rather of voluptuous affections withdraw you from your primarie essence you proceed from the soule and shall any extrinsecall obiect draw you from her alas it were pitie your founder the soule is imprisoned already and one that beares her small good will a domesticall enemy that euer plants her battery to ouerthrow the faire and beautifull structures of the said impudencie it is and shameles boldnes for the handmaide to dominiere ouer her Mistris for the case to bee better esteemed then the instrument is in it alas what harmony would a faire and curious case make without her instrument silent musicke if Arion had played on such hee had neuer inchanted fishes but had beene as mute as any fish But the Body vseth to say to the Soule as our gallant to the simple plaine man He is a good soule seeming to disparage Goodnesse with the Epethite of Simplicitie But these braue cutters are deceiued that disparagement maketh them worthy It is the truest badge of a Christian to walke in Trueth and simplicitie These simple shrubbes will find footing in the narrow wayes when our lofty Cedars shall seeke for broader passages And whence I pray you commeth this haughtinesse of minde but from the corruption of the bodie Alas if man would but consider his composition How weake in his birth how naked in his life how perplexed and in his Death ofte-times how irresolued he would fashion himselfe to an other forme neyther how to imitate the Apish fashions of the Spanyarde or Italian but how to expresse himselfe in the duty of a Christian The Prodigals contempt of the world declared in condemning the multiplicities and varieties of fashions in the same IF GOD were in loue with fashions he could neuer bee better serued then in these our dayes For our World is like a Pageant where euery mans Apparrell is better then himselfe where if our bodyes did chaunge formes so often as our Apparrell changeth fashions they should haue more shapes then fingers or toes Miserable Age when our best parte is dis-valued and the worst of man like Esaps Crow so ridiculously varied with all colours The soule being of more tempered judgmēt cā no way chuse but laugh at the bodies foolery and ask her as the philosopher did Scylla Whereto doe all these tend must these euer be stript off thee Dare death affront one of such eminencie Surely no she will disspence with thee for a time if it be but to instruct the World in new vanities O silly man how much imputation thou aspersest on thy selfe in affecting such trumperies Goe but vnto the first ordinance and how farre are these fashions altered from the letherne coats which God made in Paradise There were none of these vanities but the corruptions of these times haue introduced many errours of no lesse occurrence When in reuolutions of times we euer haue obserued the following age to be worse then the precedent and that of Homer to be true Pauci nunc similes patribus nascuntur bonestis I will wish a better cloathing for my bodie not so obseruant to the eye but better fitting for her state These outward couers ofte times make vs forget our imperfections caring for no more then to garnish the body whilest we all together stand neglectfull of the state and condition of the soule The Ancients that were sequestred from the world and onely meditated of their ends though superstitiously deuoted yet in this respect to be admired They stoode not vpon earthly pompe nor on outward garish vanities their refectory was a Cell their companion a deathshead their remembrancer an hour-glasse and their studie how to dye And death certainely could not bee terrible to such fixing their mindes on nothing heere in this life which might trouble them in departure vnto a better life It is true the pompe of death more terrifieth then Death it selfe Obiects of vanitie make our dissolution heauie and some I haue seene passe away with an indifferencie of life others before representment of death merry but at their approach when Resolution should haue shewne her selfe best prowde recreants to themselues Causes I haue conceyued two-fold eyther for that their minde were seated on Earthly affaires and could not pierce into the excellencie of their future hopes or that oppressed with the heauie remembrāce of their sinnes they trembled to appeare so vnprouided or grieuously loaden before a throane of iustice where they must of necessity answer theyr meditation at the instant of death is all of his Iustice without recourse to his mercie O these if they might would sue a repriue at Deaths hands with many intreaties I obserued this poore soule that I am it hath bin an especial motiue to my conuersion admonishing my selfe by their conuersion life to preuēt their miserable end I will therfore first desire to liue well before I will wish to die will for hard it is for him that will not liue the life of the righteous to die the death of the righteous life and death beeing in this nature concomitants the cōclusions euer seconding the begining I must obserue S. Ieroms rule who whither he slept or wakt euer thoght that sūmons to be sounding in his eare Arise ye dead and come vnto Iudgement This preparation will addresse me to thinke of my end before I come to it and the more welcome will it be when I come to it I haue wondred at men when they desired one time after an other for it makes me weepe when I see my houre glasse beside mee and see euery drop of sand follow other so speedily How precious is that treasure which can neuer be redeemed and so precious is Time shewing State in himselfe for he will stay for no man but offering his opportunity which accepted yeeldes remedie to any malady if thou be sicke in minde no time so sinister or akward but will shewe in some season a cordiall to thy discomforts if in body euery day is not canicular there be some promising helpes euen in dayes if not to cure yet to allay