is their love to the Court This moved his Highnesse of late to declare his gracious pleasure to our Gentry that all persons of ranke and quality should retire from the Citty and returne to their Countrey where they might bestowe that on Hospitality which the liberty of the time too much besotted with fashion and forraine imitation useth to disgorge on vanity 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 how 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 breacheâ— and the little house with clefts Returne therefore before the evill day come 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 of the Viâ—ll and invent your selves instruments of Musicke yee shall goe captive with the first that goe captive O miserie 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 Solomon 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 cloth 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 bountie when our Liberalitie is on such bestowed by whom there is no hope that it should be required THe third and last marke whereby a true generous Disposition is distinguished is Fortitude or sloutnesse being indeed the argument of a prepared or composed minde which is not to be dismayed or disturbed by any sharpe or adverse thing how crosse or contrary soever it come Excellently is this Fortitude defined by the Stoicks terming it a vertue which standeth ever in defence of equitie not doing but repelling an injurie Those Heires of true Honour who are possest of this vertue dare oppose themselves to all occurrents in defence of reputation preferring death before servitude and dishonour If at any time as many times such immerited censures occurre they die for vertues cause they meet death with a cheerefull countenance they put not on a childish feare like that Bandite in Genoa who condemned to die and carried to the place of execution trembled so exceedingly that he had two men to support him all the way and yet he shivered extremely Or as Maldonatuâ—â— relates how he heard of those which saw a strongman at Paris condemned to death to sweat bloud for very feare proving out of Aristotle that this effect may bee naturall But these whose generous spirits scorne such basenesse never saw that enterprise which they durst not attempt nor that death which could amate them where Honour grounded on Vertue without which there is no true Honour moved them either to attempt or suffer But now to wipe off certaine aspersions laid on valour or fortitude wee are not to admit of all daring Spirits to be men of this ranke For such whose Ambition excites them to attempt unlawfull things as to depose those whom they ought to serve or lay violent hand on those whom loyall fidelitie bids them obey opposing themselves to all dangers to obtaine their purpose are not to be termed valiant or resolute but seditious and dissolute For unlesse the enterprise be honest which they take in hand be their Spirits never so resolute or their minds prepared it is rashnesse but not valour having their actions ever suted by dishonour Sometimes likewise the enterprize may be good and honest the cause for which they encounter with danger vertuous the Agents in their enterprize couragious yet the issue taste more of despaire than valour Example hereof wee have in the Macchabees in the death of Razis one of the Elders of Ierusalem a lover of the City and a man of very good report which for his love was called a Father of the Iewes One who did offer to spend his body and life with all constancie for the religion of the Iewes yet being ready to be taken on every side through the fury of Nicanor who so eagerly assaulted and hotly pursued him he fell on his Sword yea when his bloud was utterly
that drum they would not abide but take their flight This moved Scipio to appoint his Sepulcher to bee so placed as his image standing upon it might looke directly towards Africa that being dead he might still bee a terrour to the Carthaginians If respect of Pagans to their Country or an eye to popular glory did so inflame them as their Countries love exceeded their love of life surviving in their death and leaving monuments of their affection after death how lightly are wee to value the glory of this life if the losse thereof may advance our Fathers glory or ought tending to the conversation of this life being assured by him whose promises faile not by such a small losse to gaine eternity Now as it is not the death but the cause of the death which makes the Martyr we are to know that to die in the maintenance of any hereticall opinion is Pseudo-martyrdomâ— for howsoever those Arians Manichees and Pelagians those Macedonians Eutichees and Nestorians yea generally all Hereticks were constant and resolute enough in seconding and maintaining their erroneous opinions yet forasmuch as the cause for which they contended was Heresie tend it might to their confusion but never to their glory for as honey-comâ—es saith learned Tertullian are by Waspes composed so are Churches by the Marcionists and consequently by all Heretickes disposed in whose Synodals or conventicles many thousands are perverted none converted or to the Church of Christ faithfully espoused Whereas Truth which may be pressed but not oppressed assailed but never soiled like the greene Bay-tree in the midst of hoarie winter or a fresh Spring in the sandy desart appeares most glorious when her adversaries are most malicious bearing ever a countenance most cheerefull when her assailants are most dreadfull Neither only in this glorious act of Martyrdome but in all inferiour works the affection of the minde as well as the action of the man is to bee considered for God himselfe who hath an eye rather to the intention than action will not approve of a good worke done unlesse it be well done As for example when the Pharisie fasted prayed gave almes and payed tithe of all that he possessed he did good workes but he did not those good works well the reason was hee exalted himselfe in his workes without attributing praise unto him who is the beginner and perfecter of every good worke for his fasts were hypocriticall not of devotion his prayers ineffectuall because they sounded of Ostentation his almes unacceptable because exhibited only for observation and his tithes abominable being given to colour his secret oppression for which cause did our Saviour pronounce a woe upon them saying Woe unto you Pharisies for yee tithe Mint and Rue and all manner of herbes and passe over judgement and the love of God these ought yee to have done and not to leave the other undone Whence it appeares that the worke it selfe was approved but the manner of doing it reproved for that they preferred the tithing of Mint and Rue before the judgement and love of God so they preferred it as the one was performed while the other of more serious and consequent importance was omitted Whence wee are cautioned that in our workes of Mortification we doe nothing for any sinister or by-respect but only for the glory of God to whom as all our Actions are properly directed so are they to have relation onely unto him if wee desire to have them accepted Is it so that this Actuall Perfection is to be acquired by Mortification wherein is required not only the action but affection And that wee are even to lay downe our lives if the cause so require to promote the glory of our Maker Tell me then Gentleman how farre have yee proceeded in this spirituall progresse Have yee unfainedly desired to further the honour of God repaire the ruines of Sion and engage your owne lives for the testimony of a good conscience Have ye fought the Lords battell and opposed your selves against the enemies of the Truth Have yee shut the doore of your chamber the doore of your inner parlour I meane your heart from the entrance of all earthly affections sensuall cogitations and expressed true arguments of Mortification the sooner to attaine this high degree of Christian Perfection Have yee made a covenant with your eyes not to looke after the strange woman a covenant I meane with your hearts never to lust after her Have yee weaned your itching and bewitching humours from affecting forraine and out-landish fashions Which howsoever they be to fashion conformed they make man of all others most deformed Have yee done with your reere-suppers midnight revels Curtaine pleasures and Courting of Pictures Have yee left frequenting Court-maskes Tilt-triumphs and Enterludes boasting of young Ladies favours glorying more in the purchase of a glove than a Captaine in the surprizall of a Fort Have yee cashiered all those Companions of death those seducing Consorts of misery and betaken your selves to the acquaintance of good men conceiving a settled joy in their society O then thrice happy you for having honoured God he will honour you having repaired the ruines