designs tinctured with the brimstone of Hell the other with the blood of innocents prodigally and cruelly shed and within all nothing but the fire of concupiscence and evil desire lodged and luted up And from his president did after-times carry on the project of greatness by Methods proper to its atchievement Nor could the design of power have been propagated by any engine more adequate then that of a worldly wisdom since the corrupted nature of man being rude and sturdy is reducible rather by terrors and Out-witting then by mercies and plain dealing and since Order is so necessary to the Regiment and Harmony of the World and all Societies in it that which most conduces thereto is the meetest genitor and conserver of it and being usefull in so important a matter as rule is purchaseth to its self a justifyable Title by the common profit of its exercise and the good office it doth unto Piety to which it is subservient in the pessundation of vice which it humbles and thereby renders preparatory to the prevalence of Christ Jesus in his Gospel's discovery and in the various and lovely attendants thereupon Though therefore it be the voice of Babel-builders and prodigious fighters against God Gen. 11. 3. Let us build a Tower that shall reach up to Heaven and make us a Name and though the Prophet condemns it as a wicked worldly project and work to live alone in the Earth to joyn house to house Isai. 5. 8. and field to field till there be no place yet is this to be understood cursed as God is thereby defied and his feare resolved against which is the sin of the Fool who saies in his heart there is no God not simply as by Masculine prudence prevalence and advantage is gained and thereby order setled and kept Nor do I see how the admission of some men of Gubernative spirits interest if moderate into the motives to and procedures of it derogates from the charity or justice of such attemptors for since without them succesfull no Order could be all the happiness and security that is enjoyed is debtor to their disposition to and acceptance of rule and preheminence Nobilitas est quidam habitus electivus in medio consistens circa ea quae pertinent ad praeesse ac doâ—ninari Cassaâ—aeus Catal. Gl. Mundi p. 303. and for so doing they are worthily accounted Noble It must therefore be granted that all distinction Nobility Rule of one over another though it at first seemed violent yet by act of time and positivity of law in which natural consent of Nations is involved and the providence and pleasure of God rightly interpreted is of divine Institution and moral Reason as a branch from the Tree of Majesty and of humane approbation as that vicarious divinity which conducts to and preserves mankind in a neighbourhood correspondence and agreement SECT II. That the Iewes Egyptians Greeks Romans and all Nations had their Nobles and Nobility and did honour to them according to their vertue power and riches THis being modestly premised for I disclaim all Dictatorian peremptoriness and write with submission to the judgments of those that fear God and follow vertue It may not be from my purpose to insinuate that there never was any Time or Nation in which there was not the footstep if not the full portraicture of Nobility and distinction The Jewes whom I see no reason to disbelieve the first people Councl Berâ—roni in Politia Iudâ—ica had it by appointment from God the chief of their Families were Priests and Princes to them before their Judges Kings whom separated from the vulgar they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noble so is the reddition of the word Exod. 24. 11. and upon the Nobles of Israel he laid not his hand 41 Isai. 9. I have called thee from the chief men or Nobles of the Earth Of these Nobles the Jewes by their Language made divers sorts chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroiques those that descended from brave ancestors men of blood Viri candoris 10 Eccles. 17. Blessed art thou O Land whose King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Nobles so 4. Neh. 19. 5. c. v. 7. 