alter the state or qualitie of his Disposition whence the sententious Flaccus To passe the Sea some are inclinde To change their aire but not their minde No shouldst thou change aire and soile and all it were not in thy power to change thy selfe yet as soone thy selfe as thy Disposition which ever accompanies and attends thee moving in thee a like or dislike just as shee is affected HAving thus proved that the Disposition is not to be forced wee are now to descend to discourse of the Noblest and most generous Disposition which wee intend to make knowne by certaine infallible markes which seldome erre in their attendance being vowed Servants to such as are vertuously affected The first is Mildnesse the second Munisicence the third Fortitude or Stoutnesse Mildnesse is a qualitie so inherent or more properly individuate to a Gentleman as his affabilitie will expresse him were there no other meanes to know him Hee is so farre from contemning the meaâ—â—â— as his Countenance is not so cheerefull as his Heart compassionate though the one be no lesse gracious in promising than the other generous in his performing He poizeth the wrongs of the weakest as if they were his owne and vowes their redresse as his owne He is none of these furly Sirs whose aime is to be capp'd and congied for such Gentilitie tastes too much of the Mushrom You shall never see one new stept into Honour but he expects more observance than an Ancient for though he be but new come from Mint he knowes how to looke bigge and shew a storme in his Brow This Meeknesse admits of Humilitie to keepe her company in whose sweet familiaritie she so much glories as she cannot enioy her selfe without her And in very deed there is no Ornament which may adde more beauty or true lustre to a Gentleman than to be humbly minded being as low in conceit as he is high in place With which vertue like two kinde Turtles in one yoake is Compassion as I noted before linked and coupled which Compassion hath many times appeared in the renowmedst and most glorious Princes When Pompeyes head was offered to Caesar as a most gratefull and acceptable Present it is reported that hee washed the Head with teares of princely compassion and inflicted due punishment vpon his Murderers The like is written of Titus that Love and Darling of Mankinde in his taking and destroying of Ierusalem using these words I take God to witnesse I am not the cause of the destruction of this people but their sinnes mixing his words with teares and tempering his victorious successe with royall moderation The like is related of Marcus Marcellus who having won the most flourishing City of Syracusa stood upon the walls shedding plenty of teares before he shed any bloud And this Compassion attracts ever unto it a kinde of princely Maiestie gaining more love than any other affection For as proud Spirits whose boundlesse ambition kâ—eps them ever afloat till they sinke downe for altogether use to triumph in others miseries till miserie in the end finde them out so these in a discreet moderation or noble temper will never assume more glory to themselves for any exploit how successively or prosperously soever managed Such is the native Modestie wherewith they are endued as their victories are never so numerous or glorious as to transport them above themselves Which Modestie surely becommeth men of all Degrees but especially men of eminent and noble ranke to the end they may understand and acknowledge in every action that there is a God from whom all things proceed and are derived Now as there is no glory equall to the command or soveraigntie over our owne passions the conquest whereof makes Man an absolute Commander so there is no ornament which conferres more true or native grace to one ennobled by place or birth than to put on the Spirit of Meekenesse being expresly commanded and so highly commended of God as the goodnesse thereof is confirmed by a promise The meeke shall inherit the earth So Humilitie is said to purchase Gods favour for by that one vertue wee become to have a resemblance of him whose glory it was to disesteeme all glory to fashion us like unto himselfe Now how precious may that exquisite Treasure appeare unto us which conferres so much light on us as by it wee are brought to know our selves being strangers as it were and aliens unto our selves till Humilitie tooke off the veile and shewed man his Anatomie So rare was this divine vertue and so few her professors in former time especially amongst such whose titles had advanced them above inferiour ranke as the place which they held made them forget the mould whereof they were made An excellent historicall demonstration wee have hereof as wee receive it from venerable Bede who reports 〈◊〉 thus Aidan a religious Bishop weeping for King Osuinus and demanded by the Kings Chaplaine why he wept I know said he that the King shall not liue long for never before this time have I seene an humble King Which hapned accordingly for he was cruelly murdered by Oswin But thanks to him who became humble for us wee have in these declining dayes among so many proud Symeons many humble Iosephs whose chiefest honour they make it to abase themselves on earth to adde to their complement of glory in heaven so much sleighting the popular applause of men as their only aime is to have a sincere and blamelesse conscience in them to witnesse in that judiciall day for them These have not like those furies of revenge hearts full of wrath but with all meeknesse and long-suffering will rather endure an injurie than inflict too violent revenge though they have readie power to effect or performe it It is reported of Thomas Linacres a learned English-man much commended for his sanctitie of life that when hee heard it read in the fifth Chapter of S. Matthew Diligite inimicos Blesse them that curse you c. he brake forth into these words O amici aut haec vera non sunt aut nos Christiani non 〈◊〉 O my friends either these things are not true or we are no Christians True it is indeed that so strangely are some men affected as they tender revenge equally deare as their owne life their plots are how to circumvent their traines how to surprize their whole consultations how to inflict due revenge where they have alreadie conceived distaste And these are those Bulls of Basan who rome and roare and when the prey falleth they stare on it and teare it with their teeth On these men may that of the Poet be truly verified They feare no Lawes their wrath gives way to might And what they plot they act be 't wrong or right But how farre the Disposition of these men may seeme removed from the meeke and humble affected whose only glory is to redresse wrong and render right judgement unto all
without least respect had to his Masters benefit Difference therefore you are to make of their care in cherishing the one and chastising the other which can hardly be effected unlesse you who are to make this difference of your servants have an eye to their imployments Neither would I have your care so extended as to afflict and macerate your selves by your excessive care a meane is the best both in the preservation of health and wealth Be diligent saith Salomon to know the state of thy flocke and take heed to thy herds Yet withall note his conclusion Let the milke of thy goats be sufficient for thy food for the food of thy familie and for the sustenance of thy maids Whence you may observe that to gather is admitted so the use or end for which wee gather be not neglected For such whose Hydroptick minds are ever raking and reaping yet know not how to imploy the blessings of God by a communicative exhibition unto others are become vassals unto their owne making their gold-adoring affection an infection their reason treason and the wealth which they have got them a witnesse to condemne them But I have insisted too long on this point especially in framing my speech to you whose more free-borne dispositions will ever scorne to be tainted with such unworthy aspersions wherefore I will descend briefly to such instructions as you are to use touching spirituall affaires being Masters of Housholds in your private families WE reade that Abraham commanded his sons and his houshold that they should keepe the way of the Lord to doe righteousnesse and judgement And wee are taught what wee must doe returning from Gods house to our owne and what wee are to doe sitting in our houses even to lay up Gods word in our heart and in our soule and binde it for a signe upon our hand that it may be as a frontlet betweene our eyes And not only to be thus instructed our selves but to teach them our children speaking of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And not so onely but thou shalt write them upon the posts of thine house and upon thy gates Whence you see how no place time or occasion is to be exempted from meditating of God but especially in Housholds and Families ought this exercise of devotion to be frequently and fervently practised for a Blessing is pronounced upon the performance hereof as appeareth in the foresaid place and the next ensuing verse where he saith You shall doe all that I have commanded you that your dayes may be multiplied and the dayes of your children in the land which the Lord sware unto your fathers