of Sion hee will place you in his heavenly Sion or engaged your lives for the testimony of a good Conscience hee will invite you to that continuall feast of a peaceable Conscience or fought the Lords battell hee will say you have fought a good fight crowning you after your victory on earth with glory in heaven or shut the doore of your Chamber and kept the roome cleane and sweet for your Maker hee will come in and sup with you that you may rejoyce together or made a covenant with your eyes not to look after the strange woman with those eyes yee shall behold him who put enmitie between the Serpent and the Woman or weaned your itching and bewitching humours from affecting Out-landish fashions madding after phantasticke habits for stuffe it skils not whether silken or woollen so the fashion be civill and not wanton you shall be cloathed in long white robes and follow the Lambe wheresoever he goeth or done with your mid-night revels and Court pleasures you shall bee filled with the pleasures of the Lords House and abide in his Courts for ever or left frequenting Maskes Tilt-triumphs and Enterludes the glorious Spectacles of vanity you shall bee admitted to those angelicall triumphs singing heavenly Hymnes to the God of glory or chashier'd those companions of death whose end is misery you shall have the Saints for your companions and share with them in the Covenant of mercy Doe yee not hence observe what inestimable comforts are reserved for those who are truly mortified mortified I say in respect of your contempt to the world which is expressed by ceasing to love it before you leave it Who would not then disvalue this life and all those bitter sweets which this fraile life affordeth to possesse those incomparable sweets which every faithfull
over into the hands of his enemy answered Aske that thing of me being prisoner that thou wouldst aske of me at Liberty The like wee reade of Pantaleon who restrayned in most strait bondage was never a whit dismayed nor so much as sighed when hee beheld his son Paraxaspis thrust to the heart This resolution or stoutnesse of mind might be illustrated by divers examples of the like kind but my purpose hath ever beene because these doe rather illustrate than prove or confirme to take them as it were by the way but in no case to dwell on them wee will therefore descend to forraine imployments of State as affaires of embassage or treaty with any Prince or State Now it is expedient that such as be imployed in affaires of this Nature be choyce and select men both in gifts of Nature and State-experience For in Nature is the foundation layd which by experience and continuall employment in state-busines useth to be stored furnished and accomplished So as I doe not altogether assent to his opinion who thought that in choice of instruments to treat or negociate by way of Embassie betwixt Prince and Prince it is better to chuse men of a plainer sort who are like to doe that that is committed to them and to report backe againe faithfully the successe than those that are cunning to contrive out of other mens busines somewhat to grace themselves and will helpe the matter in report for satisfaction sake For his conclusion agrees not with his premises For saith he If you would worke any man you must either know his nature and fashions and so lead him or his ends and so perswade him or his weaknesse and disadvantages and so awe him or those that have interest in him and so governe him Now how should a man whom a simple plainnesse only possesseth one whom no diving or penetrating reach enableth one whom the outward semblance only instructeth how should he I say by working any man either know his nature or fashion and so lead him since his eye can reach no farther than the outward seeming which as oft deceives as it receives diversity of habits which it weares or how should he I say know his ends with whom he treats and so perswade him since politicke men doe usually pretend that which they least intend shewing a faire glosse and putting on a false face to delude and deluding to colour their designes more cunningly or how should he discover the weaknesse or disadvantages of the person with whom he deales when his owne weaknesse so disables him as hee oft-times lets opportunity slip when the best advantage is for him or how discerne those which have interest in him when his aymes are onely to conclude with him with whom hee deales without relation to any intercedent meanes to effect his busines Neither is it to be doubted but such whose understanding hath attained a higher pitch will be as ready to doe that which is committed to them as those on whom a more plainnesse hath naturally seized for these will duly consider the great danger they are like to incurre if they should exceed their Commission either in doing too much or detract from their Commission in doing too little For in affaires of this nature especially parum agendum est de proprio yea though in the opinion of the party employed it seeme that hee could goe more effectually to worke than just as his Commission directs him Manlius Torquatus commanded his sonne to be put to death for fighting albeit prosperously against his commandement Pub. Crass. Mutianus sending to his Enginer to send him the bigger of his two ship-masts that he had seene in Athens to make a Ram to batter downe the wals the Enginer sent him the lesse imagining it to be fitter wherefore Mutianus sent for the Enginer and caused him to bee so cruelly whipped with rods that he dyed therewith If disobedience in such affaires as these being of lesser consequence seemed among the Heathen cause sufficient to pronounce sentence of death upon the offender what may they deserve who in conceit of their owne wisedome dare take upon them directions of their owne without tying themselves expresly to their Commission And of these there bee two sorts The one even in greatest and most important matters will presume to take upon them without direction of Authority wherein as they commonly erre so they give advantage to him with whom they have to deale of making his owne bargaine upon such Termes as shall best please him for how should one mans judgement equall a whole judicious Councell So as in dealing with cunning persons we must ever consider their ends to interpret their Speeches and it is good to say little to them and that which they least looke for The other sort tye themselves something more strictly or precisely to their Commission for these will be loath to digresse from it in matters of weight and substance but rather in some impertinent Ceremony or circumstance as wee reade in the generall History of Spaine that there came two Embassadours out of France unto King Alfonse the ninth to demand one of his daughters in mariage for their Soveraigne King Philip one of which Ladies was very faire and named Vrraca the other nothing so gracious and called Blanch. They both comming into the presence of the Embassadours all men held it a matter resolved that their choyce would light upon Vrraca as the elder and fairer and better adorned but the Embassadours enquiring each of their names tooke offence at the name of Vrraca and made choyce of the Lady Blanch saying that her name would be better received in France than the other For matters of such indifferencie as these it is not to be doubted but they are left to the discretion of the instruments but for affaires of State as they require due deliberation in discussing so require they the joynt assent and approbation of the State ere they come to concluding THere are likewise publike imployments wherein Gentlemen upon occasion may be interessed which extend themselves to military affaires in which as it is not the death but the cause of the death which makes a Martyr so it is not the action but the ground of the action which merits the name of valour That act of Razis in taking out his owne bowels and throwing them upon the people it was an act saith S. Austin that tasted more of stoutnesse than goodnesse For what could that act of his benefit his Countrey wherein could it adde spirit to the distressed Maccabees wherein allay the heavy burden of their affliction or minister the least releefe in the time of their persecution That act of resolution by that noble Bohemian as it tasted more of true valour so it reared a columne of perpetuitie to his ever-living honour which exploit is thus recorded When Mahomâ—t the second of that name besieged Belgrade in Servia one of his Captains at length got up upon