34 Isa. 12. And then they had others they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of great riches and estate For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includere imported men whose Gold was their fence and confidence whence probably that passage 2 Hab. 6. of lading himself with thick Clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iosephus 〈◊〉 fratres apuâ—â—hilonem p. 61. lib. de â—â—seph both these for birth and riches besides others were by the Jewes called Noble After the Egyptians who termed themselves the chiefest of mortals had great regard to worth both in men the Meriters and in their posterities renowned for and priviledged by reason of them they had their Kings and their Seconds in the Throne their purple Robes and their Insignia's of distinction which were badges of mens preheminence either for power or wealth which moderately and which conscience to the publique administred caused them to be accounted Men above men that is Heroiques or Pettit-Gods Thus Diodorus Siculus writes Nobility both in the Powery and Magnificent part of it was for some Thousand years arbitrated by the Gods and by Godlike Kings who did not only steer government to their own purpose of subjecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. p. 41. the persons of their people and taking to themselves their estates and labours but according to the patrial Laws indulged their security as Shepherds and their enriching as Fathers leaving their own posterity such fortunes as they for them gathered by thrist and common consent of the people which revenues added to their wel-descended Fame made them in the Moralists sence Noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutâ—rchus lib. cont Nobilitaâ—em For Nobility saith he is nothing else but ancient Wealth and ancient Worship that is Descent from ancestors wealthy and worshipfull In process when Egypts glory withered and the Greeks upon their stumps fixed their own increment the learning of Egypt transmigrated with their fortune to Greece where the Court Cards of request being all the civill and learned order of declining Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodianus lib. 5. became prey to the Grecian trumps which ruffed and deported every excellency that quondamly they triumphed in and thereby Nobility became attributed in Greek Authors to every thing rare and excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot 3 Politic. Birth of vertuous parents is called Nobility Trees of a good kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Lib. de Nob. Philo and b Euryp in Heraclide Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Noble born have from their blood a hope That they shall rule in Princedom's Horoscope And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that are brave and just in mind
of it When as God knows in the lesser things of moment there is no care thought too great no counsel too much to be taken They will have their Clothes made by the best Taylors their Evidences drawn by the knowingest Conveyancers their Bonds signed by the solventest Obligers their Children taught by the best Masters their breed of Horses from the best Strain their store of Lambs from the best Flock their seed for Corn from the best Vein of Land their Guns and Bows from the best Makers their Plants from the best Nurseries only in their Wives they are not so curious because either they love them not or they care not to breed upon them or that their breed should be blessed and brave after them but think any thing that is of the producing sex will serve for exercise of their Manhood and to bring Children of Charge and Trouble into the World to wedge and force them out of it a Mistriss forsooth they I have choyce and spruce bligth and bright and to her they 'l pay kindness full and frequent their Lands Jewels Persons Lives are Presents too little for her to accept of But the Wife who deserves as far beyond the Mistris as the Sun transcends a pitiful Rush light must be chosen for Interest addressed to by halfes humoured not at all presented to but coldly accompanied with but seldom and all this because not equality of temper and condition byassed the choyce but some sinister Regents which after had are no longer in season and favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. de Specialib legibus p. 778. Which Philo reports most contrary to the rule of nature for that teaches to accept Wives as the best blessing of life and to account the Children of them the most Noble and preferrable to rule and so the Persians of old thought and did saies that Author Indeed every man when he marries being to lay the foundation of his politique life should consider the convenience discouragements and other accidents annexed thereunto or contingent thereupon and whatever he resolves to pardon and dispense with the absence of not to admit failer of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierâ—cles in lib. de nuptiis apud Stobaeum Serm. 186. and that upon the surest basis of it both piety and likeness which are the sine qua non's to concord Likeness do I say not ever of person though the common opinion is that the stronger and most radique loves are those of visual likeness nor of mind as to the specifique adunation of mind but likeness of shade and compliance likeness upon fixation of resolution and testimony of Matrimonial Oneness likeness of proportion to the Ornament and convenience