thy infirmities Change of Fortune the worldlings greatest sickenesse is soone taken away by continuance either by respect to our selues or to others to our selues considering they were but lent vs to others seeing the like accidents common vnto them with vs. The Prodigall condemning the spent thrifts of time O That our worldling would but call to minde the preciousnesse of the Time Hee would not desire so speedyrunning horses for his pleasure to soake the poore grate vpon the bons of the needy making spunges of them to inrich himselfe nor the ambitious wholly exposed to the insatiare desire of honour would abuse so inestimable good with so indefinite an euill in Courtiers applause spending the beauty of the day with the complements of an oylie tongue That holy Father well obserued this who to put himselfe in minde of his dayes taske would euer sommon himselfe in the Euening with this account O my
â—n the vessells of the Temple prophaning thy most Holie Name till thy terrible Hand appeared I haue Dauid-like feasted on Beauty and drunke deepe in bloud till by a Nathan rowzed and by a taste of thy iudgements throughly awaked I haue Manasses-like erected High-places although not publiquely in the streete yet secretly in my heart till by captiuitie and bondage tamed Lastly like the Prodigall as I am haue I wandered from my Fathers house the house of my spirituall-Father till by penurie I was inforced to return home againe And what were the pleasures which drew mee from the obedience of my Father Nothing but bitternesse anguish sorrow How tedious were those houres of my choycest delights hauing euer for one minutes sweetnes an houres distaste For what earthly ioyes bee not attended by repentance and farre worse bee those ioyes which be not attended by repentance Different be the sorrows of the iust and vniust as their ioyes the one continuate the other abridged The righteous man may be sorrowfull for a night but ioy coÌ„meth in the morning But the wicked sustaine an Eternall torment their rest is but a seeming rest their comfortes meere shadowes but no reall comcomforts They haue euer a worme gnawing and consuming them the reason is their hearts be not fixed on the desire of Eternitie hut on momentarie delights which as they be short in continuance so in the ende they yeeld repentance The Continent saith the Phylosopher must of necessitie be greater then the contained For otherwise how should it comprehend a substance ampler then it selfe But man planting the affections of his Soule vppon a mundane delight hoping to satisfie her large Circumference with so straight a Centre erreth both in Diuine and humane phylosophie Of a thing so little in seeming nothing so extended as the nature of the soule for it aspires higher and higher till it attaine to that height then which nothing can bee higher the reason wherefore she can not come to her expected and indeed limited end is the heauy masse burthen which she carrieth euer about her to wit this vnbrideled Flesh the which not brought into subiection like vnto a turbulent and factious Souldier maketh head against her Captaine and although shee cannot vtterly vanquish him yet by her two Confederates The Prodigall sheweth how the Soule is annoyed with the Flesh and her two Confederates the Worlde and the Diuell c. THe Worlde and the Diuell shee is euer annoying the Soule now moouing her to elation of minde presently to despaire now to forget her Creator by repâ—esenting her owne beautie presently she expresseth the seueritie of GODS iudgments his wrath to sinners and the multitude of her owne transgressions And if the Soule doe desire dissolution with Paul then commeth the flesh and presenteth her with the deluding obiects of Vanitie seeking to captiuate her Guardian with new temptations This mooued that deuout Father to weepe bitterly who walking one day in the field chanced to espie a Sheepheards boy who had catched a Bird and tied a threed to the legge of her The Bird was euermore flickering and endeuoured to soare vp but the threed kept her backe that shee could not This poore Bird is my soule saith he that desireth to mount vp and liue with her Creator but this threed the flesh holds her backe that she can not An obseruation worthy of our consideration that lie manacled with the fetters of sinne subiected to the slauish delights of the flesh and exposed to miserable seruitude by reason of the corruptions of our flesh The best remedy I could euer find to set my soule at liberty was the taming and macerating of my body to giue her as litle countenance as may be lest whilest her fancie be satisfied the fortresse of my soule be razed The Laconians euer had their gouernement most flourishing when their diet was most sparing I must deale so with my body temper and moderate her affections if shee suggest any thing into the eare of my Soule presently to reprooue her for her boldnesse It is not for the Maide to professe her selfe a Councellour to her Mistresse If she present vnto her eye the sundry moouing delights of the world to chastice her sharply daring to seduce her Mistresse from her allegeance towards her Creator No assay should passe vnpunished for impunitie confirmeth sinne strengthening the meanes of sinning through the want of punishing Choose not thou with Martha the worser part set all houshold affaires aside let temporary delights vanish and let such as set their mindes vpon them perish I haue but one soueraigne end at which my soule aymeth let her obtaine that and it sufficeth The Prodigals relation of the destruction of the wicked THe candle of the wicked shal be soone put out but the light of the Righteous shall remaine for euer their flourishing shall abide when the other fadeth for behold though the wicked flourish like a greene palme tree and seeme happy in all outward blessings though his Garnars be full his