Husbands should love their Wives Even as Christ loved the Church and gave himselfe for it In the next ensuing Chapter hee declareth the duty of Children in these words Children obey your Parents in the Lord for this is right Then hee descendeth to the duty of Parents And yee Fathers provoke not your children to wrath but bring them up in instruction and information of the Lord. Then touching Servants Servants bee obedient unto them that are your masters according to the flesh with feare and trembling in singlenesse of your hearts as unto Christ. Concluding the last duty with masters And yee Masters doe the same thing unto them putting away threatning and know that even your Master also is in Heaven neither is there respect of person with him Thus have wee briefly and cursorily runne over those particular duties deputed to every one from the highest to the lowest in their peculiar places and offices where wee can finde no exemption from the Servant to the Master but that certaine particular duties are enjoyned either As every mans house is his Castle so is his family a private Common-wealth wherein if due governement bee not observed nothing but confusion is to bee expected For the better prevention whereof I have thought good to set downe sundry cautions as well for direction in affaires Temporall as Spirituall which observed it is not to be doubted but that God will give you all good successe to your endevours FIrst therefore in affaires Temporall I could wish you to observe this course so to provide for the releefe and supportance of your familie as you may not onely have sufficient for your selves but also bee helpfull unto others sufficient for your selves in providing food and apparell being all which Iaakob desired of God and helpfull unto others in giving food and rayment to the fatherlesse in providing releefe for the desolate and comfortlesse in harbouring the poore needy and succourlesse and briefly in ministring to the necessity of the Saints and all such as are of the family of Faith And because providence is the way by which releefe both to your selves and others may bee sufficiently ministred beware of Prodigality and excesse Lest you give your honour unto others and your yeeres to the cruell Lest the strangers should bee filled with your strength and your labours bee in the house of a stranger Goe rather to the Pismire who though shee have no guide governour nor ruler provideth in Summer her granary for Winter Neither is it sufficient to gather but frugally to dispose of that which is gathered This Providence admits of no Vitellius break-fasts nor Cleopatra's bankets The Prodigals dainty tooth brought him to feede on huskes Esau's to sell his birth-right for a messe of pottage Ionathans for a honey-combe to endanger his life The Israelites to murmure against Moses Babylons golden cup to fill her full of abominations I have observed and no lesse admired than observed how some have consumed their estates in satisfying their appetites and that only in the choice of meats drinks and was not this a great vanity that those whom meats though lesse delightfull yet more healthfull might have sustained and fewer diseases occasioned could not content themselves with that which might have better satisfied nature but to shew themselves Epicures rather than Christians will bestow the revennues of a Manour upon the superfluous charge of a supper For these are they who like the Erycthons bowels will disgorge as much upon the boundlesse expence of their own Family as might serve wel for releeving a whole Countrey These are they who like the Endive or Misselto suck up al the natiue verdure and vigor of such plants as they inwreath for by their excesse though their owne luscious palats taste no want the comonalty feeles it when they goe to the Markets and finde the rate of all provision inhaunced by such whose Prodigality scarce extends a provident eye to themselves much lesse to the behoofe of others It is said of Cambletes the gluttonous King of Lydia that hee dreamed hee devoured his wife while they lay sleeping together in the same bed finding her hand betweene his teeth when hee awaked hee slew himselfe fearing dishonour Howsoever the History bee authenticke sure I am the Morall taxeth such whose Epicureall mindes are only set upon prodigall expence without respect either of present fortunes or care to posterity whose want is oft-times procured by their riot To bee short as Parcimony is too late when it comes to the bottome so it may bee with discretion used when it is at the top for I approve of his opinion who would have a Gentleman neither to hoord up niggardly nor lash out all lavishly For as the former argueth a miserable and ignoble minde so the latter sheweth a minde improvident and indiscreet both which are to bee so avoided that a meane betwixt both may bee duely observed For as I would have a Gentleman even in arguments of outward bounty shew whence he was descended so would I have him keepe a hanke lest his too free disposition bee through necessity restrained So as in matters of expence I hold his resolve authenticke who said I will never spare where reputation bids me spend nor spend where honest frugality bids me spare It is a good rule and worthy observation for whosoever spares when with credit and reputation hee should spend is indiscreetly sparing and whosoever spends when with honest frugality he may spare is prodigally spending Now in governement of a Family as I would not have you too remisse so I would not have you too severe towards your Servants I meane and those who have received their severall charge from you this it was which moved the Apostle to exhort masters to put away threatning adding this reason For know that even your Master also is in heaven neither is there respect of person with him Therefore it was Saint Augustines prayer unto God that hee would root out of him all rashnesse frowardnesse roughnesse unquietnesse slownesse slothfulnesse sluggishnesse dulnesse of minde blindnesse of heart obstinacie of sense truculencie of manners disobedience to goodnesse repugnance of counsell want of bridling the tongue making a prey of the poore shewing violence to the impotent calumniating the innocent negligence of subjects severity towards servants harshnesse towards familiars hardnesse towards neighbours Hence note how in this holy Fathers repetition and enumeration of many grievous and odious sins hee toucheth severity towards servants as a hainous and egregious offence and not without great cause for if we bee taught not to muzzle the Oxe that treadeth out the corne and that we are to spare the life of our beasts much more ought wee to have mercy over such as partake with us in the same Image which wee have equally from him received by whom wee live move and have our being I approve therefore of them who put on the spirit of
wholly divided from society yea so immured as they seemed to be buried living Whose conversation as questionlesse it argued a great mortification of all mundane desires so it ministred matter of admiration to such who given to carnall liberty wondred how men made of earth could bee so estranged from conversing with inhabitants of earth But to leave these and imagine their conversation to be in Heaven though their habitation was on earth wee perceive hence how beneficiall Recreation is to the mind in cheering solacing and refreshing her if used with Moderation How it lessens those burdens of cares wherewith shee is oppressed revives the spirits as if from death restored cleares the understanding as if her eyes long time shut were now unsealed and quickens the invention by this sweet respiration as if newly moulded Neither is this Benefit so restrained as if it extended only to the mind for it confers a Benefit likewise to the body by enabling it to performe such Labours Taskes or Offices as it is to bee employed or exercised withall There are two Proverbs which may be properly applyed to this purpose Once in the yeere Apollo laughs this approves the use of moderate Recreation Apollo's bow 's not alwayes bent this shewes that humane imployments are to bee seasoned by Recreation we are sometimes to unbend the bow or it will lose his strength Continuall or incessant employment cannot be endured there must be some intermission or the body becomes enfeebled As for example observe these men who either encombred with worldly affaires so tye and tether themselves to their busines as they intermit no time for effecting that which they goe about or such as wholly nayled to their Deske admit no time for Recreation lest they should thereby hinder the progresse of their studies See how pale and meager they looke how sickly and infirme in the state of their bodies how weake and defective in their constitution So as to compare one of these weaklings with such an one as intermits occasions of busines rather than he will prejudice his health reserving times as well for Recreation and pleasure as for imployment and labour were to present a spectacle of Inius Dwarf not two foot high and weighing but seventeen pound with Iolaus the youthfull