of the marriage Fabrique though not likeness of articulate Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum Myteleâ—norum Thucydid lib. 3. p. 177. yet of resolved humour and fidelity This is so absolutely necessary that where ever it is wating marriage is abused and debased which Francis sonne to Iohn the fifth Duke of Brittain probably meant when he being to marry Isabel of Scotland told that she was very wise comely but had some imperfection in her Speech replied I marry my Wife for Posterity not for Eloquence Talem volo posteritatis causa non Eloquentiae satis prudens est uxor si penulam interulam mariti dignoscere possit Aegidius Corrozetus lib. de dictis factis Memorab wise enough is a Wife and worthy enough to be beloved if she can distinguish between the Shirt and Snapsack of her Husband Intending without doubt that the most wively vertue next to production of Children is care of and tenderness to her husband at home in kindness and abroad in fidelity For sure it is that greatness of mind is not arguable from little or great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arianus Epictetus l. 1. c. 12. high or low growth but it is denominated from the determinations of the mind which are great lasting where a great soul is according to Epictetus This is that which I make the undoubted felicity of Marriage For though I know that God can and sometimes does by a special overflood of bounty correct contrary dispositions and make them harmonize in some expedient equivalent to sameness and prosequutive of the same Noble issue content yet this is no ground for men to relax their care upon such a presumption that God can do because his power and will though they be one and the same in him yet are not ever concurring in the declaration of them to us God may and ever has power to do that which perhaps he wills not and so in this case it may be which denies prudence to venter on the Seas of casualty in a schiff of presumption nor is God frequent in his gratifications of so bold and presumptuous adventures where there are safe passages to the Port to affect devious waies is to provoke God to leave men to wander and naufrage And therefore if any man of Honour and Worship would be a wise chuser of a Wife and be a happy Husband in her let him look up to God in an humble petition to have his counsel and conduct and then let him look to the Stock the Breeding the Relations the Company the Complexion the Years the Humour of her he wives and consider the agreeableness of them to his own condition according to the Sympathy or Antipathy whereto he may conclude himself happy or otherwise For Gold and Copper Silver and Tinn Oyle and Water Light and Darkness do not kindly cooperate in a mixture nay matrimonially do not mix at all for consent being of the essence of marriage that not permanently using to reside in unsuitable dispositions qualities their corporal junctions are but the out-works of marriage their souls yet unengaged by tyes of affection wander from each other to more adamated objects w ch errancy of nature from its true central conjugal loyalty arrives the proceed of it at Ideotism Bigottry Leudness unpleasing deformity of soul or body or both Which ought well to be considered by the Nobles and Gentry of England whose glory it has ever been and ever I hope will be to be Couragious Beauteous Civil Sage Noble Englishmen and as to marry their equals in Birth and Blood or in that which is as true Nobility express and notable vertue which most often is associated with Honour of descent and Worship of parentage wherby not seldom great Fortunes and additions to Families come as is instanceable from the learned Cambden and is otherwise to be supplied to a greater number Thorough out every Shire of his Britannia every Family of the high and low Nobility having more or less Land and Arms from Matches with Heirs Females with whose persons sons their Families Lands and Coat Armours come to their Husbands and Children and their Descendants I say the Nobles and Gentry of England whose Honour it ever hath been and
