, venenosa fraude persuasit? Cui contrarius est Scorpius, quiex ea parte cavendus est, qua venenatam & aculeatam caudam retrorsum habet, sed ei quisperat vitam aeternam, noxium est respicere. Cui contrarius est lapis, quoniam dura corda respuunt charitatem S. Aug. ibid. ; as the child comes unto the father for these, so must we approach to our heavenly father with these. The old serpent persuades us to doubt of God's love, but faith broacheth our prayers without wavering, and keeps them and us, as the fresh fish in the salt waters, untainted in this evil and wicked world. Hope makes us forget what is behind, and press forward toward the promises, and not turn tale with the Scorpion, and when we are out of Sodom look back, pray and distrust. The chick of blessing, in the egg of mercy, will in due time be hatched, if we wait with patience. And though decayed love chills and hardens our confidence, and make it like a stone; yet true love of God, heartens our requests, and feeds our hopes, as the body is nourished with the purest bread 
(s) Qui petit accipiet ei. Lucae. 11.9. Quare hoc facit dominus qui novit quid necessarium, antequam petamus? Deus noster non voluntatem nostram sibi velit innotescere, quam non potest ignorare, sed exerceri in orationibus desiderium nostrum, quo possimus capere quod praeparat dare. S. Aug. ibid. cap. 8. . To these add continuance in prayer, pray without intermission 
(t) 1 Thessal. 5.17. De ipso domino scriptum est, quod pernoctaverit in orando & quod prolixius oraverit. Absit ab oratione multa locutio, sed non desit multa precatio, si fervens perseverat intentio: Nam multum loqui, est in orando rem necessariam superfluis agere verbis: multum autem precari est ad cum quem precamur, diuturna & pia cordis excitatione pulsare. S. Aug. eod. . We have Christ for our leader, who spent whole hours and nights in prayer to his father for us: that when we pray to the father in his name, his intercession may obraine our consolation. And we have Christ's words, a most perfect pattern of prayer 
(u) Tam late patet, ut homo Christianus in qualibet tribulatione constitutus, in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc immoretur, ad hoc terminet orationem. Nam quamlibet alia verba dicamus, quae offictus orantis, vel praecedendo format, ut clareat, vel consequendo attendit ut crescat, nihil aliud dicimus, quam quod in ista dominica oratione positum est, si recte & congruenter oramus S. Aug. loc. citat. Habes, quantum arbitror, non solum qualis oars, verum etiam quid oars: non me docente, sed illo qui omnes docere dignatus est. idem. cap. 13.  to lead us: which whiles we follow we cannot pray amiss: run over and read the devout prayers of all the Saints, of Moses, and Myriam, Deborah, and David, they are all in this Compendiary 
(x) Et si per omnia precationum sanctarum verba discurras, quantum existimo, nihil invenies quod non ista dominica contineat & concludat oratio. idem cap. 12. : Enlarge thy heart from East to West, from North to South, from earth to heaven: ask of him, whose promise was once to give whatsoever could be desired: were thy desires unlimited, they are here both limited and comprehended: we may use with this some other expression 
(y) Vnde liberum est alijs atque alijs verbia, eadem tamen in orando dicere. Sed non debet esse liberum alia dicere. ibid.  of our wants, and devotion, but besides what is here included, we must not dare to present God with any new petition: what request soever, though glazed with show of piety is dissonant and contrary to this pattern is impiety and blasphemy 
(z) Quisquis antem id dicit quod ad istam Evangelicam precem pertinere non possit, etiamsi non illicite orat, carnaliter orat, quod nescio quemadmodum non dicatur illicitè, quandoquidem spiritu renatos non nisi spiritualiter decet orare. idem ibid. cap. 12. . But he that comes unto God, in Christ's word, in Christ's way, in Christ's mediation, shall never return empty, nor spread out his hands in vain. If importunity will raise the baker at midnight, out of his dead sleep to serve his neighbour bread: what will importunity effect at the hands of our maker 
(a) Si enim non dat ad horam, exerce quarentem, non contemnit petentem. Euseb. Emissen: , who never slumbers nor sleeps: Luke 11.8. If ye then being evil, know how to give good gifts unto your children: how much more shall your heavenly father, give the holy spirit to them that ask him 
(b) Petite ergo animo, quaerite verbis, pulsate operibus. Petite verbo, quaerite operibus bonis, pulsate perseverantia: petite fide, quaerite spe, pulsate charitate. Druthmarus. Mat. 7.7. , Luke 11.13.  
The third and last branch of the exhortation is the rule of trial, whether the soul be deceived in her choice: vices march under the mask and banner of virtue 
(c) Summa tibi scientia sit, notitia summa, vitia, virtutesque distinguere, quae quanquam semper contrari● sibi sint, aliqua tamen ex eis tanta junguntur similitudine, ut discerni omnino vix possint. Quam multi enim superbiam libertatis loco ducunt, adulationem pro humilitate suscipiunt, malitiam prudentiae amplectuntur vice, & stultitiam simplicitatis nomini imponunt, atque fallaci ac pessima decepti similitudine, vitijs pro virtutibus gloriantur. S. Hieron. tom. 9 ep. 1. , Herod seeks Christ, and the wisemen seek him also, they both pretend to worship him, and who knows the event, and their intent at the present 
(d) Magis quaerebant, ut invenirent. Herodes quaerebat, ut perderet. judaei civitatem nascentis legebant, tempus venientis non intelligebant: inter Magorum p●um amorem & Herodis crudelem timorem illi evanuerunt. S. Aug. Tom. 10. Serm. 34. de temp. : but he that knows the heart, from whom no secrets are hid? Try all things, is a good precept 
(e) 1 Thess. 5.21. . Keep that which is good, is great profit. The soul who hath preferred the Lord to all the world, and makes him her chief and whole delight, is known by four inseparable badges.  
1 He casts himself, and care wholly on God's mercy, favour and truth, for the things of this life, and a better. He knows the child's hand on earth, can effect nothing, without the father's hand in heaven 
(f) 
Mat. 6.27. Sicut corpori ne exiguum quidem augmentum potes adjicere curando, sed absque tua sollicitudine illius incrementum consequeris, ita te oportet etiam alimoniam congregare sine cura quantitatis. Chrys. hom. in Mat.  
Nihil enim ita oculos animae contristat ac turbat, ut secularium conditio curarum, & quasi obvolitantia quaedam multiplicis cupiditatis ex anima, id. b. 2. in Mat Relinquenda illi cura alendi, augendique corporis, cujus cura factum, ut tantae esset staturae. S. Aug.  , his pains without God's providence, his back and belly can nor fat, nor fill without his blessing, that his welfare depends on God's good will: whereupon he binds himself to stand and fall to God's arbitration, and recommends whatsoever he dare call his in heaven and earth into the hands of the Lord. He useth the necessary lawful means, but his mind, & meaning is not to rely upon them 
(g) Mat. 6.27. Nolite cogitare in crastinum. Non vos istis verbis cogit, ut nihil in crastinum reservetis. S. Aug. to. 3. l. de oper. Monachorum. cap. 24 Non ut ista non procurent quantum necessitati satis est, unde honeste potuerint: sed ut non ista intucantur & propter ista faciant, quicquid in Evangelij praeconio facere jubentur. ibid. cap. 26. : he labours, yet his care is not burdensome, because he hath cast his burden upon the Lord who will sustain him 
(h) Ecce vis te jactare in Dominum, nemo se supponat pro domine; Si occurrit aliquis, & dicit; ego excipio, respond & tu, Portum quaere, non saxum, S. Aug. in loc. ▪ Psal. 55.22. He who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains, will  him with his mercy. The same God will feed him and his, who giveth to the beasts his food, and to the young ravens which cry. Ps. 147.8, 9 He giveth them their meat in due season, his open hand fills the desire of all things living 
(i) Quando debet accipero, tunc das; & quod debet accipere, hoc da●. Quando non dat, ideo non dat, ne obsit quod dat. Apostolus rogavit, & non accepit. 2. Cor. 12 8, 9 Petit job tentandum diabolus, & accepit. Magnum mysterium discendum, repetendum, tenendum, animo nunquam obliviscendum, propter tentationum abundantiam in hoc saeculo. Sed non accepit Apostolus propter perfectionem suam, accepit diabolus ad tentationem suam. S. Aug. in loc. . Psal. 145.16. This makes him delight himself in the Lord, commit his way unto him, trust in him, that his thoughts may be established 
(k) Prov. 16.3. , and his lawful desires brought to pass. Psalm. 37.5. The worldling seldom acquaints God with his ways, or if he be content he should know of them, he dare not commit the ordering of them unto his providence, or if he allow God to be a Committee, yet he trusts him not without a pledge: his unstable mind covets to recall 
* 2 Kings 6. ● Qui in poenis murmurat, ferientis justitiam accusat.  them out of his hands; his motion is either retrograde, or he desires to move faster than God: whence it comes to pass, his expectation faileth, and his hope perisheth: but the righteous acquaints, trusts, and commits all to his God, whose care effectuates whatsoever is good for them, upon which premises they ever conclude, we know not what to do, but our eyes are towards 
(l) In tenebris nostrae densae & caligine mentis: cum nihil in toto est pestore consilij. Turbati erigimus, deus, ad te lumina cordis; nostra tuamque fides solius orat opem. Tu rege consilijs actus pater optime nostros: nostrum opus ut laudi serviat omne tua. Heshusius. in loc.  thee. 2. Cron. 20.12.  