son of Iphiclus whose feature was free complexion fresh and youth renewing such difference in proportion such ods in strength of constitution For observe one of these starved worldlings whose aimes are only to gather and number without doing either themselves or others good with that they gather with what a sallow and earthly complexion they looke being turned all earth before they returne to earth And what may be the cause hereof but their incessant care of getting their continuall desire of gaining being ever gaping till their mouthes be filled with gravell So these who are wholly given and solely devoted to a private or retired life how unlike are they to such as use and frequent society For their bodies as they are much weakned and enfeebled so is the heat and vigour of their spirits lestened and resolved yea their dayes for most part shortned and abridged the cause of all which proceedeth from a continuall secluding and dividing themselves from company and use of such Recreations as all creatures in their kind require and observe For if we would have recourse to creatures of all sorts wee shall find every one in his kind observe a Recreation or refreshment in their nature As the Beast in his chace the Bird in her choice the Snaile in her speckled case the Polypus in her change yea the Dolphin is said to sport and play in the water For as All things were created for Gods pleasure so hath he created all things to recreate and refresh themselves in their owne nature Thus farre have we discoursed of moderate Recreation and of the benefits which redound from it being equally commodious to the mind as well as the body the body as well as the mind to the mind in refreshing cherishing and accommodating it to all studies to the understanding in clearing it from the mists of sadnesse to the body in enabling it for the performance of such labours taskes oâ— offices as it is to be imployed or interessed in It now rests that wee speake something of her opposite to wit of immoderate Recreation and the inconveniences which arise from thence whereof wee shall but need to speake a word or two and so descend to more usefull points touching this Observation AS the wind Caecias drawes unto it clouds so doth immoderate recreation draw unto it divers and sundry maine inconveniences for this Immoderation is a loosener of the sinewes and a lessener of the strength as Moderation is a combiner of the sinewes and a refiner of the strength So dangerous is the surfet which wee take of pleasure or Recreation as in this wee resemble Chylo who being taken with the apprehension of too much joy instantly dyed Now who seeth not how the sweetest pleasures doe the soonest procure a surfet being such as most delight and therefore aptest to cloy How soone were the Israelites cloyed with Quailes even while the flesh was yet betweene their teeth and before it was chewed So apt are wee rather to dive than dip our hand in honey Most true shall every one by his owne experience find that saying of Salomon to be It is better to goe to the house of mourning than to goe to the house of feaesting for there may we see the hand of God and learne to examine our lives making use of their mortality by taking consideration of our owne frailty whereas in the house of feasting wee are apt to forget the day of our changing saying with the Epicure Eat drinke and play but never concluding with him To morrow we shall die So apt are we with Messala Corvinus to forget our owne name Man who is said to be corruption and the sonne of man wormes meat For in this Summer-Parlour or floury Arbour of our prosperity wee can find time to solace and recreate our selves Lye upon beds of Ivory and stretch our selves upon our beds and eat of the Lambes of the flocke and the Calves out of the stall Singing to the sound of the Violl and inventing to our selves instruments of musicke like David Drinking wine in bowles and anointing our selves with the chiefe oyntments but no man is sorry for the affliction of Ioseph So universall are we in our Iubile having once shaken off our former captivity To prevent which forgetfulnesse it were not amisse to imitate the Romane Princes who as I have elsewhere noted when they were at any time in their conquests or victorious triumphs with acclamations received and by the generall applause of the people extolled there stood one alwayes behind them in their Throne to pull them by the sleeve with Memento te esse hominem for the consideration of humane
and imitation if so be wee deserve the name or title of friends First is If wee see our friend doubtfull or unresolved to advise him if afflicted to comfort him if sick or restrained to visit him if weake in estate or impoverished to relieve him if injured to labour by all means to right him and in all things to be helpefull to him supplying his necessity by apparent testimonies of our approved amity It is reported that on a time Duke Godwin bringing up a service to Edward the Confessors Table he chanced to slip with one of his feete but to recover himselfe with the other whereupon presently he used these words in the Kings hearing One brother supports another O quoth the King so might I have said too if Godwin had not beene meaning that he was the cause of his brothers death whose life was a staffe to his state but his fall a weakning to his feet Certainly every faithfull friend should be as a Brother or as in a naturall body one member ministers aid and succour to another where the head cannot say to the foot I have no need of thee nor the foot to the hand but every one in their distinct and mutuall offices are ready to execute their severall duties So I say should friends and Acquaintance be one to another not in preying or feeding one upon another as if all were fish that came to net for this were to make no difference or distinction betwixt friend or foe but for some intendment of private benefit to dissolve the strict bond of friendship Wheras a friend being indeed a mans second selfe or rather an individuate companion to himselfe for there is one soule which ruleth two hearts and one heart which dwelleth in two bodies should be valued above the rate of any outward good being such a happines as he giveth a relish to the dayes of our pilgrimage which otherwise would seeme like a wildernes for the world as it is both to bee loved and hated loved as it is the worke of the Creator hated as the instrument of temptation unto sinne ministers some few houres of delight to the weary pilgrime by the company and society of friends recourse and concourse of Acquaintance without which comfort how tedious and grievous would these few yeeres of our desolate pilgrimage appeare How highly then are we to value the possession of a good friend who partakes with us in our comforts and discomforts in the frownes and fawnes of fortune shewing himselfe the same both in our weale and woe It is written of Sylla that never any did more good to his friends or more harme to his enemies Which princely courtesie to his friends could not choose but increase them howsoever his extreame courses towards his enemies might seeme rather to inrage than appease them For as remembrance of benefits argues a noble nature so forgetting of injuries having in the meane time power to revenge implies a bravely resolved temper Whence it was that Themistocles when Symmachus told him he would teach him the art of memory answered hee had rather learne the art of forgetfulnesse saying hee could remember enough but many things hee could not forget which were necessary to bee forgotten As the over-weening conceit of himselfe indignities done him by his foes opposition in the quest of honour and the like all which a great minde could hardly brooke being so illimited as he can admit of no corrivall in his pursuit of honour But to descend to the greatest benefit which proceeds from friendship Commerce and Acquaintance we shall find how miserable the state and condition of this flourishing Iland had beene whose Halcyon dayes have attained that prerogative of peace which most parts of Christendome are at this day deprived of had not the friendly compassion and devout zeale of sundry learned and faithfull instruments of Christ delivered her from that palpable blindnesse and Heathenish Idolatry under which she was long detained captive S. Ierome in the end of his Dialogue against the Pelagians writeth thus Vntill the very comming of Christ saies he the Province of Britaine which hath beene oftentimes governed by Tyrants and the Scottish people and all the Nations round about the Ocean Sea were utterly ignorant of Moses and the Prophets So that then by the testimony of S. Ierome all our Religion was superstition all our Church-service was Idolatry all our Priests were Painims all our gods were Idols And to appropriate