Dyog what though my dyet bee almes bee roots and hearbs what though my drinke bee water my riches pouertie and mine honour onely taunts and scoffs yet shall these as yee terme them crosses breed a discontentment in mee no no. I know my tub to bee more beautifull then Alexanders great pallace neither would I change any iot of my estate for his though hee if he were not Alexander would be Dyogines yet I of I were not Dyogines would not bee Alexander Plut. in vita Alex. for I thinke his so gorgeous an habitation woefull and what saith my soule vnto his so proud and sumptuous a pallace Ecch. Alas SECT 115. The end of affliction IF a man liues contented with his affections they scowre all filth from his soule Act. 14.15 that eternall part for through many troubles and afflictions he must enter into the kingdome of heauen hee that hath crosses must imbrace nay coll and kisse them And then what saith my soule if a mā beares them patiently heare on earth is obtained in heauen through euerie distease Eccho His ease And what throgh euery afflictiō Eccho Sion Psal 87 SECT 116 How carefull God is in afflicting his Children SVrely the loue of God is exceeding large towards mankinde 1. Cor. 10.13 in that he layeth no more afflictions on thē then that they can easily beare he is sparing in cursing but bountifull in blessing hee giueth his wrath by weight but his mercie without measure Amongst all men therfore hee vndoubtedly is blessed on the one side whome no feare troubleth no pensiuenes consumeth no desire of worldly wealth afflicteth and to whome no crosse can seeme intollerable whereby he may be discouraged or despaire and hee likewise is happie on the other side whome no pleasure can proudly puff vp no delight can so mooue vnto mirth and no promotion make him so vaine-glorious whereby hee presumes aboue others or preferres himselfe before them for oftentimes haue I saw and how often I know not the footman hoysted vp into the saddle when as hee that rode before hath now beene glad to lackie after The riches that men gather in time may faile friendes may proue vnkinde and vnconstant hope may deceiue but cōtent can neuer be conquered the contented man kils aduersity if it assault dries vp teares if they flow stayes wrath if it vrge heales woundes if they fester and and lastly wins heauen and heauenly ioyes if it hold on vnto the end and therefore Paul learned in what state so euer hee was in Phil. 4.11 therewith to be content SECT 117. Comforts in generall for such as are in afflictions NOw leauing the Philosophers reasons let vs see my soule how farre the Christian reasoning can comfort vs in induring crosses surely their fruite is verie great first then for by them through Christ we purchase remission of finnes and reconciliation to God the father by them wee are exercised in Godlinesse and for suffering them wee shall haue our reward a reward of inestimable value me thinkes then that afflictions should not make mee dispaire and greue and seeing that Christ Iesus our Captaine hath broke downe the hedge before our eyes I say let it not grieue vs now to follow after all the saints of God his Souldiers all the Prophets and Martyrs haue sounded the bottome and found the depth of all afflictions whatsoeuer feare not then thy footing God plaies the carefull cooke with all his children he giues them sharp Oliues to whet their stomakes and breed their appetites sharp sorrows sowre crosses bitter and brinish troubles because they should come and taste how sweet how good and gracious the Lord is we are punished in this world saith Austin to the end wee should not be damned with the world in the world to come In like maner as a Nurse that to weane her childe from the loue and liking of her milke doth rubbe her tear with aloes with wormewood or with the like bitter thing so our mercifull father who would faine retire vs from the loue of the world and worldly delights vseth to send tribulation vnto vs therein to the intent wee may crie with the childe paw pan vnto the world to the end wee may shun and auoide its intising dugs Againe we reade that Moses striking with his rod the hard rockes brought sorth water Exod. 17.5 6 and the rod of correction falling on the backe of stony-hearted sinners most commonly mollifieth them to contrition and oftentimes bringeth forth a flood of teares to repentance SECT 118. On the same THe stones that were appointed to serue for the glorious temple of Salomon 1. Kings were beaten were hewed and polished with out at the quarry side for that no stroake of hammer might be heard within the temple and Peter tels vs that the Godly are chosen stones to bee placed in the spirituall building of God in heauen where there is no beating no hewing no sorrow no tribulation surely then it is meet for vs here in this life in the hard quarrie of this sinfull world to be cut and polished and made fit for that glorious temple and with all wee ought to bee most glad when we are thus handled Psalme Amos 4.1 for that it is a signe of our election to that most glorious house of Gods eternall mansion Oxen appointed for the slaughter are suffered to feed at their pleasure so are Dauids fat Buls of Basan trees that bring foorth no fruite and are kept for the fier are neuer beaten and the sicke mā that is past all hope of health is suffered by the Phisitian to haue whatsoeuer hee lusteth after when as hee whose health is not despaired cannot haue that liberty graunted SECT 119. We ought to reioice in troubles MEthinks how necessary it is to knowe that all afflictions come from a diuine and iust hand wherefore they cannot be euill or vnwholesome as many account them Indeed crosses are verie troublesom vnto the weaknesse and frailtie of the flesh yet if thou wilt behold their effect thou hast cause enough to bee merrie to bee patient and contented therewith The seafaring man who althogh he be beaten most grieuously with stormes and tost verie dangerously with blustering windes yet remembring the hauen smiles to himselfe and cleareth vp his dull and heauy spirits if he thē reioyceth in the middes of those stormes beholding the hauen a receptacle only for his wearyed body thou rather mayest I think reioyce casting thy eyes on heauen a sweet refreshing shoare for thine afflicted soule It s a most base and crauonish part to grieue for the want of any temporall benefit what shall olde age make me sigh shal pouertie make me mourn shal sickenesse make me dispaire or shal death it selfe make me affraid no no he truely is no man that in this life is not filled with miseries hee is no Christian that cannot bear them troubles are but flea-bitings but alas wee vnskilfull worldlings know not
