respect of that which is injoyned me to know Nothing in respect of others who knew farre more than ere I may know For saith Bernard how canst thou possibly be a proficient if thou thinkest thy selfe alreadie sufficient But alas how farre hath selfe-opinion estranged Man from knowledge of himselfe who rather than he will be found ignorant in any thing will assume upon him a supposed knowledge in every thing He will rather lye upon his knowledge then seeme defective in any knowledge Whence one speaking of the knowledge of Mans selfe most divinely concludeth Nosce teipsum first descending from Heaven to Earth is now ascended from Earth to Heaven leaving miserable Man admiring his owne feature as if hee were his owne Maker And whence proceedeth this but because he hath ascended unto that Mountaine to which the first Angell ascended and as a Devill descended whereas if he duely considered those many imperfections whereto he is engaged those many debts and bills of errours which as yet are undischarged that naturall or originall sinne wherein hee was conceived and that actuall sinne wherewith hee is daily polluted hee would questionlesse conclude What 's man whose first conception's miserie Birth baine life paine and death necessitie Which divine Meditation is of power to subdue the whole Man of Sinne and bring him under the yeaâ—â—â—â— of obedience by an incessant consideration had of Gods mercie and mans misery which may produce in him a more blessed effect by extenuating and humbling himselfe both in respect of the Substance or matter of his creation and in respect of the irregenerate course of his conversation as also in contemplating the ineffable mercie of the Almightie whose grace it is that directs miserable man and reduceth him from erring whose compassion it is that raiseth him from falling and whosâ— tender mercy it is that supporteth him in his rising Buâ— in my conceit there is no one motive more effectuall or divinely powerfull to bring us to a true and perfect knowledge of our selves than to observe with what passions or perturbations wee are encountred especially when through immoderate excesse we are in the cup of forgetfulnesse drowned Which Saint Basil confirmeth saying That passions rise up in a drunken man like a Swarme of Bees buzzing on every side Which passions are not such as are prevented by reason and directed by vertue for these are not altogether to be extinguished as the Stoicks supposed but to be provoked as movers of vertue as Plutarch teacheth But rather such distempâ—red oâ— indisposed affections as are suggested to Man by his implacable Enemies labouring to undermine and ruine the glorious palace of his deare bought soule Vpon which affections seriously to meditate were to expell all selfe-conceited or opinionâ— tâ— arrogance to become humble in our owne thoughts concluding that our knowledge is ignorance our strength wâ—â—knesse and our wisdome foolishnesse Being as one well observeth like a Spring-locke readie of our selves to shut but not to open apter to shut grace from us than to receive grace into us or like stones upon the top of a hill by reason of our heavie and earthie nature readie enough to tumble downe but without the helpe or motion of another slow enough to mount up Saint Anselme walking abroad in the field and beholding a Shepheards Boy who had caught a Bird and tied a stone to her leg with a threed and ever as the Bird mounted the stone haled her backe againe The venerable old man moved with this sight fell a weeping pitifully lamenting the miserable condition of Man who endevouring to ascend up to heaven by Contemplation are detained by the passions of the flesh which enforce the soule to lye there like a Beast and not soare to heaven by that proâ—er motion which was first given her by her Creator â—ow to conclude this first point by making a fruitfull use or application of what hath beene already spoken I could wish Young Gentlemen whose aymes perchance are addressed to purchase rather the light freight of forraine fashions than the precious gemme of Selfe-knowledge to be otherwise minded by conforming themselves to his patterne and example who though he knew all things boasted not of his knowledge but abased himselfe to make us rich in all spiritual knowledge As for such as are puft up and know nothing but dote about questions and strife of words whereof commeth envie strife railings evill surmisings perverse disputings of men of corrupt mindes and destitute of the truth we are taught to withdraw our selves from them because their fellowship is not of Light but Darknesse their knowledge no perfect nor sincere knowledge but palpable ignorance their wisdome no sound nor substantiall wisdome but meere foolishnesse Their wayes are not by the stockes of the Shepherds but ragged and uneven wayes leading their deluded followers head-long to all perdition Deare Christians though I know this point to have beene gravely and exactly handled by many solid and learned Divines whose holy oyle hath beene fruitfully employed in unmasking and discovering these dangerous Separatists who have sowne the seed of pernicious doctrine in the eares of their weake Auditory yet I thinke it not amisse to presse this exhortation further lest your speedie ruine prevent you of all hope hereafter Beware of these Pharisaicall Doctors whose puritie only consists in semblance and outward appearance whose doctrine hath ever a taste of pride whose counsells ever tend to faction and whose wayes are