2 He is wholly guided by the counsel of the Lord in his word, as Hushai's course was steered by David's compass 
(m) 2 Sam. 15.33. Praecipua tibi cura sit, legem noscere divinam. Maximum enim ad justitiam auxilium est, implere divinis eloquijs animum, & quod opere exequi cupias, semper corde meditari, nec sufficere tibi putes, mandata Dei memoria tenere, & operibus oblivisci: sed ideo illa cognosce, ut facias quicquid faciendum didiceris. S. Hier. ep. 14. ad Celantiam. Si periculosum est imitari illos de quibus dubitas, an imitandi sint: hunc certè imitari tutissimum est, atque ejus vestigia sequi, qui dixit, ego sum via. idem ibid. . The word of god is the man of his counsel, nor dare he with joshua enter into a treaty of peace with the Gibbionites 
(n) joshua. 9.14. : Nor pursue his enemies in battle, before he call for the Ephod, and ask counsel at the mouth of the Lord 
(o) 1 Sam. 30.7, 8. . Aaron the Priest had the Breast, and the right shoulder of the sacrifice offered unto the Lord 
(p) Levit 9.21. In pectore mundas cogitationes, legis notitiam, dogmatum veritatem: in brachio bona opera & armatam manum, ut quod ment conceperint, exemplo probent. S. Hieron. ep. 128. ad Fabiolam: ; and we must ever have an open breast to receive counsel from the divine Oracles, and a right hand stretched out to put in execution what we embrace and believe: that we may be a chosen generation and a Royal priesthood. 1. Peter 2.9. Christians are Kings, before whose eyes the book of the Law must ever lie open, to sway their negotiations, and confine their most weighty affairs 
(q) Revel. 1.6. Deut. 17.19. . Nothing better argues the dearness of friendship than communication of crosses, and counsels 
(r) Matt. 13.11. john. 15.15. Incredulis non solum dicta, sed etiam facta omnia Christi sunt parabolae. Beda.  si mysteria non essent, inter infidelem fidelemque, inter impium atque pium discretio non mannered: & esset devotus sicut contumax: iners, sicut qui laborat: per virgil, ut ille, qui dormit, Chrysolog. john 2.24. Dominus non crediderit se credentibus in nomenejus; quia licet praedicatur eorum fides, tamen erat parum fida. Pelarg. in loc. ; nor gives stronger assurance, that the Lord is wholly our all, then when we give up, and surrender ourselves and actions to be tutored and wholly ordered by divine directions; we are called out of darkness into the light 
(s) 1. Peter. 2.9. , that we may put off the works and ways of darkness, and in the dark Egypt of this world, follow that path in all things, whereunto we are directed by the Lantern of the word. Wicked men ever have sinister and byways, and ends of their own to compass their desires, without God's knowledge and approbation: they stand not upon the way leading to their ends, be it good or bad. So they may be brought by it unto their prefixed and proposed ends 
t) Illi a terrena sapiunt, qui promissa coelestia non habent, illi brevi huic vitae se totos implicent, qui aterna nesciunt.— Angusta via praeceptorum divinorum, ab ijs tantum eligitur quibus non tam delectatio itineris cordi est, quam utititas mansioni●. S. Hieron. ep. 14. tom. 1. . Saul must needs know the event of the battle, and the success of his army, though he receive information from Endor's witch 
(u) 1 Sam. 28.7. . But David hath recourse for his intelligence unto the Tabernacle, and receives responses from the word 
(x) Psal. 73.17. Vere magnus labor cognoscere, quomodo justus sic Deus, & bene sit malis, & laborent boni. Magna vis quaestionis. Labour (inquit) est ante me, sed ante Deum non est labour, fac te ante deum, ubi non est labour, & nec tibi erit labour. S. Aug. in loc. . It's the true livery of a Saint, so to order his ways that they may please God to strive with Rachel to have God love them 
(y) Gen. 29.30. , and take pleasure in them, nor is the sense of any torment so violent and unsufferable as the absence of the beloved bridegroom from them. Noah abhorred the courses of the giants to enjoy the company of his God 
(z) Noê sanctitas eo magis est admirabilis, quod toto prorsus à justitia declinante mundo, solus justus inventus est, nec ab alio sanctitatis quaesivit exemplum, sed ipse praebuit. S. Hieron. tom. 9 ep. 1. Timendum est, ne quos duces recti itineris habere nos credimus, eos comites habeamus erroris. S. Hieron. tom. 1. ep. 14. . joseph was more careful to please God, and his master, than the impudent delights of his inflamed mistress 
(a) Concupiscitur à Domina adolescens, nec ad concupiscentiam provocatur, ●ogatur & fugit, una hac in re, & blanditur & supplicat, quae in caeteris imperabat. Amor dei mulieris amore non vincitur. Castum animum nec aetas adolescentiae permovet, nec diligentis authoritas, ut verba verbis, ita res rebus refert, nam qui frequenter rogatus negaverat, nunc comprehensus aufugit, ille non aspectu solum, sed ipso pene complexu provocatu●● foemina foeminam non concupivit. S. Hieron. ibid. . Her carnal desires were baits to withdraw, and snares to entrap him in open rebellion against the counsel of his God. In this colluctation he despised his Lady, to honour and obey his Lord, he leaves the wanton among his master's goods wherewith he was put in trust, and leans unto the law of his God. He makes conscience of the least sin, knowing, howsoever we reckon, there is no sin small, that is forbidden by so great a God 
(b) Stoicorum quidem est, peccatorum tollere. differentiam, & delicta omnia paria judicare; nos verò etsi multum inter peccata distare credimus, tamen satis prodesse ad cautionem dicimus, etiam minima pro maximis cavere. Nec cito ad majora progreditur, qui etiam parva formidat Et sanè nescio an possimus leve aliquod peccatum dicere, quod in dei contemptum admittitur. S. Hieron. tom. 1. ep. 14. . Small sins are like water-rats, that make but a small hole in the bank, yet occasion the breaking in of the main ocean to overflow the marches: like little thiefs, who creep in thorough the casement to open the doors of the house for the sturdy pilferer. Consider not so much what is prohibited, as the Majesty of him from whom the commandment proceeded 
(c) Est ille prudentissimus, qui non tam considerat quod justum sit, quam illum qui jusserit: nec quantitatem imperij, sed imperantis cogitat divinitatem, idem ibid. : remembering this maxim: that the contempt of the least thing in the law is a crying crime, and draws after it the guilt of breaking the whole law of God 
(d) 
Qui bene cuncta fugis gravioris crimina noxae;  
Hoc age, ne culpa sub leviore cadas.  
Culpa gravis, semper levium contemptus habetur.  
Parvaque quae fuerant, crimina magna facit. Leonius Canonicus, Ansel n. epist. lib. 2. ep. 30. in Annot.  . They glory more to be called the children of Abraham for their resemblance in obedience, then in circumcision, nature, or name. The father of the faithful cannot be theirs any longer, than they walk faithfully before and with their God. I call you no more servants but friends 
(e) john. 15.15. : servants obey their master for reward, or fear, friends freely for conscience and pure love 
(f) S. Ambros. in loc. . The meaner a man is in his condition, the less regard he bears of his demeanour and conversation 
(g) Tanto enim se unusquisque negligentius utitur, quanto se existimat viliorem: vult nobis honorem nostrum, peccandi pudorem facere. S. Hieron. tom. 9 ep. 1. , but those who are advanced to honour, study noble and honourable demeanour and employment. The term of slave, would make us sluggish, but the title of a Prince, friend, and son, spurs our sleepy minds to ready and cheerful obeisance. True obedience is universal 
(h) Ille servili Domino placet, qui ita aliquid ultro operis exercet, ut tamen etiam imperata perficiat, qui non facit aliud pro alio, sed utrumque nec mutat, sed addit obsequium ibid. , 'tis not sufficient to yield in one point, and in another to stand out, with Lord be merciful unto me in this 
(i) 2 King. 5.18. . The believing heart, and the working hand are inseparable companions 
(k) Fidei & justitiae opera conjuncta sint, qualis enim est illa confessio, quae sic deo credit, ut pro nihilo ejus ducat imperium. S. Hieron. tom. 1. ep. 14. . The greater any earthly Monarch is, the more ready his attendants are to present their services 
(l) Viles & ignobiles dominos palam contemni videmus à servulit at hoc in personas nobiles non admittitur, quantoque potentiores domini, tanto servi ad obedientiam proniores sunt, cumque difficiliora praecipiunt, libentius audiuntur, & pro dignitate praecipientis, servitium beneficij loco ducitur. S. Hier. tom. 9 ep. 1. : the princes command they ambitiously seek 
(m) 2. Sam 18, 19, 22.23. , and esteem it more honour, than burden, to be employed. Such zealists they should be, who stand in God's presence; Whose service is our freedom, whose yoke is a Crown, whose hests our honour, and whose obedience is both our reward, and a pledge of a fare greater recompense. The very name of Prophet, Priest, King, and Son 
(n) Non est exhortatio vehementior, quam qui nos scriptura divina filios Dei vocat. Quis enim non erubescat, & metuati tanto patre agere aliquid indignum, ut qui dicitur Dei filius, ipse efficiatur vitij servus? Hieron. loc. cit.  (our titles of honour) are loud Allarum's to awaken us, that with young Samuel we may at every call, run 
(o) 1. Sam. 3.9. , with this resolution. Speak Lord, for thy servant heareth: and with king David, when the Lord shall speak unto us, saying, Seek ye my face, our hearts may echo, thy face Lord will we seek 
(p) Psal. 27.8. Lucem istam quaerunt oculi carnis, lucem illam quaerunt oculi cordis, finivit omnes cupiditates, remansit illi una quam petit, vultum tuum domine requiram. Quicquid mihi vult dare dominus meus, auferat totum, & se mihi det, quicquid mihi praeter illum est, dulce non est. S. Aug. in loc. .  
Thirdly, patience hath her perfect work in him. Whatsoever the all-guiding hand of heaven casts upon his person, family, friends, or condition, he endeavours to sit down in the dust, content 
(q) Virum humilem patientia ostendit injuriae. S. Hier. ep. 1. to. 9 Cuivis dolori, remedium est patientia, una est, una est animi virtus, quae nos ex hujus vitae turbinibus, quasi de pelago eruens in portum tranquillitatis inducat. S. Hieron. tom. 9 ep. 6. Non enim est arbor solida, nec robusta, nisi quae assidui turbinis incursione, slipitibus concussis huc atque illuc inclinata tentatur, ipsis vexationibus constringitur, premitur, fixisque radicibus certius firmatur, roboratur; ita nos mordacibus flagellis malorum frequentium munimur extensi, corrigimur verberati, constringimur caesi, caremusque squaloribus, dum longis casibus ventilamur. idem ibid. Ab ipso vere est patientia vera, patientia sancta, patientia religiosa, patientia recta, patientia Christiana. Patientia donum dei est. S. Aug. tom. 10. Serm. 8. dominic. post Ascension. . Behold David's affection, the practice part. Behold my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? Let him alone, and let him curse: for the Lord hath bidden him. 2. Sam. 16.11. Base Shemei stones a most noble Prince; this dog snarls, & hurls also at all his servants, this cursed wretch curseth the Lords anointed, in the presence of his men of war; he scornfully reproacheth him, yea he that received life from his loins, now seeketh, viperlike, his honour, crown, and life. These sorrows, yea fare less than these will try a good man's patience; yet seeing he espied thorough this obscure cloud, a beam of God's loving correction, he stayed the hands of Abishai armed with courage to revenge, with, Let him alone, this comes from the Lord; upon the same foundation another great Prophet reared up his lordly Palace of patience; Woe is me for my hurt, my wound is grievous: but I said, Truly this is a grief, and I must bear it 
(r) Quam facile toleratur quaelibet adversitas temporalis, ut aeterna poena vitetur, aeterna requies compareur? & si Christi sarcina angusta est paucis eligentibus, facilis tamen omnibus diligentibus. S. Aug. tom. 10. serm. 9 de verbis dom. . jer. 10.19. A borrowed expression 
(s) Proculdubio ad imitationem Davidis. Zehneri compend. Theolog. titulo de patiented.  from a greater Seer: hath God forgotten to be gracious? hath he in anger shut up his tender mercies 
(t) Facilius ille iram, quam misericordiam continebit. S. Aug. in loc. ? And I said, this is mine infirmity: but I will remember the years 
(u) Annorum aeternorum memor fui. Numquid anni in quibus sumus aeterni sunt? Nam de toto anno quid praesens tenes? quicquid de illo praeteritum est, jam non est, quicquid de illo futurum est, non dum est, idem ibid.  of the right hand of the most high. Psal. 77.9, 10. If we suffer for him, with him, and from him, for a moment, as its a sign we love him, so it's a seal we shall live and reign with him for ever: Though thou be cast upon the left hand for a day, or a year, comfort thy soul with the remembrance of those joys and years to be enjoyed at his right hand, when days and years are no more.  
