child of God dying daily respecteth not griefe by the measure and length He taketh vp his crosse ioyfully carrieth it hopefully and layes it downe gloriously A naturall death turnes the momentary crosses of some into eternall a Spirituall death vnto sinne reduceth that eternity to a moment here and turnes it to a happinesse euerlasting in the kingdome of Christ I will not lighten my burden by the memory of a corporall death but make my yoake easie by dying daily without which to die well can neuer be 34 The Laborinth of nature is more intricate and vnsearchable then the mysteries of diuinity Man hath a whole world of causes effects and ends of scruples and ambiguities in the one to exquire and discusse by himselfe and the helpe of his owne inuention and when hee hath strained his capacitie to the highest he must leaue more knots and difficulties vntouched then hee hath cleered and vntyed and what hee imagines perspicuously resolued lyes still in the way of reasonable opposition as partly true and partly false in all like the Sunne with the better halfe eclipsed But in the Theory of saluation if any more causes be necessary to be known then the efficient meritorious and instrumentall which are the Father the Sonne and Faith any other effect then the sauing of the soule or other end but the glory of God we may finde them truely reuealed by the Spirit of trueth I will passe by that immense Vniuersitie of Gods inscrutable wisedome with admiration and conteine my selfe in the suruey and search of mine owne little world where I finde a tenement of mortall clay inhabited with an immortall guest the reason whereof in their differences I conceiue to bee that the body being framed out of so fraile and contemptible a matter should waxing lofty be beaten down with that inherent apprehension Thou art but dust and ashes And thy soule contrarywise ennobled with the diuine image of her infusor should loath to vouchsafe an inglorious descent to the allectations of the flesh The end of their coniunction also that the body as through the ponderousnes of the predominant elements it declineth sinketh downeward so through the propertie of innate corruption it yeelding to a sluggishnesse sleepe and death in sinne should by the liuely and quickning faculty of the soule be eleuated and ronzed vp to associate her in an heauenly conuersation 35 I find an euen carriage is best that may impart curtesie to all too much familiaritie and secrets vnto none It was a wise shift of a noble Romane whose Lady importunate to know what was debated of that day at the Councell Table when he could not but in some sortsatisfie her instant demand hee answered the Priests had seene a Larke flying in the ayre with a golden helmet on his head and holding a speare in his foote which being heard shee broke the matter immediately to one of her maids shee againe to an other of her fellowes and so forward till it was spread through the Citie and passed for currant but then it receiued a checke and so was staied Some friends are of that sort they will curiously diue into ones brest and by serious inquisition make themselues priuy to the secrets of his knowledge to such I will commit no more then what my minde is ouercharged withall at the present meaning to take it vp againe in another place others are faster lockt but as faulty otherwise though Muske bee one of the sweetest perfumes it is none of the wholesomest and familiaritie though delightfull is incommodious for the concomitant disrespect and following contempt 36 So farre as auncient Fathers accord with holy Writ I will make vse of them and thus I will carie Augustine in my heart Bernard in my mouth and the rest of them before mine eies for soundnesse befits our faith a patheticall and feeling speech is requisite in praier and religious precedents are necessary for the whole life 37 Humane society is like a Ruby that being put into the fire certain houres becommeth afterward of the colour of a burning coale If I addict my selfe to the company of the vertuous I shall bee answerably affected if of the laciuious and disordered of a like blemished reputation 38 Alfonsus King of Aragon after an oratour had concluded an ample Panagerick of his praises answered if thou hast said trueth I thanke God for it if otherwise God grant mee grace that I may doe it Vicious philaty is now generall Vmpire insomuch as he that praiseth most pleaseth best and it is hard to say whither that good King did more heartily attribute glory vnto God or most now arrogate merit to themselues The faithfull heere see God darkely through a glasse which may bee a reason the greater part see him not at all and therefore glory in a sacralegious vsurpation of his due praises as not acknowledging any supernaturall efficient cause besides their owne nature and dexteritie If any thing praise worthy proceed from mee I am but the instrument God is the principall agent It is the effect of his grace and the manifestation of his goodnesse God in euery creature set a chracter of his glory in man his whole image that