fields fruitfull his creatures aboundant though his pastures be fat and his children mans greatest blessing be like the Oliue-branches about his table yet doe I know his faire buildings shall be destroyed his Garnars which he enlargedd consumed his faire and fruitfull fields laid waste his treasures rifled his pastures with all his hierds dispersed and his children vtterly rooted out and extinguished But the Righteous man whose gaine is godlinesse whose profession is vprightnes and conuersation holinesse prouideth for himselfe an estate of an other nature Hee hath his eye euer fixed vpon his end he will not enrich himselfe by oppression or inhaunce his meanes by his brothers ruine For hee knoweth that the Lord will see a conuenient time to execute iudgement He noteth how many haue bin taken tripping in their wickednes Balthasar in his mirth Herod in his pride the Philistines in their banquetting the men of Ziglag in their feasting the Israelites in their rioting with Manna and Quailes Iobs children in their drunkennes the Sodomites in their filthinesse the Steward in his security the churle in his plenty the old world in their marrying the Aramites in their sensuall liuing Miserable end when men-end in their sinne where iudgement must receiue them where sinne left them woe and alas shal be their best melody sorrow and vexation their inseparable attendants call to minde this O my soule and tremble sleepe not in thy sinnes lest the sleepe of death surprize thee cast vp thy accounts each Euening let not thy soule take her rest till by the free confession of thy sinnes thou find rest of conscience for when the night commeth none can worke I will worke therefore while it is day The day hath resemblance to mans life as the night hath to death I will imitate the Sunne that shineth euer brightest when it setteth making the period of my dayes a happy concluder of many toylsome houres which I haue
I therefore wash my couch with teares and fall downe before thy foote-stoole For what am I that I should persist in my sinnes or whence came I that I should promise to my selfe continuance Esau compareth mans life to the Grasse that soone withereth Iob to a Post a Shuttle a Breath a Vapour Dauid lengthens his dayes but to a Spanne if then as Grasse it must of necessitie fade if a Post it must runne if a Shuttle it must passe if a Breath sonne blowne ouer if a Vapour soone vanished if a Spanne soone shortened O that my feet were as hinds feet that I might walke the way of thy statutes not looking backe like Lots wife nor behind the plow-stilt with the sluggard for cursed is he that doth the busines of God negligently Heerein Lord haue I grieuously offended repairing to thy Temple but without reuerence praying but with small seruencie trusting in thee but with a doubtfulnesse And how can these many obliquities be streightned but by the leuell of thy Word that can make all things streight It is true Lord it is true that the generall deprauednesse of all the World giues sinne vpon earth a Pasport But thou O Lord seest thou the sinnes of men and wilt be auenged Thou carriest thy Fanne in thine hand to sweepe the vngodly from off the face of the earth And where then shall be a place for all the Inhabitants of the earth Loe all shall then become saieth the Prophet Ieremie in the same place as a naked Tree in the wildernesse bereft of both flowers and fruit because like to the wilde Figge-tree it brought foorth no fruit when thou expectedst it should Lord I pray thee though mine haruest bee but yet in the blade accept my slender indeuours and so ripen them that they may bring a plentifull croppe to thee in propagating thy Glory the Churches Vnitie and the benefit of such as thou hast ioyned to mee in neighborhood affection or affiance Much adoe thou knowest Lord there was in the building of the materiall Temple and euery one was enioyned to bring in something towards the erection of it My portion O Lord is but small yet is my loue with the greatest Though I can not bring Gold from Ophyr nor the Cedar and Firre from Lebanon yet will I offer my prayers in thy Temple confessing thee before much people Marie reioyced that she had a little oyle to sprinckle vpon Christ the widdow of Zareptah was ioyfull that she had a little food for the Prophet I will likewise be glad and reioyce if I can reserue but one small moity for the Saints of God for workes of this nature neuer passe vnrewarded A cup of colde water is as acceptable as the silkes of Tyre or the Treasures of Aegypt happy then am I if rich in spirit though poore in state purchasing for a Cup of colde water the water of Life But there must euer be something done by man before the promise bee performed by God The battell must be fought ere the victory be atchieued the tree must bee planted ere it bring forth fruit and the seede must bee throwne into the ground before it multiply We must haue a perfect knowledge of God ere we can dedicate our members seruants to righteousnes offering them to GOD. But how should wee know God there is an harbinger which goes alwayes before the knowledge of God to prepare his house and that is Loue the bond of perfection Now how should we loue him whom wee haue not seene being at enmitie amongst our selues whom we daily see So good is our loue now a dayes as the Italian Prouerbe may be verified of it Tanto buon che val niente So good as it is good for nothing Yet how poore and fruitlesse soener God desires it let him then haue it for hee onely deserues it I will loue thee my Lord and will consecrate my vowes vnto thee where I meane thus to expresse them In the humblenes of my spirit without deiection and in the confidence of my heart without presumption will I humble my selfe before thee with reuerence and offer vp my vowes vnto thee with affiance I will come nearer thee in spirit because remoued from thee