THE Diuine Eccho OR Resounding voice from heauen moralized betwixt a Christian and his soule with short and effectuall directions how to liue and die well Whereby the effects of vertue and the defects of vice mercy with miserie heauenly felicitie with worldly vanity the ioyes of heauen with the torments of hell are familiarly expressed Diuided into Prayers and Meditations for the ease and benefit of euerie Christian. The first part by Iohn Swift Psal 27.9 My heart talked of thee O Lord seeke ye my face LONDON Printed for R. Bonion and are to be sold at his Shop in Paules Church-yard at the Flower de Luce. 1612. TO THE RIGHT Worshipfull Sir EDMVND MORGAINE Knight deputie Gouernour of the famous Towne of Garrison of Portesmouth and the I le of Porsee and to the Worshipful Master IOHN BRVEN Esquire my especiall fauourers all health and happinesse RIght Worshipful if your fauorable eyes may vout safe to read what my spare houres haue brought forth thogh smal in shew yet great in substance I hūbly intreate you to be my protection and thought it be but as a little streame in respect of the whole Ocean of godly books that are gone before yet therein when your leasure best serues you you may refresh and comfort your selfe vnto a farther backing on of your worships godly vertuos and religious liues Psal 12.7 The word of God saith the Prophet Dauid is pure Mat. 24.12 euen as siluer which from the earth is tried and purified seuen times in the fier which word plainelie and plentifully telleth vs that iniquitie shall abound in the latter daies 1. Thes 5.3 how then should I crosse my lips crie hush or peace seeing that if Gods booke be true while men cry peace peace sudden destruction shall fall vpon them Mar. 12.30 The rather therefore I thought good to set foorth to the view of the world this my Diuine Eccho whereby the godly may bee comforted and the wicked conuerted I haue named it the Diuine Eccho for that as your worships may see how the Christian soule doth suddenly returne backe and answer like the Eccho or rather I may say more truely like a voice from heauen vnto what he demaundeth of her directly giuing the last sound of the word both soule and body heart and hand must agree together to serue the Lord. And if your worship should aske me why I should write thus phantastically as you may terme it of an Eccho which before now was seldome or neuer heard of I then must bring Dauid for my Author and pattern who in his 27. psalme when the Lord said vnto him seeke yee my face his soule answered like an Eccho thy face Lord will I seek seek my face I seek thy face and if you aske yet farther why I should bring in a second or a Diuine Dyogines it is to shewe how euerie man and therefore much rather how euery Christian should liue contentedly with Dyogines the Cynicke not caring for the thinges of this world and vsing it with Paul as if he vsed it not Let mee now intreate your Worships grauities to accept hereof as some token of my true and sincere affection And if this as I doubt not bee entertained with kinde acceptance I purpose God willing herafter to present you with a subiect of better worth so leauing your Worships to the protection of the Almightie I rest Yours in all Christian dueties to be commaunded Io. Swift The Epistletothe Reader CHristian Reader I haue for thy good set forth to thy view this my diuine Eccho with godlie preparations to the practise of repentance that so thou mayest not onely meditate but also imitate not onely prattle or talke thereon but also practise it the reward of vertue with the ruine of vice the ioyes of heauen with the torments of hel the world and its vanitie with heauen and its felicity also most sweet comforts both diuine and morrall for all Christians to increase their knowledge in true godlines and pietie with a sound caueat for sinners and wicked wretches to hasten speedy repentance whereby hels terror may be escaped and the punishment due for sinne might likewise bee auoided Farwell THE DIVINE ECCHO Or short and godly Meditations betweene a second or a Diuine DIOGENES and the Eccho or a Christian and his Soule SECT 1. A Prayer to God the Sonne the only Phisition both of the soule and body O Sweet Iesus thou doue-eyde lambe of God ô sweet Iesus the comforter of my soule how amiable are thy lookes O how beautiful thy countenance O my sole and soules delight he that findeth thee findeth all things all that mans soule doth want or that his hart can wish and hee that looseth thee looseth all for thou my loue art all in all come then and refresh my soule with thy lookes for shee languisheth and pines a-away because thou doest not visit her Cant. 2.5 she is sicke of loue and much grieues at thy long absence perhaps Lord because shee hath many sutors thou thinkest that shee doth not regard thee and thy company its true my Lord she hath many indeed but shee findes them false and dissembling she likes them not and will not marrie with any of them 1. The. 5.21 but with thee onely with thee she hath tried all and now shee keepes that which is best disdaine her not though now shee bee troubled with an issue of teares for the issue of her sins but rather come neere her that she may onely touch the hem of thy garment and her issue shall bee dried vp O then disdaine her not She hath touched vncleane thinges Mar. 5.25 Mat. 8.3 whereby she is become leprous and scabbed O come then and touch her and onely say I wil be thou cleane and her leprosie shal be clensed Iohn 9.7 Nay she is blind O Lord and can neither see nor yet conceiue those things which are of thy spirit O come and annoint her eyes wash them in the poole fountaine of thy grace and shee shall see againe She is deafe and cannot heare charme the charmer neuer so wisely come then and put thy fingers in her eares Psalme and crie but Ephphata and they shall be opened Shee is dumbe too and cannot speak she cannot praise thy name come then Lord cut that string Mark 7.32 touch her tongue and shee shall openly glorifie thee she shall say and sing with Mary My soule doth magnifie the Lord and my spirit doth reioice in God my Sauiour Mat. 9.33 Luke 1.46 SECT 2. The blindnesse and ignorance of the Atheist YEt the Atheist not beleeuing this vtterly contemning and neglecting my Lord flies to nature hee can tell thee that all things are thereby gouerned but yet knowes not from whence nature her selfe is the Sunne the Moone and Starres moue by nature true it seemes to be and true it may be but most true wee know this to be that God moues nature all planets
easily crack she beareth vp on high in the ayre and from thence letteth it fall down alow on a stone where it breaketh into many peeces so that at length she descendeth and cateth it vp And the diuel rayseth the proud man to honour that thereby hee may bring him low letting him fall down on the hard paines of hell and so deuoure him pride and fier are werie like for oftentimes haue I seene a seething pot running ouer into the fier laying the heate thereof and so consequentlie become cold the pot is cold the fier is out and is not the fier cause of its owne death 1. Pet. 5.8 the pot the cause of its owne coldnesse surely yes and hee likewise that spraineth his arme by reaching vp on high is the sole cause of his owne griefe I see that high hopes haue oftentimes hard euents high reaching armes are beared vp in scarfes and such as doe snatch at the bough doe moste commonly stumble at the root tel me then my soule how a man ought to behaue himselfe or what hee must be whereby hee may seldome fall downe on the ground Luk. 18.14 or yet thereon once so much as stumble Eccho Humble SECT 65. On the same AT the winnowing of corne the chaffe being lightest Psal 1.4 mounteth aloft the winde carrieth it abroad where it list and where it is lost but the Corne which is heauiest abideth a low on the ground and is gathered vp and put into the Garners of the farmer Mat. 13.30 kept for the profit of the common-weale when as in the meane time the chaffe is burnt lost and deuoured by beasts so pride a vapour that ascendeth high presently vanisheth away into smoak ye euen into nothing when then is the best time to be hūble in aduersity no for that is scarse praise-worthy then a man of necessitie must be humble least that hee makes a great fier