be warrantable 1 Cor. 14. 26. his gate to be compos'd his pleasures to be innocent his company to be Angelique his soul and body thorowly spotless Psalm 119. 63. 2 Pet. 3. 14. This Notion the Purity of God portends and the Idea of this it raises in the mind and resolution of every holy contemplater of active man in it St. Bernard writing to a Religious order of his time Quod geritur in caelis hoc in Cellis Quid non est hoc vacare deo frui deo Quod cum secundum ordinem piè fideliter celebratur in Cellis audeo dicere Sancti Angeli Del Cellas habent pro caelis aeque delectantur in Cellis aâ— in caelis Sâ—us Bernardus lib. de vita solitaria ad Fratres de monâ—e dei exhorts them That they would make their Cells Epitome's of Heaven as men that were vacant to and only at leisure to welcome God and to enjoy him to be as Angels Holy and serviceable that the Angels may frequent and delight in their Cells as their Heaven Thus St. Bernard For I have often thought a Militant Saint in mind ascended is Heaven Triumphant in content and transport descended And the grace of us pupils in Earth is the joy of those Angels Our Guardians in Glory And how should it be otherwise but that the consideration of Gods purity should transform his to be pure who are commanded to it as their principals enaction and are enabled to it by their Principals adjutancy and corroborationâ— Fer it is God that works both to will and do purity Contemplate then O ye Nobles and Gentry what purity is that it is the patefaction of God and the accomodation of his ineffability to humane underâ—tanding and the sublimation of the soul 〈◊〉 life to that achme of rarefaction that is â—xxt degree to perfection it self and then there is argument enough to draw your desire and compensate your vehemence Look O look upon God as altogether ancircled with purity and not accessible â—o without it and thereby consider the consequence of that grace which is so graâ—ed with neerness to yea oneness with God Say to thy soul is God pure Yes bure and therefore God How pure All â—ure How can he be not all pure whose being is purity and without whom purity 〈◊〉 nothing for what it has it has from â—im His Eyes are pure Hab. 1. 13. his Word is pure Psalm 12. 6. Faith in and Charity to him is pure 1 Tim. 1. 5. His blessing is upon the pure in heart and way Psalm 119. 1. Yea there is nothing beloved by or abiding with him but is pure his Religion is pure Iam. 1. 27. his Wisdom is pure Iam. 3. 17. his Saints minds are pure 2 Pet. 3. 9. his Ierusalem is pure Revel 1. 8. the gold of it pure the water of it pure Rev. 22. 1. the light of it pure Rev. 22. 5. his Waies Spirit Attributes all pure And if the Principles of Wisdom direct men to attain their ends by the conduct and imployment of proper and adequate meanâ— thereunto then to enjoy the purity oâ— God as it is God that is to see and be with him in glory is to becomepure This meditation sadly thought upon and pressed upâ—on the soulary powers is able to traduce more the vanity of this world then any enamourment can commend it for in that it is a creature of so pure an Architect and is so loveless because so unlike its Creator it is then to be hated and avoyded not only because it is impermanent but also more chiefely as it is the snare and diversion of purity But if the Purity of God be not O impure Christian thy shame yet know that the Power of God ought to be thy restrainment and curb Consider his power that made the World and all in it and can dissolve it and make that not to be that is misused to so ill purpose this Power of God is his Thunder and Lightning after the Former his Still voyce neglected and depraeciated by this Terrour of his Power is he in the eyes of the world glorious Deut. 9. 19. Iob 37. 23. Exod. 15. 6. By this display of his Grandeur doth he cherish his dejected ones who therefore praise him for their comfort by and protection from it Psalm 21. 13. Psal. 59. 16. By this Reyn and Bridle doth he moderate the world and repress the Phaeâ—ontique hurry of it Psalm 66. 17. From this doth he batter down the confidence and damp the merriment of his enemies Psalm 50. 22. According to this is he had in awof those that are too wicked for reason to work upon or for death almost to Master Consider then O Nobles and Gentlemen the great Diana of your boast Malos principes faciunt nimia licentia rerum copia amici improbt satellites detestandi Vo. piscus in Aureliano the rock of your confidence not only mated but even undermined If your actions are so craftily manadged or your persons so high in favour that the Tribunals of the world can neither discover your guilt nor punish your greatness yet there is a hand of power stronger then your whole loynes which can reach what ever its eye discovers to revenge the insolence and rescind the contextures of their enmity Nothing more becomes High blood and Great place then to understand God and its self aright and to entrench nothing on that prerogative which can as soon remedy its injury Eccles 5. 