Fourthly, He contemns a vile person, but honoureth and loveth them that fear the Lord 
(x) Est enim glorificacare aliquem habere eum in pretio, delectari illius commercio, tueri illius existimationem, succurrere in necessitatibus constituto: quae omnia sine periculo vix possunt fieri in hoc faculo. Muscul. in Psal. 15. Non vulgaris virtus est honore prosequi homines pios & justos. Nam cum saepe sunt, quasi mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepe fit ut qui sunt illis amici, passim mundiodia in sese excitent. Calv. in loc. : Psal. 4.15. This is the new commandment, to be observed by persons renewed 
(y) john 13.34. Novum est vel 1 quia novis, & in novo statu collocatis est impositum 2 Quia novissimè post alia omnia à Christo fideliter inculcatum. 3. Vel ob qualitatem dilectionis, sicut nos dilexit. 4. Vel ob vitae novitatem, vel propter effectum, quia per dilexionem exuitur vetus, induitur novus homo. S. Aug. in john tract. 65.  to love one another, A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another: john 13.34. To love one another is common: but to love one another, as Christ loved us, is rare but marvellous. The bond of love among men is natural 
(z) Diligunt invicem mariti & uxores, parents & filij, & quaecunque alia inter se homines necessitudo humana devinxerit: ut taceamus de dilectione culpabili, atque damnabili, qua diligunt invicem adulteri & adultera, scortatatores & meretrices, & quoscunque alios non humana necessitudo, sed humanae vitae noxia turpitudo conjungit. Sedinvicem diligere, est non sicut se diligunt, qui corrumpunt, nec sicut se diligunt homines, quoniam homines sunt, sed quoniam Dij sunt, & filij altissimi omnes, ut sint filio ejus unico fratres, ea dilectione invicem diligentes, qua ipse dilexit eos. S. Aug. Tract. 65. in john. Sed nec sic quidem, ab homine homo diligendus est, ut diliguntur carnales fratres, vel filij, vel conjuges, vel quicunque cognati aut affines, aut cives. Name & ista dilectio temporalis est. S. Aug. tom. 1. retract. lib. cap. 13. , the father loveth the child, the husband his wife; yea too often unnatural and abominable: when Simeon and Levi become brethren in evil, their impiety is the groundwork of their Society, and the life of their love: but the bond of love among Christian men, is spiritual. They love one another, not because they are men, but because good men, Gods men, godly men. This is the excellency of true love, to delight in the Saints as they are Saints, for the excellency of their graces wherewith they are beautified in the kingdom of grace. Psal. 16.3. To give them the heart and hand of fellowship, because of their adoption and sanctification, whereby the favour of God hath wonderfully ennobled them, is a noble part, and a noble love. To love persons, beloved of God, both satisfieth others, and assures our own souls that we belong to God, and truly love God. Every one that loveth him that begat 
(a) Statim fidei, conjungit dilectionem: quia sine dilectione fides inanis est Christiani hominis: sine dilectione fides daemonis— Habet confessionem fidei in timore poenae non in amore coronae. S. Aug. in loc. tract. 10. tom. 9 , loveth him also that is begotten of him. 1. john 5.1. He that honoureth Our father which is in heaven, loveth our fellow brethren which are on earth. 
(b) Nunquid propter humanam speciem, quam notissimam habemus, eo quod credimus eum hominem fuisse? Non utique amamus animum justum. S. Aug. tom. 3. de trinit. lib. 8. cap. 6.  By this shall all men know, that ye are my disciples, if ye have love one to another. joh. 13.35. The true lover's knot in the Primitive Church 
(c) Dilectionis operatio notam nobis murit penes quosdam; vide, inquiunt, ut invicem se diligant, ipsi enim invicem ederunt; & pro alterutro mori sint parati, ipsi enim ad occidendum alterutrum paratiores erunt. Sed & quod fratres nos vocamus, non alias opinor infamant, quam quod apud ipsos omne sanguinis nomen de affectatione simulatum est. Tertull. Apolog. adversus Gentes. cap. 39 , was such a badge of Christianity, as drew both approbation, and admiration from the very Gentiles, and Pagans, who shown one another with astonishment; Behold how the Christians love one another. They fell not out by the way, they lived together, loved together, and were ready to die one for another. They acknowledged every Christian for their brother or sister; every Saint, for a citizen of the heavenly Jerusalem 
(d) Jnvenisti Christianum, invenisti civem Jerusalem, invenisti civem angelorum, invenisti in via suspirantem peregrinum, adjunge te illi, comes tuus est, cur cum illo, si tamen & tu hoc es. S. Aug. tractat. 10. in 1. ep. John de cap. 5. , a companion of Angels, a fellow member, a coheir, a pilgrim on earth, and embraced them with such cordial affections, and courteous behaviour, as suited with the entertainment of strangers: which should ever be most sincere, favourable, and friendly: was any lost? they sought him out: was any fallen into some sin 
(e) Lege Euseb. lib. 3. histor. cap. 20. exemplum dilectionis erga juvinem perditum. Ex Clement Alexandrino. Nicephorum, Ecclesiast. Histor. lib. 2. cap. 42. S. Chrysost. hom. ad Theodorum lapsum. ? thy endeavoured his reformation: was any poor? they administered to his necessities: was any weak? they did strengthen him: was any troubled in mind? they comforted him: was any sick? they visited him: was any under persecution? they encouraged him, to endure for the name of Christ: and he that was able no 
(f) Etiam pauper dives est: respice non tam arcam ejus inanem, quam conscientiam Deo plenam. Si charitas habet feris facultatem, de illa dat. Si non invenit foris quod det, that benevolentiam, praestat consilium si potest, praestat auxilium, si potest. Si nec consilio juvare potest, juvat voto & precibus, & sum is precibus plus impetrat, quam multi qui dant panem, aut pecuniam. Habet ergo semper, unde det, qui plenum pectus habet Charitatis S. Aug. in Psal. 37.  ways to be beneficial, became a liberal contributer of his love, and faithful prayer, for the good of the whole Church. It was not their habit, nor their society, 'twas not their feasting, and talking together, declared them to be Christians 
(g) Charitatem autem sinceram declarat, non communio mensae, non breve colloquium, non verborum adulatio, sed studium, & sedutitas in considerando, quid proximo conducat, ut erigatur quicecidit & porrigatur lapso manus etc. S. Chrysost. , but these Christian offices, and mutual love one to another. This is that which also assures our souls, that our names are written in the book of life, because we love those who walk in the way to life 
(h) Name & qui diligit Deum, non cum potest contemnere praecipientem ut diligat proxi mum: & qui sanctè ac spiritualiter diligit proximum, quid in eo diligit, nisi Deum? S. Aug. tom. 9 tract. in john. 65. . We know that we have passed from death unto life, because 
(i) Qui diligit filios Dei, filium Dei diligit, & qui diligit filium Dei, diligit & dei filios. Quos filios dei? membra filij dei, & diligendo fit & ipse membrum & fit per dilectionem in compage corporis Christi, & erit unus Christus amans scipsum. S. Aug. in loc.  we love the brethren. 1 john 3.14. No man can love the member, but he must also love the head, and none can love the head, but by reflection of the beams of God's first love unto himself: which shining upon him, kindles a fire of brotherly love in his heart. No man can love a good man, but a good man 
(k) Quod si nemo novit, quod sit justus, nisi qui justus est, nemo diligat iustum unquam nisi justus. S. Aug. de trinit. lib. 8. cap. 6. . How doth he love his soul, that defiles it, and pollutes it? and how can he love his religious brother, that renounceth both religion and his own soul 
(l) Si autem nondum nosti diligere te, timeo ne decipias proximum tuum sicut te; Si enim anas iniquitatem, non diligis te. S. Aug. tom. 10 ser. 43. de verbis dom. ? Because there is none equal with God, there can be no pattern how to love God 
(m) Ecce quod discitur in domo disciplinae: diligere deum, diligere proximum, deum tanquam deum, proximum sicut teipsum. Non enim invenu parem deo, ut possit dici tibi, dilige deum sicut diligis illum etc. S. Aug. tom. 9 de disciplina Christiana. cap. 3. : the measure of loving him, must be without measure, with all our heart, soul and strength, not only as ourselves, but more than ourselves, above all we have 
(n) Plus quam tua, tuos, te. S. Bern. in Cant. ser. 75. : but the love of our neighbour is patterned by the copy of self-love, thou shalt love thy neighbour as thyself.  