in a little cottage the best time to be humble is in the middest of prosperitie and this is praise-worthy it is worthy of mans commendations commendable before men here on earth and commaunded by God aboue in heauen yet oftentimes the greater the bragger the bigger his lookes the smaller rost the greater boast and what saith my soule are they commonly cloathed with most that vse these high-vaulting brags Eccho Ragges SECT 66. There is no reason why men should be proud J Would then that such men would once againe stand on tipto on the mount of meditation I would they would consider with indifferent eyes what our bodies are in very deede how beautifull soeuer they appeare to our outward sight tell me my soule what other thing is the body of man but only acorrupt and tainted vessell which incontinently sowreth and corrupteth whatsoeuer liquor is powred into it Augustine what other thing is a mans body but onely a filthy dunghill couered ouer with snow which outwardlie appeareth white and within is full of filth and vncleanesse what muckhill is so filthy what sink auoideth such foule and filthie stuffe out of his channels as a mans body dooth by seuerall meanes and waies and why then O earth and ashes shouldest thou be proud why shouldest thou esteeme thy selfe somuch and be so vainely conceited for tell me my soule what mans body doth doe to any thing that shal stay in it Ecch. Staine it SECT 67. All things vanish saue a good name ARt thou faire and welfauoured praise not thy selfe for the Lillie though it be white yet it stinketh art thou bigge strong and of high stature bee not vaine-glorious for great mightie things are oftentimes combersom art thou vertuous and yet praise not thy selfe least that thou become proud and so vicious art thou vertuous now all men will speake well of thee it is onely vertue and godlinesse that maketh foule things faire and faire gratious all outward gifts of nature may soone be taken away euen when one is aliue the tall man many grow crooked the faire face may bee shriuelled the rich man may bee impouerisheds his silkes and veluets may be pluckt off from his back his Iewels taken frō his eares his rings from his fingers when as Virtus post funera vinit Ouid. vertue though it seemes to be dead being obscured while hee liues shall neuer dye it shall liue after death SECT 68. One man thinketh that all is too much that another hath FInally I meruaile who can say and not counterfeit I am contented with my estate for I see that the shoomaker treads stately in the eyes of the Cobler the Brasier glisters before the face of the Tinker and the Priest sings sweet in the eares of the Clark would not a Pedler be a Mercer and the Mercer a Merchant would not the Atturney be a Counceller and the Councellot a Iudge thus many men climbe the high Cedars of ambition but the boughes thereof being rotten they fall most dangerously vpon the ground it is better then to gather grapes contentedly from that law yeelding shrub then to tryumph on the putrified armes of that vnconstant Caedar Ouid de Trist Qui iacet in terra non habet vnde cadat when Icarus Icarcas nomme fecit aquas Nay what thinkest thou my soule what will fortune If I may so speake let any ambitious minde escape for at whom doth shee aime with her dart so fatall Eccho At all SECT 69. A Meditation on Elisha his putting of Salt into a new cruse by casting it into the waters WE reade that Elisha the Prophet by putting salt into a new cruise and by casting it into the Springs of the waters these waters that were naught and vnwholesome Iohn 16 were made good and delightful what shall we conceiue heare by those waters of Iericho but the teadious combats of a bad conscience heare in this life and what by this new cruise but an heart renewed by repentance Col. 4.6 Moreouer salt doth signifie the power of the word of God for as by the sprinkling of salt on fresh meate it is kept from maggots from Flie-blotes and from all corruption whatsoeuer and hee whose soule is seasoned with the word of God is preserued from all the corruption of sinne and from that worme which continually knaweth the conscience and neuer dyeth O my sweete Lord grant then that wee may bee true vessels filled with this mysticall salt that we may ouercome the teadiousnesse of this life Psal 30.5 Thou hast promised that although wee weepe and lament and the world reioyce although we sorrow now yet our sorrow shall be turned into ioy Indeede it is thy word O Lord whereby wee haue rest in our labours whereby wee haue mirth in our mourning wherby we are rich in pouertie therby we are exalted through humilitie and through contempt wee are made glorious this is that meale of the prophet which made sweet the bitter pottage 4. King 4 and when as they cried through the
it Iohn 12.25 and hee that hateth his life in this world shall keepe it vnto life eternall Eccles For thy sake are we killed all day long Rom. 8.36 we are counted as for the slaughter Christ If the world hate you Iohn 15.18 yee knowe that it hated me before it hated you Eccles If God be ou our side who can be against vs Rom. 8 31. Christ The seruant is not greater then the Master Iohn 15 20 Eccles Christ hath suffered for vs leauing vs an example that wee should followe his steps 1. Pet. 2.21 Christ In my fathers house are many dwelling places Iohn 14.2 Eccles Wee know 2. Cor 5.1 that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God an house not made with handes but eternall in the heauens Christ GOD sent not his sonne into the world Iohn 3.17 that hee should condemne the world but that the world through him might be saued Eccl. Let vs therefore goe boldly vnto the throne of grace Heb. 4.14 that we may receiue mercie and finde grace to helpe in time of need Chr. He that beleeueth in the soune shall not be condemned Ioh 3.18 Eccl. There is no condemnation to them Rom. 8.1 which are in Christ Iesus Chri. All the haires of your head are numbred Mat. 10 30 Eccl. The Lord knoweth who are his 2. Tim. 2.19 Chr. Ye beleeue in God Iohn 14.1 beleeue also in me Eccl. We beleeue know that thou art the Christ Iohn 6.69 the sonne of the liuing God FINIS Dialog SECT 122. The true felicitie of this life and the false GOD hath giuen vs a true felicitie in this life a true practick I meane which is the continuall meditation on the Lawes of God Psal 1.1.2 though not a diuine and theorick which is els where yet some men thinke pleasure with swinish Aristippus some thinke honour with vaine glorious Periander and some thinke riches with couetous Midas But how can this bee when as gold and siluer are but the very excrements of nature and found in the most barren and barbarous places of the earth they cannot ease the grief of the bodie much lesse then of minde how againe can honour be the felicitie of this life being but a vapour soone vanishing onely the breath of some mens mouthes Iob. 7 Iob did not regard it when hee said vnto rottennesse thou art my father vnto dust and wormes yee are my sisters and my mother If any one then will bragge of the fame and renown of his auncesters let him looke with holy Iob into their graues and there hee shall see all honor and promotion of this life to be turned into a little loathsome stinking earth And how then beastlie Epicure can pleasure be the felicitie of this life when as it killeth the soule poysoneth the bodie when as it is naught else but scum of venerie and a iakes receptable for all filth and beastlinesse and then againe should