to every Nation their peculiar god there was then in Scotland the Temple of Mars in Cornwall the Temple of Mercury in Bangor in Wales the Temple of Minerva in Malden in Essex the Temple of Vistoria in Bath the Temple of Apollo in Leycester the Temple of Ianus in Yorke where Peters is now the Temple of Bellona in London where Pauls is now the Temple of Diana Therefore it is very likely that they esteemed as highly then of the Goddesse Diana in London as they did in Ephesus and that as they cried there Great is Diana of the Ephesians so they cried here being deluded with the same spirit Great is Diana of the Londoners Even no more than 53. yeeres before the incarnation of Christ when Iulius Caesar came out of France into England so absurd senselesse and stupid were the people of this Land that in stead of the true and ever-living Lord they served these Heathenish and abominable Idols Mars Mercury Minerva Victoria Apollo Ianus Bellona Diana and such like And not long after Anno Christi 180. King Lucius being first christened himselfe forthwith established Religion in this whole kingdome But thanks thankes be to God in the time of the New Testament three and fifty yeares after the incarnation of Christ when Ioseph of Arimathea came out of France into England many in this Realme of blind and ignorant Pagans became very zealous and sincere Christians For Saint Philip the Apostle after hee had preached the Gospel throughout all France at length sent Ioseph of Arimathea hither into England Who when he had converted very many to the faith died in this Land and hee that buried the body of Christ was buried in Glastenbury himselfe Also Simon Zelotes another Apostle after he had preached the Gospel throughout all Mauritania at length came over into England who when he had declared likewise to us the doctrine of Christ crucified was in the end crucified himselfe and buried here in Britaine About this time Aristobulus one of the seventy Disciples whom Saint Paul mentioneth in his Epistle to the Romans was a reverend and renowned Bishop in this Land Also Claudia a noble English Lady whom St. Paul mentioneth in his second Epistle to Timothy was here amongst us a famous professor of the faith Since which time though the civill state hath beene often turned up-side downe by the Romans by the Saxons by the Danes by the Normans yet the Gospel of Christ hath
this yet is the afflicted soule to bee content abiding Gods good leisure who as hee doth wound so he can cure and as hee opened old Tobiths eyes so can he when he pleaseth where he pleaseth and as hee pleaseth open the bleered eyes of understanding so with a patient expectance of Gods mercy and Christian resolution to endure all assaults with constancie as he recommendeth himselfe to God so shall he finde comfort in him in whom he hath trusted and receive understanding more cleare and perfect than before he enjoyed Or admit one should have his memorative part so much infeebled as with Corvinus Messala he should forget his owne name yet the Lord who numbreth the starres and knoweth them all by their names will not forget him though he hath forgot himselfe having him as a Signâ—t upon his finger ever in his remembrance For what shall it availe if thou have memory beyond Cyrus who could call every souldier in his army by his name when it shall appeare thou hast forgot thy selfe and exercised that facultie rather in remembring injuries than recalling to minde those insupportable injuries which thou hast done unto God Nay more of all faculties in man Memory is the weakest first waxeth old and decayes sooner than strength or beauty And what shall it profit thee once to have excelled in that facultie when the privation thereof addes to thy misery Nothing nothing wherefore as every good and perfect gift commeth from above where there is neither change nor shadow of change so as God taketh away nothing but what he hath given let every one in the losse of this or that facultie referre himselfe with patience to his sacred Majestie who in his change from earth will crowne him with mercy Secondly for the goods or blessings of the Body as strength beauty agilitie c. admit thou wert blinde with Appius lame with Agesilaus tongue-tied with Samius dwarfish with Ivius deformed with Thersites though blinde thou hast eyes to looke with and that upward though lame thou hast legges to walke with and that homeward though tongue-tied thou hast a tongue to speake and that to GOD-ward though dwarfish thou hast a proportion given thee ayming heaven-ward though deformed thou hast a glorious feature and not bruitish to looke-downward For not so much by the motion of the body and her outwardly working faculties as by the devotion of the heart and those inwardly moving graces are wee to come to GOD. Againe admit thou wert so mortally sicke as even now drawing neere shore there were no remedy but thou must of necessity bid a long adieu to thy friends thy honours riches and whatsoever else are deare or neere unto thee yet for all this why shouldest thou remaine discontented Art thou here as a Countryman or a Pilgrim No Countryman sure for then shouldest thou make earth thy Country and inhabit here as an abiding city And if a Pilgrim who would grieve to bee going homeward There is no life but by death no habitation but by dissolution He then that feareth death feareth him that bringeth glad tidings of life Therefore to esteeme life above the price or feare death beyond the rate are alike evill for he that values life to be of more esteeme than a pilgrimage is in danger of making shipwracke of the hope of a better inheritance and he that feareth death as his profest enemy may thanke none for his feare but his securitie Certainly there is no greater argument of folly than to shew immoderate sorrow either for thy own death or death of another for it is no wisedome to grieve for that which thou canst not possibly prevent but to labour in time rather to prevent what may give the occasion to grieve For say is thy friend dead I confesse it were a great losse if hee were lost but lost hee is not though thou bee left gone hee is before thee not gone from thee divided onely not exiled from thee A Princesse wee had of sacred memory who looking one day from her Palace might see one shew immoderate signes or appearances of sorrow so as shee moved with princely compassion sent downe presently one of her Pensioners to inquire who it was that so much sorrowed and withall to minister him all meanes of comfort who finding this sorrowfull mournes to bee a Counsellor of State who sorrowed for the 〈◊〉 of his daughter returned directly to his Soveraigne and acquainted her therewith O quoth she who would thinks thaâ— a wise man and a Counsellor of our State could so forget himselfe as to shew himselfe 〈◊〉 for 〈…〉 of his childs And surely whosoever shall but duly conâ—ider mans 〈◊〉 with deathe necessity cannot chuse but wonder why any one should bee so wholly destitute of understanding to lament the death of any one since to die is as necessary and common as to be borne to every one But perchance it may bee by some objected that the departure of their friend is not so much lamented for that is of necessity and therefore exacts no teares of sorrow being if spent as fruitlesse as the doome reverselesse but their sudden and 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 closed 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 tressal 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 the earth Those whom God loves said Menander the 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 saw 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 bee 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 bee 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