to give them as long as the heavens are above the earth Marke the extent of this Blessing for it promiseth not only length of dayes to them that performe it but even to the children of them that performe it and that in no unfruitfull or barren land but in the land which the Lord sware unto your fathers to give them and that for no short time but so long as the heavens are above the earth So as this blessed promise or promised blessing is as one well observeth not restrained but with an absolute grant extended so that even as the people that were in the gate and the Elders wished in the solemnizing of that mariage betwixt Boaz and Ruth that their house might be like the house of Pharez so doubtlesse whosoever meditates of the Law of the Lord making it in his Familie as a familiar friend to direct him a faithfull counseller to instruct him a sweet companion to delight him a precious treasure to enrich him shall finde successe in his labours and prosperitie in the worke of his hands But amongst all as it is the use or Masters of housholds to call their servants to account for the day past so be sure Gentlemen and you who are Masters of houses to enter into your owne hearts by a serious examination had every night what you have done or how you have imployed your selves and those Talents which God hath bestowed on you the day past in imitation of that blessed Father who every night examined himselfe calling his soule to a strict account after this manner O my soule what hast thou done this day What good hast thou omitted what evill hast thou committed what good which thou shouldst have done what evill which thou shouldst not have done Where are the poore thou hast releeved the sicke or captive thou hast visited the Orphan or widow thou hast comforted Where are the naked whom thou hast cloathed the hungry whom thou hast refreshed the afflicted and desolate whom thou hast harboured O my soule when it shall be demanded of thee Quid comedit pauper how poorely wilt thou looke when there is not one poore man that will witnesse thy almes Againe when it shall be demanded of thee Vbi nudus quem amicivisti how naked wilt thou appeare when there is not one naked soule that will speake for thee Againe when it shall be demanded of thee Vbi sitiens quem potasti Vbi esuriens quem pavisti Vbi captivus quem visitasti Vbi moestus quem relevasti O my soule how forlorne wretched and uncomfortable will thy condition be when there shall not appeare so much as one witnesse for thee to expresse thy charitie not one poore soule whom thou hast releeved one naked whom thou hast cloathed nor one thirstie whom thou hast refreshed nor one hungry whom thou hast harboured nor a captive whom thou hast visited nor one afflicted whom thou hast comforted Thus to call your selves to account by meditating ever with S. Hierome of the judgement day will be a meanes to rectifie your affections mortifie all inordinate motions purifie you throughout that you may be examples of pietie unto others in your life and heires of glory after death concluding most comfortably with the foresaid Father If my mother should hang about mee my father lie in my way to stop me my wife and children weepe about mee I would throw off my mother neglect my father contemne the lamentation of my wife and children to meet my Saviour Christ Iesus For the furtherance of which holy resolution let no day passe over your heads wherein you addresse not your selves to some good action or imployment Wherefore Apelles posie was this Let no day passe without a line Be sure every day you doe some good then draw one line at the least according to that Line upon line line upon line And Pythagoras posie was this Sit not still upon the measure of corne Doe not looke to eat except you sweat for it according to that He which will not worke let him not eat In my Fathers house saith Christ are many mansions So that no man may sing his soule a
so much lamented for that is of necessitie and therefore exacts no teares of sorrow being if spent as fruitlesse as the doome reverselesse but their sudden or inopinate departure Whereto I answer that no death is sudden to him that dies well for sudden death hath properly a respect rather to the life how it was passed or disposed than to death how short his summons were or how quickly clozed Io. Mathes preaching upon the raising up of the womans sonne of Naim by Christ within three houres afterward died himselfe The like is written of Luther and many others As one was choaked with a flie another with a haire a third pushing his foot against the tressall another against the threshold falls downe dead So many kinde of wayes are chalked out for man to draw towards his last home and weane him from the love of earth Those whom God loves saith Menander die young yea those whom hee esteemeth highest hee takes from hence the soonest And that for two causes the one is to free them the sooner from the wretchednesse of earth the other to crowne them the sooner with Happinesse in Heaven For what gaine wee by a long life or what profit reape wee by a tedious Pilgrimage but that wee partly see partly suffer partly commit more evils Priamus say more dayes and shed more teares than Troilus Let us hence then learne so to measure our sorrow for ought that may or shall befall us in respect of the bodie that after her returne to earth it may be gloriously re-united to the soule to make an absolute Consort in Heaven Thirdly and lastly for the goods or blessings of Fortune they are not to command us but to be commanded by us not to be served by us but to serve us And because hee onely in the affaires of this life is the wealthiest who in the desires of this life is the neediest and he the richest on earth who sees little worth desiring on earth we are so to moderate our desires as I have formerly touched in respect of those things we have not that wee may labour to over-master our desires in thirsting after more than we already have likewise so to temper and qualifie our affections in respect of those things we have as to shew no immoderate sorrow for the losse of those we have but to be equally minded as well in the fruition of those wee have as privation of those we have not For of all others there is no sorrow baser nor unworthier than that which is grounded on the losse of Oxe or Cow or such inferiour subjects Neither incurre they any lesse opinion of folly who carried away with the love of their Horse Hound or some such creature use for some prize or conquest got to reare in their memory some Obeliske or Monument graced with a beauteous inscription to preserve their fame because poore beasts they have nothing to preserve themselves for howsoever this act seeme to have some correspondence with gratitude labouring only to grace them who have graced us rearing a stone to perpetuate their fame who memoriz'd our Name by speed of foot yet is it grosse and so palpable to those whose discretion is a moulder of all their actions as they account it an act worthier the observation of an Heathen than a Christian. Cimon buried his Mares bestowing upon them specious Tombs when they had purchased credit in the swift races of the Olympiads Xanâ—ippus bewailed his Dogs death which had followed his master from Calamina Alexander erected a Citie in the honour of Bucephalus having beene long defended by him in many dangerous battels And the Asse may well among the Heathen be adorned with Lillies Violets and Garlands when their Goddesse Vesta by an Asses bray avoided the rape of Priapus But howsoever these actions among Pagans might carry some colour of thankfulnesse rewarding them by whose speed fury agilitie or some other meanes they have beene as well preserved as honoured yet with Christians whose eyes are so clearely opened and by the light divine so purely illumined would these seeme acts of prophanenesse ascribing honour to the creature to whom none is due and not to the Creator to whom all honour is solely and properly due In briefe let us so esteeme of all â—he goods and gifts of Fortune as of Vtensils fit for our use and service but of the Supreme good as our chiefest Soâ—ace For he who subjected all things to the feet of man that man might be wholly subject unto him and that man might be wholly his he gave man dominion over all those workes of his so he created all outward things for the bodie the bodie for the soule but the soule for him that shee might only intend him and only love him possessing him for solace but inferiour things for service Thus farre Gentlemen hath this present discourse inlarged it selfe to expresse the rare and incomparable effects which naturally arise from the due practice of Moderation being indeed a vertue so necessary and well deserving the acquaintance of a Gentleman who is to be imagined as one new come to his lands and therefore stands in great need of so discreet an Attendant as there is no one vertue better sorting his ranke not only in matters of preferment profit or the like but in matters of reputation or personall ingagement where his very name or credit is brought to the tesh Looke not then with the eye of scorne on such a follower but take these instructions with you for a fare-well Doth Ambition buzze in your eare motions of Honour This faithfull Attendant Moderation will disswade you from giving way to these suggestions and tell you Ambition is the high road which leads to ruine but Humilitie is the gate which opens unto glory Doth Covetousnesse whisper to you matters of profit Here is one will tell you the greatest wealth in the world is to want the desires of the world Doth Wantonnesse suggest to you motives of Delight Here is that Herbe of Grace which will save you from being wounded and salve you already wounded In briefe both your expence of Time and Coine shall bee so equally disposed as you shall never need to redeeme Time because you never prodigally lost it nor repent your fruitlesse expence of Coine because you never profusely spent it Thus if you live you cannot chuse but live for ever for ever in respect of those choice vertues which attend you for ever in respect of your good Example moving others to imitate you And for ever in respect of that succeeding glory which shall crowne you THE ENGLISH GENTLEMAN Argument Of Perfection Contemplative and Active The Active preferred Wherein it consisteth Of the absolute or Supreme end whereto it aspireth and wherein it resteth PERFECTION WE are now to treat of a Subject which while we are here on earth is farre easier to discourse of than to finde for Perfection is not absolute in this life but