dogges bee in as good estate as man if pleasure should bee the happinesse of this life nay now in fine tell me my soule what is was that brought on each wicked one of Israell the Lords heauie wrath and sore displeasure Eccho His pleasure And tell mee againe what space of time may cast downe all the flourishing robes of renowne and vtterly deface the beautie of honour Eccho One houre SECT 123. The world is vnconstant wherefore man must be constant THe world is full of change and alteration here grieses hang ouer pleasures here warre ariseth in the middest of peace here securitie is turned into sudden feare here a friend is soone become an enemie and here all our sommers pastimes are soone changed into winters threatening thunderclaps the sommer turneth into winter the day into night youth into age prosperitie into aduersitie and pleasures into sorrowes so that for riches we exchange pouertie for health sicknesse and for honour and renowne contempt and disgrace nay in fine this life is constant in nothing but in inconstancie it is constant in nothing but that it is vnconstant in all things Seeing then that this life is thus vnconstant and ful of miserie mans heart must be filled with content hee must learne with Paul to bee content with the state whereto hee is called Phil 4.11 without grudging This godly cōtent depending on the Lords will is the onely sluice that staieth and stoppeth all the raging floods of misfortune we know this that there is no part of a mans life so close and secure but that the feare of death may creepe in that there is no mans life so fortified about with peace and happinesse but that griefe now and then may shake and terrifie him wheresoeuer a man hides himselfe calamitie will seeke him out and still attend on him here are many external and outward euils which do intice and tempt vs vnto lewdnes here are also many inward and secret complaints of the conscience many griefes many cares which in time wil exciccate and consume the body yet a ioyfull and contented soule like of sound well headed waster puts them off all without any foile or blemish at all such a cauellering spirit or resolute vnder Christs banner cares not thogh strength be subiect to weakenes riches to pouertie health to sickenesse fame to disgrace or life to death SECT 124. The tokens of a wise man and contented EVery wiseman hath continually this thought in his heart he thinketh that he feeleth death when as hee doth but onely heare thereof hee supposeth that he smarteth with his brothers wants when as hee doth but onely see them hee doth as wel and as willingly entertaine the worlds crosses and calamities as its ioyes and felicities hee despiseth riches as well present as lost or absent or those which hee knowes hee shall neuer enioy he neither reioyceth at their presence nor yet mourneth for their absence hee thinketh Gods blessing neither going away nor yet comming hee perswades himselfe that all the earth is his and that his is for all men and whatsoeuer hee hath hee doth neither miserably keep nor yet prodigally spend it hee conceiueth this in his minde that the friendship and societie of men must bee as the stones in an ouen one must strengthen and vphold another These are the signes of a contented soule Sence Epi. 96. thus to liue peaceably and tell this to all men my soule tell them what will driue away all calamitie Ecch. Amitie SECT 125. The praise of content BRotherly loue and content in this hard iron age is the onely salue for all diseases I am weake but therewith contented why then am I stronge but not contented mith my strength then am I weake I am ignorant yet contented with the portion of wisedome that God hath giuen mee then am I wise I am wise yet would I faine know Quod supra me est that which is aboue my capacitie for to know then am I foolish I am a foole I am poore yet contented therewith why then am I rich I haue abundance yet craue I more then am I poore Content to the weake and feeble is strength to the simple wisdome to the poore riches to the slaundered praise to the sicke health to the aged youth to the afflicted comfort nay what is it not It s all in all And now my soule what shall I be gone shall I bid thee farewell and heere make an end with the worlds discontent Ecch. Yes content I had thought to haue made my race somewhat longer but seeing it is thy will I should end here here then will I place my farthest post good Eccho I say farewell farewell vntill wee talke againe which God-willing shall not bee long first if so bee that these our first buds that now spring be not cropt or blited by some enuious breathing blast which must hang on the good pleasure of God and onely on his will depend Ecch. End I le end and now farewel my spirit Eccho Here it Here yet and yet too you will haue the last I see but yet withall I pray let mee also bid all those farewell 1. Tim. 4.1 2. Tim. 3.1 2. Pet. 3.3 that are enemies to the base humours of this age such as cannot well brooke or digest the lewd and filthie conditions of these latter times So now once againe my soule I cast you on him that made you Ecch. Adieu FINIS
and Starres are but his Instruments Gen. 14. Ioh. 38. Mat. 5.34 35. Instruments to moue by mouing to effect by effecting to alter and order al things here below heauen is his seate the earth his footstoole who when we runne awry spurns and kickes vs with the heele of his wrath if then the lowest and meanest part of his body meanest and weakest too according vnto humane sence bee able to curb in our wandring appetites what then me thinkes may his hands do which alwaies holdes the bridle tell mee my soule what may his hands doe which haue made both heauen and earth Act. 4.24 the sea and land and therin both great and small things Ecch. All things SECT 3. A terror for Hypocrites and cold professors IF then there bee a God why doe men still hault betweene two opinions 1. King 18.21 saith Eliah why are they creeples and why walk they on crouches in their religion know they not how that it is a long and hard way to heauen and therefore a lame creeple can neuer bee able to reach thither if the Lord be God follow him but if Baal be he then go after him baule after Baal for surely all lukewarme professors the Lord will cast and spew out of his mouth Deut 22. these Linsewolse mungrils glut and ouercome the puritie of his stomack is God then thinke ye who is my sweet Lord my maker and my redeemer like vnto Baal or like Dauids Image in his 135. Psalme one that hath eyes but cannot see their wickednes one that hath eares yet cannot heare the crie of their sinnes One that hath a throat yet cannot roare after his pray Amos 3.8 one that is a sleepe and vnderstands not or one that hath hands and cannot strike surely God is no Idol nor yet an idle God but a liuing God and if liuing why then doth this age thinke him to be so patient as that hee will not reuenge his foes or so weake as that hee cannot or so ignorant as that he knowes not how or so fearefull as that he dares not or else doe these wicked ones thinke him to be a lyer who saith he will punish offences and yet will not He that saith there is no God is guiltie of damned Atheisme and he that thinkes in his heart that there is a GOD but withall thinkes him to be so patient and mercifull as that hee will not reuenge in time to come is guiltie of that horrible sinne of presumption Psalm ista and both fearefull God is patient and God is iust too for mercy truth are met together righteousnes