wholly ignorant how her selfe was made A Princesse surely for as a Queene in her Throne so is the soule in the body being the life of the body as God is the life of the soule being of such dignity as no good but the Supreme good may suffice it of such liberty as no inferior thing may restraine it How then is the soule of such worthinesse as no exteriour good may suffice it nor no inferiour thing restraine it How comes it then that it stoops to the Lure of vanity as one forgetfull of her owne glory How comes it then to be so fledged in the bird-lime of inferiour delights as nothing tasteth so well to her palate as the delights of earth Surely either she derogates much from what shee is or there is more worthinesse on earth then wee hold there is Having then taken a short view of the dignity or worthinesse of the soule let us reflect a little upon the unworthinesse of Earth and see if wee can find her worthy the entertainment of so glorious a Princesse Earth as it is an heavy element and inclineth naturally downe-ward so it keepes the earthly minded Moule from looking upward There is nothing in it which may satisfie the desire of the outward senses much lesse of the inward For neither is the eye satisfied with seeing bee the object never so pleasing nor the eare with hearing bee the accent never so moving nor the palate with tasting bee the cates never so relishing nor the nose with smâ—lling bee the confection never so perfuming nor the hand with touching bee the Subject never so affecting And for those sugred pils of pleasure though sweet how short are they in continuance and how bitter being ever attended on by repentance And for honours those snow-bals of greatnesse how intricate the wayes by which they are attained and how sandy the foundation whereon they are grounded How unworthy then is Earth to give entertainment to so princely a guest having nothing to bid her welcome withall but the refuse and rubbish of uncleannesse the garnish or varnish of lightnesse For admit this guest were hungry what provision had Earth to feed her with but the Huskes of vanity If thirsty what to refresh her with but with Worme-wood of folly If naked what to cloath her with but the Cover of mortality If imprisoned how to visit her but with Fetters of captivity Or if sicke how to comfort her but with Additions of misery Since then the worthinesse of the soule is such as Earth is too unworthy to entertaine her expedient it were that shee had recourse to him that made her and with all thankfulnesse tender her selfe unto him who so highly graced her Let man therfore in the uprightness of a pure and sincere soule weaned from Earth and by Contemplation already sainted in heaven say What shall I render unto thee O my God for so great benefits of thy mercy What praises or what thanksgiving For if the knowledge and power of the blessed Angels were present with me to assist me yet were I not able to render ought worthy of so great piety and goodnesse as I have received from thee yea surely if all my members were turned into tongues to render due praise unto thee in no case would my smalnesse suffice to praise thee for thy inestimable charity which thou hast shewn to me unworthy one for thy onely love and goodnesse sâ—ke exceedeth all knowledge Neither is it meet that the remembrance of a â—enefit should be limited by day or date but as the benefits wee receive are daily so should our thankefulnesse be expressed daily lest by being unthankefull God take his benefits from us and bestow them on such as will be thankfull And let this suffice for the Contemplative part of Perfection descending briefly to that part which makes the Contemplative truly perfect by Action WE are now to treat of that which is easier to discourse of than to finde for men naturally have a desire to know all things but to doe nothing so easie is the Contemplative in respect of the Active so hard the Practicke in respect of the Speculative How many shall we observe daily propounding sundry excellent Observations divine instructions and Christian-like Conclusions touching contempt of the World wherein this Active Perfection principally consisteth yet how far short come they in their owne example so easie it is to propound matter of instruction to others so hard to exemplifie that instruction in themselves This may be instanced in that Ruler in the Gospel who avouched his integrity and Perfection concluding that he had kept all those Commandements which Christ recounted to him from his youth up yet when Christ said unto him Sell all that thou hast and distribute unto the poore and thou shalt have treasure in heaven and come follow me we reade hee was very sorrowfull for he was very rich So miserable and inextricable is the worldlings thraldome when neither the incertainty of this life nor those certaine promises made unto him in hope of a better life can weane him from the blind affection of earth Necessary therfore it is that he who desires to attaine this Active Perfection unto which all good men labour moderate his desires towards such things as he hath not and addresse himselfe to an indifferency of losing those things which hee already hath for he whose desires are extended to more than he enjoyes or who too exceedingly admires what he now enjoyes can never attaine that high degree of Active Perfection The reason is no man whose content is seated on these externall flourishes of vanity can direct his Contemplation or erect the eye of his affection to that eternall Sunne of verity whom to enjoy is to enjoy all true Perfection and of whom to be deprived is to taste the bitterness of deepest affliction Now how are we to enjoy him Not by knowledge only or Contemplation but by seconding or making good our knowledge by Action for we know that there is a Woe denounced on him who knoweth the will of his Father and doth it not when neither his knowledge can plead ignorance nor want of understanding in the Law of God simplicity or blindnesse We are therefore not onely to know but doe know lest ignorance should mis-guide us doe lest our knowledge should accuse us Behovefull therfore were it for us to observe that excellent precept of holy Ierome So live saith he that none may have just cause to speake ill of you Now there is nothing which may procure this good report sooner than labouring to avoid all meanes of scandall as consorting with vitious men whose noted lives bring such in question as accompany them This was the cause as I formerly noted why Saint Iohn would not stay in the Bath with the Hereticke Câ—rinthus O how many and with much griefe I speake it have we knowne in this little Iland well descended with
such in this life as it rather consisteth in the remission of sinnes than Perfection of vertues Yea wee sinne daily so as properly we can attribute nothing to our owne strength but weaknesse to our owne ability but infirmnesse to our resolves but uncertainnesse to our wils but untowardnesse to our affections but depravednesse nor to the whole progresie of our lives but actuall disobedience But rather I say wee meane of that Christian Perfection which every one in this Tabernacle of clay is to labour for that wee may become perfect through him who became weake that wee might bee strengthned hungry that we might be nourished thirsty that wee might bee refreshed disgraced that wee might be honoured yea who became all unto all that by all meanes hee might gaine some But wherein may this actuall perfection bee properly said to consist In Mortification which like the swift gliding torrent of Hydaspes divides or dilates it selfe to two channels Action and Affection Action in expressing it Affection in desiring to expresse it Action in suffering Affection in desire of suffering The one actuating no lesse in will than the other in worke Where the Action being more exemplar and in that more fruitfull gives precedency to Affection which concurres with the act to make the worke more graciously powerfull For where a worke of Mortification is performed and a hearty desire or affection to that worke is not adjoyned that Action may bee properly said to bee enforced rather than out of a free or willing disposition accepted Now this twofold Mortification extends it selfe properly to these three Subjects Life Name Goods Life which even Humanity tendreth Name which a good man before the sweetest odours preferreth Goods on which the worldling as on the supreme good lieth For the first many excellent and memorable examples of sundry devout and constant servants of Christ Iesus are in every place frequent and obvious who for the confirmation of their faith and the testimony of a good conscience joyfully and cheerefully laid down their lives esteeming it an especiall glory to bee thought worthy to suffer for him who with all constancy suffered to become an example of patience to them which were easie to illustrate by the sufferings of many eminent and glorious Martyrs Prudentius writeth that when Asclâ—piades commanded the tormentors to strike Râ—manus on the mouth the meeke Martyr answered I thanke thee O Captaine that thou hast opened unto mee many mouthes whereby I may preach my Lord and Saviour Tot ecce laudant ora quot sunt vulnera Looke how many wounds I have so many mouthes I have to praise and laud the Lord. Ignatius words were these to witnesse his constancie at the time of his suffering Frumentum sum Christi per dentes bestiarum molor ut mundus panis Dei inveniar I am Christs corne and must bee ground by the teeth of wilde beasts that I may become pure manchet for the Lord. It is reported that blessed Laurence being laid upon the Gridiron used these words to his Tormentors Turne and eate it is enough Saint Andrew when he went to bee crucified was so rapt with joy as hee rejoyced unmeasurably in that blessed resemblance of his Masters death Blessed Bartholomew