the contemplative man whose affections are estranged from earth and seated in heaven makes use of whatsoever he seeth on earth as directions to guide him in his progresse to heaven His eyes are not like the Ambitious mans whose eye-sore is only to see others great and himselfe unadvanced nor like the Covetous mans whose eyes Tarpeia-like betray his soule seeing nothing precious or prosperous which he wisheth not nor like the Voluptuous mans whose sealed eyes are blinde to the objects of vertue but unsealed to the objects of vanitie seeing nothing sensually moving which he affects not nor like the Vain-glorious maâ—s who practiseth seldome what is good or honest for the love of goodnesse but to bee praised and observed Whereas the true Contemplative man loves vertue for vertues sake concluding divinely with the Poet This amongst good men hath beene ever knowne Vertue rewards herselfe herselfe's her crowne And for these light objects of vanity he as much loaths them as the Voluptuous man loves them and for coveting he is so farre from desiring more than he hath as he is indifferent either for injoying or forgoing what he already hath and for aspiring he holds it the best ambition of any creature to promote the glory of his Maker He is ever descanting on this divine ditty O how glorious things are spoken of thee O thou City of God! for his thoughts are sphered above earth and lodged in the Contemplation of heaven And if so be that he chance to fix his eye upon earth it is as I said before to direct his feet and erect his faith to the Contemplation of heaven For by consideration had to these temporall goods to use the words of a devout Father hee gathereth the greatnesse of the heavenly Councell comprehending by these little ones those great ones by these visible those invisible ones For if the Lord shew or rather showre so great and innumerable benefits from heaven and from the aire from the land and sea light and darknesse heat and shadow dew and raine winds and showres birds and fishes and multiplicity of herbs and plants of the earth and the ministry of all creatures successively in their seasons ministring to us to allay our loathing and beget in us towards our Maker an incessant longing and all this for an ignoble and corruptible body what how great and innumerable shall those good things be which he hath prepared for them that love him in that heavenly Countrey where we shall see him face to face If he doe such things for us in this prison what will â—ee doe for us in that Palace Great and innumerable are thy workes O Lord King of heaven For seeing all these are very good and delectable which hee hath equally bestowed upon both good and evill how great shall those be which he hath laid up only for the good If so divers and innumerable be the gifts which he bestoweth both upon friends and foes how sweet and delectable shall those be which he will only bestow upon his friends If such comforts in this day of teares and anguish what will he conferre on us in that day of Nuptiall solace If a prison containe such delights what I pray you shall our Countrey containe No eye O Lord without thee hath seene those things which thou hast prepared for them that love thee for according to the great multitude of thy magnificence there is also a multitude of thy sweetnesse which thou hast hid for them that feare thee for great thou art O Lord our God and unmeasurable neither is there end of thy greatnesse nor number of thy wisdome nor measure of thy mercy neither is there end nor number nor measure of thy bountie but as thou art great so be thy gifts great because thou thy selfe art the reward and gift of thy faithfull warriours Thus is the spiritually Contemplative man ever employed thus are his affections planted thus his desires seated caring so little for earth as he is dead to earth long before hee returne to earth drawing daily neerer heaven having his desire only there long before he come there Now to instance some whose profession was meerely contemplative having retired or sequestred themselves from the society of this world we might illustrate this subject with many excellent Patternes in this kinde as those especially who strictly professed a monasticke life becomming severe Enemies to their owne flesh and estranging themselves from conversing wittâ—man Which kinde of discipline as it was in respect of humanity too unsociable so in respect of themselves doubtlesse sweet and delightfull being so intraunced with divine contemplation as they forgot earth and all earthly affections Of this sort you shall reade sundry examples whereof one more memorable than the rest might be instanced in him who reading that sentence of holy Scripture Goe and sell all that thou hast presently imagining it to be meant by him did so The like contempt towards the world might be instanced in holy Ierome Paulinus that good Bishop of Nola and many others upon which I would be loth to insist for brevity sake Neither certainly can they whose thoughts are erected above the centre of earth having their Hearts planted where their treasure is placed deigne to fix their eye upon ought in the world because they see nothing worthy affecting in the World for they thinke godlinesse is a great gaine if a man be content with that he hath They doe good being rich in good workes and ready to distribute and communicate laying up in store for themselves a good foundation against the time to come that they may obtaine eternall life Yea they have not only learned in whatsoever state they are therewith to be content but wholly to relinquish both selfe and state to advance the glory of God But it may be now well objected that these men whereof we now treat are fitter for a Cell than a Court and therefore too regular masters to have young Gentlemen for their Schollers for how should these whose education hath beene liberty conversation publike society and who hold good fellowship an appendice to Gentry betake themselves to such strictnesse as to be deprived of common aire live remote from all company passing the remainder of their dayes in a wildernesse as if they had committed some egregious fact that deserved such severe Penance mistake me not my meaning is much otherwise for as I would not have Gentlemen Libertines so I would not have them Hermits for the first as they are too prodigally secular so the latter are too severely regular Neither am I ignorant how a Cloister may be no lesse shelter unto error than a more publike place of delight or pleasure But my discourse touching this Contemplative Perfection was purposely to draw the Curtaine from before the Picture and to shew to their eye that faire Idaea or feature which hath beene so long shadowed I meane the faire and beautifull structure of the inward man