by the veile of my flesh the one shall caution mee of my shame the other put me in minde of my glory Hagar shal not get the vpperhand ouer her mistris my flesh shall bee taught to obey that if neede were she might safely gouerne As there is but one Sunne to giue light to the vniuersall World so there shall be but one Sonne to enlighten my little world and that is the Sunne of my Soule This Sonne shall obserue the same course which the naturall Sunne obserueth Her two Tropickes shall be reduced to two remembrances of my birth and of my death That as the Sunne by these two equall circles equally distant turneth either higher hauing bin at the lowest or lower hauing beene at the highest so my Soule transported too high with the remembrance of her dissolution to wit her liberty may be brought backe to the remembrance of her birth the very originall of her miserie I will not haue my flesh to intermeddle in these considerations for shee is like an harsh Instrument that soundeth nothing but discord when the Soule tels the flesh of a dissolution she trembles and feares her accounts like an Vsurer at the sight of deaths head or as Felix hearing Paul dispute of the last Iudgement Many obiects of delight there be which captiuate the flesh being conuersant only in outward thinges I will haue the flesh therfore be put to silence lest my soule conceiue a difficulty in departing when so harsh and disconsonant musicke sounds in her eare the sunne of my soule shall purifie the corruptions of my body which impure mettall must of necessitie be refined or it will blemish the excellencie and beauty of that is contained in it I know a mirtle is a mirtle though planted amongst nettles and at one time or other the soules beautie will shew it selfe enlightning the poore case which couers it I know also that the cause of my long straying hath proceeded from my indirect disposing preferring the bodies aduice before the iudgement of the soule But the Prouerbe shall be confirmed in my flesh Euill councell shall be worse for the Councellour I will chastise my flesh for her rash and indiscreete aduising and admire the resolution of my spirit that euer stoode in opposition against her Recollect your selues you wandring vnsetled thoghts of mine fixe your intention where there is no further extension the fruition of perfit content I knowe the time hath beene when vanity so betwitched you as like poore Vlysses companions you were forced too willing a force to heare the inchanted harmony of euery Syren But now you haue that Moli that hearbe of experience that will charme the inchantresse and teach you true resolution Shall a little taste or distaste
soule what hast thou done to day Hast thou employed thy time in studies well fitting Gods glory thy brothers benefit and thine owne soules health Whom hast thou oppressed Whom hast thou iniured O! these commemorations are able to rowse vp the sluggish soule from the sleepe of sinne and securitie and to bring him to the knowledge of himselfe and his owne infirmities Alas how many vaine houres wee spend with Nabuchadnezzar in walking vainly in the pride of our hearts nay euen in the royall places of Babel strowting in the very height of our hearts as vessels not composed of ordinary substance but admiring our owne demerites beginne to boast of our owne actions Heere we glory in gorgeous buildings when indeede our houses should be like Obadiahs temples dedicated to Gods worship There of our learning yet for all our learning we are but Agrippaes halfe-christians Heere of the applause of people and amidst our glory with Herod become miserable There of policie but Haman like it becomes starke folly vaine be the imaginations of man full of vanities falshood and vntrueths and wherein can we glory of our owne strength O then since our times is so short our houres so few and our constitution so weake let vs become respectiue of the time lest hauing lost it we be neuer able to recall it againe The Prodigalls care to redeeme his expence of time past O My soule thinke thou of this redeeme that time thou hast spent if not in houres for many haue beene the houres of my vanity yet in teares that the Lord God beholding thy contrition may take thy repentance in lieu of thy times expence Thou hast a reckoning O Lord of all my idle houres how vainely I haue consumed my daies in the affections of vanity O that I might redeeme the time with sorrowing and yet there is some comfort appearing For as thou hast a booke of accounts wherin my sinnes are set downe so I know thou hast a bottle wherein to put my teares albeit I be vnworthy to lift vp mine eyes to heauen to pray to thee yet am I not vnworthy by blinding mine eies with teares to weepe before thee True it is that teares be the best and soueraignest Balme to cure the wounds of a sin-bleeding Soule and neuer came teares from the heart which cured not the poison of sinne Mine eyes therefore like plentifull fountaines shall euer be sending forth water to rince the vlcers of my soule and fire of zeale to consume the thorny cares in which I haue beene too long enwrapped There shall be no impediment now if the progresse of my pilgrimage doe hinder mee from so heauenly an expedition O that I had not eyes to see my follies before this time or hauing eies woe is me I directed them not to the line and leuell of wisdome yet my comfort is though poenitentia sera raro est vera yet poenitentia vera nunquam est sera Neuer too late vnfainedly to forsake my euill wayes for thou wilt receiue the thiefe rather then faile euen at the last houre to expresse thy mercies and fatherly compassion to penitent sinners yet that example Ministers mee a double vse not to despaire at the last because there was one nor to deferre my repentance to the last because there was but one Happy thiefe happy theft the thiefe an heire in heauen the thiefe an