willingly lost his skin for his sake who had his skinne scourged that hee might bee solaced Iohn dranke a cup of poison to pledge his Master in a cup of affliction Thus Laurence's Gridiron Andrewes Crosse Bartholomew's Skinne Iohns Cup expressed their Mortification by a willing surrender of their life for his sake who was the Lord of life Yea should wee survey those strange invented torments during the bloudy issue of the tenne Persecutions which were contrived by those inhumane Assasinates whose hands were deepâ— died in the bloud of the Saints wee should no lesse admire the constancy of the persecuted suffering than the cruelty of the Persecutors infesting What rackes hookes harrowes tongs forkes stakes were purposely provided to torment the constant and resolute Professours of the truth wearying the tormentors rather with tormenting than abating any part of their constancie in the height and heat of their tormenting Yea they were solaced in the time when they suffered esteeming death to bee such a passage as might give them convoy to a more glorious heritage Neither did these blessed Professors of the faith receive comfort by the eye of their meditation firmely fixed on heaven but by the compassion and princely commiseration of divers eminent ad victorious Emperours bearing soveraignty then on earth Constantine the Great used to kisse the eye of Paphnutius which was bored out in Maximinas time The like noble and princely compassion wee reade to have beene shewed by Titus Trajan Theodosius and many other Princes graciously affected towards the poore afflicted and persecuted Christians Yea God moved the hearts of those who naturally are most remorselesse or obdurate in commiserating the estate of his afflicted Which may appeare by the Gaolor in the Acts who washed Saint Pauls stripes and wounds O how comfortable were these passions or passages of affliction these tortures or torments the trophies of their persecution the blessed memoriall whereof shall extend the date of time receiving a crowne of him who is the length of dayes So as King Alexanders Stagges were knowne and hundred yeares together by those golden collars which by the Kings commandement were put about their neckes or as King Arthurs bodie being taken up some what more than six hundred yeares after his death was knowne to bee his by nothing so much as by the prints of ten severall wounds which appeared in his skull so these glorious stampes of their passion shall appeare as trophies to them in the day of exaltation because as they lost their lives for the testimony of the Gospel they shall finde them recorded in the booke of life receiving the crowne of consolation for the deep draught which they tooke of the cup of affliction And reason there is we should dis-value our lives for the profession of our faith since forlorne and miserable is his life that is without faith For if the Heathen whose future hopes were fixed on posterity and not so much as the least knowledge of eternity dis-esteemed their lives to gaine them renown or propagate their countries glory much more cause have wee to subject our lives to the censure of death having hope after death to live in glory It is reported that the body of Cadwallo an antient King of the Britains being embalmed and dressed with sweet confections was put into a brazen image and set upon a brazen horse over Ludgate for a terror to the Saxons and Zisca the valiant Captaine of the Bohemians commanded that after his decease his skin would bee flayed from his bodie to make a drum which they should use in their battels affirming that as soone as the Hungarians or any other Enemies should heare the sound of
8. NO Perfection in this life absolute but graduall pag. 209 Two considerations of maine consequence 1 The foe that assaults us 2 The friend that assists us 210 The Christians compleate armour ibid. The first institution of Fasts with the fruit thereof 211 The power of Prayer with examples of such as were most conversant in that holy Exercise ibid. 212 Circumstances observable in workes of charity and devotion ibid. Objections and resolutions upon the ground of Perfection 213. lin 26. c. Of the Contemplative part of Perfection 214 A Corollary betwixt the Heathen and Christian contemplation 215 Examples of a contemplative and râ—tired life 217 A three-fold Meditation of necessary importance 1 Worthinesse of the Soule 2 Vnworthinesse of Earth 3 Thankefulnesse unto God who made man the worthiest creature upon earth 218. c. Of the Active part of Perfection 219 No contagion so mortally dangerous to the body as corrupt company is to the soule 220 Two especiall memorials recommended to our devoutest meditations 1 The Author of our creation ib. 2 The end of our creation ib. A foure-fold Creation 221. lin 3 The fabulous and frivolous opinions of foure Heathen Philosophers ascribing the creation of all things to the foure Elements 222. l. 3 Their arguments evinced by pregnant testimonies both of Scriptures and Fathers ibid. The End of our creation ibid. Singular precepts of Mortification 223 Idlenesse begetteth security properly termed the Soules Lethargy 224 A Christian Ephemeridâ—s or his Evening account ibid. The Active part of Perfection preferr'd before the Contemplative 225 No ARMORIE can more truly deblazon a Gentleman than acts of charity and compassion 226 The Active preferred before the Contemplative for two respects the first whereof hath relation to our selves the second to others 228.229 Ignorance is to be preferred before knowledge loosely perverted with a comparison by way of objection and resolution betwixt the conveniences of Action and Knowledge ibid. Action is the life of man and Example the direction of his life 229. lin 5 Wherein the Active part of Perfection consisteth 229 Active Perfection consisteth in Mortification of Action and Affection Mortification extends it selfe in a three-fold respect to these three distinct Subjects 1 Life 2 Name 3 Goods Illustrated with eminent Examples of Christian resolution during the ten Persecutions 230.231 Not the act of death but the cause of death makes the Martyr 232 No action how glorious soever can bee crowned unlesse it bee on a pure intention grounded ibid. Mortification in respect of name or report is two-fold 1 In turning our eares from such as prayse us 2 In hearing with patience such as revile us 234 Scandals distinguished and which with more patience than others may bee tolerated 237.238 c. Mortification in our contempt of all worldly substance pitching upon two markeable considerations 1 By whom these blessings are conferr'd on us 2 How they are to bee disposed by us 238 Vaine-glory shuts man from the gate of glory 239 An exquisite connection of the precedent Meditations 240 The absolute or supreme end whereto this Actuall Perfection aspireth and wherein it solely resteth 242 Singular Patternes of Mortification in their Contempt of life and embrace of death 243.244 The reason of his frequent repetition of sundry notable occurrences throughout this whole Book Wherein sundry passages throughout this last Edition have suffer'd in the obscurity of their expressions by the omissions of their marginall authorities digits or directions 245 The Heart can no more by circumference of the World be confined than a Triangle by a Circle filled 247. lin 16 Though our feet be on earth our faith must be in heaven 249 A pithy Exhortation a powerfull instruction clozing with a perswasive Conclusion 253.254 A Character intituled A Gentleman THE ENGLISH GENTLEVVOMAN DRAWNE OVT TO the full Body EXPRESSING What Habilliments doe best attire her What Ornaments doe best adorne her What Complements doe best accomplish her The third Edition revised corrected and enlarged By RICHARD BRATHVVAIT Esq. Modestia non Forma LONDON Printed by I. Dawson 1641. TO HER WHOSE TRVE LOVE TO VERTVE HATH HIGHLY ENNOBLED HERSELFE Renowned her sexe Honoured her house The Right Honourable ANNE Countesse of PEMBROKE the only Daughter to a memorable Father GEORGE Lord CLIFFORD Earle of CVMBERLAND The accomplishment of her divinest wishes MADAM SOme moneths are past since I made bold to recommend to my Right Honourable LORD your Husband an ENGLISH GENTLEMAN whom hee was pleased forth of his noble disposition to receive into his Protection Into whose most Honourable service he was no sooner entertained upon due observance of his integrity approved then upon approvement of his more piercive judgement hee became generally received Out of these respects my most Honourable Lady I became so encouraged as I have presumed to preferre unto your service an ENGLISH GENTLEWOMAN one of the same Countrey and Family a deserving sister of so generous a brother Or if you will a pleasing Spouse to so gracious a Lover Whom if your Honour shall be but pleased to entertaine and