ever Antipodes to the truth These are called Prophets but they are none being humblâ— Teachers but proud Doctors Outwardly specious but inwardly vicious having faire rindes but false hearts having a shew of godlinesse but denying the power thereof Come from among them and leave them for their wayes lead to death and their paths to destruction Saint Iohn would not come in the Bathâ— where the Hereticke Cerinthus was Another holy Man though most innocent could endure to be accounted a Whoremaster an uncleane person and the like but when one called him Hereticke he could beare no longer Wee have here thankes to our Maker more pleasant and delightfull Springs to retire to than these troubled and corrupted Puddles which taste of nothing but pollution Leave these and love those Where can there be Vnitie where there is no Conformitie Where a holy zeale or compassionate fervour when nothing is spoke but by the sonnes of thunder Be yee wise unto salvation may godlinesse be your best knowledge that dissolved from this Tabernacle of earth yee may keepe consort with the Angells in a blessed Harmony because ye resembled them on earth in mutuall love and unitie And let this suffice for the first branch to wit Knowledge Now wee will descend to the second to wit Discourse with some necessary Cautions very profitable if put in use to direct or rather limit such whose 〈◊〉 liberall and profuse Speech oft times brings them within the censure of indiscretion DEmocritus
of Acquaintance in matters of advice 238 Friendship resembled to the Iuniper tree whose wood is sweetest shade coolest and coale hottest 239. marg Of the benefit properly derived from one friend to another in every peculiar Action 241 The Expressive Character of a reall friend 243 The benefits which redound from the mutuall union or communion of friends in the exercise of pleasure 245 All Iests either festive or civill 246 Those jests are best seasoned that are least salted 248 A rule of infallible direction touching choice of Acquaintance ibid. Of the choice or judicious approvement of Acquaintance in affaires of highest consequence 249 Neither Timist nor Timonist are within the Lists of Acquaintance to be entertained ibid. The Timist or Time-observer displayed and displaced ibid. The Timonist or Time-detracter discovered and discarded 254 Evill societie the source of all sensuality 253 What directions are to be observed in the choice of a wife 256. * Which branch hath proper relation to three choice Characters annexed to the end of this Worke which Characters are in some Copies only annexed and for some other Observations hereafter reserved The harsh and heremiticall conceit of the Carthaginian Arminius touching Marriage 257 The Character of a shamelesse wanton 259 260 The Character of a shamefast woman 263 264 Advice in respect both of portion and proportion 263 Privileges granted to such as are married 265 Nobilitie and Affabilitie hold equall'st concurrencie ibid. lin 34 Sundry inducing motives to Love recounted 268 c. Of Constancie in the choice of Acquaintance 271 Who are best consorts to pray with to play with to converse or commerce with 272. lin 34 Three faculties of the understanding with their Objects 276 Of reservancie towards Acquaintance 279 A two-fold reservancie 1. In concealing our secrets 2. In retaining our substance 280 An admirable story clozing with an unexpected Catastrophe of a prodigall Gentleman and an unconscionable Creditor 287 Of the absolute end of Acquaintance 292 All things by course of nature have their proper end save only suits of Law which admit no end ibid. lin 32 A briefe Survey of Acquaintance in City Court and Countrey 293 294 Learning the moving'st inducement and exquisitest ornament of Acquaintance 295 Titles formerly conferred on such as were learned ibid. The absolute ayme or end of Acquaintance is either to better them or be bettered by them 296 Especiall offices wherein friendship and Acquaintance should be exercised 297 What gracious effects were produced by the friendly compassion of those faithfull instruments of Gods glory in the first conversion of this kingdome 298 299 c. The flourishing state of the Church amidst many hoary winters of innovation turbulent times of persecution 300 An excellent conclusive precept recommended to all young Gentleman 304 MODERATION Observat. 7. MOderation defined pag. 306 Our life a medley of Desires and feares 305 Moderation of Princes in their contempt of Soveraigntie illustrated by an example of one of our owne 309 Otho's resolution who by dying had rather prove himselfe a mortall creature than by living load himselfe with cares of an Emperour 310 No vertue can subsist without Moderation 311 A review of those maine assailants of Temperance Lust Ambition Gorgeousnesse in apparell luscious fare company-keeping c. illustrated by divers instances 315 316 What excellent fruits are derived from Temperance 313 Conquest of a mans affections the greatest victory 315 Chastity the choicest ornament of Youth 316 A distinction of degrees Conjugall Viduall Virginall 322 A more particular display of Cheaters with their obsequious natures c. 329 Wherein Moderation is to be used Expence of coine Expence of time 331 Motives to Hospitality with a reclaime of our Gentry from the Court to their Country 332 Three sorts of persons encountred and reproved for their abuse or carelesse Expence of Time the Ambitious Voluptuous Miserably-covetous 339 The Ambitious mans designes aptly compared to Domitians catching