inheritance in heauen Amongest the Scythians no fact was with such seueritie punished as theft for saith the Historian if it had beene lawfull to steale amongest them what had beene safe amongst them But I say no theft in this kind was lawful to this good thiefe for without it nothing at all had beene safe vnto him The Prodigals description of the diuersities of theft THe oppressors of the poore steale for they sucke the blood of the Orphanes and treasure vp vengeance for themselues The Monopolists steale for they doe ingrosse to themselues a peculiar gaine inlarging the Garnars with the Rich man to make their punishments the greater The Lawyer with his mentall reseruations for he who should procure his Clients peace prolongs his suite because he hath an Action to his purse as his aduersary had to his land The proud Pharisee steales for he meanes to steale Gods glory from him attributing that to his owne merites which is none of his making himselfe the Author and accomplisher of euery deseruing worke let mee be none of these good Father I see their miserable ends by their sinister meanes For how should vicious beginnings haue vertuous ends They peruerted the wayes of Iustice walking in crooked by paths where the Saints of God neuer traced Be it farre from me to be said to steale thy glory with the Pharisie or protract the poore widdowes cause with the trifling Lawyer or hoord vp vengeance for my selfe with the couetous ingroser or sucke the blood of the needy with the remorcelesse oppressor The Prodigall sheweth wherein true content consisteth I Will desire one thing of thee O my GOD and that shall bee all to taste true contentation and not the worldlings seeming content who professe themselues to be fully satisfied yet crie still more and more that content proceedes enforced I would haue mine enfranchised let it be riches to mee to possesse thee cloathing to me to put on my Lord Iesus foode unto mee to feede on the bread of his word and life vnto mee to liue for my Sauiours glory So shall my riches be eternall not subiect to the casualties of Fortune or Chance for no moates can corrupt that treasure which is reserued in Heauen for the Elected So shall my cloathing neuer be worne out but like the Israelites garments continue euermore new For they which put on Christ shall continually haue their raiments renewed So shall my foode for it is Spirituall Manna feede my soule with holy and heauenly meditations nourished so shall my life neuer fade being by the Almighty preserued Alasse Lord if I should continue in my old transgressions and in the hardnesse of my heart assay to clime vp to heauen with the Gyants should not I be soone destroyed yea Lord what am I that I should be able to stand against thee Or is my house of Clay so firme that it can support it selfe without thee When the King of Iuda proclaimed warre against the King of Israel the King of Israel returned answere That the Thistle rebelled against the Cedar And should I that am lighter then vanitie oppose my selfe against the Eternall power of the Almightie No Lord I will rather humble my selfe before thy Throane and with teares of heartie remorce purchase pardon Thou hast hung the white banner out to expresse thy mercie vnto all such as will submit themselues I will descend therfore before the red signall of thy wrath denounce bloud and vengeaunce I haue fore-slowed my returne O Lord too long sleeping on the bedde of securitie I haue carowsed Balthazar-like
Vanity of vanities and all is but vanitie The Prodigall describeth the manifold passions and distractions of the heart and minde LEt me descant on euery passion for I my selfe am not ignorant of these distractions which are subiects of the minde and in some mindes soueraignesses that in their description and those attending inconueniences which euer wait on them man may learne to be wise cautioning himselfe by others miseries I will beginne with that passion which in the purity of her owne nature is the perfection of all vertues the Accomplisher of the law and the mysticall Vnion betwixt Christ and his members yet peruerted an vnmatched euill laying open a breach to the enemie in the fortresse of the Soule and exposing it vnto all illimited and vndisciplined affections It is the sensuall mans loue who transported with the vnbrideled desires of his flesh seekes the essence of the refinest vertue to wit loue vnder the pretence of the detestablest vice to wit lust This is hee that makes his heires heires of Beggary consumes his estate vppon painted Sepulchres degenerates from himselfe in hanting pleasures vnworthy of himselfe This man respecteth not his good Name which Salomon preferreth before great riches and whose beauty hee esteemeth more of then gold or siluer And yet what account maketh the sensuall louer of this so inestimable a good pawning it to harlots letting out his house to shame and that body which should be the Temple of the holy Ghost become a cage for vncleane Birds Miserable blindnes when man falleth with open eyes into the pit of perdition slauing his vnderstanding the best part of man to appetite which hee hath common with beasts Hee considereth not a two-folde inconuenience rising from this inordinate passion First Repentance heere and if not entire confusion else-where Repentaunce is neuer there entire where we commit that againe and with a willingnesse which we desired before might be forgiuen vs with a seeming pensiuenesse This repentance is onely a lippe-labour farre from the heart for hee that returneth to his olde vomite strengtheneth the arme of sinne Sickenesse at the heart wee know to be best cured by cordialls applied to the heart externall remedies little auaile inward maladies The salue and the sore must be of one nature Pray therefore with Dauid that they eyes may not looke after a woman but if thou canst not preuent thine