your noble Candor is such as shee can expect nothing lesse especially seeing her exquisite feature takes life from his hand whose family claimes affinity with your fathers house you shall find excellently graced with sundry singular qualities beautified with many choice endowments and so richly adorned with divers exquisite ornaments as her attendance shall be no derogation to your Honour nor no touch to your unblemish'd Selfe to reteine her in your favour The living memory of your thrice noble and heroick Father may justly exact this addressement of mine to his Daughter of whom my Father sometimes held such neare dependance being ever cheered by his countenance and highly obliged to his goodnesse This Memoriall made mee confident of a Patronesse and so much the rather being to preferre a Maid so complete and richly qualified as shee could not chuse but deserve highly from the hand of so noble a Mistresse Sure I am the sweetnesse of her temper sorts and sutes well with the quality or disposition of your Honour For shee loves without any painted pretences to be really vertuous without any popular applause to be affably gracious without any glorious glosse to bee sincerely zealous Her Education hath so enabled her as shee can converse with you of all places deliver her judgement conceivingly of most persons and discourse most delightfully of all fashions Shee hath beene so well Schooled in the Discipline of this Age as shee onely desires to reteine in memory that forme which is least affected but most comely to consort with such as may improve her Knowledge and Practise of goodnesse by their company to entertaine those for reall and individuate friends who make actions of piety expressivest characters of their amity Diligent you shall ever find her in her imployments serious in her advice temperate in her Discourse discreet in her answers Shee bestowes farre more time in eying the glasse of
to all dangers without mature judgement to foresee and resolution to prevent the iminency of all occurrents which made Homer dilate upon the essence of true Fotitude represented in Hector as an Archytipe no lesse imitable then for mannagement in all Assaies admirable He brings him in dehorting his brother Paris from his inconsiderate purpose with this good caveat It becommeth us not to take Armes upon every sensuall respect but to ground the motion of warre upon a cause honestly moving To be brief there should be no vertue which should not rather-character her selfe by her owne purity then be displaied by a curious or affective style which rather detracts then augments those perfect and unstained ornaments wherewith she is endued and that which Cicero speaks of the office of an Orator censuring that Speech as most vicious which seemes most curious may I speak of Honour whose dependence is of Vertue onely illustrated in her selfe because her essence gives to her more eminence than the polish'd styles of the best Rhetoricians could ever effect But I will descend into the particular discourse of truly honourable What they should be that arrogate that Name and what they are that merit it Honour relisheth best when highliest descended not boasting with Lycas in the Tragedy of noble Ancestors but of inward vertues making their mindes the purest mansions of Nobility their vertues the Symbolls of their dâ—scent and progeny For what is it to challenge precedencie by our Ancestors being made Noble by them whom our owne actions perchance makes as ignoble I can approve that disposition of Alexander the best who rather wished his Fathers exploits though not in eâ—vy to be obscured whereby his owne memorable atchievements might purchase him glory not by relation had to the prowesse of his Father but his owne demerits yet not with a too listning eare of attention hearing his warlike designes above truth praysed but more willing to doe then heare of his doings For hearing Aristobulus on a time commending his memorable acts farre above truth in his writings He threw the booke into the river as he was sailing over Hydaspis saying he was almost moved to send Aristobulus after For this I have alwaies observed in an honourable minde no popular conceipt can transport her above her Shpaere She cannot endure a temporizing Humorist that feedes on the aire of his owne applause but like a wise Ithacus commits the sailes of his prudent and provident affections to be disposed by Vertue stopping his eare at the Incantations of the voice-alluring Syren or cup-attracting Cyrce An honourable man stereth his Ship with no Sterne of Ambition but with a temperate opinion of himself and his owne Actions referring the whole current and passage of his intentions purposes and endeavours to his Countries welfare whose safety he preferres before his owne wishing rather death with a good opinion of his country then immerited honours with her detriment The Truly Honourable will accept of no honours but such as her deserts challenge nor those neither if not obtruded This moved many of the Ancient Heroes whose acts deserve no lesse memory then their lifes did glory to expose themselves to all perils whereby their names might be recorded in the Annalls of Fame leaving not only Statues or Monuments of what they have been but by the exact representation of their vertues what they are for even the Pagans reserved a place of honour and celebrity to such as had either exempted their Country from the servitude of her enemy or had augmented her glory by the voluntary resignation of their lives Such were the memorable Annalls of the Decii Curtii Bruti Many of the worthy mannagers of State in former times desired to have no statues to be erected in their glory rather making their owne vertues the liveliest records of their memory the reason whereof may be conceived or at least conjectured by those occurrents which even hapned in their times being pursued by that publique foe to vertue and all vertuous intendments Envy which marrow-eating locust attended the worthiest personages that then breathed Caesar had a Pompey Pompey a Septimius African a Marius Eschines a Demosthenes Cicero a Cethegus This might move and that not without just cause that Columne of justice Lacedemons glory vertuous Agesilaus to erect no statue in his honour lest his life 's Ideome after death should be no lesse contemned then he was in his life envied In meum honorem simulachra erigi non cupio ea enim magis gloriam detrahunt quà m augent in hoc autem humili thoro fama mea ab aliorum invidia maximè aliena est I desire to have no statue nor curious monument erected in mine honour they rather diminish than propagate our Glory my Fame is least envied in this low and dejected Bed of earth Poore Prince shall thy Name which hath spread it selfe by so many victories atchived so many conquests purchased non sine sanguine sudore shall they feare to be vanquished or suppressed by times anatomy cankred envy that never knew what Honour meant but by corrupting honour O then how vaine be those Trophies which are hung in honour of those Heroes of former times What availeth it Cyrus of the translated Monarchy from the Medes to the Persians or for Alexander to have reduced the whole world into one Monarchy or Caesar so farre to have dispersed his glory making his motto Veni Vidi Veci The envenomed breath of one serpentine spirit can consume so great and happy vertues which once aspired to that height that eminence as they enstyled their possessors truly Heroicall making Flaccus axiome no lesse true to demonstrate our declining memory then to describe our Times mortality Quò pius Encas quo Tullus dives Ancus Pulvis umbra sumus Dust and ashes indeed yet such as albeit the slimy substance of the externall man rest immured and incaged in the Bowels of earth yet there is an aethereall an heavenly aspiring beauty which cannot be depressed with the terrene and massie weight of earths interior centre alta petit nec cessat quoad altissima perringit It hovereth higher as a Bird farre removed from her native repose till it arrive at those Elysian Fields of true immortality where her expected habitation is possessed even the mansion of heavenly Syon Hence therefore may those carnall and epicureall men who have wallowed in all mundane delights drunke deep of the sensuall Lethe of their security be confounded with shame who relinquishing the offred time of grace expose themselves to the Brothells of sin and impiety forgetting all respect of honour as Corvinus Messala did his owne Name and when they behold the admired and most resplendent honours of our Time either to decline by some in auspicious accident or cut by the common Sithe of Fate compare their contaminate lives with their refined vertues They are gone and who will now remember them They were pillars of the state while they lived but now the