How great the love of God is unto such as love him, and one another, how large a Portion is prepared for them in Heaven, appears by that abundance of Temporal blessings he showers down upon them that hate him, his, and one another 
(o) Lege S. Aug. ep 87. Felicitati, & Rustico. . When S. john the Evangelist was grown so old and feeble at Ephesus, that he was carried in the arms of his Disciples and hearers to the Church and Pulpit; several days one after another he preached neither longer nor other Sermon but this; Little Children, love one another 
(p) Beatus Joannes Euangelista, cum Ephesi moraretur usque ad ultimam senectutem, & vix inter discipulorum manus ad Ecclesiam deferretur, nec posset in plura verba vocem contexere, nihil aliud per singulas solcbat proferre collectas, nisi hoc, filioli, diligite alterutrum. Tandem discipuli & fratres qui aderant, toodio affecti, quod eadem semper audirent, dixerunt: Magister, quare semper hoc loqueris? qui respondit, dignam Ioanne sententiam, quia praceptum domini est, Et si totum fiat, sufficit. S. Hieron. Commentar. in cap. 6. ad Galatas. . 1. john 4.7. they wondering thereat, & wearied with the often repetition of the selfsame Doctrine, desired him to unfold the reason of his frequent inculcation. Whom he thus satisfied. The law of love, is from the Son of love, which if we thoroughly observe, we have kept the whole Law of God 
(q) Non veni legem solvere, sed implere. Mat. 5.17. quia erat ablaturus timerem carnalem, spiritalem autem charitatem daturus, qua sola lex impleri potest. S. Aug. tom. 4. Exp. epist. ad Galatas. . Where this Pure love is, what can be wanting? and where it wants, what love of God can there be 
(r) Vbi charitas est, quid est, quod possit deesse? Vbi autem non est, quid est quod possit prodesse? S. August. tractat. in John. 83. ? Behold, let us love one another, for love is of God, and every one that loveth borne of God, and knoweth God. He that loveth not, knoweth not God, for God is love, 1. john. 4.7, 8.  
Use. 8. Nor may I forget in the conclusion of this Text, the very main scope of text and Psalm, which were written for the singular consolation 
(s) 
Versus hic omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coppen in loc.  
Doctrina huius Psalmi nostro saeculo necessaria. Gualther in loc.   of all such as depend wholly upon God, & embrace him above all things in Heaven & earth. For as none among the righteous is free from the temptation and vexation 
(t) Pertinet hic Psalmus ad Pusillanimes, ad illos praesertim, qui in populo Dei, magis pij in Deum, magis religiosi fuerunt. Euthym. in loc. Hic Psalmus omni timenti deum diligenter observandus est, nullus enim ab hac tentatione est alienus, quam hic descriptam vides, est enim zelus contra prosperitatem impiorum. Sed hic zelus error est, & stultitia Sanctorum. Pomeranus in loc.  to see the godly perplexed, and the wicked exalted and flourish; so they may challenge their share in this Consolation. When God trieth the chaff from the corn, the rust from the metal 
(u) Bishop Hooper Martyr. sic hunc loc. exponit. , and hypocrisy from truth; men must not leave off a godly Conversation, though the best be punished, and the worst scape quit; but in such perilous times, this and the like Psalms are to be read 
(x) Psal. 37. Miartur mundus, mirantur & ipsi sanctissimi viri qui in mundo sunt, & de mundo non sunt, nutantque quandoque animo & dubitant. Fo. lengius in loc.  as consolations for the godly, that we may abide the hammer; if we suffer not, all our Religion is not worth a hawe.  
This Emphatical verse, then, is a breath of comfort, and joy unto all that are distressed in body or mind 
(y) Praeterea, in omnibus calamitatibus, inque ipso mortis limine, & ultimo agone, illud cum Asapho subinde repetamus: Si corporis mei vires deficiant, Si cordis vigor exhaustus fuerit, si omnia quae in hoc mundo sunt, relinquenda fuerint, satis mihi est, Si te unicum Jesum Christum salvatorem meum in cord habeo. Gesnerus in loc. . If the Lord of Heaven be thy All, and thou abide steadfast in his love, be of good cheer, thou hast enough, a crown of Comfort belongs unto thee 
(z) Summa & efficacissima consolatio est, dei praesentiam & clementem voluntatem monstrari in aerumnis, in summa nulla est major consolatio, nulla major foelicitas, nulla praesentior salus, quam Deum habere praesentem. Heshusius in loc. , into what misery soever providence-divine hath cast thee. 'Twill expel thy sorrow, mitigate thy grief, ease thy pain, with a cheerful heart to repeat these words; whom have I in heaven but thee? and there is none upon earth, that I desire besides thee 
(a) Homo timens deum, & intelligens judicium dei adversus peccatum, pluris facit blandum & propitium Dei conspectum, quam omnium impiorum opes, & honores, idem, eod. : O the sweetness of the words! how do they delight the eye, heart, and ear, of them that ponder them? 
(b) Praeclara & excellentia admodum verba, adeoque digna, quae summa diligentia, religione, pietate, & zelo ponderentur. Fabr. in loc.  how joyfully could I spend my days, and whole life upon them? yea my soul desires to eat, and digest them, yea to be transformed into the comfort of them: what comfort, joy or happiness is wanting to that man, who hath learned, and in practice retains the vigour, juice, and power 
(c) 
Nihil habebat David super terram, habebat, sed non concupiscebat, tecum, cum deo habebat, non sine deo, deo non conjungebat. Musculus in loc.  
Heus tu lector, foris nil vides, ingredere, invaenies domum ditissimam, plus habes, quam titulus tibi promittat. Luther. lectori in Psal.   of them? Being tossed upon the billows of discontent in the forepart of the Psalm, he arrives safely in the harbour of Comfort 
(d) 
Sic qui per Psalmi decursum, quasi insipiens loqui visus fuerat, sapientissima conclusione Psalmum finite; ut vix inveniatur Psalmus alius, qui tam ardenti charitatis flamma abrumpitur magis, quam finitur. Titelmanus in loc.  
Incredibili ejus amore exardescens emittit has voces. Antonius Flaminius. in loc.  ; in this conclusion, showing how it comprehends in it, all kinds of Consolation. Ho neither rejoiced much in any prosperity lent unto him, nor feared any adversity that could befall him, so long as he might enjoy the all-comforting presence and favour of his God 
(e) Quid, praeter te, ac sine te●prae te, & plus quam te? Lotinus in loc. : Why should we so much please ourselves in prosperity, seeing the very reprobates 
(f) In terra quid volui●ate, quod habent impij, mali & scelerati, pecuniam, argenium, aurum, gemmas, familias? hoc habent multa faminae, & multi viri turpes: Petrus de Harentals. in loc.  prosper? Why should adversity so much distract us, seeing it prepares us for the fruition of heavenly joys? Let's a while balance thy sorrows, and solaces, thy crosses and thy Comforts together. Show thy sores, tell us what they be; hast thou lost all thy goods with patiented job, and art become poor? so long as the internal graces of the mind remain, thou still remainest rich in thy God 
(g) Nunquid fidem? nunquid pietatem? nunquid interioris hominis bona; qui est ante deum dives, lege S. Aug. civet. lib. 1. cap. 10. . The poor pious man hath a world of wealth, the wicked rich man is not worth a blue point 
(h) Ejus qui fidelis est totus mundus divitiarum; ejus autem qui infidelis est, neque obulus. S. Hier. Coquaeus in loc. : The holy Apostle gives God thanks in jesus Christ, for their grace 
(i) Observa, non propter terrena & peritura gratias agit, sed pro veris bonis, pro fide & Christiana fiducia. St. Chrys. in loc. , and worth, not for their Wealth, Rom. 1.8. for the flourishing of their faith, more than their fields, the increase of their grace, not of their gold. When the Gentiles upbraided and scorned the Christians, 
(k) Quod plerique pauperes dicimur, non est infamia nostra, sed gloria: animus noster ut luxu solvitur, ita frugalitate firmatur: & tamen quis potest pauper esse, qui non eget, qui non inhiat alieno? qui deo dives est? Et tamen facultates si utiles putaremus, à deo posceremus: utique indulgere potest aliquantulum, cujus est totum: sed nos contemnere malumus opes, quam centinere, innocentiam magis cupimus, magis patientiam flagitamus, malumus nos honos esse, quam pradigos. Minutius in Octavio. Bibl. Patrum. Tom. 3. pag. 1.  because they were poor, answer was made; Poverty is not our shame, but our glory: As plenty would draw us from God, so poverty drives us unto God; before whom when we appear in Prayer, were we as earnest for riches as we are for Christ's righteousness, our heavenly father would not deny us. Seeing when we were enemies 
(l) Rom. 8.32. Quid de opibus dubitas, cum herum habeas? Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Superiora ad fruendum, aequalia in future ad convivendum, inferiera ad dominandum. S. Chrysost: , he sent his son to die for us, how can he now, being made his children, deny us any thing that is good? But our care is to obtain Chastity, Charity, Patience and innocence, wherewith whosoever is furnished, cannot be properly counted poor, seeing he wants nothing that is rich in God. Thou seest one man well clad, well attended, his garments laid with Goldlace 
(m) Animus hominis dives, non area appelri solet, quamvis illa sit plena, dum te inanem video, divitem non putabo; quis dubitet, quin in virtute divitiae positae sint, quoniam nulla possessio, nulla vis auri, & argenti, pluris, quam virtus aestimanda est. Cicero. , and a ring of gold on his finger, but he hath no gold nor money in his purse: thou beholdest another poorly arrayed, newly come from labouring in pharoh's Brick-kills, but his pockets are full of jewels and Pearls; which of these dost thou account the richer man? the poor Christian hath a rich inside 
(n) Cum repletus fueris spiritualibus divitijs pauper eris? Et ille dives ideo fuit, quia habebat lectum eburneum: & tu pauper es cuius cubiculum cordis plenum est tantis gemmis virtutum, justitiae, veritatis, charitatis, fidei, patientiae, tolerantiae? S. Aug. in Psal. 33. , though his outside be inglorious. The Carnalist hath a beggarly soul, though his out-side-shew be pompous. If the Grace of Faith, 
(o) Si fidem invenites venalem, quantum pro illa dares, quam te voluit deus gratis habere, & ingratus es? Egent ergo illi divites, egent, & quod est gravius, pane egent. id. ib.  Hope, or Charity were to be purchased with money, how many thousand would the soul, that desires salvation by Christ, give for them? Seeing then God hath given them unto his Saints freely, and for nothing, how rich are they in that Treasure, which no riches can possibly compass? Speak, O my Soul 
(p) Quid taces anima, & c? S. Hier. ep. 22. , is there any thing so rich as God? is there ought so pleasing to God, as the Soul enriched with God? Thou hast two Servants, the one is eloquent, proper 
(q) Forte habes servum formosum, staturosum, bene compositum; Sed furem nequam, fraudulentum, habes autem alium fortè parvum statura, deformem fancy, colore totrum: Sed fidelem, parcum, sobrium, quem istorum duorum diligis? Si oculos carnis interrogas, vincit apud te pulcher, injustus: Si oculos cordis, vincit deformis, fidelis: vides ergo, quod vis, ut exhibent tigi alter, i. e. fidem; Exhibe illi, & tu S. Aug. in Psal. 33. , fair, active; but a liar, false and thievish; the other slow of speech, of low stature, hard-favoured, but religious, honest, diligent, fast and faithful; which of these lovest thou best? fancy perhaps is taken with the former; but wisdom entertains the latter. Let the blind world hug her rich darlings, and vain lovers be ensnared with their beauty; the God of the world, gives earnest only unto his faithful, though little flock here, and eternal welcome hereafter into his heavenly family.  
