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
members that are on earth and the inconuenience of inordinate feasting as it is the vsuall brother of euill concupiscence There is a two-fold ioy lawfull and granted 1. The one a meere outward ioy rising either from the beneficiall temper and constitution of Nature of which Prou. 17.22 A ioyfull heart causeth good health by this meanes doe some lightly ouerpasse crosses and accidents of trouble with smal imparagement to their health and content which doe melt and consume the hearts of others This then is requisite for the occasioning and conseruation of health to the recuperation and maintenance whereof vpon the fainting or deficiency of nature is also commended vnto vs the vse of Oyle and Wine and Bread Psal 104.15 1. Tim. 5.23 and vnder them of all Creatures that may profit to this purpose Zibah met Dauid flying from Absalom with two Asses laden with prouision a bottle of wine that the faint might drinke in the wildernesse 2. Sam. 16.1.2 Wine comforteth the liuing Eccles 10.19 Should I leaue my Wine said the Vine wherby I cheere God and Man and goe to aduance mee aboue the trees Iud. 9.13 And thus farre it is giuen by God for a blessing to them that loue him Deut. 11.14 But the loue of these which causeth excesse is threatned with woe Esay 5.11 and with pouertie Prouerbs 21.17 Now health is necessarie to our prompt and alacrious seruing of GOD for by the sorrow of the heart the minde is heauy Prouerbs 15.13 and such deiection doth forcibly suppresse good comfortable thoughts and actions 2. Or else from those materiall and externall blessings which God hath conferred vpon vs graunted Eccles 3.12.13 I know there is nothing in them but to reioyce and to do good in his life and also that euery man eateth and drinketh and seeeth the commoditie of all his labours this is the gift of God And Chap. 5.17 What haue I seene good that it is comly to eate and drink and to take pleasure in all his labour wherein hee trauelleth vnder the Sun the whole number of the daies of his life which God giueth him for this is his portion 2. The other is a spirituall ioy respecting Gods promises touching protection and deliuerance in the militarie course of this life and a future indeficient felicity in the next and therein is not tyed in the Sympathy to our weak fraile and changeable bodyes but howsoeuer they decline and languish this remaineth immutably the same in respect of ioy but yet is capable of increase for that it comes not to perfection till this mortall hath put on immortality The seat of this ioy It is properly seated in the soule there begunne cherished and confirmed by the comfortable presence of the Spirit of God To whom it belongeth It is the ioy of true beleeuers onely Est gaudium quod non datur impijs It is not communicable to the impious and vngodly It serues to moderate that other externall ioy The vse of it that it exceede not due measure and to direct it that it point not at a wrong end The excellency of it Est gaudium ineffabile quod non abscondi potest nec sermonibus aperiri It cannot be verbally expressed for the extent and excellency yet neither can it be concealed but quibusaam proditur moribus as Saint Gregory it is manifested by outward signes and gestures Whereof some are recreating the body as Dauids dancing before the Arke of the Lord 2. Sam. 6.14 and Miriams dauncing with other Women to signifie their great ioy after their delirance Exod. 15.20 Others onely solacing the mind as singing and playing on Instruments to the praise of God Psa 150. So sang Deborah Barak after their victory atchieued against Iabin King of Canaan Paul and Silas sung a Psalme in the prison Act. 16.25 It is also testified sometimes by other behauiour as by that of Zaccheus when he came downe vnto Christ hastily and receiued him ioyfully Luke 19.6 by that of Marie Magdalen and the other Marie who declared their ioy when Iesus after his Resurrection appeared vnto them in taking him by the feet and worshipping him Math. 28.9 Here is an Eden of Pleasure able to giue a plentifull satisfaction to the mind of any sincere Christian We are not denied a sober and competent delight in any temporals wee haue receiued and touching the internall releuating of the Spirit we are exhorted to reioyce more then it is possible for any worldling to doe that is * 1. Thess 5.16 euermore Whence is obiected the sound and permanent qualitie of this ioy that is impossible of any Eclipse or deminution through aduersitie and moreouer preuailes to the lightning and easie ouercomming of all tribulation The Apostle Paul replenished with this ioy spake indifferently of all conditions disrespect and honour satiety and hunger scarsity and abundance were to him alike the one neither affected him with pride nor the other with pensiuenesse but he embraced them all with an equall good content because in euery of them he held the peace of conscience and a reioycing in Christ Iesus Who also witnesseth of the Thessalonians that they receiued the word of God in much affliction with ioy of the holy Ghost It was such as did not onely prepare them to a voluntary chearefull vndergoing but enable them also to a constant supporting and bearing of the Crosse for Christs sake and his Gospels Therefore hauing straightly prohibited all vaine-glory in wisdome in strength in riches Let him that glorieth glory in this that he knoweth and vnderstandeth mee saith the Lord Isa 9.23 Reioyce in the Lord againe I say reioyce Phil. 4.4 For this ioy is of Christ and exhibited by Christ and no Man shall take it from the faithfull Iohn 16.22 It onely leanes to a stedfast infallible ground which is our Adoption the Redemption of our bodies Rom. 8.23 Or that Wee shall be cloathed with our house which is from heauen 2. Cor. 5.2 that so being changed we may for euer with thousand thousands of Angels Ascribe vnto the Lambe honour and glorie and praise Reuel 5.12 Wherefore when the Apostle wils vs to runne and Saint Gregory saith Curramus sequamur Christum Let vs runne and follow Christ Wee are taught concerning this World that we must vse it as if we vsed it not 1. Cor. 7.31 So that if there be in vs any zeale or feruent desire of labouring wee are to addresse our selues therein toward heauen by setting our affection on things which are aboue Colloss 3.2 for non sunt hic vera solatia sed ibi ponuntur vbi vera vita est Heere is no vndoubted comfort to bee found therefore is our labour lost when intended to that which cannot be compassed but there is the sweet refreshing the setled consolation and the abiding ioy where Christ euer reigneth and life neuer endeth Illud est verum summum gaudium quod non de creatura sed de creatore
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