eyes but they must looke after a woman at least pray that thou maist so preuent thine eyes that thy heart lust not after a woman so may thy lustfull affections be restrained and thy vnderstanding restored which thou wast so long berest off as thou frequentedst the house of the strange woman bee her house estranged to thee and to thy steppes for saith Salomon Can a man hide fire in his bosome and his clothes not burned Or can a man walke vpon coales and not burne his feete euen so hee that entreth the house of his neighbour shall not be cleane when hee hath toutched her Thou knowest whatsoeuer thou be that hauntest these vicious and odious consorts that the Adage which was written vpon Lais that famous strumpet of Corinth is verified in thy English Curtezan He commeth on a bootelesse errand to Lais of Corinth that hath not to giue so much as shee requireth Hence then by an vnbrideled appetite mayest thou sustaine a double wracke Ruine of soule and body Thy soule made the hire of basenesse thy body which was created for the seruice of her Creator becommeth seruant no vassall to the dispicablest of all his Creatures let the Prodigalles Teares warne thee who wisheth from his heart thy returne with him that is the best parte of Beautie which a picture can not expresse Looke at the rare and exquisite workmanship of thy soule and thou wilt be loath to staine it with the refuse of a painted beautie Ambition is the great mans passion who builds imaginarie kingdomes in the ayre and climing for most part breaks his owne necke he is insatiate of honor nor can hee cease from soaring vntill his wings be singed This is an hereditary euill to great persons and though they see by daily experience that the loftiest Cedars are subject to tempests yet rather then they wil loose honor they will oppose themselues against all perills These men are euer for the greatest designes managements of warre to raise their glorie they vndertake willingly growing once popular they apprehēd euery occasiō that may answer their hopes T is strange to see how vainly they bee carryed aboue thēselues how they admire their owne demerites none be so fit followers for them as factious and turbulent spirites for Catiline must not want his Cethegas How great is this Frensie when man by striuing to outstrippe him selfe vtterly ouerthrowes himselfe Who is safe and would be in danger who at rest and would subiect themselues vnto the force of publique dissentions These Absolon-like neyther regarde Nature nor Sexe they see the hooks of honour hung out and they are euer nibling till they be choaked There be alwayes Achitophels that suggest matter of innouation in these ambitious heads but the Councell perisheth with the councellour These men naturally speak much and doe little and not with Iugurth Speake little and doe much for if they ouer-valewed not themselues they could neuer fall to such admiration of themselues These spirits had neede be cooled til they tast the bitter pill of repentance He portrayed the ambitious man rightly that pictured him snatching at a Crowne falling with this Motto Sic mea fata sequor It is very true For the Ambitious man euer followeth himselfe to his owne end the best remedie can bee ministred is consideration drawne from themselues or experience from others From themselues in regard of their owne frailty from others in hauing an eye to their fall We are aptest to be moued to consideration of our selues when wee haue an eye rather to such as are below vs then aboue vs for the one doth as much humble and abase vs as the other doeth transporte vs aboue our selues CHRIST seeing his Disciples to striue among themselues for preheminence said He that is the least amongst you shal be as the greatest and taking vp a Childe exhorteth them to bee humble like that Childe Alas what hath man to be prowde on that he so sets forth himselfe Is hee of rarer composition then earth that he should esteeme of himselfe aboue Earth Many inferiours he hath of lesse dignitie then himselfe manie poorer yet which of these not equall to him in deserts And shall there bee but one Sunne and like another indiscreet Phaeton will he striue to haue the regimēt of it Remember thine ende and thou wilt make it thy greatest honour to Attribute all Honour to thy Creator Consideration drawne from others I would haue thee thus to applie to thy selfe Thou hast seene heard or read of manie who haue attained
riches honours and the like as they are earthly blessings but not by the vse of them to peruert them and make them cursings This commeth to passe when oftentimes men of immerited ranke obtaine honour they seeme strangely transported aboue themselues ancient acquaintance is dashed out of date with their present raysing They liue as they might euer liue to haue supplicants and neuer to be petitioners themselues if these heare a poore mans suit and doe him right it is as the vnrighteous Iudge did to the Widow rather for importunacie then feare either of God or Man These men no sooner attaine honour then they get some face casten in a mould which may suit with their honour Too publike accesse they say purchaseth contempt the client must pay his entring penny before he approch his presence It is a braue thing will some thinke to be a dore-keeper to an honourable man yet had I rather be a dore-keeper elsewhere I will not prostitute my selfe for an vnlawfull gayne to the heauiest poyze of honour It is enough for me to obserue and admonish my friend of an after-accompt This hath beene my position and I would not willingly forgoe it I will not purchase me that estate pro termino vitae which should forfâ—it my estate post terminum vitae Prouidence hath taught me many things traduced to me from the silliest of Gods creatures For I thinke my selfe of farre more excellencie then the Pismire and should I then bee out-stript by her