he might bee knowne to bee wholy his and not his owne 39 Cruell inuentions when flowing from ambitious policy are vsually layd frustrate to the vexation of the complotters the proceedings of Pharaoh and Haman against the Iewes doe witnesse it wherein we see cares and anxieties by due iustice aggravated vpon them both and Gods people safely deliuered from the malice of them both If I be not conscious I will not feare the disfauour of the mightiest their most enuious proiects of iniustice shall bee reflected from the glasse of mine innocencie to their owne trouble and disgrace 40 When the Sonnes of God ioyned themselues to the faire daughters of men they brought foorth no other fruit but Giganticke and monsterous ofsprings and when the soule condescendeth to the smooth enticement of the flesh thereon followeth the conception of hellish thoughts which breake foorth into horrid and mischieuous designements 41 The Scythian will accuse the Romane ayre as infectious and breeding feuers which is neuerthelesse very wholsome The Blackmoore wil deride the Indian as ill coloured lesse beautifufull then himselfe So custome and nature acquainting euery one best with his owne confirmes in him also a better liking of it then of others I will accustome my selfe so neere as I can to that which is good that I may dispraise nothing in others but what is euill and like nothing in my selfe but what I cannot liue well without 42 I will not bee to liberall in praising any nor to forward this sauours of folly that of flattery bee his vertues resplendent they will shine to others as well as to me if more concealed and priuate they shall be mistrusted of the ignorant for al me and I haply for them if more particular in application to my selfe then to others they will
Alexander that loued it but regarded and rewarded as a vertue whilest hee more esteemed the vulgar Medes and Persians for reuerencing him for the sonne of Iupiter then he did the Nobles of Macedonia for their loyal and faithfull dealing so where voluptuousnesse ambition and auarice get hands to their passe they are disputed by some as necessary by others as conuenient to be vsed loosing the note of sinnes Why so As in Egypt sometimes they that were vnlearned in Necromancy were accounted infamous wherfore the best and wisest would apply their study vnto it So not to bee skilled in these blacke Artes were enough to bring disease disrespect and pouerty vpon vs besids the accumulating of other vnworthy contumelies Therefore to auoyd the tax of being cruel to our selues which Saint Austine layes vpon them that neglect their fame meaning the good report which a christian should be carefull to preserue wee in a misconstruction of his sence will bee tyrants to our soules that we may be famous sinners This ignorance springs from our non proficiency in the Schoole of Christ as Saint Pauls example effectually prooues against vs who being ripe in that measure of diuine knowledge which is giuen as diuersly to the Saints in this life so to all sufficiently toward their eternall state would not reioyce but in the Crosse of Christ whereby the world was crucified to him and he vnto the world Gal. 6. teaching the same to bee the duty and practise of all well gouerned christians to hold fast with the rock whereon they are founded and not to suffer the externall respects of riches reuerence and time-seruing to loosen their anchor from this shore and bewitch them from his obedience on whom they ought meerely to depend as being wholy his We are either old learners and too young proficients or but yong learners and no proficients who hauing in Christs Gymmasy but one word to learne haue not yet learned it as wee should Christ faith Discite a me quia corde mit is sum et humilis We must learne of him humility but pride commune nobilitatis malum that common mischiefe of Nobilitie that too common misery imo pene omnium almost of al men doeth so often put them all out as they goe about to pronounce it yet necessity lies so hard vpon vs deuiating Pilgrimes if we will be happy and happy are we that we can be taught that we must not thinke our direction hard thence be discou raged from following it but labour and thereby we shall be able to take the low way which is the right way for there is no high way to that high countrey and heauenly inheritance Quicunque desiderat primatum caelestem sequatur humilitatem terrestrem non enim qui maior fuit in honore ille maior sed qui iustior ille maior as Chrisostome Our humility on earth must helpe vs to preferment in heauen for the most honourable heere shall not in that in that respect be the greatest there but the iust shall shine as the brightnes of the firmament and they that turne many to righteousnesse shall shine as Starres for euer and euer Dan. 12.3 The lesson is but short the vnderstanding sweet our obedience vnto it gracious the reward glorious therefore detesting pride the enemie of prayer and bane of all godly motions Humilitate omnia facto nostra condiantur as S. Augustine aduiseth let vs season all our wordes