2. as discover it If God be in Heaven and we men on Earth if he be absolute infinite in all attendencies of reward and punishment if the whole creation be his Army the Angels his Janizaries the Elements his Bayliffs and his creative word recalled determines the commission of life and being What madness possesses the Viragoes of flesh and the Furious drivers of this sublunary World That they live in contempt speak in contradiction enjoy with forgetfulness when all these repasts to life are but Flowers of pleasure which God pleases to bedeck his Garden and Nursery with to entertain our short life and to while out the labour and vanity of it which though every man must give account for according to the proportion of the sweetness and recreation he has exhausted from them yet supereminently must they that are the Sons of the Morning the Gyants of flesh and blood who run in their lawless races over all inclosures and prostrate all seperations Consider this seriously will God think ye be easily put off in his demand of satisfaction for abused Patience and derided Purity for ill used Parts and not used Talents will he allow it for a good plea I ruled according to reason of State and with reservation of those secrets that are neither to be detected nor parted from I was vertuous at the rate of the Age and Peers to me that were in it and had I done otherwise I must have been singular I
loved no liberty but such as was suitable to my port and such as those took that are called good Subjects Non admittit status fidei allegationem necessitatis nulla est necessitas delinquendi quibus una necessitas est non delinquendi Tertullianus lib. de Coron Militis and good Christians O but O ye Nobles and Gentry consider this World and Gods Tribunal judges by different rules and values at â—nequal rates and having in your Bapâ—ism renounced this World and accepted the Cross of Christ for your Signature the â—w of Christ for your Rule and the love â—f Christ for your Magnetique your â—â—eerage is by another Compass and your senses to be superelemented This worlds â—ove joy fashion example content is to â—e alien to you not mens examples or â—our own conveniencies are to engage or â—â—gulate you but yee are to weigh your obligation and conform to your Allegiâ—nce You are not not to be conformed 〈◊〉 this world Rom 12. 2. but to be transformed in the â—irit of your mind Matth 1. not to revenge but forâ—ive enemies Haec sunt quae carnis opera appetitus anxietatis vecordiae actus abominationis immunditiae exitus paenitudinis verecundiae Petrus Blesens Ep. 15. Not to do as the most but the best do and to hate those actions â—hich are troublesom in their desire abomiâ—able in their act penal in their consequence 〈◊〉 Blesensis notably expresses them And â—f this ye do not the wrath of God imâ—ends you and the terrour of God will â—cede you and the comforts of God will â—oid you and the plagues of God will â—nihilate you These are the sentences of severe inquisition and the Decrees 〈◊〉 the Star-chamber of Heaven Indignatioâ— and wrath Tribulation and anguish upoâ— every soul that obeyes not the Gospel Rom. 2. 8 9. upoâ— the Iew first and also upon the Gentile Anâ— is not this hand of God so impartial 〈◊〉 sure so terrible considerable to your imâ—pedement and avocation from sin Yet further ruminate the intentness in diversion and penetration of Gods eye alwaies upon alwaies within thee anâ— thy actions in the visible denudation anâ— clear scrutiny of thee and them Heb. 4 13. All thing are naked and bare before the eyes 〈◊〉 him with whom we have to do No abâ—struse designe no Tenebrious corner 〈◊〉 Eclips'd Horizon no profound Cave 〈◊〉 secret from him whose Microscope magâ—nifies the least atome and whose vehiclâ— carries to the perception of the most reâ—mote object He it is that knows the imâ—ginations of the thoughts of mans heart to bâ— evil Gen. 6. 5. And as they are wicked aâ—bominates them Isai 59. 7. Prov. 6. 26. Bringing evâ— upon men Ch. 66. v. 18. as the fruits of their thought Ierem. 6. 19. And if such insect pullulaâ—tions and sinful nonentities as I may 〈◊〉 say if such putid inarticular Embrio 〈◊〉 are discoverable to his Omniscience whaâ— plain and full view shall we not think h◠〈◊〉 of the daring Effronteries that chalâ—nge the Noonlight those monsters that 〈◊〉 begot fostered and produced by the â—homoths and the Leviathans of lubriâ—iy and violence Isa. 48. 4. How will the brow of â—iss Ier. 3. 3. and the whores forehead Ier 17. 1. have the conâ—â—ence of proclaiming their sin Isa. 3 9. like Sodom â—d not hiding it Omnia prorsus in quandam caenosam latrinam confluxerunt flagitia neâ— vel unum ei vitium deerat Apuleins lib. 9. de Sergio Galba How will the Worlds â—soloms that are impudent on hous-tops 〈◊〉 the Ammons that are kept at distance 〈◊〉 no lines of nearness the Reubens that 〈◊〉 parricide their fathers pleasures the â—â—liogabalusses the Sardanapalusses that â—blish their wantonnesses to prostitute â—dicity Loquebar enim leges spiritu in illic praedictâ—s exhortationibus de terribili sententia distincti extremi judicii diceham Quod necappellationis remedio nec supplicationis suffragio nec actione infactum subsidiatur nec all quo restitutionis beneficio poterat attentari Petrus Bleâ—ensis Fr. 8. How will the wickednesses in â—â—gh places and persons hope for a covert 〈◊〉 apologie will he not look upon these â—iscreants and their mischiefs with his â—oody and enraged eye and ride to the â—venge of them upon his pale horse and â—ite these with his sharp Sword and â—ound these with his envenomed arrow â—ill he not vex these in his sore displeaâ—re and turn down the lees and dregs of â—ell upon these setled and daring sinners â—ho have no respect to the Holy one of Israel 〈◊〉 the godly have Isai. 17. 