in that which maketh me most excellent I haue passed too much of my Spring alreadie and now the Winter is come and my fruit should be ripe and the great Husbandman expecteth it yet am I but where I was It is a Rule in Christianitie Non progredi est regredi and behold I haue not onely not come forward but made a cowardly retreat yet doe I come to share the victorie that neuer was at the battell to the reaping that neuer was at the sowing and to taste the fruit of that Vine I neuer planted I will stand no longer idle but with all feruencie of deuotion heattie contrition and integritie of heart returne with the good Shunamite and receiue the blessing of my father If Esau will not Iacob shall the present delight of this world though it rellish as well in the pallat of a carnall man as euer Esaus pottage did yet I find the substance of my soule created for another end a more excellent inheritance The remainder of my time shal be spent in weeping for the sinnes of my youth That mine age may expresse her selfe sorrowfull in some proportion as my youth was ioyfull Graunt therefore holy Father that the sensuality of my youth bring me not to a lethargie in mine age If my Spring was without flourish let not my Winter be without fruit And though habite of sinne take away from the reprobate all thought of sinne where the Tree lyeth as it falleth yet let mine eyes be as continuall Lauers to wash away the pollution of my soule for a cleane Lord alwayes requireth a cleane habitation How much I haue erred in the vanitie of my heart supposing my selfe to stand where I did fall to goe forward where I made a retrograde in the course of vertue yet when I was blinde thy Mercies directed mee when I was downe thy Might supported mee and when I renewed my errours by a new relapse making my sicknesse more dangerous Thou the great Physition of our Soules binde vp my Wounds powre Balme into my Sores and set me on my feet againe The Prodigals Inquisition WHat shall I giue to the Lord for all that hee hath giuen to me if I look into my creation I see my selfe created of nothing if I looke into my recreation I see my selfe renewed that was become worse then nothing if I looke into my dayly conseruation I see my selfe without Gods mercie hourely returne to nothing As there is no moment nor point of time wherin I stand not in need of Gods prouidence so should there bee no point of time wherein I ought not to shew my thankefulnesse For that vice of all others is most hatefull to the Almightie it is called Desiccans Ventus drying vp the fountaines of Gods mercies Farre be it from me to stop the spring of Gods exceeding bounties by my own vnthankfulnesse but as I haue receiued much so to render vnto the Almightie for that I haue receiued In Athens no vice was more extremely punished then Vnthankefulnesse and amongst the Persians such as were more readie to receiue then giue were marked with the note of infamie That Lord who is good to all and whose mercie is ouer all his workes should be dayly praysed and glorified in his workes But how should my soule praise the Lord Prayse is not seemely in the mouth of a sinner I am a man of polluted Lippes and vncircumcised Heart exposed vnto the vanities of the World conuersant in things outward satisfying the flesh and affections thereof How can I then prayse the Lord Or if I prayse him how should my prayse be acceptable vnto him But shall I therefore hold my peace and cease to prayse him who hath prepared for my soule a Mansion of Peace No Lord Vae tacentibus I will declare thy mercie betimes in the morning and I will preuent the euening Watch with my Meditations my heart shall no longer be diuided from my Lord for a heart diuided cannot liue Saul said to Samuel Honour mee before this people The Prodigals treatise of the honourers of the Worldlings SO the Rich man sayth to his Riches the Ambitious man to his Honours and Preferments carnall Man to his Temporary Delights Honour me ye Riches honour me ye Preferment honor me ye Delights before this people But my soule shall disclayme these outward Honors these like the Pagans adore their imaginarie Gods which notwithstanding wil leaue them miserable wretched and despicable Here the Italian hath his Saturne Candie her Iupiter Samos her Iuno India her Baccbus Egypt her Isis and Osyris olde Troy her Vesta Tritonia in Africke her Pallas France and Germanie their Mercurie vnder the name of Teuthe Athens her Minerua Delphos Apollo Delos Diana Paphos Venus Thrace her Mars Lampsacho of Hellespont her Priapus and Lypara with Lemnos their Vulcan And what doe our Christians else now adayes They erect Statues in honor of riches so doth our worldling whose Scriptures be his Sculpturae in honour of our great and eminent places such be our ambitious men others in gorgeous edifices with a daring motto vpon them Non norunt haec monumenta mori And these be our vaine men who built faire houses for their bodies let the mansions of their Soules lie desolate others doe satiate their boundlesse affections in the pleasures and delights of this world where like Penelopes wooers they contriue their one subuersion How miserably be these men led into captiuitie and