and workes with humility CHOYCE AND APPLICATIONS Which may serue partly for the vse of the precedent Treatise Not vnprofitable for direction as well in Sacred as in ciuill duties By Charles Goldwell Master of Artes. LONDON Prined by Bernard Alsop for Iohn Pyper 1621. TO THE WORTHY and right nobly disposed Sir Walter Tichborne Knight the blessing of heauen and earth be multiplied SHall not my hand present my heart to him That gaue my feeble armes more strength to swimme Then faile my hand to guide thine artlesse pen And heart forget good nature vnto men If both prefer him not to lasting praise That made me happy in my dysmall dayes This be a Record of your noble mind Seated in blood of a most loyall Kind That Prince and people cannot wish to see Hearts better stockt with true integrity Nor any blame my gratefull heart that giues Aduancement to your worth where merit liues SIR I Haue entred so great a Bond to your worship that I am hopelesse euer to say as the indebted seruant to his master vpon your patience I will pay you all yet doe I not desire that vpon proofe of my willingnesse your clemency should pardon all I would not be so secure lest ingratitude corrupt me but that hauing iustly to consider your free and frequent fauours my best endeauours may still bee striuing to procure your acquittance so shall your Worship bee sure not to loose what is worth the requiting I hopefull still to receiue those benefits which may continue my study thereunto Sir I could make choyce of no better thing to present you with all then what my heart hath chosen to rule and content it selfe withall desirous to perswade you so much hereby that no greater seruice shall bee wanting which may deriue a promise from this briefe Hierogliphick The shortnesse is to bee measured by the streightnesse of my time not by the defect of my loue the matter to bee examined by my purpose of profiting others so well as my selfe not in any thing taxable of presumption the vnfiled composure to bee tollerated for the condition of the matter As they are I heartily wish they may at least content you if not adde a scruple to your happy experience The Lord who hath abundantly blessed you with many sweete hopefull branches likewise enrich your hearts with his graces that you may bee throughly and perfectly blessed in body and soule and euermore protect and direct all yours to the glory of his sauing health Your Worships euer bounden CH. GOLDVVILL TO THE WORshipfull my deare Father Iohn Goldwell Esquire the continuation of blessings temporall the increase of graces Spirituall and the assurance of life eternall be granted and sealed by God and his holy Spirit SIR AMong many your necessary and wholsome rules laid downe by way of Fatherly aduertisement vnto me this hath beene one as not the least repeated not the least worthy Efficacius est vitae quam linguae testimonium It is better specially for a Diuine to make his life then his tongue his witnesse vnto the people that in being an example vnto his flocke bee may saue himselfe and them that heare him wherein howsoeuer I haue failed or may hereafter yet I intended hereby to expresse my desire euen by this my resolution vnto a constant setlednesse and composition of life Who shall thankefully entertaine the friendly reprehension of any noting my going astray from that which I haue chosen Sir that I haue not made the dedication of these my labours vnto you the world knoweth that
vnder the name of Father you comprehend by vndeniable right both this and all other interest in mee and therefore I trust you will not deny them as an aliene when they are offered but accept them as the first birth of my hard trauelling youth afoord them such fauourable entertainement and succour as without too much partialitie you may Neither will you in your affection vnto vertue I presume but take it well that I haue thus disposed part of your right In which affiance with the tender of my most humble duety I commit you to the protection of the Almighty Your most obedient Sonne Ch. Goldwell 1 GOds bounty in bestowing his giftes shall teach me moderation in vsing them lest wronging the purpose of his liberalitie whilst I exceed he thrust me out of the Garden into the field and giue mee thistles in stead of figs. 2 God beeing wholly and perfectly good could make nothing euil Whē I bebold my selfe an impure and spotted leper I know therein I am none of Gods making but of the deuils vndoing so that I will pray before all things to bee renewed that hee may acknowledge me to be the workmanship of his handes and I haue assurance of protection from him that will take notice hee made me 3 The definition of God saith Cassiodore is that hath no end in Sacred praises though it bee an endlesse worke duely to praise him I will not deferre to begin it argues not an impossibility of my performance but the infinitenesse of his excellency The heauens are accounted more noble that execute their office toward their Creator in a restles motion then the sluggish earth that is enforced to all by the influence and