7. Though they have 〈◊〉 away the evil day far from them and â—ough they say no eye sees us and conclude â—eir to morrow of sin shall be as this day and much more abundant I say notwithstanding all their braving and roystery may not God bring a woe on these shaâ—dowing their wickedness with wings 〈◊〉 Isai. 17. 1. May not God prove to these a Lion of dilaceration and a Moth oâ— corrosion May not he bathe his whetted Sword in the blood of these Nobles and Great men which are as the Constellations of Heaven above the reach of earthly contradicting Yes sure for these sinâ— and sinners God may justly Turn thâ— streams of Nations into Pitch Isa 34 9. and the dusâ— into Brimstone and make the land as burning Pitch And all this prefational to Hell the last and unreleasable lodge oâ— impenitent sinners And this he will doâ— to vindicate the perspicacity of his eternaâ— eye from which nothing is conclavedâ— not the adulterers stollen pleasure noâ— the Oppressors injustified cruelty nor theâ— Curtizans impudent sorcery nor the Divines practical Atheism nor the Lay-manâ— prophane Sacriledge nor the learned manâ— withholding the truth in unrighteousness nor the Nobles and Gentlemans persistencâ— and confidence in wicked pleasures and beastly sensualities And when the eye of God is thus lift up to scorn the scorners of his Holiness and to remove from them the pleasure of their eyes How bitter will the remembrance of their folly be and how anxiously will they reflect upon their wisdom Knowledge Greatness that hath perverted them and curse those ravings of theirs that are thus rewarded with their own shame their Gods curse O Lord what a Hell will be in the conscience of a sinner when the fire of his torment and auguish of his conscience shall be fed by the fuel of abused mercy and contradicted goodnes and how shall it aggravate his dolours and burst his spirit for very abhorrence Quid tibi pauperi sacellano superbe Fatue Tu eminentiam generis tui tuâ gravitate deprimis conculcas ille in medio suorum sancta honesta conversatione praeradiat Petrus Bles. Ep. 3 ad nobilem Iactantem to see a poor Commoner a soul that he would not breath upon look towards or give a good word to when this wretch whom his lofty
inappetible in Justice by him to forfeit all his primacy and prelature his pleasure and command his natures custody from decay and his posterities sustentation in perfection and inputrefaction and to make himself and all mankind in all parts of all ages to all purposes miserable and sinfull if I say consideration be had of this pristine instance of mans vanity there will be cause to conclude the life of man to be a vaine shadow the shew and semblance rather then the truth of any thing to be desired to have or having to hold For If the vanity of man in his thoughts conduct and life was so notorious in this none such heroique who was not made man by the power of Mortall Generation but by Miracle of almighty creation the morning Masterpiece of Gods Architectonique Power Wisdom and Goodness how much more vaine and visible will the vanity of men prove in their verticle and declination when sin has led them from their central rectitude so far and so long how will not only Cains murder Sampsons dalliance Dauids folly Solomons seduction Peters fear but also Iudas his treasâ—on Iulians apostacy Caesars ambition Alexanders curiosity Mahomets imposture Arrius his pertinacy all the great and prodigious actors and actions of the severall ages of the world anatomiz'd and ravelled out in the severalls of their projects and particles of their rise procedure conclusion how will these placed in rank and file and brought to orderly and distinct triall aggravate the life of man with sins shifts weakness wantonness and make man the Tennant of it a pittifull and treacherous subject to reason Upon this survey of the forrest of vanity mans life the verdict of its Court of Aire Jury would be very much abasive of him and all that comes from him How flat would his briskness how effete his boasts how inform his designs how improper his instruments how sinful his projects how frustrate his hopes how dishonourable his Reward Qui vult ascendere non laeta saeculi non