Hast thou borne the heavy yoke of unjust 
(r) Ferte patienter, fidei notas, stigmata Christiana, ecclesiae paupertatem; ferte inquam impudicorum elogia, virginitatis haeredes. S. Hieron. Tom. 9 Epist. 3.  infamy? hath thy innocent name been pursued with groundless surmises, and tortured upon the cruell-racke of Calumny? These are the Cognisance of virtue, the colours under which a Christian soldier fights 
(s) Mat. 5.11, 12. Incipit beatitudo, judicio divino, ubi aerumna aestimatur humano. St. Ambros. lib. 1. office cap. 16. merces vestra copiosa est in coelo; futuram non praesentem; in coelo, non in terra mercedem promisit esse reddendam; quos manet gloria, expectat injuria. idem ibid. , Such Liveries the world liberally gives to all the Saints to wear: Ignominy stains on earth, whom glory crownes in Heaven. Hast thou lost thy best, thy dearest friends, nor are they lost, whom heaven receives, 
(t) Non perdidisti virum, sed praemisisti, quorum alterum doloris, alterum gaudij est. S. Hier. Tom 1. Ep. 11. Quod virum amisisti, commune tibi cum alijs est mulieribus. Esto reliquis mulieribus fortitudinis exemplum, atque perturbationem hanc moderare, ut nec corde concidas, nec dolore supprimare. S. Basil. Tom. 3 Ep. 5. ad conjugem A●●thaei.  nor are we losers, who retain our God 
(u) Non moeremus quod talem amisimus: sed gratias agimus quod habuimus, imo habemus, deo enim vivunt omnes; & quicquid revertitur ad dominum, in familiae numero computatur. S. Hieron. Ep. 27. . He is pleased to raise up New in the very place where the Old are interred; or else to supply their absence, by his own Comfortable presence 
(x) In Mortis angustijs, ubi tunc erunt auxilia propinquorum? ubi verba omni inaniora fumo. S. Hier. Ep. 23. . Art thou compassed about with the very terrors of death? is the rack shown thee? art thou menaced with dens of Lions, dungeons, darkness, & formidable torments? fear none evil; nor these, nor millions such as these amazements can daunt the soul that loves, and fears nothing save his God. The Cruel Tyrant often trembles, for fear, when the Innocent rejoice and conquer all their torments 
(y) Hinc est illud, quoth frequenter cornifice occulto, in authorem sceleris conscientiae tormenta desaeviunt, & latentem ream, secreta mentis poena persequitur: nec ullus post culpam impunitati locus est, eum sit reatus ipse supplicium. Hinc est quod è contrario innocens etiam inter ipsa tormenta fruitur conscientiae securitate: & cum de poena metuat, de innocentia gloriatur. S. Hieron. Tom. 9 Ep. 1. . When Modestus the Precedent threatened Saint Basil Bishop of Caesarea in Cappadocia 
(z) Socrates Histor. Eccles. lib. 4. cap. 21. , with poverty, banishment and death, if he would not without delay conform himself, and subscribe unto the Religion of his Master Valens the Arian Emperor: the Bishop entreated him not to change his mind concerning the execution of those Torments, 
(a) Ego (inquit Basilius) & hodie & cras idem futurus sum, utinam vero tu teipsum non mutasses. Creatura enim cum sim, creaturam adorare, deumque esse profiteri, in animum non inducam meum, etc. Nicephorus. Histor lib. 11. cap. 18.  saying, he should do him a very great pleasure; to make him lose his Carkeiss in the blessed quarrel of Christ: wherein death would prove, both a pleasure and advantage unto him 
(b) Verum ubi deus nobis periclitatur, ac proponitur, tum demum alia omnia pro nihilo putantes, ipsum solum intuemur. Ignis autem & gladius, & bestiae, & ungulae carnem lacerantes, voluptati nobis ac delitijs potius sunt, quam terrori. Gregor. Nazianz. orat. fanebris 20. in laudem Basilij Magni Caesar. Archiepiscop: Theodoret lib. 4. cap. 17. Sozomen. lib. 6. cap. 16. . To lose all they had, riches, honour, library, life for their God, was accounted gain. They had an eye, not so much to the danger of the Combat, as the certainty of the victory, and the excellency of the reward 
(c) Certaminis ingressa campum, non tam laborem cursus, quam bravium victoriae cogitasti. S. Hieron. Tom. 9 etc. . The World is our earthly City, from whence when we are banished, we reap the benefit of returning home to our God. Earthly potency may make us walk upon Scorpions 
(d) Psal. 44.19. irridemus multiplices, eosque supervacuos illorum adversus nos conatus: neque enim si adamantina, atque immortalia nobis corpora inessent, scorpios, serpents, ignem manibus constringentes timeremus, etc. S. Chrys. Serm. contra gentes. , pass thorough the fire, and cast us down to the place of dragons, rob us of all worldly Comforts: but it's not in their power to deprive us of peace of conscience, nor of Christ 
(e) Fidei Thesaurum furari certe non polutrunt. Theodoret. lib. 7. de Cur. graec. affectioni. , the Prince of peace, whom whiles we enjoy, what harm can the arm of flesh do unto us?  
After S. Paul accounted all things dung and dross in comparison of Christ, and expected heaven for a reward; to enjoy Christ was to him both things present and future, the world, the promise, Kingdom, all 
(f) 
Ad confasionem, & injurias, quas ob praedicandi studium sustinebat, magis quam ad bonorum oblectamenta properabat, mortem potius, quam vitam appetens, paupertatem, quia opulentiam, & multo amplius laborem desiderans, quam alij requiem post laborem: ac moerorem magis eligens, quam alii voluptatem: Studiosius pro inimicis orans, quam alij adversus inimicos. S. Chrysost. Tom. 3. de laudibus. Pauli Hom. 2. Vnum enim illi formidandum erat, atque metuendum, offensa nimirum dei, nec quicquam aliud omnino; ergo nec desiderabile illi aliud erat nisi placere semper deo; quia nihil praesentium desiderabat, nec ipsorum aliquid futurorum. ibid.  
Quod enim erat majus omnibus, Christi amore fruebatur, cum hoc beatiorom se cunctis putabat: cum hac dilectione magis esse extremus optabat, imo etiam ex numero punitorum, quam sine hac inter summos & honore sublimes. Hoc enim erat illi maximum & singular tormentum, ab hac charitate discedere, haec erat illi gehenna, haec sola poena, haec infinita & intoleranda supplicia, etc. idem ibid.  ; The Greatness of Tyrants breathing out fury, troubled him no more, than the change of the weather; his Chains he esteemed as Crowns, his sorrows as quiet rest, his dungeon as Paradise, as winged he preached over the world; as incorporeal he scorned perils, as possessing heaven he was crucified to the world; and having an Angelicall-minde, he was rapt up into the third heaven. As infirm bodies endure for a moment the injuries of the cold air, when they divest themselves, to enjoy the enlivening and reviving comfort of the hot bathe into which they are descending 
(g) Name & qui tempore hyemis vadit ad halneas, prius asperitatem frigoris nudus patienter excipit, quia eum secutura calefactio consolatur: ita certa spes vincit instantem, ut illad quodammodo esse incipiat quod futurum est, & desinat esse quod praesens est. S. Hieron. Tom. 9 Ep. 5. : so Christian Pilgrims resolutely sustain the insufferable miseries and maladies wherewith they are compassed in this life in confidence to enjoy the presence of God, & the pleasures at his right hand for ever.  
Earthly sorrows are no other than bitter Potions, which we must drink for our Souls-health 
(h) Amplectenda est ergo tristitia quae gaudium parit, & non ejus materia est consideranda: quia saepe per dulcedinem fructus placet quod amarum horrunt in radice, idem ibid. : they may displease the delicate taste of flesh and blood; but the sanctified issues thereof, are plenary joy and peace. They may denude us of somewhat which would separate us from eternal happiness, but our happiness and comfort in our God they cannot possibly separate from us 
(i) Erunt illi delitiae ipse, qui fecit illum; & delitias ipsas nemo corrumpit, nemo interpellat, nemo aufert. Quis potens minabitur auferre? quis vicinus malus? qui latro? quis infidiator tibi tollit deum? & potest tibi tollere totum quod possides corpore, non tibi tollit eum quem possides cord. S. Aug. in Ps. 84. . Wherefore, as the woman prepares with care and diligence to entertain and wade thorough her inutterable pains in Childbirth with patiented cheerfulness 
(k) Quia aviditate nimia liberos cupit, doloris tormentum spernit, dum quod satis diligit concupiscit, & ante gaudet ex prole, quam contrisietur ex partu, etc. S. Hieron. tom. 9 Ep. 5. , in the eagerness of her desire to be crowned with the honour of a Mother: So in the assured hope to live and reign with our God, let's undergo the pangs and throws, which the world throws upon us with humble meekness. The fire and air do overthrow mountains, rend up rocks, and shake the whole earth to break forth to their natural place; teaching us to break thorough all impediments, throw off all clogs, break all chains, make way thorough the very thickest crowd of all Creatures, to hasten unto the bosom of our beloved God. Seeing then nothing under Heaven 
(l) Corpus hoc vigilando fatigatur, stando fatigatur, ambulando fatigatur, sedendo fatigatur, manducando fatigatur, & quocunque se verterit ad subsidium fatigationu, ibi inveniet aliam fatigationem. Medicamenta ipsa sunt, quae nobis apponuntur. In ipso adjutorio, non invenies firmamentum. Totum ergo esuriamus, totum sitiamus: & veras divitias, & veram sanitatem, & veram justitiam, quae sunt verae divitiae? coelestis illa mansio in Jerusalem. S. Aug. in Psal. 122.  can content the devout mind, nor in Heaven save God alone; Let nothing likewise discontent us under heaven, so long as we possess our God. But as the woman, as soon as she is delivered of the child, remembreth no more the anguish, for joy that a man 
(m) john. 16.21. Non dixit illud & illud mihi est in coelo, sed quid illud est, quantum est, quale est? sic dum coelestia admiratur iste Asaph, & terrena despicit, inter utrumque versans animum, semetipsum poenitendo graviter affligit, totumque se contemptis inferioribus ad superiora rapit. Ruffinus Bruno. Zuinglius. Remigius. Ludolphus Carthusiensis. Hugo Cardinal. in loc.  is borne into the World; So learn to overlook and forget the sorrows and anguish of this life, thorough the full assurance shortly to possess the things which God hath prepared for them that love him; which are such things as eye hath not seen 
(n) Quod nec oculus vidit quia non est colour, nec aurit audivit, quia non est sonus, nec in cor hominis ascendit, quia cor hominis illuc debeat ascendere. St. Aug. Ep. 121. Tom. 2. Quid mihi in coelo? Quid, sumitur admiratiuè & in determinatè, quasi magnitudinem denotet rei expetitae. Lorin. in loc. , nor ear heard, neither have entered into the heart of man, 1. Cor. 2.9. and who are those that love him? but such as can truly profess with David, Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee 
(o) Haec ergo agite, & deus pacis erit vobiscum, erantes simul & pro nobis, ut ea quae bene monemus, alacriter impleamus. S. Aug. Tom. 1. Ep. 87. A familia Christi, oratum est pro Petro, oratum est pro Paulo, & vos in ejus familia esse gaudemus & incomparabiliter plus quam Petrus & Paulus orationum fraternarum auxilijs indigemus. S. Aug. Ep. 121. . Happy is that people that is in such a case; yea, happy is that people, whose God is the Lord 
(p) Psal. 144.15. Isa. 43.2. .  