is And therefore Prudentius in one of his Hymnes give this memorandum Thinke with thy selfe if thou from sin would free thee Be 't day or night that God doth ever see thee O then let us fix our thoughts upon God here on earth that we may gloriously fix our eyes upon him in heaven Let us so meditate of him here on earth that wee may contemplate him there in heaven So repent us to have dishonoured him here on earth that wee may be honoured by him in heaven Let us become humble Petitioners unto him and prostrate our selves before his foot-stoole of whom if we begge life his hand is not so shortâ—ed as it will not save his eare so closely stopped as it will not heare it is reported that when a poore man came to Dionysius the Tyrant and preferred his petition unto him standing the imperious Tyrant would not give eare unto him whereupon this poore Petitioner to move him to more compassion fell downe prostrate at his feet and with much importunity obtained his suit after all this being demanded by one why he did so I perceived quoth he Dionysius to have his eares in his feet wherefore I was out of hope to be heard till I fell before his feet But God who intendeth rather the devotion of the heart than the motion of the hand or prostration of the bodie will heare us if wee aske faithfully and open unto us if wee knocke constantly and having fought a good fight crowne us victoriously Thus you have heard what we are to seeke where we are to seeke and when we are to seeke What a Kingdome not of earth but of heaven Where not on earth nor in earth but in heaven When while we are here on earth that after earth we may reigne in heaven What a Garden inclosed a Spring shut up a Fountaine sealed What a crowne of righteousnesse a precious pearle a hid treasure What wisdome health wealth beautie libertie and all through him who is all in all Aristippus was wont to say that he would goe to Socrates for wit but to Dionysius for money whereas this we seeke and seeking hope to enjoy confers upon us the rich treasures of wisdome and abundance of riches for evermore For first seeke we the kingdome of heaven and the righteousnesse thereof and all things else shall be ministred unto us Secondly where wee are to seeke Where in Heaven the House of God the Citie of the great King the inheritance of the just the portion of the faithfull the glory of Sion Where not without us but within us for the kingdome of God is within us So as I may say to every faithfull soule Intus habes quod quaeris That is within thee which is sought of thee It is God thou seekest and him thou possessest thy heart longeth after him and right sure thou art of him for his delight is to be with those that love him Lastly when on earth when in this life when while we are in health while we are in those Tabernacles of clay while we carry about us these earthen vessels while we are cloathed with flesh before the evill day come or the night approach or the shadow of death encompasse us now in the opportunate time the time of grace the time of redemption the appointed time while our peace may be made not to deferre from youth to age lest wee be prevented by death before we come to age but so to live every day as if we were to die every day that at last we may live with him who is the length of dayes What remaineth then but that wee conclude the whole Series or progresse of this Discourse with an Exhortation to counsell you an instruction to caution you closing both in one Conclusion to perswade you to put in daily practice what already hath beene tendred to you Now Gentlemen that I may take a friendly farewell of you I am to exhort you to a course Vertuous which among good men is ever held most Generous Let not O let not the pleasures of sinne for a season withdraw your mindes from that exceeding great weight of glory kept in store for the faithfull after their passage from this vale of misery Often call to minde the riches of that Kingdome after which you seeke those fresh Pastureâ— fragrant Medows and redolent Fields diapred and embrodered with sweetest and choicest flowers those blessed Citizens heavenly Saints and Servants of God who served him here on earth faithfully and now raigne with him triumphantly Let your Hearts be enditers of a good matter and your voices viols to this heavenly measure O how glorious things are spoken of thee thou Citie of God as the habitation of all that rejoyce is in thee Thou art founded on the exaltation of the whole earth There is in thee neither old-age nor the miserie of old-age There is in thee neither maime nor lame nor crooked nor deformed seeing all attaine to the perfect man to that measure of age or fulnesse of Christ. Who would not become humble Petitioner before the Throne of grace to be made partaker of such an exceeding weight of glory Secondly to instruct you where this Crowne of righteousnesse is to be sought it is to be sought in the House of God in the Temple of the Lord in the Sanctuary of the most High O doe not hold it any derogation to you to be servants yea servants of the lowest ranke even Doore-keepers in the House of the Lord Constantine the Great gloried more in being a member of the Church than the Head of an Empire O then let it be your greatest glory to advance his glory who wil make you vessels of glory But know that to obey the delights of the flesh to divide your portion among Harlots to drinke till the wine grow red to make your life a continued revell is not the way to obtaine this Crowne Tribulation must goe before Consolation you must clime up to the Crosse before you receive this Crowne The Israelites were to passe thorow a Desart before they came to Canaan This Desart is the world Canaan heaven O who would not be here afflicted that he may be there comforted Who would not be here crossed that he may be there crowned Who would not with patience passe thorow this Desart onely in hope to come to Canaan Canaan the inheritance of the just Canaan the lot of the righteous Canaan a fat Land flowing with milke and honey Canaan an Habitation of the most holy Canaan a place promised to Abraham Canaan the bosome of Father Abraham even Heaven but not the heaven of heaven to which even the earth itselfe is the very Empyraean heaven for this is heaven of heaven to the Lord because knowne to none but to the Lord. Thirdly and lastly that I may conclude and concluding perswade you neglect not this opportunate time of grace that is now
offered you I know well that Gentlemen of your â—anke cannot want such wittie Consorts as will labour by their pleasant conceits to remove from you the remembrance of the evill day but esteeme not those conceits for good which strive to estrange from your conceit the chiefest good Let it be your task every day to provide your selves against the evill day so shall not the evill day when it commeth affright you nor the terrours of death prevaile against you nor the last summâ—ns perplex you nor the burning Lake consume you O what sharpe extreme and insuperable taskes would those wofull tormented soules take upon them if they might be freed but one houre from those horrours which they â—ee those tortures which they feele O then while time is granted you omit no time neglect no opportunitie Be instant in season and out of season holding on in the race which is set before you and persevering in every good worke even unto the end Because they that continue unto the end shall be saved What is this life but a minute and lesse than a minute in respect of eternity Yet if this minute be well imployed it will bring you to the fruition of eternitie Short and momentanie are the afflictions of this life yet supported with Patience and subdued with long sufferance they crowne the â—ufferer with glory endlesse Short likewise are the pleasures of this life which as they are of short continuance so bring they forth no other fruit than the bitter pils of repentance whereas in heaven there are pleasures for evermore comforts for evermore joyes for evermore no carnall but cordiall joy no laughter of the body but of the heart for though the righteous sorrow their sorrow ends when they end but joy shall come upon them without end O meditate of these in your beds and in your fields when you are journeying on the way and when you are sojourning in your houses where compare your Court-dalliance with these pleasures and you shall find all your rioting triumphs and revelling to be rather occasions of sorrowing than solacing mourning than rejoycing Bathe you in your Stoues or repose you in your Arbours these cannot allay the least pang of an afflicted conscience O then so live every day as you may die to sinne every day that as you are ennobled by your descent on earth you may be ennobled in heaven after your descent to earth Laus Deo Totum hoc ut à te venit totum ad te redeat A Gentleman IS a Man of himselfe without the addition of either Taylor Millener Seamster or Haberdasher Actions of goodnesse he holds his supreme happinesse The fate of a younger brother cannot depresse his thoughts below his elder He scornes basenesse more than want and holds Noblenesse his sole worth A Crest displayes his house but his owne actions expresse himselfe Hee scornes pride as a derogation to Gentry and walkes with so pure a soule as he makes uprightnesse the honour of his Familie He wonders at a profuse foole that he should spend when honest frugalitie bids him spare and no lesse at a miserable Crone who spares when reputation bids him spend Though heire of no great fortunes yet his extensive hand will not shew it Hee shapes his coat to his cloth and scornes as much to be beholden as to be a Gally-slave He hath beene youthfull but his maturer experience hath so ripened him as he hates to become either Gull or Cheat. His disposition is so generous as others happinesse cannot make him repine nor any occurrent save sinne make him repent He admires nothing more than a constant spirit derides nothing more than a recreant condition embraceth nothing with more intimacie than a prepared resolution Amongst men he hates no lesse to be uncivill than in his feare to God-ward to be servile Education hee holds a second Nature which such innate seeds of goodnesse are sowne in him ever improves him seldome or never depraves him Learning hee holds not only an additament but ornament to Gentry No complement gives more accomplishment He intends more the tillage of his minde than his