flies or the misty conclusions of the deluded Alchymist 340 The Voluptuous Libertine mis-imployeth time in two respects 1 In respect of himselfe 2 In respect of those good creatures ordained for the use and service of himselfe ibid. The Covetous wretches Treasury the store-house of his misery 342 Nothing so terrible as the approach of Death to a worldling 343 Moderation of the passions of the minde reduced to two subjects Ioy. Sorrow 344 The Christians Ioy is no carnall but a spirituall joy ib. His sorrow is not a sorrow unto sinne but a sorrow for sinne 345 Eie is made the sense of sorow because the sense of sin 346 Where in Moderation is to be limitted 347 The occasion of all immoderation derived from those three troubled Springs Concupiscence of the flesh Concupiscence of the eye Pride of life 348 Excellent rules prescribed for moderating cares of the flesh 349 The Eye as it is the tenderest and subtillest Organ of all others so should the object whereon it is fixed be the purest and clearest of all others 352 The Eagle an Embleme of Divine Contemplation ib. The worldlings earthly honour resembled to the bird Ibis her filthy nature ibid. The desperate fate of an inamored Italian 353. lin 14. The proud Luciferians of this world similized to the Chameleon who hath nothing in his body but lungs ibid. lin 33. Promotion declares what men be instanced in Cardinall Woolsey 354 The power of Prayer expressed by these three distinct Characters It is Gods honour Mans armour The Devils terrour Or thus Gods oblation Mans munition The Devils expulsion Which pious practice as it is Gods sacrifice so should it be mans exercise 355 An absolute clozing direction tending to true Moderation 356 Of the accōplished end which attends Moderation 357 The difference betwixt the Ethnicke and Christian Ethicke in the opinion of felicitie ibid. The Exercise of Moderation reduced to a three-fold practice 1 Overcōming of Anger by the spirit of patiēce 2 Wantonnesse by the spirit of continence 3 Pride by the spirit of lowlinesse 361 He who useth his tongue to filthy cōmunication incurs a three-fold offence 1 In dishonouring his Maker 2 In blemishing his soules image or feature 3 In ministring matter of scandall to his brother 363 Wherein true Content properly consisteth 364 Those two passions or affections of desire and feare desire of having more than we have feare of losing what we already have may be properly said to have a three-fold respect To the goods or Endowments of Minde Body Fortune 365 No Attendant more tenderly constant to a Gentlemans reputation than Moderation 371 Moderation the best Monitor in advising and advancing him to the true title of honour ibid. PERFECTION Observat. 8. NO Perfection in this life absolute but graduall pag. 373 Two considerations of maine consequence 1 The foe that assaults us 2 The friend that assists us 375 The Christians complete armour ibid. The first institution of Fasts with the fruit thereof 377 The power of Prayer with examples of such as were most
and ingenuously confesse that his unbounded aimes deserved no better guerdon for had his actions beene sincere they had made him more secure Likewise for the Voluptuous man whose belly is his god and sensualitie his delight let me speak thus much as his care extends but only to the day slaving himselfe to the pleasures of sinne and preferring the huskes of vanity before the soule-solacing cates of eternitie so shall his misery appeare greater when deprived of those delights wherein his sole felicity consisted This fleshly Libertine mis-imployeth Time in two respects first in respect of himselfe secondly in respect of those good creatures which were ordained for the use or service of himselfe In himselfe by exposing so glorious an Image to the subjection of sense and mis-applying those gifts which he hath received being diverted from those good offices for which they were bestowed In Gods good creatures by converting them to abuse which were only ordained for use and turning them to wantonnesse which were created for health and releefe of weaknesse This is he who makes life a merriment his pilgrimage a pastime each yeare his Iubile This is he who turnes fasting into feasting praying into playing almes-deeds into all mis-deeds This is he whose sole delight is in dainty feeding to cause inordinate motions to be stirring without least respect at all of his soules starving This is he whose dishes are the poore mans curses and whose gate is the beggers Iaile where they are barred from least crumme of comfort This is he who stalkes and struts in the street sends forth his eye to bring him in a booty of Lust or acquaint him with some new fashion or delight him with some vaine shew This is he who sends forth his eare to convey unto him some choice melody to intraunce him his taste with some luscious viands to provoke him his smell with some rare perfumes to cheere him his touch with soft cloathing or whatsoever may more effeminately move him But where to shall these outward delights availe him when the cold earth shall eâ—tertaine him when he shall be divided from them and they from him When Belshazzar beheld the hand upon the wall he was put quite out of his humour of jollity his cheerefulnesse was turned into pensivenesse his mirth into mourning his solace into sorrowing Even so shall it fare with the Voluptuous man whose delight was only on earth when that fearfull and ungratefull summons shall peremptorily injoine him to bid a due a long a due to those