None can be so ignorant to account it Novelty, or Malignant 
(*) Nemo reprebendat, quod in Epistolis aliquos aut laudamus, aut carpimus: cum & in arguendis malis sit correctio caeterorum, & in optimis praedicandis bonorum ad virtutem studia concitentur. St. Hieron. Ep. 15.  to deem it needless to preserve the pious memory of Saints departed, as a precious ointment, in a Paper-Boxe. The Prophet Hieremie praised King josiah 
(q) Hieremiah 22.15.16. ; David his dear friend jonathan 
(r) 2. Sam. 1.26. . S. Herom his noble disciple Marcelia 
(s) St. Hieron. Ep. 16. . Both Greeks, Romans, & Christians, have ever sprinkled some perfume upon their dead; yea, large volumes are written 
(t) Beatus Pamphilus Martyr, cujus vitam Eusebius, Caesariensis Episcopus, tribus fere voluminibus explicavit. S. Hieron. Ep. 141.  in honour of particular Persons.  
The greatest of Apostles, hearing of philemon's 
(u) Philem. 6.  love and faith 
(x) 
In quibus totam Christiani hominis perfectionem complectitur. Calvin in loc.  
1. joh. 3.23.  
Seminabat carnalia, ut meteret Spiritualia: dabat terrent, ut caelestia tolleret: brevia concedebat, ut pro his aeternat mutared. S. Hieron. Ep. 27.   toward the Lord jesus, and toward all Saints, praiseth God for it, publisheth it, & records it, that whatsoever good thing was in him thorough Christ: might be known, to exite others unto the like degree of Perfection.  
Nor can I frustrate your hungry expectation 
(y) Omnes mirum de te nescio quid audire desiderant: & qui professionis tuae cognovere virtutem, nunc conversationis expectant. St. Hieron. Tom. 9 Ep. 1. ad Demetriadem.  without deserved blame 
(z) Peccare me crederem, Si tacerem. Paulinus ad Celantiam. St. Hieron. Ep. 14. ; should I silence his worth, and shovel it with the Sacred ashes into his Grave: nor can I satisfy it without some dash of Ambition 
(a) Vereor ne officium, putetur ambitio. idem. Ep. 9 Pompey statuos restituendo; tuas eriges. , who thereby am capable to receive more honour by his memorial, than this vanishing breath can confer upon him 
(b) Multoque plus accipiam, quam tribuam, beneficij, tantarum recordatione virtutum. idem. Ep. 16. ; as once Hortensius praised Rhetoric to the skies, that he also might ascend with her 
(c) Cicero. . And howsoever in this place, and presence, good men loved him 
(d) Boni eum praedicent, & mali detrahere non audeant— Nec fingere quisquam ausus est, quod à nullo putat esse credendum. S. Hieron. Ep. 14. & Ep. 15. , and bad men had nothing but good to speak of him: Yet seeing virtue cannot either be always freed from Envy 
(e) Virtus semper invidia patet, aliter hominem livor, aliter Christus judicat, non eadem est sententia tribunalis ejus & Anguli sufurronum. S. Hieron Ep. 39 Fieri quidem non potest, ut absque morsu hominum, vitae hujus curricula quis pertranseat: malorumque solatium est bonos carpere, dum peccantium multitudine putant culpam minui peccatorum. S. Hieron. Ep. 10. , or confined within so narrow a compass; let's gratify others with the shadow of his large spreading worth. Wherein (to stop Momus mouth) expect no panegyrical Oration 
(f) Testor jesum, cui ille servivit, & ego servire cupio, me utramque in partem nihil fingere: sed qu●si Christ anum de Christiano, quae sunt vera proffer, id est, historiam scribere non panegyricum. S. Hieron. Ep. 22. , or sale of praise at a certain price 
(g) 
Fictas laudes, certo pretio vendere. idem. Ep. 14.  
Nulla est in hoc. libello adulatio. Clerici ipsi, quos & magisterio esse oportucrat pariter & timori, osculantur capita matronraum, & extenta manu, ut benedicere eos putes velle si nescis, pretia accipiunt salutandi, benedictionis pretia accip●ebant à viduis. idem. Ep. 22.  ; but a most just Narration of the Mercies of God unto him in life and death.  
WILLIAM FAUCIT, late of VPTON in the Parish of West-Ham, in the County of Essex, Gentleman, was born in ARNCLIFFE in Yorkshire, of honest Parents, Persons of good worth and note 
(h) Nihil in illo laudabo, nisi quod proprium est— Maj●rum insignia— non quod habentibus grandia sint, sed quo contemnentibus mirabilia. S. Hieron. Ep. 22. & 27.  in their Country. Yet his own Virtues and Piety did ever more renown him, than his Pedigree 
(i) Nobilior es Sanctitate, quam genere. idem. Ep. 7 ad Laetam. ; His Second-birth qualify him more than his first birth, whereby he became the very Top and Honour 
(k) Nec interest, qua quis conditione natus sit, cum omnes in Christo aequaliter renascamur. idem. Ep. 14. Honour omnium propinquorum. idem: Ep. 9 Virtus est vera Nobilitas.  of all his kindred. His principal education & chief abode was in the famous Cities of Norwich, & London, where it pleased God, so to prosper his estate, and especially work upon his heart, in the powerful Ministry of the Word, that he became an experienced, conscionable, and noble Christian 
(l) Nulli te unquam de generis nobilitate praeponas: neque obscuriores quasque & humitiore loco natas, te inseriores putes. Nescit religio nostra personas accipere: nec conditiones hominum, sed animos inspicit singulorum: Servum & nobilem de moribus pronunciat. Sola apud deum libertas est, non servire peccatis. Summa apud deum est nobilitas, clarum esse virtutibus. Quid apud deum in viris nobilius Petro, qui piscator & pauper fuit? quid in foeminis beata Maria illustrius, quae sponsa fabri describitur? St. Hier. Ep. 14. . His acute wit 
(m) Nihil ingenio ejus docilius fuit. idem, Ep. 22. , faithful memory, working head, and great experience in the affairs of this life, together with his good repute 
(n) Curam habuit non conscientiae tantum, sed etiam famae idem. Ep. 14.  and power among his friends, he employed rather to the good of others, where it might be beneficial to Church, or commonwealth, then to the advantage of his own ends or estate. All men have some infirmities 
(o) Quorsum ista? ut hominem esse te noveris, & passionibus humanis, nisi caveris, subjacere, de eodem cuncti facti sumus luto, ijsdem compacti exerdijs: St. Hieron. Ep. Nam vitijs nemo sine noscitur, Optimus ille est, qui minimis urgetur: velut si egregio inspersos reprehendas corpore naevos. Horat. lib. 1. Sat. Sat. 3. & 6. , and in their judgement, who knew him best, he as few as man could have 
(p) Irasci hominis, & iram non perficere Christiani. St. Hieron. Ep. 9 ; his care being so to live here on earth, as one that believed he should live with Christ 
(q) Sic vixit ut se ad Christum crederet profecturum. idem. Ep. 9 ad Salvinam.  in Heaven. He was happy in his Marriage, and in the hopeful fruit of the honourable undefiled-Bed. But the fruit of his Body being niped with the early frost of death, and withered before full ripeness; God having so mercifully provided for the Heirs of his Body in Heaven, and denying a supply of those young olive-branches 
(r) Haec est uberior faecundiorque faelicitas, non ventre gravescere, sed ment grandescere, lactescere pectore, sed corde candescere, non visceribus terram, sed coelum orationibus parturire. St. Aug. Ep. 179. Probae & juliaenae. : his care was doubled to provide for Gods. Heirs 
(s) Orbitatis magnitudo, religionis occasio fuit. Saint Hieron. Ep. 9 , and poor children on earth, that stood in need of the uttermost extent of his goodness 
(t) Psal. 16.2.3. . Unto whom he lent such a helping hand both in life 
(u) Munera quae donat moriens, haec munera non sunt. Donat enim quod iam, desinit esse suum. Qui sanus, metuensque nihil, qui ment quieta, qui sibi dum vivit demserit, ille dedit: St. Orientius. Biblioth. Patrum. Tom. ●. pars tertia, page 798.  and death, out of his moderate estate 
(x) Vir erat ditissimae paupertatis, & Apostolicae solicitudinis. S. Hieron. Ep. 8. de Anastasio. , as few examples (I fear) can be produced to have done the like; namely, to make Christ coheir with his Kindred 
(y) 
Christum liberorum suorum faciat cohaeredem. idem. Ep. 150.  