peace haue imbraced each other his mercie is great we know it is aboue all his workes and wee finde it so Mich. 7.18 19. for what saith my soule hath the Lord shewed himselfe to bee for that so long on our sins hee hath euen winkt and smilde Ecch. Milde SECT 4. The carelesnes of the wicked in seruing God MAny of the braue lads of this world are now turned Gamster they thinke to obteine Heauen by lot if it bee their fortune to come in well and good so it is alas poore fooles if their chance be not the better it may so chaunce that they may all stand without at the doore with the fiue foolish Virgins and there pipe for colde and gnash their teeth Mat. 25.10 11. Mat. 8.12 with the fieri-frozen soules in hell plaine casting wil not win such golden price for if they know not how to help their die they may there die without helpe and yet neuer die but pine in paine with the vnskilfull sort heauen is round I confesse yet not like Fortunes wheele and he that thinkes with the former it is his fortune if so be that hee comes thither may chance if the spoakes of his wheele be not stronger to lie in the mire thus men play all their goods yea their chiefest good too at mum-chance they stake their Soules at this vnfortunate game and then if chaunce beare the sway the victory must needs bee doubtfull but what wiseman would hazard such a pretious price as his soule at such a base game and with such a conicatching cogger as Sathan that grand-gamster who can strike a die at pleasure hee hath his false dice and al other shifts that may bee to deceiue and blinde the eyes of our vnderstanding to winne the soules of poore doting worldlings SECT 5. A Meditation on the birth of Christ and the three wisemens offerings O Sweet Iesus O my sweet who art white and ruddy Canti 5.10 Mat. 2.1.2 c. O thou the chiefest of ten thousands when thou wast borne there came wisemen from the East euen the first fruite of the Gentiles to worship thee and in their iourney they were guided by a Starre which Starre did direct them brought them vnto thee vnto Bethlem vnto that place where thou O prettie harmelesse smiling Babe didst lye in a cratch so graunt my Lord that thy word may neuer vanish from our eyes that light of lights that true light but may bring vs to that place that heauenly Bethlem which our soules most long after euen as the Hart desireth the water brookes where wee shall see thee not as these wisemen did a seruant but a Lord not to bee iudged but to iudge not to call men to repentance Mat. 11 2◠Luke 21.27 Esay 53.3 Mat. 24.42 Iohn 8.15 1. Thes 4.17 but to punnish the vnrepentant not sitting on an Asse or starueling beast but riding on the starrie skie on the wings of the wind not lying in a cold stable in a poor ragged manger but in state and maiestie in pompe and much glorie And when these wisemen had worshipped they opened their treasures presented vnto thee gifts euen gold and incense and mirhe and that because Lord the Persians manner was not to salute Kings without a present grāt therfore that we neuer come vnto thee Psa 93.1 99.1 o thou the king of kings vnlesse we bring a presenttoo euen an heart tried and purified as golde and siluer an heart of incense and mirhe deuout praiers godlie Meditations that the sauour thereof may ascend vp into the cloudes and be a sweet smelling sacrifice vnto thee my loue my hearts delight O thou the chiefest of ten thousands SECT 6. True knowledge what it is MAny men in these daies thinke themselues wise because they know and learne many things though what they are bound to know that they know not that is to vnderstand and learne the commandements of God and theron to meditate day and night they haue forgot that the wisdome of this world is foolishnesse with God the knowledge of Gods lawes maketh yong men sober for wherwithall saith the prophet Psal 1.2 Psal 119.9 shall a young man clense his way euen by ruling himselfe after thy commandements it doth comfort old men it is wealth to the poore and treasure to the rich
for it euerie where too and this me thinkes is the best way to match subtill death But men in these daies who haue not this knowledge doe most shamefully complaine vpon God for the shortnesse of their liues when as they as short as it is doe throgh ryoting surfeiting drinking and bowsing and through malice murders make it more short both in themselues and also in others yet mee thinkes if men would duely consider of what molde they are made they wold not be so carelesse of their soules health and of Gods seruice one sillie flea in the night will soone breake their sleepe one small pricke with a thorn or pin will euen force teares to issue from their eyes if thy body were brasse or steele then O man thou mightest haue some cause to tryumph and glorie in thy selfe thou mightest haue some cause to think thy selfe able to resist all misfortune and to withstand all putrifaction but marke I pray thee the frailtie of thy flesh which if it lie in the graue but onely three or foure daies thy derest friend that thou leauest behinde thee will not be able by reason of the noysome smell of thy dead carkasse to come neere it or yet once indure the sight thereof Remember now that thou art but dust and wormes meate and beare therefore about thee the Anatomie of thy faults search into the botome of euery particular fin and goe into the house of fasting and not into the house of feasting for where sorrowing for sinnes and sadnesse is there is the heart of wisemen but where mirth is there is the heart of fooles SECT 26. The frailtie of our bodies MAny times haue I thought with my selfe how that it may one day so come to passe that this earthly bodie of ours now pampered vp kept from the winde and weather now honoured much respected may one day serue to make vp a mud-wall for a time may happen when some building may bee made neare vnto the graue bee it neuer so gay and sumptuous and that they might digge for some earth out of the same to make morter for a wall Omnes morimur et sicut aqua labimur in terram Eccl. and so shall thy feely bodie being now changed into earth become afterwards an earthen wall although it be at this present the most noble body and most delicately cherished of all bodies in the world and how many bodies of Kings and Emperours I wonder haue come already to these promotions Eccho Ocyons SECT 27. On the same O The basenesse and beastlinesse of the bodie when as the soule is departed out of it and O the continuall moouing and wasting of our life and hastning vnto this basenes what minute of an houre passeth but that we go one step forward towards our death what other thing thinke ye is the mouing of the Heauens but as it were a very swift wheele which is continually spinning and winding vp our liues for like as a rolle of wooll saith one father is spunne vpon a wheele of the which at euerie turning about some part is wound vp at the first turne a little at the second a little more and so forth at euerie turne vntill all be ended so doth the wheele of the heauens continually spinne and windc vp our life in that at euerie turning round that it maketh a peece of our life is spunne and wound vp and therfore holy Iob saith Iob. 9.25 that his daies were more swift then one that rideth in poste for hee that rideth in post though his message requireth neuer so much haste yet sometimes necessitie causeth him to stay but our life neuer staieth neither wil it giue vs so much libertie as the space of one houre of rest SECT 28. Why God