weighing anchor nor how to ballase thy shippe euenly to wit with the lastage of Reason and poyse of Discretion nor knowest thou thy Points and Distances and therefore hazardest thy Shippe in Shelues and Sands continually Little knowest thou that rockes be neerest where the seas seeme whitest Not a Syrens voyce but may tempt thee and draw thee to folly thou hast no power ouer thy selfe and therefore vnfit to haue power or soueraignetie ouer another No as thou wast created a seruant thou shalt subiect thy selfe to the guidance of reason the line and square of a discreete obedience I will see thee play the subiect better before thou be King Better is it for me that my flesh serue in a Turkes galley then in tyrannicall discipline to dominiere ouer my soule poore and miserable soule that hath such a guardian The Prodigals desire vnto God for mortification of the Flesh to inable him to subdue it to the Spirit O Lord let me I pray thee be rather imprisoned in my flesh then by my flesh for the one endureth but a moment in comparison of the other Peter was in prison and was deliuered Paul in prison and was released Manasses pressed with many yrons yet at last enfranchised But when was Demas that was imprisoned to the World freed or the Sodomites imprisoned to the filthie lusts of their flesh exempted or the proud Pharises imprisoned to outward Obseruances publique Reuerences Hypocriticall Semblances when shall they bee dismissed Kill me in my flesh so I may liue in the spirit for I know Lord that hee who will saue his life must loose it no affliction no crosse no perturbation shall separate mee from the loue I beare to my Sauiour and little is it for me to giue him my life now when he requireth it that gaue for mee his life freely before I did aske it Who would not goe to Heauen although it were with Eliah in a Whirlewinde When Dauid speakes of Troubles hee speaketh of Troupes and Heapes and Starres and Sands and rightly too for fit it is that our troubles in some sort answer the proportion of our sinnes They are multiplyed like the Starres in the Firmament or the Sands vpō the Sea-shore that cannot be numbred Our sinnes therefore like Sands in number should be seconded with troupes of Troubles succeeding in order The righteous neuer want them they are so inured with them as they terme them to be but exercises to trye them and not Terrors to the end to dismay them I know the Worldling makes not Troubles his exercises nor Afflictions his trialls It is miserie enough for him to loose his temporall estate or to be bereft of honour or the like and the reason is for that hee expecteth no further he findes his Non vltra heere the period of his hopes extend no further then to bee rich to be obserued that in the fulnesse of his estate his soule may be at peace Farre be his peace from the mansion of my soule Farre be my hopes enlarged aboue his farre be it from mee to liue with him in this World deliciously and staruing my soule in the World which is to come eternally Though I carrie not so much with me liuing I shall carrie more with mee dying a sincere Conscience and the inestimable Treasures of an vndefiled Soule And these will weigh downe all earthly mindes being possessed by such corrupt mindes and opinions Socrates answered one wittily being demanded Who could carry a Citie about with him saith he the worldly minded man Alas poore rich man haeret lateri laetales arundo Thou hast bought thy many Possessions at a deare rate when Earth shall receiue thee those many acres of earth shall leaue thee and then must thy account bee made for thou canst be no longer Steward Here the Prodigals Vow to Heauen his Legacie to Earth that as he is resolued for his Creatour in Heauen thou mayest be willing to bee dissolued from the Tabernacle of the Earth Thou wilt not die one houre to liue for euer but the Prodigall wisheth he may quickly die that hee may liue for euer Nothing so sweet to thee as life for life is to thee aduantage but nothing more sweet to this poore Prodigall then death for death is to him aduantage Thou thinkest of thy accompts in this life onely hee of his accompts after this life Death to thee is entrance to sorrow Death to him is ender of sorrow reade but his Legacie and thou shalt heare him resolued for death If I could leaue any thing poore Earth behind me it should be my prayers that the simple honest-minded man may quickly leaue thee Vertue is no Tenant for thee shee shall bee shut soone out of doores hauing no other Trade then honestie If I should giue thee any thing it should be that which thou needest lesse vanitie more stayednesse lesse hypocrisie and more sincerenesse If I should begge any thing of thee it should neyther bee fame nor popular praise for I am mortified and doe not loue it it should be that thou wouldest rumour my vices that others hearing them may be cautioned If thou wouldst haue me doe aught for thee I will doe it willingly so it be not to stay with thee If I should aske any thing now at my farewell from thee it should be no curious monument for what would that auaile me I haue a better monument prouided for me with this Imprease Nec spe nec metu will I tarry with thee As I did once loue thee so am I willing to leaue thee for I haue obserued such as loued thee die in their beds vnquietly As I made thee once my palace bee now my graue I loue thee not so ill but I will leaue something with thee my body thou shalt haue for thou fosteredst it but my soule shall fly to him that made it This is all the legacie I will make to earth it now rests that I make my vowes to heauen this little which I gaue to the first is too much this all which I giue to the second is too little yet will my vowes be acceptable to heauen proceeding from him that willingly for heauen forsakes earth I haue soiourned long enough vpon earth now am I for my war-fare to heauen hauing charity for my scrip confidence for my staffe and desire for my guide charity towards my brother confidence in God and desire towards heauen in my abode heere I haue patience to indure prouidence to retire resolution to conquer Patience to indure afflictions prouidence retiring to Christs compassion and resolution to conquer all incursions I will neuer so presume on Gods mercy as to forget he is a Iudge or despaire on Gods mercy to forget he is a Father I will rather with the seruants of God suffer afflictions though with bitternesse then enioy pleasures of sinne for a season and loose my inheritance My best Arithmeticke shall be numbring of my dayes that when my dayes bee