amaena non de lectabilia sed plena doloris â—â—etus sequatur Stus Ambros lib de Fuga saeculi c. 1 No insect more deformed no stench more noysome no Figure more Torvous no Spectrum more formidable no rabble more unruly no confusion more amazing then the lives of men would be if they were denuded and a lecture of truth read upon the lymphatique vessels the Cavous veines the abstruce Meatuses the Occult Fibres the unriddleable Meanders of them If men were so thorowly possessed of the obligation of their duty and of the dishonour of their non performance of it according to the law of their being and the requiry of their Principall they would be ashamed to live so little like and so much unlike themselves God sends man into this world to lade himself with the Gold and Silver of Reason in his Soul Nuncii vestri à Romana curiâ— redierunt exonerati qâ—idem argento onerati plumbo Non multum indumentis aut evectionibus honorati Blesensis Ep 41. Henrico 2. Regi and Religion in his actions But he returns as Henry the seconds Ambassadour from Rome did with no Penny in his Purse no Pater noster in his Prayer having lost the assurance that Faith gives him to call God Father and parted with the Penny of Reason and Religion that is of great price with him And what has he in exchange the Lead and Wax of Bulls and Bawbles much in sound but little in signification so that if a sober man sits down considers the Scepticism Excentricity and narrowness of men in their actions and lives and views how greedy they are to taint and tarnish the virtuous fame and durable consistence of their Persons and Families he must needs wonder they should flatter themselves to be wise under such burthens of sin and in such engagements of madness To begin a war with Heaven to levy Subsidies on Gods Subjects against him their Soveraign to hope to thrive by Blood Oppression Parasitism Adultery Avarice falshood is to make God not good nor Great For if good he must hate evil and if Great punish it And if God command Justice Kindness Chastity Constancy Charity and Contentation and has annexed his Blessing to them Beatus plane quem delectatio non revocat quem voluptas non inclinat qui ad inferiora non respexit Stus Ambros. lib. de Fuga saeculi c. 1. then because he is Just he must prosecute the contrary to these with his Malediction and disappointment Yea the doctrine of Morality is so direct against these courses that by the teaching of that there is enough to decline Injury love Rectitude and value Contentation For the Conquests of Alexander the Tyranny of Dyonise the Factions of Rome the Gottish Irruptions the attempts of Solyman the Magnificent and Mahomet the Great the discoveries of the new World the Colonizing of Places uninhabited which were the great actions of the Worlds curiosity and ambition though they are good for mankind as God over-ruled them by accidental advantages yet in the nature of their intent did but hatch the Cockatricâ— egg of a bird and brat of vanity Ask the conscience survey the consequence of the greatest proficient in natures secrets and masteries what he aymes at by his restless and bold spirit couragious heart undaunted enterprises and he will reply to you to be talked of feared in esteemed for a gainer by them and what 's that above a vanity when the Cream skimming of that collection of courage and curiosity serves but for a present to a curious eye a flattered eare an amorous touch an enchanting tongue of a temporary and blandiating mortall whose pallate devours whose train consumes whose foot treads upon whose prattle coggs away whose fruition swallows down the riches power delights wits labours of Men â—ountries and Continents and is not tâ—â—s vanity and the life of its transaction vanity and vexation When men of parts person ingenuity success grind in the mill of danger and dive into the bottom of seas to fetch thence that Pearl that serves only for a Mornings-draught or a bodies Ornament or a sacrifice to the insatiable Vorago of a Mercurial Philosopher who if he had the Indias would exhaust them to feed his fancyfull intense expensive Fyre which sooner finds out the bottom of his purse then teaches him to find the Aurifycating Elixar and is not this vainity Yea when the gravity of Counsells the wisdom of studies the results of Negotiations the force of Armies the pleasure of Countries the power of Governments the prevalence of Words the prudence of Actions and all that is additional hereunto is but preparatory to death and departure from his world wherein we shortly sorrowfully sinfully live is not life a vanity and vexation And since the wisdom and power of the world with all its accumulable structures and artifices are but to expatiat and adorn mans moment that with greater pomp and more