will not haue vs to haue knowledge of things to come IN this as in all other things the wisdome of God is infinite who will not haue nor yet suffer men to haue knowledge of future things of things to come for if they had aprescience or foreknowledge of their prosperitie they would bee careles and negligent toward God their maker and againe vnderstanding of their aduersitie they wold be senceles as a male-factor who commonly is halfe dead so soone as the rope is cast about his necke man therefore hath only knowledge of things present and past of things present for that he may at all times behold the workes of God and presently betake himselfe vnto a new and holy life vnto heauenly meditations oft past for that he may giue God glory for his good deedes Iames. seeling that euery good perfect gift commeth from aboue and be sorie for his bad his corrupt and euill life SECT 29. What a good conscience is and the praise thereof THe best way for a man to promise his soule euerlasting life after death is to make much of a good conscience while he liues surely the wisest of kings king Solomon had thorowly tasted the delicacie of this daintie dish in that he calleth it a continuall feast a meat wherwith he could neuer be glutted by it the innocent smileth before the furiousnes of the feareful iudge when as in the meane space Prou. 15.13 17.22 the guiltie by inward gripings discouereth his offence though all men seeme to winke at it nay before he be suspected of any It is a bad conscience that pursues his master at the heeles and knoweth how to take vengeance in due time hee will not cease to post after him vntill hee hath pind him to the bar for let him be girded about with Irō garded with souldiers attended on by counsellers shut vp with wals of brasse in strong holds and castles yet will he be in a woefull case in a perplexed misery seeing that there is no salue for a sicke cōscience surely it is like vnto those mice which deuoured one Hatto a merciles bishop of Germanie Munster in Cosmo for if hee saile out vpon the seas it will swimme after the ship yea and be readie to drowne the puppe if he place himselfe in the center of a fietie circle it will leape ouer vnto him if hee ascend vp vnto the top of a castle it will climbe vp vnto him by the wals if hee descend downe into the earth it will dig him vp againe if he sleepeth he shall haue feare for his bedfellow if he awaketh walketh abroad he shal haue care for his companion and alwaies the sting of conscience for his torment there is no way to preuent it but by death and this also is vncertaine which maketh it the more grieuous for eyther hee shall bee presently healed or more grieuously hated SECT 30. We must make speed to amend THerefore when thou goest from home ponder with thy selfe what thou wilt doe abroade and when thou returnest home call to minde what thou hast done there when thou arisest in the morning determin to passe the day following as if at night they bed should be
thy graue and when thou lyest downe so commit commend thy spirit to God the father that thou mayest arise with his sonne Christ then care not so much for the health and welfare of thy body that thereby thou mayest haue a long life heare on earth as for the safety of the soule how thou mayest liue for euer Me thinkes I see time sit laughing and why for that she runneth swiftly and mocketh men for their slownesse for slacking their duetie towards God our prouerbe is hee that is before hand need not run be not thou slow then in thy repentance behold thy face in Gods Bible that cleare looking-glasse if thou appearest faire and beautifull do such things as becom thy beautie but if thou seemest fowle full of spots and ilfauoured then study to attaine vnto that decencie or comelinesse which thy face lacketh labour diligently to correct those deformed blemishes that are seene in thee SECT 31. On flatterers and dissemblers WE ought to beware of those praises which proceed out of the mouthes of wicked men when as their hearts are most insyncere and dissembling for we our selues know this that when we would kill a sow we vse to clay-pole with her we scratch and tickle her sides and throat and this causeth her to lie downe Senec. de Doct. prine so that we thereby doe with her what we list such mens throats doth Gods prophet liken vnto open sepulcres for that they are very glorious without but very loathsome within Rom. 3.13 for many of these vnder the shew of a stedfast friend cloke the malice of a mortall foe the typ of the tongue soundeth not alwayes the depth of the heart It is better then I thinke to fall among a sort of rauens then amongst flattering companions in that the rauens neuer eate a man vntill hee be dead but these Sycophants will not spare to deuour him euen while he is aliue well then they may seeme gold tho they be but Indian brasse and what thinkest thou Arist de me morab. my soule they may proue when as the depth of their hearts shall bee sounded though now they sound more shril then the purest Latin Ecch. Tinne SECT 32. On the same THe Chamelion changeth the colour of his skinne into the colour of its obiect and this is the cause why they are so seldome caught or yet espied for run they on the grasse they seem greene run they on the lately plowed ground they appeare like a mole-hill runne they on chalkie ground they seeme white nay runne they on what ground they will they seeme that whereon they runne then let flatterers be like Camelions who are drunkards with the drunkard swearers with the swearer Atheists with the Atheist Papists with the Papists and yet good Christian Protestants with the truely religious Protestant these base abiectes are apt for all obiects capable of all colours they cloke hate vnder the habit of holinesse craft puts on him the attire of policie malice the shape of courage rashnes the title of valour and superstition the zealous appearance of religion thus abhominable vices walke along the streets masked in the habit of vertues and faire complezions haue oftentimes filthie conditions alas poore tel-troth alas poore trueth how art thou beset with secret enemies none some say tels trueth but either children or fooles well then be thou a child in the kingdome of heauen Mar. 10. 1. cor 1.20 be thou a foole in the wisdome of this world alas poore truth what will become of thee thou art a vertue indeed but yet not guarded with any one friend nor regarded of any for what alacke saith my soule that these hypocrites do in their hearts whenas they seeme to loue her and thus outwardly to feigne and flatter Ecch. Hate her SECT 33. On the same THe world now is come to such a passe that euery mechanicall fellow that euery trads-man hath his wordes of Arte his fine painted speeches gards of eloquence braue illusions and a thousand more liptrickes only to nyme cosen and deceiue his words shall bee smooth yet not plaine to draw on their false purposes therfore seeing that their speeches are onely feined words of Arte we wil exclude them out of the true predicament of substance what should a man say to such dissemblers such catiffe counterfeits whenas they shal vse the words of a good Christian by answering in trueth yes verely in very deed it cost me so much or it is so when as if the trueth were knowen a lye were manifest helpe me then good Eccho second me O my soule and tel me how thou wouldest answer such a one whenas hee should most falsely and most shamefully protest and say most impudently it cost mee so