operation of the heauens It were more grauefor any being earthly to imitate the heauens then waiting for the adoption to be transported with eartly affections 4 I had rather bee a reuiuing then a dying Phenix not to haue my soule wasted and destroied in the sweet burning spices of sensuall contents but from their ashes their viler reliques which may breed my distast of them and teach me to loath them to bee reuiued vnto a second birth 5 Of all terrene things man is master God is Lord man secondarily to commaund and vse God principally to dispose and finally to take account I were better with a little well ordered then a slouthfull seruant with a large talent for God that letteth all vnto man and letteth him haue all expecteth for the least portion a rent of glory so that my homage and duety to him discharged he will secure vnto mee a quiet and contentable fruition of what I haue when the ingratefull rich shal stand at hazzard hauing forfeited all euen their very soules for lacke of payment 6 The Doue with the oliue branch in her mouth brought better newes to Noahs Arke then the Rauen that returned empty So doeth the grace of Gods Spirit impart great comfort to the consciences of his children in the promise of rest and liberty when the blacke intelligencers mans three dangerous combitants informe nothing but matter of trouble and confusion 7 God in cursing Cain tooke from him the grace of adoption but not his other graces As a bird onely admired for the beauty of some few feathers hauing cast them is of no reckoning with the rest So were I depriued of that grace which is the beauty and crowne of a Christian cursed and despisable notwithstanding all other endowments for as the Sunne sendeth light to our earthly mansions and makes them delightfull and fit for our daily vse which are without it in euery roume vnpleasant and obscure So are externall graces by this of adoption illustrated and adorned bringing to estimation the person so qualified who by the misse thereof is like a faire man with his eyes out I had rather haue the summe of all riches in one iewell then many iewels of no price be rather found seruing with Ioshua then sacrificing with Cain 8 Saint Augustine saith All things are vnpleasant besides God and there is no pleasure but in him and Seneca represents the worlds indignity by the mutability and danger of the Sea which he saith is troubled in a moment and where the ship now sayled hopefull it is incontinently swallowed vp Why then should I affect it if for riches I may possesse them and yet bee miserable poore and naked if for honours and superioritie I may aspire vnto them and still bee infamous if for delights in the middest of them I shall haue but a distracted conscience if it fare better with mee then thus for a time I am sure it cannot bee long But if I delight in God it is otherwise in him I enioy all things hauing nothing true comfort in apparant crosses and the assurance of glory in many disgraces I will quarell with the world vnto death to be at vnity with God trample embroidered shadowes vnder the foote of scorne that my soule may bee wholy vacant for the contemplation loue and desire of that certaine sweet and eternall good 9 When Abraham in his iournying came to any place hee sought before all things a place to serue God in To manage all actions and affaires vnder prayer and Gods patronage is the propertie of a christian to refer them to fortune or to warrant their successe from mans proper sufficiencie and endeauour is meerely heathenish The benefite of the former is certaine prosperity the punishment of the latter a doubtfull euent I had rather in vncertaine attemps bee resolued of a wished ende then in a plaine case bee vnhappily intercepted 10 It was a Tenent of Apelles the Marcionite that none might fitly reason of religion but that euery one should continue as he beleeueth a fit master for our daies who warranting our blindnes and freeiug vs form all industry in Sacred imployment who will not learne of Apelles The Eagle to the carrion dull nature to the dead tree of fruitlesse knowledge poysoned heresie and voluntary mistake But as I am curious not to take Physicke for my health of him that wishes my death so will I not sticke to the precepts of nature for ray experience in grace holding it no reason that is not enformed and strengthened by the rule and warmth of religion and that but colde religion which a man will not maintaine by the force of his reason or when hee thinkes it needlesse to better and confirme it by reasoning As I am my selfe naturally I beleeue that God neither heareth blasphemie nor setteth his eyes vpon any enormious acts of disobedience and therfore am pleased with the relax reines of licentiousnesse but as I am recombined to God in religion and haue mine owne eies opened I know that his eyes behold in all places the good and the euill and so am timorous to prouoke him Therefore I would haue none to continue as hee irreligiously beleeueth I will not bee guided by him that would be guyded by a woman but will so beleeue that I