sensuall consorts which accompanied him those inordinate meetings which so much delighted him yea all those licentious pleasures which so inchained him hee will exclaime but in vaine shall be those exclamations and curse the occasions of his mis-spent Time O what a hard taske would he endure to redeeme what his Security hath lost What extremities would he suffer what difficulties undergoe How great and exceeding things would he promise In what bonds of firme devotion would he stand engaged Surely there is nothing that either flesh could sustaine or Mortality suffer which he would not most willingly indure to deliver his endangered soule from eternall torments Lastly for the miserable Covetous wretch who makes great use of his Coine but small use of his Time treasuring up vengeance against the day of wrath how carefull is he in making his barnes larger in filling his chests fuller in inhauncing his rents higher but how respectlesse of that supreme good wherein all happinesse consisteth See how Menedemus-like he is ever digging and delving to raise a fortune for his seldome thriving posterity Thus lives he to become an eternall affliction to himselfe in whose person the Poet very properly expressed a Misers nature after this manner Thus doe I digge thus doe I delve â—'enrich my state thereby Yet th'poorest slave of all I have enjoyes as much as I. This was one of those vanities which the wisest of Princes observed as incident to the children of men that many gathered yet knew not for whom they gathered having likewise no power to use what God had in his mercy bestowed Now to give this miserable Caitiffe his due Character He is his owne executioner being good to none but worst to himselfe His eye is so fixed on earth as he finds no Time to erect it to heaven Hee employes so much time in getting and gathering goods as he reserves no time for doing good He little observes how all earthly things are sweeter in the ambition than in the fruition in the affection than possession Nor how the circular World cannot fill the triangular Heart no more than a Circle can fill a Triangle where still there will be some empty corners He runs on still in desire labouring of a disease incurable till Death cure him He encreaseth his cares with his substance and the more hee addes to his estate the more hee detracts from his content The poore hee hath alwayes with him for hee makes all poore that deale with him In briefe hee is of all others most miserable because in his riches hee hath all his consolation which like the Aegyptian reed will faile him in his confidence leaving him bare and naked to the testimony of a guilty conscience For how secure was the Rich-man as he thought when he invited his wretched soule to take her rest having much goods laid up for many yeares but this selfe-securitie was the occasion of his succeeding misery for that night was his soule to be taken from him It is a true saying that the Devill requires nothing of man but Securitie for that gives him opportunity of practising his undoing Now how bitter is the remembrance of Death much more the unwelcome approach of Death to this miserable covetous man who hath all his peace in his substance For if nothing be so terrible as Death as Aristotle writeth which Antiochus feeling sensibly in himselfe crieth out thus Oh into what adversitie am I come and into what floâ—ds of misery am I now fallen He addeth the reason anon after For I must die with great sorrow in a strange Land Surely then to the miserable worldling who hath made a covenant with sin and a league with transgression must the approach of Death seeme terrible being to be divided from the staffe of his confidence from thence to descend without least hope of comfort to the land of forgetfulnesse for as it cannot possibly be that he should die ill who hath lived well so it cannot be that he who hath lived ill should die well for as the Scorpion hath in her the remedie of her owne poison a receit for her owne infection so the evill man carrieth alwayes with him the punishment of his owne wickednesse the which doth never leave so incessant is the torment of a guiltie conscience to wound and afflict his minde both sleeping and waking so as to what place soever he betake him he
passion which makes man more forgetfull of himselfe so to subdue it makes man an absolute enjoyer of himselfe Athenodorus a wise Philosopher departing from Augustus Caesar and bidding him farewell left this lesson with him most worthy to be imprinted in an Emperours brest That when he was angry he should repeat the foure and twenty Greeke letters Which lesson received Caesar as a most precious jewell making such use thereof as he shewed himselfe no lesse a Prince in the conquest of this passion than in his magnificence of state and majestie of person No lesse praise-worthy was that excellent soveraigntie which Architas had over this violent and commanding passion as we have formerly observed who finding his servants loytering in the field or committing some other fault worthy reproofe like a worthy master thought it fit first to over-master himselfe before he would shew the authoritie of a Master to his servants wherefore perceiving himselfe to be greatly moved at their neglect as a wise Moderator of his passion hee would not beat them in his ire but said Happy are yea that I am angry with you In briefe because my purpose is only to touch these rather than treat of them having so amply discoursed of some of them formerly as the Sunne is