ground yet suffers not that to grow wilde neither He walkes not in the clouds to his friend but to a stranger He eyes the Court with a vertuous and noble contemplation and dis-values him most whose sense consists in sent Hee viewes the City with a princely command of his affections No object can with-draw him from himselfe or so distract his desires as to covet ought unworthily or so intraunce his thoughts as to admire ought servilely He lives in the Countrey without thought of oppression makes every evening his dayes Ephemeris If his neighbours field flourish he doth not envy it if it lie fit for him he scornes to covet it There is not that place he sees nor that pleasure he enjoyes whereof he makes not some singular use to his owne good and Gods glory Vocation hee admits of walking in it with so generous and religious a care as hee makes Pietie his Practice acts of Charitie his Exercise and the benefit of others his sole solace Hee understands that neither health commeth from the clouds without seeking nor wealth from the clods without digging He recommends himselfe therefore in the morning to Gods protection and favour that all the day long hee may more prosperously succeed in his labour He holds idlenesse to be the very moth of mans time Day by day therefore hath he his taske imposed that the poison of idlenesse may be better avoided He holds as Gods opportunitie is mans extremitie so mans securitie is the Devils opportunitie Hoping therefore he feares fearing he takes heed and taking heed he becomes safe Hospitalitie he holds a relique of Gentry He harbours no passion but compassion He grieves no lesse at anothers losse than his owne nor joyes lesse in anothers successe than his owne peculiar Recreation he useth to refresh him but not surprize him Delights cannot divert him from a more serious occasion neither can any houre-beguiling pastime divide him from an higher contemplation For honest pleasures he is neither so Stoicall as wholly to contemne them nor so Epicureall as too sensually to affect them There is no delight on mountaine vale coppice or river whereof he makes not an usefull and contemplative pleasure Recreation he admits not to satisfie his sense but solace himselfe Hee fixeth his minde on some other subject when any pleasure begins too strongly to worke upon him He would take it but not be taken by it Hee attempers his attractivest pastimes with a little Alloes to weane him all the sooner from their sweetnesse He scornes that a moment of content should deprive him of an eternitie of comfort He corrects therefore his humour in the desire of pleasure that he may come off with more honour Acquaintance he entertaines with feare but retaines with fervour He consorts with none but where he presumes he may either better them or
be bettered by them Vertue is the sole motive of his choice Hee conceives how no true amitie nor constant societie can ever be amongst evill men He holds it a blemish to the repute of a Gentleman and an aspersion to his discretion to make choice of those for his Associates who make no more account of time than how to passe it over Conference he affects and those hee admits only into the list of his discourse whom he findes more reall than verball more solid than complementall He will try him before he rely on him but having found him touch they touch his honour that impeach him Moderation in his desires cares feares or in what this Theatre of Earth may afford he expresseth so nobly as neither love of whatsoever he enjoyes can so enthrall him nor the losse of what he loves can any way appall him A true and generous Moderation of his affections hath begot in him an absolute command and conquest of himselfe He smiles yet compassionately grieves at the immoderation of poore worldlings in their cares and griefes at the indiscretion of ambitious and voluptuous Flies in their desires and feares Perfection hee aspires to for no lower mound can confine him no inferiour bound impale him Vertue is the staire that raiseth to height of this Story His ascent is by degrees making Humilitie his directresse lest he should faile or fall in his progresse His wings are holy desires his feet heavenly motions He holds it the sweetest life to be every day better till length of dayes re-unite him to his Redeemer Hee hath plaid his part on this Stage of Earth with honour and now in his Exit makes heaven his harbour FINIS EMBLEME WIth a Climacterick yeere this Worke began Which is exprest when Sev'ns Nines doe meet Held fatall to this short-spun threed of man And with same number ends the finall sheet Of these Observances whereof I treat Threescore and three is held the dangerous yeere And just so many sheets shall you finde here But not a leafe to give a life to feare Vpon the Errata HOwsoever some no lesse justly than confidently might â—vouch quod plura non dantur vulnera miâ—â—tiâ—n praelio â—uam authori in prelo Yet must I ingeniously wipe off this aspersion from my judicious friend and Artist an ornament to his Profession Whose sâ—dulous care towards me and others hath already gain'd him a deserved esteeme and approvement of all Authors Truth is Gentlemen when you encounter with any Erroâ—s as they are individuates to all Labours you are to impute the Eâ—â—or to the absence of the Author Whose affaires in the Countrey tooke him from cares of the City Or to explaine himselfe more fully that he may come off fairely and possesse him of your opinion more freely He was call'd away from Laurence Iury by the impannel of a Northerne Iury and pressed to attendance by an Old Bayliffe of the Country when his occasion lay for the Presse in the old Bayly neere the City In a word had not a Nisi prius interposed these Errors by a Quest of in juiry had beene prevented It is your generous Candor to rectiâ—ie him with your pennes who solely for your sakes undertooke this paines ERRATA Vtilitas Erroris Humilitas Authoris PAg 12. lin 35. for Harparates read Harpocrates p. 20. l. 7. for stanes r. staines p. 29. this marginall distich omitted Est Venus in vinis vinis Venus illita venis Sint procul à mensis vina Venusque meis p. 35. l. 9. for as r. is p. 38. l. 6. for Comine r. Commes p. 64. l 23. for stare r. seaze p 112. marg for utilitas r. utilitatis p. 106. l. 10. A branch of Vocation undistinguished p. 149. l. 31. for enndagred r. endangered p. 157. l. 18. for Hawke r. hanke * which inverts sense p. 159. l. 17. for enevors r. endevours p. 166. l. 10. for smimming r. swimming p. 170. l. 33. for thrust r. tâ—ussd p. 236. l 16. * A branch of Acquaintance undistinguished p. 241. l. 23. * Another undistinguished p. 250. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. ib. num for 295. r. 296. p. 321. l. 22. for wounded r. wounding p. 323. l. 18. for 80. r. 8. p. 324. l. 35. for estimate r. estimates p. 326. marg for Charibdis r. Charybdis p. 357. marg for felicie r. felicitie p 369. l. 12. for say r. saw p. 406. l. 2. for lesse r. Ishai p. 421. marg for percepit r. praecepit ¶ Sundry marginall notes you shall finde obscured which by your candor may be cleared Mancipia paueae lectionis cum sint ☞ For my Dedication instead of all unnecessary excuses of presumption I wil cloze briefly with this constant Resolution Though to your TITLE there be HONOVR due It is your SELFE that makes mee HONOVR you Observat. 1. The Dangers that attend on Youth Vnum est inslar belluae humiliari aliud est belluinos inores imitari * Vicina lâ—psibus adolesc â—â—a Hieron Omnia in hat aetole juvenescunt vitia Euseb. lib 3.17 Si ingratum dixâ—ris omnia dixeriâ— Min. Publianus Quisimus Quinam â—â—â—mus in Ephebio constituâ—um est Diog. Cyn. Lectum non citius relinquens quà m in Deum delinquens nâ—n citius surgens quà m insurgens The vanitie of Youth displâ—yed in foure distinct Subjects GATE Audacia pro 〈◊〉 habetur Salust in Bell. Catiâ— Dan. 4.27 29. 30. Seneca LOOKE Plutarch in vit Syll. August Gregor De tranq an Quo altior in divitiis eo copâ—ostor in vitiis Ber. de inter Dom. Mâ—â—am 1. SPEECH Sine loq â—â—la non potest slaâ—e societas Arâ—st Aug. de Magist. Psal. 141.3 Prou. 25.11 In vit Phoc. In lib. desecr secret Two reasons why Young men were not admitted to deliver their opinions in publike assemblies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pic. Mâ—rand in epist. ad Hâ—râ—ol Neque locus neque amious quisquaÌ„ teget quem arma non texerint Salust in Bell. Iugurth Ferociam animi quam habebat vivus in vultu retinust Catilina Salust in Conjur Caâ—il Salust Law Logicke and the Swâ—tzers may be hired to fight for any one Blos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Virtus maxima in mole minima Eccles. 22.8 9. HABIT In vit Solon Horâ—t epist. l. 1. Ep. 18. * Vt in exequiis epuâ—sque celebrandis nâ—mioque apparatu corporis omnis inutilis sumptus prohibeatur Plutarch in vit Alcibiad Socrates Mihi mirabile fit quòd non enecentur cum tantum onus bajulent Clem. Alex. 2. Paedag. Hieron ad Fur. de vid. Serm. Tom. 1. Aug. de Christ. fide Tertull. de hab Mul. cap. 7. 1 Tim. 2.9 10. 1 Pet. 3.5 Prima est haec ulâ—io quod se Iudice neâ—o nocens absolvitur Iuv. Sat. 13. August in enar sup 45. Psal. Bernard de interdomo cap. 1. Anâ— Solâ—loq cap. 14 Sen. 〈◊〉 Lucil. Tuscul. quaest lib. 1. Aug. sup Psâ—â— 64. Prov. 5.5 Prov. 7.