Non dixit dominus, da filijs, da fratribus, da propinquis: sed da pauperibus, imo da Christo, qui in pauperibus pascitur.— O quanta beatitudo, pro parvis magna recipere, aeterna pro brevibus, pro morituris, semper viventia, & habere dominum debit●rem. idem. eod.  . He began at the Sanctuary, and Temple of God, watering his native barren soil wirh settled maintenance 
(z) 
Majoris est Mercedis, quod non cogitur, sed offertur. idem. Ep. 22.  
Secum portet, quod invitus dimissurus est, imo praemittat in coslum: quod si negaverit, terra sumptura est. idem. Ep. 10.  , for the Preaching of the word in the Chapel of HAWTON-GILL. Where also having built a free-school, and endowed it for ever with a liberal allowance, he hath happily provided for the education of Posterity, and the instruction & consolation of their Parents; so that young and old may thus honour his memorial; He was a faithful Man, and feared God above many 
(a) Nehem. 7.2. Si cuncta virtutibus ejus congruae dixero, adulari putabor. Si quaedam subtraxero, ne incredibilia videantur, damnum landibus ejus mea facit verecundia. quid igitur faciam? quod implere non possum, negare non audeo. St. Hier. Ep 8. . As he cast his right eye upon their Souls, so with his left eye he searched out the Poor, Fatherless, Levite and Widow 
(b) Quae vidua non hujus auxilio sustentata est? quis pupillus non in eo reperit patrem? S. Hier. To. 9 Ep. 9 . Some he educated at the most famous University of Cambridge: For others, he builded houses, and bestowed the dormitories, and competent allowance upon the desolate 
(c) Non divitibus, non propinquis, sed pauperibus, nihil in illis aliud considerans quam paupertatem. Laudent te esurientium viscera, non ructantium opulenta convivia. idem. Ep. 8. . For others, he made Garments, and increased the Salary of several indigent Pastors. Thus, what oil others vainly and profusely, yea often profanely waste, on birds and beasts, and Prostitutes 
(d) Per to enim non meritricula locupletantur, sed aluntur virgines Christi: non venator & auriga ditantur, sed sustentantur pauperes Christi. idem. Tom. 9 Ep. 1.  worse than beasts; lavish out upon sottish pleasures, hang upon their proud backs, or pamper their full-fed paunches withal, he poured into God's Lamp 
(e) Da pauperibus, non locupletibus, non superbis; da quo necessitas sustentetur, non quo augeantur opes. Pars sacrilegij est rem pauperum, dare non pauperibus. idem. Tom. 1. Ep. 26. , to kindle and keep alive the fire of Grace and goodness in the Living Temples of the Lord.  
Thus (like a good Steward) he dealt both wisely for himself, his soul; and justly with his Lord 
(f) Jnsidelis— Qui contra dominum quidem fraudulenter: attamen pro se frudentor fecerit. idem. Ep. 16. Succumbendum est huic loco, neque narrare aggrediar, quod dicendo minus faciam. idem. Ep. 8. . Though Mammon came thorough his fingers, yet he washed his heart from the love 
(g) Non laudis est possidere divitias, sed pro Christo eas contemnere. idem. Ep. 27.  of it, and his hands from the soil of oppression 
(h) 
Dicant quid unquam in illo aliter senserint, quam Christianum decebat? S. Hier. Ep. 99  
Scis me vera narrare Marcella venerabilis, quem nosti vix de multis pauca dicere ne legenti fastidiam faciat ediosa replicatio, & videar apud Malevolos sub occasione laudis alterius, stomachum meum digerere. id. Ep. 16.  , extortion, biting, unmercifulness and injustice, the Epidemical infection of these times.  
In all these his care and desire was to eschew ostentation and vainglory, both in life and death; lest he should receive his reward on earth. 
(i) Latebat, & non latebat, fugiendo gloriam gloriam merebatur, quae virtutem quasi umbra sequitur, & appetitores sui deserens, appetit contemptores. idem. Ep. 27. Tu ergo, sivere laudabilis esse cupis, laudem hominum ne requiras. idem. Ep. 14. Cum on nia faceret, ostentationem fugeret singulorum, ne reciperet in praesenti saeculo mercedem suam. idem. Ep. 24. de Leab.  Whereby it appeared he sought the Glory of God; and not the praise of men. His left hand of vainglory never knew what his right hand of Charity dispensed 
(k) Non in Carne palam, sed in occulto cordis Judai esse debemus, non litera, sed spiritu— dum hominem, quem in carne viderat, laudare prohibetur, deum in muneris oblatione magnificet.— Mira ratio, non vult praedicari, quod gaudet intelligi: agnosciamat, & odit ostendi: Sic mysterium obtectae circumcisionis exercens: idem. Tom. 9 Ep. 20. ad Therasiam, de Christi verbis. Mat. 8.4. . It delighted him fully to remember that judgement shall produce to public view, what Mercy stores up in secret. Uprightness, the Crown of religiousness did clothe his Actions as a Garment 
(l) 
 quae in alijs sunt umbracula vitiorum, in te sunt ornamenta virtutum. idem ibid. Ep. 1.  
Sincta Magis esse, quam videri flood, quia nihil prodest aestimari, quod non sit: & duplicis peccati reus est, non habere quod creditur, & quod non habeas simulate, idem. Epist. 14.  . Those shows of Piety and devotion, which in too many now adays are only sheds and shelters of their impiety; were true ensigns, and ornaments in him of Grace and virtue. Hypocrisy is no affecter of hidden secrecy in duties of Piety and pity. The Strumpet loves to hear the shrill-sound of the Trumpet, winging her own praise unto the remotest parts of the world 
(m) Quae causa est ut came parlem corporis, quae secretior & occultior est, ad circumcidendum dominus elegerit? illud sine dubio, ne justitiam nostram coram hominibus saccremus, sed in occulto coram eo soto, cui soli nihil occultumest, & quem solum remuntratorem bonorum novimus esse factorum. idem. Tom. 9 Ep. 20. . She may weep with them that weep, but seldom doth she wipe away their tears, by relieving their sorrows, and healing their sores 
(n) Nam cum flente flere, & nihil cum possis flenti conferre subsannationis, non pietatis judicium est: hoc est pie flere cum flentibus, occasiones fletus auferre. idem. Ep. 14. . His greatest Employment at home was Reading, Meditation, and Prayer, joined with resolution to practise the will of his Master, as it was imparted unto him 
(o) Lectionem frequenter interrumpat oratio, & animam jugiter adhaerentem Deo, grata vicissitudo sancti operis accendat. S. Hieron. Tom. 9 Ep. 1. . The sacred Scriptures were his food, the Man of his Counsel, the first he saluted in the Morning, in the evening the last 
(p) Ambrose scribit, nunquam se cibum Origine praesente, sine lectione sumpsisse, nunquam inijsse somnum nisi unus e fratribus ex sacris literis personaret. id. Ep. 18. , his Rule all day long. To silence his care of, and religious behaviour in training up his family, he had his limited-houres and times apart, 
(q) Eligatur tibi oppor tunus & aliquantulum à familiae strepitu remotus locus, in quem tu, velut in Portum, quasi ex multa tempestate curarum te recipias, & excitatos foris cogitationum fluctus secreti tranquillitate componas. Tantum ibi sit divinae lectionis fludium, tam crebra orationum vices, tam firma & pressa de futuris cogitatio, ut omnes reliqui temporis occupationes, facile hac vacatione compenses. idem Ep. 14. jejunia pro ludo habet, orationem pro delitijs. idem Ep. 10. Vnim cellulae clausus angustijs, latitudine paradisi fruebatur. idem Ep. 15.  to fast, pray, and make all his accounts right and straight with his God. Whereof mark and remark this one singular instance, found in his Closet after his death, to clear all dubitation. For the Space of this ten years last passed, his Custom was at the years end to take a Survey of his Temporal estate, which he having briefly summed up in a sheet of Paper; he made a godly Prayer 
(r) Quamquam omne vitae tuae tempus divino debeas operi consecrare; debet tamen aliquis esse determinatus, & constitutus horarum numerus, quo plenius deo vaces, & qui te ad summam animi intentionem velut quadam lege contineat. Nihil enim in hoc secreto magis agere debes, quam animam divinis eloquijs pascere, & quantum ei per totam sufficere potest diem, hoc eam veluticibo pinguiore satiare. idem. Tom. 9 Ep. 1. , and thanksgiving, which he annexed unto his account*, and left in writing yet to be seen. One whereof for thy satisfaction and example of Imitation 
(s) Nam ferventissimi in terrenis, frigidissimi in coelestibus sumus, & summam in rebus parvis exhibentes alacritatem, ad maiora torpescimus, celerem habiturae res finem, sine fine quaruntur. ibid. , I have verbatim transcribed, and placed at the end. He was very Choice of his Company, when he came abroad; avoiding when he could, the Places and persons where Religion dwelled not 
(t) Ne cogeretur videre, quod contempserat— nec erubuit profiteri quod Christo placere cognoverat. S. Hier. Ep. 16. , lest he should see what grieved him, or say what would rather trouble then reform others, being moderate in his own cause, and courageous as a Lion in Gods. His tongue was seasoned so 
(u) Nihil aliud noverit lingua nisi Christum, nihil possit sonare, nisi quod sanctum est. idem. Ep. 8. quicksands quid dixerit juratum putes. idem. Ep. 14. Pro otioso verbo rationem reddituri sumus: & omne quod non aedificat andientes, in periculum vertitur loquentium, ego si fecero, si dixero quippiam, quod reprehensione dignum est, de Sanctis egredior, & polluo vocabulum Christi, in quo mihi blandior. idem. Ep. 128.  thoroughly with the Salt of the Sanctuary, and his heart had waded thorough the deep waters of long-afflictions, that his conference seasoned others with whom he conversed. No Society so satisfied his divine mind, as the 
(x) 
Sic religiosus fuit ut cum Sanctis, sic timens deum ut omne consortium cum Clericis haberet, quos amabat ut fratres, venerabatur ut dominos, cunctis amabilis. idem. Ep. 9  
Qualis quisque est, talium consortio delectari. idem. Ep. 16.   Ministers of Christ, wherein he never found satiety. Whose common neglect in the world, he so took to heart; whose necessities he so seriously weighed, and seasonably relieved: as none whom he embraced returned from him, un-honoured, or ungratified 
(y) Quod fecit, non divitiarum magnitudine, sed prudentia dispensandi. idem Ep. 27. . As by his constant frequency in hearing the Word, (whereby he put also much heart and life into others to draw them to the house of God) and conference with Preachers, he gained comfort to his soul 
(z) Nunquam convenit, quin de Scriptures aliquid interrogaret, nec ut statim acquiesceret, sed moveret è contrario quaestiones, non ut contenderet, sed ut quarendo discere: earum solutiones, quas opponi posse intelligebat. idem. Ep. 16. de Marcelia. : so his study was day and night, how by comfort, friendly counsel, countenance, and care, he might repay their spirituals which he received, by the advancement of them with his Temporals 
(a) Nec affectatae sordes, nec exquisitae munditiae conveniunt Christiano. idem. Ep. 21.— noster talibus usus est vestibus, quibus, arceret frigus: aurum usque ad annuli signaculum repudians, & magis in ventribus egenorum, quam in Marsupijs recondens. idem. Ep. 16. . And wheresoever God placed his favour, no man could more glory in a sincere, fast, open-hearted, and openhanded friend.  