not to goe downe upon our wrath so in remembrance of that Sunne of righteousnesse let us bury all wrath so shall wee be freed from the viols of wrath and appeare blamelesse in the day of wrath For in peace shall wee descend to our graves without sighing if in peace wee be angry without sinning Secondly wantonnesse being so familiar a Darling with the flesh is ever waging warre with the spirit she comes with powdred haire painted cheeke straying eyes mincing and measuring her pace tinkling with her feet and using all immodestie to lure the unwarie youth to all sensualitie These light professors as S. Ierome to Marcella saith are matter of scandall to Christian eyes those eye-sores which wound the inward man with the sting of anguish Now what receit better or more soveraigne to cure this maladie than to take away the cause which begets this infirmitie And what may wee suppose the cause to be but the complaceâ—cie of the flesh when wee labour to satisfie our desires and give easie reines to our affections For the flesh while she is obedient becomes a servant to the soule shee governeth the other is governed this commandeth that is commanded but having once begun to usurpe she will scarcely ever become a faithfull and loyall subject What necessitie then is there injoyned us to stand upon our guard when wee have a Tarpeia within our gates ready to betray us to our professed enemy With what continuall and incessant labour ought wee to imploy our selves that this untamed Iebusite might be so tired and wearied that all inordinate motions might be extinguished which by sloth and want of imployment are ever cherished Let us then embrace Continence and by power of so good a spirit dispossesse the bad Let us not entertaine those dangerous motives to sinne which like a Snake in the bosome will wound us to death And what be those motives Wanton thoughts and wanton words which corrupt mens manners with wicked works It is a sure note and worthy observance whensoever any thought is suggested to you which tasteth of evill make the doore of your heart fast lest you give actuall possession to the Devill Wanton words likewise are dangerous motives to incontinence the habit whereof being once attained will hardly be relinquished So as Speech which Democritus calls the image of life being exercised in scurrilitie seemes to deface that image by laying on it the darke and sable colour of death For as muddy water is an argument that the fountaine is troubled so filthy words are witnesses that the heart is corrupted A good Tree brings forth good fruit a pure Spring cleare water and an uncorrupt heart words tending to the edification of the hearer Now he who useth his tongue to filthy communication incurres a threefold offence First in dishonouring God Secondly in sinning against his owne soule Thirdly in ministring matter of scandall or offence to his brother How necessary is it then to keepe a watch upon our mouth and a gate of circumstance unto our lips that wee offend not with our tongue which like the poisonous Adder stings even unto death wounding the soule with an incurable dart Neither doe I speaking of wantonnesse onely restraine my discourse to incontinence but to whatsoever else may properly tend to the complacencie or indulgence of the flesh as to tender obedience to her in the desire of luscious and lascivious meats or the like including all such as turne the grace of God to wantonnesse making a profession of faith but denying the power thereof in their life and conversation Thirdly Pride that Luciferian sinne whose airie thoughts are ever mounting must be subdued by the spirit of humilitie Wee would hold it to be no faithfull part of a subject to make choice of no liverie but his who is a profest foe to his Soveraigne And what I pray you doe wee when wee attire our selves in the habiliments of Pride not only outwardly in gorgeous apparell choicest perfumes and powdred locks but likewise inwardly in putting on the spirit of Pride attended by scornfull respects disdainfull eyes and haughtie lookes Can wee be truly termed Subjects May wee wearing the Devils crest partake of the seamlesse coat of Christ May wee expect a Crowne after death that oppose him who wore a thorny Crowne to crowne us after death No as the Souldier is known by his Colours the Servant by his cognizance the Sheepe by his marke and Coine by the stampe so shall wee be knowne by our Colours if wee be Christs Souldiers by our Crest or Cognizance if his followers by our marke if his Sheepe and Lambkins by our stampe or superscription if his Coine or Starling O know by how much wee are the humbler by so much to our Beloved are wee the liker Let us resemble him then in all humilitie that afterwards wee may reigne with him in glory Lastly that wee may become conformable unto him whose image wee have received wee are to learne of the blessed Apostle in all things to be contented Content saith the Proverbe is worth a Crowne but many Crownes come farre short of this content Now to propose a rule how this Content may be acquired were a Lesson well worthy our learning which I could wish might be as soone learned as proposed for Content briefly consists in these two To be free from desiring what wee have not to be free from fearing to lose what wee already have Now hee who seeth nothing in the world worthy desiring cannot chuse but be free from feare of losing being so indifferent touching the world or whatsoever else he hath in enjoying For he that neither hath nor soâ—th