there is none but may at the first sight apparantly discerne For these humble and mildly-affected spirits stand so firme and irremoveable as no adversitie can depresse them no prosperitie raise them above themselves For adversities they account them with that excellent Morall nothing else than exercises to trie them not to tire them And for Prosperities they â—eceive them as they come not for much admiring them as making a profitable use of them and with a thankfull remembrance of divine Bountie blessing God for them These are those impregnable rockes as one aptly compared them subject to no piercing those greene Bayes in midst of hoarie Winter never fading those fresh Springs in the Sandie Desart never drying Whos 's many eminent vertues as they deserve your imitation Gentlemen so especially their Meeknesse being the first marke I tooke to distinguish true Gentilitie THe second was Munificence that is to be of a bountifull Disposition open-handed yet with some necessary cautions as to know what we give and the worth of that person to whom we give For without these considerations Bountie may incline to profusenesse and Liberalitie to indiscretion This moved that Mirror of Roman Princes the Emperour Titus to keep a Booke of the Names of such whose deserts had purchased them esteeme but had not as yet tasted of his Bountie So as it is observed of him that no day came over his head wherein he exprest not his princely Munificence to such whose names he had recorded which if at any time through more urgent occasions he neglected he would use these words to such as were about him O my friends I have lost this day No lesse was the bountie which Cyrus expressed first in words but afterward in deeds to such Souldiers as tooke his part against his grand-father Astiages that such as were Foot-men he would make them Horse-men and such as were Horse-men hee would make them ride in their Chariots It is said of the House of the Agrigentine Gillia that it seemed as if it had beene a certaine Store-house or repository of all Bountie Such indeed was the Hospitalitie esteemed in this Iland formerly one of the apparantest Signalls of Gentrie which was showne to all such as made recourse to that Mansion And because I have accidentally fallen into this Discourse let me speake a word or two touching this neglect of Hospitalitie which may be observed in most places throughout this Kingdome What the reason may seeme to be I know not unlesse riot and prodigalitie the very Gulfes which swallow up much Gentrie why so many sumptuous and goodly Buildings whose faire Frontispice promise much comfort to the wearied Traveller should want their Masters But surely I thinke as Diogenes jested upon the Mindians for making their gates larger than their Citie bidding them take heed lest the Citie run out at the gates so their Store-house being made so strait and their Gates so broad I much feare me that Provision the life of Hospitalitie hath run out at their gates leaving vast penurious houses apt enough to receive but unprovided to releeve But indeed the reason why this defect of noble Hospitalitie hath so generally possessed this Realme is their love to the Court Their ancient Predecessours whose chiefest glory it was to releeve the hungrie refresh the thirstie and give quiet repose to the weary are but accounted by these sweet-sented Humorists for men of rusticke condition meere home-spun fellowes whose rurall life might seeme to derogate from the true worth of a Gentleman whose onely humour is to be phantastically humorous O the misery of errour â—ow farre hath vanity carried you astray ye generous spirits that you should esteeme noble bountie which consists not so much in Bravery as Hospitality boorish Rusticitie How much are you deluded by apish formalitie as if the only qualitie of a Gentleman were novell complement or as if there were no good in man besides some outlandish congie or salute Alas Gentlemen is this all that can be expected at your hands Must your Countrey which bred you your friends who love you the poore whose prayers or curses will attend you be all deprived of their hopes in you No rather returne to your Houses where you may best expresse your Bountie by entertaining into your bosome that which perchance hath beene long time estranged from you Charitie For beleeve it as assuredly yee shall finde it that your sumptuous Banquetting your midnight revelling your unseasonable rioting your phantasticke attiring your formall courting shall witnesse against you in the day of revenge For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts Returne therefore before the evill day 〈◊〉 distribute to the Necessitie of the Saints become good Dispensers of what you have received that yee may gaine your selves grace in the high Court of Heaven But as for yee that put farre away the evill day and approach to the Seat of iniquitie Ye that sing to the sound if the Violl and invent your selves instruments of Musicke yee shall goe captive with the first that goe captive O misery that Man with so beauteous an Image adorned with such exquisite ornaments of Art and Nature accomplished to so high a ranke above others advanced should delude himselfe so with the shade of vanitie as to become forgetfull of his chiefest glory But experience I doubt not will unseale those eyes which lightnesse and folly have blinded till which happie discovery of Youthfull errour I leave them and returne to my former Discourse You may perceive now how requisite Bountie is for a Gentleman being an especiall marke as I observed before whereby we may discerne him Amongst sundrie other Blessings conferred by God on Salomon this was not one of the least in that he gave him a large heart Not onely abundance of substance and treasure to possesse but a large heart to dispose Indeed this is a rare vertue worldlings there are who possesse much but they enjoy little becomming subject to that which they should command The difference betwixt the poore wanting and rich not using is by these two expressed the one Carendo the other Non fruendo Of which two the greater misery is the latter for he slaves himselfe to the unworthiest Servitude being a Servant to obey where he should be a Master to command To conclude this point in a word if wee ought to shew such contempt to all earthly substance as hardly to entertaine it much lesse affect it let us make it a benefit let us shew humanitie in it by making choice of the poore on whom we may bestow it This which we waste in rioting might save many from famishing let us bestow therefore lesse of our own backs that we may cloath them lesse of our owne bellies that we may feed them lesse of our owne palats that we may refresh them For that 's the best and noblest
ended Non sine lepôre tanto labore pro uno Lepore homines torqueri video saith one very wittily and elegantly I can never chuse but laugh to see what labour men will take for a poore Hare What Mountaines they will climbe what Marishes they will passe what brakes and bryers they will runne through and all for a Hare which may be an Embleme of humane vanity where men miserable deluded men will refuse no toyle or labour to gaine a trifling pleasure What indirect courses they will take for a moments delight which is no sooner showne them than vanished from them These pleasures are most commonly affected by Youth because they have agility and ability of body to maintaine the pursuit of them whence the Poet The beardlesse Youth when 's guardians raines do yeeld Sports him in Horse and Dogges and open field The reason may be this he cannot endure restraint for the heat of youth must needs take aire or it choaks it selfe with too much holding It must be carried aloft on the wings of the wind taking an Icarian flight but never fearing his fall Such dogges as were presented by the King of Albanie unto Alexander the Great who would not stirre at small beasts but at Lions and Elephants are the fittest for his kennell for Youth is no sooner moving than mounting Whence Ascanius in a youthfull bravery Wisheth some Boare or savage Lion should Descend the Mount and cope with him he would So subject is Youth to expose it selfe to all dangers swimming ever with bladders of vain-glory till they receive water and it sinke There are some also of these youthfull Hunts-men who when they cannot speed in their sport will rather buy it than want it that having their game on their backe they may proclaime to the world how they are masters of their profession And these are excellently displaid by the Poet in the person of Gargilius As once Gargilius who one Morne betime Sent out his Servants forward to the chace With Hunting poles and twisted nets of line To buy a Boare which through the Market place Laid on a Mule as if his men had slaine him Would as he thought eternall glory gaine him So apt are many in inventing and eager in pursuing ought which may raise them