much or it is so in very deede it s so truely Eccho You lie SECT 34. The reward of a lyar with a sound terrour for the hypocrite INdeed as I remember one Philosopher saith that a man cannot better reward a lyar then in not beleeuing what hee speaketh yet De virtute loqui minimum est virtutibus vti hic labor hoc opus est It is a very easie matter to speake well but a very difficult thing to doe well thrise happie then are they let the world esteeme them as it list whose liues are corespondent to their lines and whose workes answere their words but these halfe-faced Christians these dissembling Neuters are most loathsome and abhominable in the Church of God Paul tels vs that God is not mocked let them take heed then for surely if they make a iest and laughing stocke Psal 2.4 of his seruice the Lord will pay them home the Lord will laugh them also to skorne and haue them in euerlasting derision hee will recompence all their deeds and with what measure they meat vnto him euen with the same will he meat vnto them againe yea it shal be pressed downe and runne ouer SECT 35. Mans neglect in Gods seruice is seuerely punished IF God would not haue man to haue serued him in true holinesse he would not haue made him in his owne image but rather in the shape and forme of a toad of a snake or of some other monstrous creature and surely he is not serued of vs as he requireth he would haue our lusty daies to be vsed to his glorie but we put ouer our old and withered age to adore and magnifie him when me thinkes our youthfull daies are fittest and our old yeeres most vnapt the wine that is first drawen out of the hogshead we see is pure and fresh but at length nothing els comes forth but grouns dregs Senec. Epi. 109. thus the world drawes out the best of our dayes and we reserue the scurffe and garbage for the Lord and why are our youthfull dayes best for that it is vncertaine whither wee shall liue to be old or no and for that then our mindes are most tractable vnto goodnes againe if it seeme hard vnto vs
by Iesus Christ SECT 77. On drunkennesse and the beastlinesse thereof MAny men thinke that all friendshippe consisteth in quaffing and carousing but surely that is but drunken good fellowship very heathens can perswade vs from it by telling vs that euery man will vnload his secrets in the bosome of a good man but no man will tell them to a drunken man wherefore a drunken man is not a good man Senec. Epi. 84. and who knowes not this that the tongue of such a one is not in his owne power wee see that when new wine is put into any vessell whatsoeuer lieth hid in the bottome worketh soone vp vnto the top and hee whose braines are oppressed therwith doth vtter at his mouth whatsoeuer lyeth secret in the bottome of his heart he can by no means keepe close his stomacke the drunken man saith Solomon is apt and prone vnto all villanie as vnto wrath murders swearing whoring and the like and let all the world know this my soule for whose saiest thou are these monstrous misdeeds Ecch. His deeds SECT 78. The drunkards reward ANd again to whom is woe Prou. 23.29 saith the wiseman to whom is so row to whom are wounds to whom are the rednes of the eyes euen vnto him that sets his delight in drinking and tell me also my sweet Eccho thy opinion what may be the cause of many red pimpled faces and therin of those vnseemely spots Ecch. Pots SECT 79. Gaming their whole delight ANd is this all my soule that they delight in make they not some thing els halfe of their Paradice Ecch. Dice SECT 80. Where they are chiefly entertained and soothed vp in them wickednesse ANd what places for the most part will allow of these wicked meetings and tolerate such abominable sinnes Ecch. Innes SECT 81. The fruit of drunkennesse SVrely this notorious vice hath deuoured more then the sea hath deuoured Gal. 5.21 the sea swalloweth the bodie onely but this both soule and bodie it inflameth the liuer rotteth the lungs dulleth the memorie and breedeth all diseases whatsoeuer had I a deadly enemie would faine ouer-come him truely I could not wish him more harme then that hee were a drunkard I should not neede to make any warre against him for I should soone perswade my selfe that he wold in short space destroy himselfe God made mans soule of a liuing substance but his body fraile and mortall and for the soule he hath appointed spiritual foode for the body temporall and transitorie the first of these shall indure for euer the latter only for a certain limitted time wherefore man must not desire to liue so that the may eate and drinke but so drinke and eate that he may liue but now methinkes that these Epicures greatly deceiue themselues for they eate and drinke that they may die for as hunger dooth drie vp the marrow Eratost benes Cyrenaeus Poe so doth too-much pampering of the flesh consume and ouerthrow the spirits and vital parts for Vinum igni aequalē vim habet saith one wine and fier are both of one force both inflaming both consuming SECT 82 On filthy lust and how it is smoothed and smothered vp in these daies VNbridled lust is also an effect of drunkennesse Hosea 42. verse 11. the Prophet Hosea in his iiii chapter linkes them both together yet many of our Prophets for feare of incurring displeasure will of incurring displeasure will not once name or take notice of them they touch them indeed a little but how verie coldly they glance at them but they wil be sure not to hit them it is a very rude speech wherein any finne is named in particular they beat the bush though they see the bird surely that Chirurgian who mindeth to recouer his patient searcheth the verie bottom of the wound if GOD then saith thou shalt not commit adulterie Exod. 20.14 and if hee meanes as he saith tell then the world plainely O my soule what are they whome God abhorres Eccho Whores SECT 83. To beware of Strumpets MAny are caught through this sweet poyson Diana liues closely in the woods Minerua liues prinily in her colledge Pro. 7.10 11.12 c and Bellona in her tent but Lais that brasen-face shineth at Corinth euen on the top of the high towers I wonder when Venus will haue finished her course she hath dominered ouer other planets she hath been in her Apogaee and in her exaltation this long time yet desire not thou the beautie of the strange woman in thy heart neither let her take thee with thy eye-lids saith Salomon Pro. 6.25 26 for because of the whorish woman a man is brought to a morsell of bread and a woman will hunt for the pretious life Who then saist thou my soule must beware of these inticing strumpets these whorish women Eccho Yee men SECT 84. The Praise of Chastitie THere is neuer a nauie of men sailing out into the world Mat. 8.24 but hath askul of pleasure attending still vpon the puppe which soone will drowne the whole shippe vnlesse they call and cry vpon that skilful Mariner Christ Iesus whome both windes and Seas obey And amongst all the inticing pleasures of sharpe combats of a Christian soule none is more sore then the wars of a chaste minde in that the fight is continuall and the victorie rare and if the walles of chastitie be once battered down there is naught left praise worthy eyther in man or woman for this is shee which is the zeale of grace the staffe of deuotion the marke of the iust and the onely comfort in death when as in the meane space lust is an enemy to the purse a foe to the person a canker to the mind corrosiue to the conscience a weakener of the wit a deadly bane both vnto soule and body so that he shall finde pleasure and delight the path-way vnto perdition he shal finde a wound and dishonour and his reproach shall neuer be put away Pro. 6.33 SECT 85 Swearers and their foolishnesse THe Dogge bites the stone whose will is to bite him that cast it the traytour in heart defaceth the picture of the king when as he cannot come neare his person and the Swearer the drunkards copesmate too by blasphemous oathes teares the name of God who if hee could would raize his essence but hee may not reach it Of all sinnes swearing hath the least pleasure in it and is moste vnprofitable and most heynous and detestable and againe me thinkes that amongst all sinners the Swearer is most foolish who cannot bee contented to sinne secretly but must needes call both God and man to witnesse his impietie how then can hee thinke to escape such a presumptuous fault as this when as hee runnes willingly into sin surely the Lord hath said that hee wil not holde him guiltlesse if he beleeues that there is a God hee must beleeue this to bee true but if hee will sweare by the name of God and
