in good fortunes, but in misfortunes it weakeneth all force and vigour of the mind; for neither is there always matter of hope, and if there be, yet if it fail but in part, it doth wholly overthrow the constaney and resolution of the mind; and besides, though it doth carry us through, yet it is a greater dignity of mind to bear evils by fortitude and judgment, than by a kind of absenting and alienation of the mind from things present to things future, for that it is to hope. And therefore it was much lightness in the poets to fain hope to be as a counter-poison of human diseases, as to mitigate and assuage the fury and anger of them, whereas indeed it doth kindle and enrage them, and causeth both doubling of them and relapses. Notwithstanding we see that the greatest number of men give themselves over to their imaginations of hope and apprehensions of the mind in such sort, that ungrateful towards things past, and in a manner unmindful of things present, as if they were ever children and beginners, they are still in longing for things to come. " I saw all men walk"ing under the sun, resort and gather to the second

person, which was afterwards to succeed: this is an " evil disease, and a great idleness of the mind."

But perhaps you will ask the question, whether it be not better, when things stand in doubtful terms, to presume the best, and rather hope well than distrust; specially seeing that hope doth cause a greater tranquillity of mind?

Surely I do judge a state of mind which in all doubtful expectations is settled and floateth not; and doth this out of a good government and composition of the affections, to be one of the principal supporters of man's life: but that assurance and repose of the mind, which only rides at anchor upon hope, I do reject as wavering and weak; not that it is not convenient to foresee and pre-suppose out of a sound and sober conjecture, as well the good as the evil, that thereby we may fit our actions to the probabilities and likelihoods of their event, so that this be a work of the understanding and judgment, with a due bent and inclination of the affection: but which of you hath so kept his hopes within limits, as when it is so, that you have out of a watchful and strong discourse of the mind set down the better success to be in apparency the more likely; you have not dwelt upon the very muse and forethought of the good to come, and giving scope and favour unto your mind, to fall into such cogitations as into a pleasant dream; and this it is which makes the mind light, frothy, unequal, and wandering; wherefore all our hope is to be bestowed upon the heavenly life to come: but here on earth the purer our sense is from the infection and tincture of imagination, the better and wiser soul.

"The sum of life to little doth amount,

" And therefore doth forbid a longer count."

OF HYPOCRITES.

" I demand mercy and not sacrifice."

All the boasting of the hypocrite is of the works of the first table of the law, which is of adoration and

duty towards God; whereof the reason is double, both because such works have a greater pomp and demonstration of holiness, and also because they do less cross their affections and desires; therefore the way to convict hypocrites, is to send them from the works of sacrifice to the works of mercy, whence cometh that saying:

"This is pure and immaculate religion with God "the Father, to visit orphans and widows in their " tribulations:" and that saying, " He that loveth "not his brother whom he hath seen, how can he "love God, whom he hath not seen."

Now there is another kind of deeper and more extravagant hypocrisy; for some, deceiving themselves, and thinking themselves worthy of a more near access and conversation with God, do neglect the duties of charity towards their neighbour, as inferior matters, which did not indeed cause originally the beginning of a monastical life (for the beginnings were good), but brought in that excess and abuse which are followed after; for it is truly said, "That "the office of praying is a great office in the church :" and it is for the good of the church that there be consorts of men freed from the cares of this world, who may with daily and devout supplications and observances solicit the divine Majesty for the causes of the church. But unto this ordinance, that other hypocrisy is a nigh neighbour; neither is the general institution to be blamed, but those spirits which exalt themselves too high to be refrained; for even Enoch, which was said to walk with God, did pro

phesy, as is delivered unto us by Jude, and did endow the church with the fruit of his prophesy which he left: and John Baptist, unto whom they did refer as to the author of a monastical life, travelled

| and exercised much in the ministry both of prophesy and baptizing; for as to these others, who are so officious towards God, to them belongeth that question, "If thou do justly what is that to God, or "what profit doth he take by thy hands?" Wherefore the works of mercy are they which are the works of distinction, whereby to find out hypocrites. But with heretics it is contrary; for as hypocrites, with their dissembling holiness towards God, do palliate and cover their injuries towards men; so heretics, by their morality and honest carriage towards men, insinuate and make a way with their blasphemies against God.

OF IMPOSTORS.

" Whether we be transported in mind it is to Godward; " Or whether we be sober it is to youward."

This is the true image and true temper of a man, and of him that is God's faithful workman; his carriage and conversation towards God is full of passion, of zeal, and of tramisses; thence proceed groans unspeakable, and exultings likewise in comfort, ravishment of spirit and agonies; but contrariwise, his carriage and conversation towards men is full of mildness, sobriety, and appliable demeanour. Hence is that saying, " I am become all things to all men," and such like. Contrary it is with hypocrites and impostors, for they in the church, and before the people, set themselves on fire, and are carried as it were out of themselves, and becoming as men inspired with holy furies, they set heaven and earth together; but if a man did see their solitary and separate meditations and conversation whereunto God is only privy, he might, towards God, find them not only cold and without virtue, but also full of ill-nature and leaven; "Sober enough to God, " and transported only towards men."

OF THE SEVERAL KINDS OF IMPOSTURE.

"Avoid prophane strangeness of words, and oppositions of " knowledge falsely so called."

"Avoid fond and idle fables."
"Let no man deceive you by high speech."

There are three forms of speaking, which are as it were the style and phrase of imposture: the first kind is of them, who as soon as they have gotten any subject or matter do straight cast it into an art, inventing new terms of art, reducing all into divisions and distinctions; thence drawing assertions or positions, and so framing oppositions by questions and answers. Hence issueth the cobwebs and clatterings of the schoolmen.

The second kind is of them, who out of the vanity of their wit (as church poets) do make and devise all variety of tales, stories, and examples; whereby they may lead men's minds to a belief, from whence did grow the legends and infinite fabulous inventions and dreams of the ancient heretics.