a name though in things meerely indifferent For as reputation is a common conceit of extraordinary vertue so every one laboureth to acquire the end albeit they misse the meanes of acquiring it For how should any one imagine unlesse his conceit were wholly darkned that these things could be any meanes to perpetuate his name But so soone transported is Youth with any phantasie suggested albeit upon no sufficient ground builded as whatsoever his conceit whispers to him that may tend to his praise he entertaines it with a greedy and eager desire labouring to effect what may gaine him popular esteeme So as the Lover is never more blinded with affection towards his beloved than Youth is in affecting that which may cause him to be praised To speake much touching this Recreation I will not addresse my discourse only this is my opinion that as it is generous so generally is it most harmelesse so it be moderately used for otherwise it may weaken or enfeeble the body impaire the health and be occasion of many inconveniences for in my discourse upon the particular branch of this Observation I am onely to approve of such Recreations as are used with Moderation As Hawking which as I before observed is a pleasure for high and mounting spirits such as will not stoope to inferiour Lures having their mindes so far above as they scorne to partake with them It is rare to consider how a wild Bird should be so brought to hand and so well managed as to make us such pleasure in the aire but most of all to forgoe her native liberty and feeding and returne to her former servitude and diet But in this as in the rest wee are taught to admire the great goodnesse and bountie of God who hath not only given us the Birds of the aire with their flesh to feed us with their voice to cheere us but with their flight to delight us The Eagle which is indeed the Prince of Birds and the prime Hawke was observed much among the ancient Romans in all their Auguries so as an Eagle hovering in the aire in the reigne of Augustus and at last setling upon the name of Agrippa and just upon the first letter of that name A. a lightning descending downe from heaven strucke the first letter of his owne name out C. whence South-sayers by conjecturall arguments gathered that he should but live an hundred dayes after and be afterwards canonized for a god because Aesar the residue of that name in the Tuscane language signified god For the Romans of all Nations under the Cope of heaven relyed most upon the prophesying of Birds so as we reade that they ever kept their Oscines or Birds of Augury by which they collected what their successe should be both in peace and war Albeit some there were among the Heathen who made small account of them so as Claudius Pulcher when in taking his Auspicia or the predictions of his successe before Sicily the Pullets would not feed He commanded they should be plunged in the Sea that they might drinke seeing they would not eat It is the saying of an ancient Father That the piercing eye of the Eagle exceeds the sight of all other Birds being of such sharpe sight as reflecting the beames of the Sunne fixed upon her she can looke upon the Sunne without shutting her eyes which are not to be dazled shine the Sunne never so brightly So as it is said shee makes a triall of her brood when they are but young by mounting up and fixing their eyes against the Sunne of which if any be so tender-eyed as they cannot looke upon it she disclaimes them but such whose sharpe sight can looke stedfastly upon it shee tenders them as her selfe Whence many secret and sacred uses might be gathered for this is but the type of a divine Morall if I should insist upon the exposition of that blessed Father but I must briefly descend to speake of the Moderate use of this Recreation This pleasure as it is a princely delight so it moveth many to be so dearely enamoured of it as they will undergoe any charge rather than forgoe it which makes me recall to minde a merry tale which I have read to this effect Divers men having entred into discourse touching the superfluous care I will not say folly of such as kept Dogs and Hawkes for Hawking one Paulùs a Florentine stood up and spake Not without cause quoth he did that foole of Millan laugh at these and being entreated to tell the tale he thus proceeded Vpon a time quoth he there was a citizen of Millan a Physitian for such as were distracted or Lunaticke who tooke upon
like answers will flesh and bloud make to dispence with workes of Charitie or like the answer of churlish Nabal Who is David and who is the sonne of Iesse There be many servants now adayes that breake away every man from his master Shall I then take my bread and my water and my flesh which I have killed for my Shearers and give it unto men whom I know not whence they be O let not these objections divert the current of thy compassion Eye not so much his Countrey whether neighbour-borne or a stranger as his Countenance the expresse Image of thy Saviour But to descend to some reasons why the Active part of Perfection is to be preferred before the Contemplative this amongst others is the most effectuall and impregnable In that great day of Account when the sealed booke of our secretest sinnes shall be unsealed our privatest actions discovered our closest and subtillest practices displayed and the whole inside of man uncased it shall not be demanded of us what knew we but what did we Fitting therefore it were to prefer Action before Knowledge in this life being so infallibly to be preferred after this life Howbeit greater is their shame and sharper doubtlesse shall be their censure whose education in all Arts divine and humane hath enabled them for discourse fitted or accommodated them for managements publike or private yet they giving reines to liberty invert their knowledge to depraved ends either making no use of such noble and exquisite indowments or which is worse imploying them to the satisfaction of their owne illimited desires O happy had these beene if they had never knowne the excellence of learning for ignorance is to be preferred before knowledge loosely perverted Yea but will some object I cannot see how any one should observe a Law before they know it wherefore as I thinke Knowledge is to be preferred because by Knowledge is Action directed It is true indeed Knowledge directs and instructs for otherwise we should grope in darknesse neither doe I exclude all Knowledge but admit so much as may instruct man sufficiently in matters of faith put him in remembrance of heaven whose joyes are ineffable of Hell whose pains are intollerable of the last judgement whose sentence is irrevocable So as I exclude only this grosse ignorance or blinde Paganisme for to these is the way to heaven closed because they are divided from that light without which the celestial way cannot be discerned Wheras then I have so much insisted heretofore upon the Contemplative part of Perfection my ayme was to shew how those who continued in a Contemplative and solitary life sequestring themselves from the cares and company of this world doubtlesly conceived ineffable comfort in that sweet retirement yet in regard they lived not in the world the world was not bettered by their example But in this Active Perfection where the Active part no lesse than Contemplative is required we intend those who doe not only know but doe and in the Actions of this life use to make their Lights so shine before men that they may see their good workes Yea but it may be againe objected all sinnes be properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beare the name of ignorance how then may wee exclude any knowledge Every Sinne indeed implyes an ignorance of the creature towards the Creator which ignoranâ—â— imports rather a forgetfulnesse For admit a man should steale commit perjury or any such act contrary to the expresse will and commandement of God it were to be imagined that this breach or transgression of the divine Law proceeded not of ignorance for he could not chuse but know that consent to any of these incurred the breach of his Law but rather it may be said he had not God before his eyes but out of a wilfull forgetfulnesse violated the ordinances of God But to conclude this Branch in a word the Active is to be preferred before the Contemplative for two respects The first whereof hath relation to our selves The second to others To our selves having account to make for the Actions of our life how we have imployed or bestowed those Talents which he hath lent us what use profit or benefit we have made of them in what spirituall affaires have we beene exercised in what holy duties trained Have we not preferred private profit before the testimony of a good conscience Have we not laboured to inhaunce our means by sinister and indirect courses Have wee not withdrawne our hand from releeving our needfull brother or defrauded the labourer of his