And now behold this poore-mans-treasurer, is called to his account, and hastens to his end 
(b) Munerarius pauperum, & egentium candidatus, sic festinat ad coelum: St. Hieron. Tom. 1. Ep. 26. . Sickness summons him 
(c) Cum sanctum corpusculum febrium ardor excoqueret, & semionimae lectulum vallaret circulus propinquerum, haec in extremo verba mandabat, orate dominum jesum, ut mihi ignoscat: quia implere non potui, quod volebam. idem. Ep. 25.  to prepare, and death tells him he will admit, neither denial, nor delay. With what joy, contentation, and meekness he embraced the message of the one, and with what Patience and resolution he did undergo the other, let the many witnesses declare. In both he taught the Spectators how to desire to die, and what was the ripe fruit of a good-Conscience and a godly life 
(d) Nasci non nostrum, nec longum vivere nostrum; Vitam quae sequitur, vita parare potest. Orentius, Bib. Patrum. Tom. 5. pars 3. pag. 798. Non quaeruntur in Christianis initia, sed fini●: St. Hieron. Ep. 10. ad Furiam. Mors est vitae testimonium. .  
Having clearly testified his unfeigned love, by his bounty unto his deare-wife and friends, and recommended his hearty respects, to be by her continued for ever unto his friends in General, and to some others by name 
(e) Scit ipsa, cui libellus hic scribitur, me non audita sed nota narrare, nec ex aliquo solùm in me beneficio, scriptorum more Graecorum gratiam lingua reddere. Procul à Christianis ista suspitio, fidele est testimonium quod causas non habet mentiendi. S. Hieron. Ep. 9 Nihil more blandientium, nihil more laudantium. idem Ep. 27. , (whom he resigned with charge unto her Christian affections, for his sake, as our Lord did his mother unto his beeloved john. Woman, behold thy son; son, behold thy Mother;) he commended and yielded his body to the Grave 
(f) Reversa est terra, in terram suam, dormivit in domino, appositus est ad patres suos, plenus dierum ac luminis. idem Ep. 9 , and his Soul to God that gave it; Leaving sorrow among his beloved ones for his loss, but mingled with abundance of joy 
(g) Vniversorum gaudijs prosequenda sit, quae calcato diabolo coronam iam securitatis accepit. idem. Ep. 24. de morte Leah. Cur dolemus quenquam mortuum? ad hoc enim naii non sumus, ut maneamus aeterni. Lugeatur Mortuus: Sed ille, quem Gehenna suscipit, quem Tartarus devorat, in cujus poenam aeternus ignis astuat, non quorum exitum angelorum turba comitatur. idem Ep. 25.  for his happy life, and comfortable departure in the Lord. Thus what Heaven and Earth, shall suffer, he suffered; a blessed change 
(h) Passus est ea, quae & coelo, & soli & terrae contingent, discessit moriens splendide, nec senectute decrepitus, nec aliqua parte celebritatis suae diminutionem passus, sed magnus adhuc in praesenti hac vita, & magnus in fatura. S. Basil. Tom. 3. Ep. 5. de Arinthao praetore, & Ep. 8.  and having bid good-night to this world, he now triumphs among the glorious Angels; Leaving the Monument of a good name behind him, as Elias his cloak; for the example of the Church, and consolation 
(i) Ne igitur moleste feramus quod illo privati sumus, sed ob id potius, quod illi conviximus gratias agamus. ib.  of surviving Friends. Which hungry time 
(k) Imagines ingeniorum vera sunt & aeterna monumenta. St. Hieron 141: Exegi monumentum aere perennius, regalique situ pyramidum altius; quod non imber edax, non Aquilo impotens possit diruere, aut innumerabilis Annorum series, & fuga temporum. Horat. lib. 3. carm. ed. 30. , that hath morseld many generations; and yet gapes for more: shall not be able hastily to seize on, digest, or murder, as Cain his Brother, and hide it in the Ground 
(l) Ex 360. statuis quae Demetrio Phalareo erectae erant, omnes excepta una populi furore aut ruptae, aut summersae, aut venditae, quod cum ille audisset, at virtutem, inquit, cujus gratia illas erexerant, minime everterunt. Marianus in Scholar in St. Hieron. Ep. 141. ex Plutarch. & Laertio. .  
FINIS.   

A Prayer of Mr Fawcitt, mentioned Page 123. *  
O Blessed Lord God, what am I, or what was my father's house, that thou shouldest continue unto me so many blessings of this life, both for the soul, and body, in such a bountiful and liberal manner? It is thy merciful goodness, without any desert in me. Who desire with all humble thankfulness, as to take notice of thy great goodness unto me; in giving me a liberal child's portion: so to acknowledge myself unworthy the least of all thy mercies. For Lord thou knowest I was borne in sin, and conceived in iniquity, and according to my polluted birth, so have I lived, sinning against thy divine Majesty. Not only in the time of ignorance (for thou wouldst in mercy have passed by that) but in the receipt of all thy goodness; since I was called to the profession of thy name, and made acquainted with thy good will and word, I have more grievously sinned against thee. In regard whereof, I am not worthy to lift up mine eyes towards heaven: the least of my sins, being sufficient to cast me down to hell, if thou should enter into judgement with me. In the remembrance whereof I desire to be humbled before thee. And am sorry from the bottom of my heart, and soul that ever I did offend so good, gracious, merciful, and loving a God, that hath preserved, and kept me all the days of my life, and not long since delivered me from going down to the grave. Good father of heaven I beseech thee for the Lord jesus sake, in whom thou art well pease, to pardon and forgive all my sins, and foolish behaviour against thy blessed majesty which is past, and enable me for the time to come to walk before thee as becomes thy child & servant: That I may mortify sin daily, and bring it into a consumption in me; and thy blessed spirit may ever rule and Lord it in me. Fill me with all wisdom and understanding, that I may labour by all means to be fruitful in all good works, and please thee in all things. That it may be always my chief care to grow and increase in the favour and knowledge of thee, and thy blessed Son, my alone Saviour and redeemer the Lord jesus; and thy blessed spirit my comforter, whom rightly to know, and believe faithfully is eternal life. Help hereunto, good father, from whom comes the will and deed. And strengthen me unto all godly patience, and long sufferance with cheerfulness, giving always thankes unto thee, O father of heaven, who hast always assisted, helped and comforted me, in all thy loving chastisements, afflictions, necessities, and troubles of this life. O my soul praise thou the Lord, for he hath done great things for thee. Thou hast of thy unspeakable goodness bestowed upon me a liberal portion of the outward things of this life: increasing my store, but all these things had been nothing if thou hadst not also given me the testimony of thy love in jesus Christ, sent into the world to redeem my poor soul. Grant Lord I may not set my heart upon these temporal mercies, but make them unto me pledges of thy love and favour in Christ, grant me the assistance of thy good spirit to direct me in the conscionable use of them, to thy glory, make them as means & furtherances for the doing of thy will, that whatsoever I enjoy in this life, I may employ to the advancement of thy praise, and the good of them among whom I live. As thou hast added to my outward estate, so Lord increase thy graces in my soul, without which my comfort in them will vanish, all things coming alike to all men, the difference being in the holy use of all thy mercies. Wherefore make them so many bonds to lead me to repentance, and to take all opportunities whereby I may express how I prise that love of thine shown unto me, unto thy children, as their necessities do require whilst I live, before I go hence and be seen no more. Loving thee for thy goodness, and doing good to thy saints and servants, for thy sake: Lord, what shall I render unto thee for all these great and unspeakable blessings? O that I could praise thee as I ought! Lord help me to awaken and stir up my dead, drowsy, and deceitful heart, awake my lute, my harp, my glory, my soul, and all that is within me to praise and magnify thy holy name. I will praise the Lord whilst I have any being, for his gracious favours towards me. Which I beg at thy most merciful hands to continue unto me, even unto the end of my life. And when thy pleasure shall be to take me from this world, and the miseries thereof, grant me to enjoy with thee, O blessed father, and thee, O blessed Saviour, and thy blessed Spirit, that everlasting inheritance, which thou hast laid up in heaven, for me, and all them that love thee in truth of heart. And seeing next under thy Majesty, the Majesty of Charles our most religious and dread Sovereign is the channel, and fountain of all the happy peace, plenty, prosperity we enjoy, together with the most peaceable, pure and plentiful preaching of thy sacred word, Lord power upon him in the most abundant measure, all spiritual, eternal, and temporal mercies that he may be blessed in his person: in our gracious Queen Mary, and his most royal issue, and this Church and Common wealth in him, her, and them, so long as the Sun and Moon endures. All which blessing, vouchsafe to grant for the Lord jesus sake, to whom with thyself, and holy spirit be given of me, all honour, praise and glory, now and for ever, world without end. In whose words and perfect platform of prayer I humbly recommend my suits unto thee O father, saying: Our Father, etc.  
FINIS.   


Menda Preli precariò emendanda. Faults made faultless.  Page. Line. for Read. 8 26 here is There is nothing 9 1 Siloam. Siloam, 11 11 Nor doth it Reason 2. Nor doth it 28 10 twice have heard. twice have I heard 50 16 balance for balance. For 58 6 but it is but is 60 18 Christ Chest 80 15 exchange, admit exchange. Admit 93 25 tale tail 111 13 thousand thousands  

Margin.  Pag. Litera. Lege. 2 g mundi 6 e hominum liver 14 g Nam 21 b dijs suit— fecit ibid. 59 c non 84 o Sancto 90 u germanus 99 ● illi terrena 108 k miratur 117 x aeterna, mutaret 119 r non lactescere