prosperitie no honest or vertuous man will backebite his neighbour and we know that the veryest whore will crie whore first they that are moste vicious will soonest speake of other mens vices of other mēs deformities and enormities there are also many dogs that barke often Senec. de Kemed fortuit not for any cause that they haue but onelie for custome sake SECT 109. For such as haue lost their money YEt me thinkes I heare another set sighing for that he hath lost his money what if thy money be gone now thou art in lesse daunger oh how happie were thou if thou hadst lost thy couetousnes with it too art sure thou hast lost thy money prethee tell me how many money hath lost truely thou hadst better loose it then to let it loose thee and now shalt thou bee more light in thy iourney and more safe at home SECT 110. For such as are lame and ill fauored ANother is discontented and cries alas I am lame I goe vppon crouches I am crompt sholdred crooked deformed I am of an vgly visage and the like so that the least and lightest crosse is burdensome and grieuous vnto vs. Art thou deformed so was Aristotle so was graue and prudent Aesope and yet both of them in their age the wisest men that were it is not the proper flature of the bodie it s not the beard the tyranuizing countenance stately apparell new fashions new cuts rings Iewels or yet any outward ornament else that makes the man and likewise on the contrarie it s not a platter face maimed limmes one legge one arme or yet a paire of bow-legs that hindereth his difinition a man as he is a man doth not consist of flesh and bloud but of minde and courage of soule and spirit we say such a beast is a faire beast but we say such a man is a vertuous man which vertue onely proceedeth from his minde pray how doe we define a man we doe not say a man is a liuing Creature set out with a large paire of hose or the like but wee rather define him thus Arist Homo est animal rationale a man is a liuing creature indued withreason to conclude a man is a man if hee hath but a socke on his head What art thou lame indeed be content thy crouch serueth as well to fight withall as to leane on SECT 111. For such as are banished SOme againe weepe by cause they are banished but let me aske them whether they haue not deserued it indeed we say that fooles and children commonly will eate their cake and yet haue it too if they could but bee thou contented it s no crosse at all though thou thinkest it one its law iustice it fitteth wel thy desert what though thou art banished out of this lād thou shalt dwel in another thou canst not bee banished out of the world oh I shal be banished out of my countrie wherein I was borne thou art deceiued for Patria est vbicunque bene est that is thy countrie not that wherein thou wast borne but wherein thou canst best liue what is thy banishment it is but a trauelling and what noble spirit doth not desire to trauaile and to see new fashions if thou art not banished from the land of the liuing thou hast no cause to grieue Oh but I shall then die in a strange countrie what then thou shalt goe to heauen in a strange land as soone as in thy natiue countrie for heauen contrarie to the rules of Philosophie is a centre and the earth a circumference from which vnto the centre are drawne many lines and though many ascend vp one line many byanother yet at length all meet and reioyce in one and the same place let not this thought vexe thee for there is no earth strange vnto a dead man but yet alas it may be as I wander vp and downe I shall dy by my selfe and so I may lie vnburied what then thou shalt feele neither colde nor heat winde nor weather nay if thou doost respect that it is warmer lying aboue ground where the sunne shineth pleasantly then vnder the earth where is naught else but a colde crude and dampish moysture and what if thou shalt lie vnburied know that Coelo tegitur qui non habet vrnam hee that hath neuer a graue or coffin to shadow him hath the whole heauens to couer him What care I when I am once dead whether fier consumes me wilde beasts deuour me the sea drownes mee or the earth rots me surely I will neuer take thought for my body had not I as good let the birds those little prettie harmelesse creatures picke gently my bones as to let those filthy stinking maggots deuour them burying was not inuented first for those sakes that die but for those that remaine aliue afterward that so all the noysome smels and stinking vapours arising from the dead carkasse Senee de Rem fortuit might bee kept from them SECT 112. For such as weepe for losse of Children YEt crieth another I haue lost my Children Oh what will become of mee alas how sottish art thou to grieue for mortalitie is it a strange matter to see thy Children die surely it s no matter to see the tree stand and the Apples fall and no more strange is it then to see the fruite of thy bodie diseased and thy selfe aliue now shalt thou neuer heare worse of them and wilt thou mourne for that they bee in ioy surelye then thou doost not loue them though thou seemest loath to leaue them SECT 113. For such as mourne because they are in bondage ANd lastly another cries I am a slaue I am a bondman dost not know Qui non didicit parere non potest imperare hee that hath not learned to obey can neuer gouerne or rule his houshold well thou needest not now to hoe as wee say for hous-rent seruants wages and the like things which thy maister doth if thou art not a slaue vnto old Sathan al is wel But alas I haue not my belly ful if thou hast not bee contented for God punisheth the glutton as much as he doth thee if thou hast stomacke and little vittailes hee hath vittailes and little stomacke if thou labourest for meat for thy stomacke hee laboureth for stomacke for his meat nay the drunken to spot is as often thirstie as the drie trauailer SECT 114. An example of content in Dyogines the Cynicke I Wonder greatly at the impatience of this age that cannot suffer a fleabiting without rubbing and scratching learne of the sillie bird who although she be kept in a close cage bard from all liberties and pleasures minst of her diet yet sings shee more melodious and sweete then she that flies abroad in the open ayre no close imprisonment no thought can molest her But we are sullen in afflictions murmuring in crosses and powting in our sweetest trobles what though my lodging be in bulkes porches and tubs Vita