wages Have wee not consorted with the evill doer and encouraged him in his sinne Have we not hindred some pious worke tending to the honour of God and imitable for example of others Have we propagated the Gospel comforted Sion when shee mourned repaired those breaches which were in her and received those in peace which blessed her Have we only sought the kingdome of God and the righteousnesse thereof esteemed godlinesse to be great riches left our selves and all to be followers of him who gave us dominion over all If we have done this as we are here in the Alpha of grace we shall be there in the Omega of glory here initiate there consummate but having knowne the will of our Father and done it not read principles or instructions of a good life and observ'd them not conversant in deepe mysteries and applied them not studied in all Arts and Sciences and practised them not how miserable is our knowledge pronouncing on us a heavier judgement Wherefore in respect of our selves whether our knowledge be great or little if our conversation be not in heaven though our habitation during our Pilgrimage be on earth our knowledge is but as a tinckling Cymball and shall smally availe us before the high Tribunall For knew we the power and vertue of all creatures of all plants and vegetive bodies from the Cedar of Lebanon to the Hyssop upon the wall yet were this knowledge fruitlesse being not seconded by a life conformable to that knowledge § Secondly in respect of others Action is the life of man and example the direction of his life How much then doe such men prejudice those who live in the world that betake themselves to a private or retired life estranged from humane societie and ending their dayes in some solitary cave as men divided from the world For howsoever their manner of life be religious their discipline strict and rigorous and in their devotion fervent and zealous yet they deprive others of the benefit which they might reape by their example Wherefore most safe and sure it is to use the words of a judicious Author for those who have a desire to take upon them a solitary life to retire and withdraw their affections before they withdraw their bodies from the world and to force the world to flie from their minde before they flie the world lest going out of
What delights then can be pleasing what delicates relishing to the palat of this prisoner She is an exile here on earth what societie then can be cheerefull to one so carefull of returning to her Countrey If Captives restrained of their libertie Exiles estranged from their Countrey can take no true content either in their bondage be it never so attempred nor in their exile be they never so attended how should the Soule apprehend the least joy during her abode on earth Where the treasure is there is the heart her treasure is above how can her heart be here below Mortalitie cannot suit with immortalitie no more can Earth with the Soule Whereto then be the motions of our Soule directed To Him that gave it no inferiour creature may suffice her no earthly object satisfie her nothing subject to sense fulfill her In Heaven are those heavenly objects wherewith her eye rests satisfied in Heaven are those melodious accents wherewith her eare rests solaced in Heaven those choicest odours wherewith her smell is cherished in Heaven those tastfull'st dainties wherewith her soule is nourished in Heaven those glorious creatures wherewith herselfe is numbred What difference then betwixt the satietie and saturitie of Heaven and the penurie and povertie of Earth Here all things are full of labour man cannot utter it The eye is not satisfied with seeing nor the eare filled with hearing whereas in Heaven there is length of dayes and fulnesse of joy without ending And wherein consists this fulnesse Even in the sweet and comfortable sight of God But who hath seene God at any time To this blessed Austine answers excellently Albeit saith he that summary and incommutable essence that true light that indeficient light that light of Angels can be seene by none in this life being reserved for a reward to the Saints only in the heavenly glory yet to beleeve and understand and feele and ardently desire it is in some sort to see and possesse it Now if wee will beleeve it though our feet be on earth our faith must be in heaven or understand it wee must so live on earth as if our conversation were in heaven or feele it wee must have so little feeling of the delights of this life as our delight may be wholly in heaven or desire it wee must hunger and thirst after righteousnesse to direct us in the way which leadeth to heaven It cannot be saith a devout holy man that any one should die ill who hath lived well Wee are then to labour by a zealous religious and sincere life to present our selves blamelesse before the Lord at his comming O if wee knew and grosse is our ignorance if we know it not that whatsoever is sought besides God possesseth the minde but satisfies it not wee would have recourse to him by whom our minds might be as well satisfied as possessed But great is our miserie and miserable our stupiditie who when wee may gaine heaven with lesse paines than hell will not draw our foot backe from hell nor step one foot forward towards the kingdome of heaven Yea when wee know that it pleaseth the Devill no lesse when wee sinne than it pleaseth God to heare us sigh for sinne yet will wee rather please the Devill by committing sinne than please God by sending out one penitent sigh for our sinne For behold what dangers will men expose themselves unto by Sea and Land to increase their substance Againe for satisfaction of their pleasures what tasks will they undertake no lesse painfull than full of perill A little expectance of penitentiall pleasure can make the voluptuous man watch all the night long when one houre of the night to pray in would seeme too too long Early and late to inrich his carelesse heire will the miserable wretch addresse himselfe to all slavish labour without once remembring either early or late to give thanks to his Maker Without repose or repast will the restlesse ambitious Sparke whose aimes are only to be worldly great taske himselfe to all difficulties to gaine honour when even that which so eagerly he seekes for oft times brings ruine to the owner Here then you see where you are to seeke not on earth for there is nought but corruption but in heaven where you may be cloathed with incorruption not on earth for there you are Exiles but in heaven where you may be enrolled and infranchised Citizens not on earth the grate of miserie but in heaven the goale of glory In briefe would you have your hearts lodged where your treasures are locked all your senses seated where they may be fully sated your eye with delightfull'st objects satisfied your eare with melodious accents solaced your smell with choicest odours cherished your taste with chiefest dainties relished your selves your soules amongst those glorious creatures registred Fix the desires of your Heart on him who can only satisfie your heart set your eye on him whose eye is ever upon you and in due time will direct you to him intend your eare to his Law which can best informe you and with divinest melodie cheere you follow him in the smell of his sweet oyntments and hee will comfort you in your afflictions taste how sweet hee is in mercy and you shall taste sweetnesse in the depth of your miserie become heavenly men so of terrestriall Angels you shall be made Angels in heaven where by the spirituall union of your soules you shall be united unto him who first gave you soules And so I come to the third and last When wee are to seeke lest seeking out of time wee be excluded from finding what wee seeke for want of seeking in due time If words spoken in season be like apples of gold with pictures of silver sure I am that our actions being seasonably formed or disposed cannot but adde to our soules much beautie and lustre To every thing there is a season and a time to every purpose under the heaven which season neglected the benefit accruing to the worke is likewise abridged There is a time to sow and a time to reape and sow wee must before wee reape sow in tears before wee reape in joy Seeke wee must before wee finde for unlesse wee seeke him while he may be found seeke may wee long ere wee have him found After the time of our dissolution from earth there is no time admitted for repentance to bring us to heaven Hoc momentum est de quo pendet aeternitas Either now or never and if now thrice happy ever Which is illustrated to us by divers Similitudes Examples and Parables in the holy Scripture as in Esaus birth-right which once sold could not be regained by many teares and in the Parable of Dives and Lazarus where Abraham answered Dives after he had beseeched him to send Lazarus that he might dip the tip of his finger in water and coole his tongue Sonne remember that thou in thy life