conversant in that holy Exercise ibid. 378 Circumstances observable in workes of charitie and devotion ibid. Objections and resolutions upon the ground of Perfection 381. lin 16 Of the Contemplative part of Perfection 382 A Corollary betwixt the Heathen and Christian contemplation 384 Examples of a contemplative and retired life 387 A three-fold Meditation of necessarie importance 1 Worthinesse of the soule 2 Vnworthinesse of Earth 3 Thankefulnesse unto God who made man the worthiest creature upon Earth 389 Of the Active part of Perfection 391 No contagion so mortally dangerous to the body as corrupt company is to the soule 393 Two especiall memorials recommended to our devoutest meditation 1 The Author of our creation 2 The End of our creation ib. A foure-fold Creation 394. lin 8 The fabulous and frivolous opinions of foure Heathen Philosophers ascribing the creation of all things to the foure Elements 396. lin 6 Their arguments evinced by pregnant testimonies both of Scriptures and Fathers ibid. The End of our creation 397 Singular precepts of Mortification 399 Idlenesse begetteth security properly termed the Soules Lethargy 400 A Christians Ephemerides or his Euening account 401 The Active part of Perfection prefer'd before the Cōtemplative 403 No ARMORY can more truly deblazon a Gentleman than acts of charity and compassion 404 The Active preferred before the Contemplative for two respects the first whereof hath relation to our selves the second to others 407 408 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 406 407 Action is the life of man and Example the direction of his life 409. l. 3 Wherein the Active part of Perfection consisteth 410 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 411 412 Not the act of death but the cause of death makes the Martyr 414 No action how glorious soever can be crowned unlesse it be on a pure intention grounded 415 Mortificat in respect of name or report is two-fold 1 In turning our eares from such as praise us 2 In hearing with patiēce such as revile us 418 Scandals distinguished and which with more patience than others may be tollerated 424 425 c. Mortification in our contempt of all worldly substance pitching upon two remarkable considerations 1 By whom these blessings are conferred on us 2 How they are to be disposed by us 427 Vain-glory shuts man from the gate of glory 428 An exquisite connexion of the precedent Meditations 430 The absolute or supreme end wherto this Actuall Perfection aspireth and wherein it solely resteth 434 Singular Patternes of Mortification in their Contempt of life and embrace of death 439 440 The reason of his frequent repetition of sundry notable occurrences throughout this whole Booke 439 The Heart can no more by circumference of the World be confined than a Triangle by a Circle filled 442. lin 23. Though our feet be on Earth our faith must be in Heaven 445 A pithy Exhortation A powerfull Instruction clozing with a perswasive Conclusion 453 454 455 A Character intitled A Gentleman THE ENGLISH GENTLEMAN YOVTH Argument The dangers that attend on Youth The vanitie of Youth display'd in foure distinct Subjects Three violent passions incident to Youth Physicke prescribed and receits applied to cure these Maladies in Youth YOVTH HOwsoever some more curiously than needfully may seeme to reason that there be divers Climactericall or dangerous yeeres in mans time sure I am that in mans age there is a dangerous time in respect of those Sinne-spreading Sores which soile and blemish the glorious image of the soule And this time is Youth an affecter of all licentious liberty a Comicke introducer of all vanitie and the only Heire apparent to carnall securitie This it was which moved that princely Prophet to pray Lord forgiue mee the Sinnes of my youth Sins indeed because the youthfull sinner is ever committing but never repenting usually provoking God but rarely invoking God This is hee who Snuffeth the wind with the wilde Asse in the desart being like the Horse or Mule which hath no understanding by giving Sense preeminence aboue Reason and walking in the fatnesse of his heart as one wholly forgetfull of God He may say with the Psalmist though in another sense Vt jumentum factus sum apud te upon exposition of which sentence it is laudable saith Euthymius that in the sight of God we take our selues as Beasts to shew our humility but not to resemble beasts in ignorance or brutish sensualitie Many are the dangerous shelfes which menace ruine and shipwracke to the inconsiderate and improvident Soule during her sojourning here in this Tabernacle of clay but no time more perillous than the heat of Youth or more apt to give fuell to the fire of all inordinate desires being as ready to consent as the Devil is to tempt and most willing to enter parley with her spirituall enemie upon the least assault It is reported by Eusebius that Saint Iohn meeting a strong young-man of good stature amiable feature sweet countenance and great spiri◠straightway looking upon the Bishop of that place he said thus unto him Christ being witnesse and before the Church I commend unto thee and thy care this young man to be especially regarded and educated in all spirituall discipline Whom when the Bishop had received into his tuition and promised that he would performe whatsoever he ought S. Iohn againe and againe gives his charge and contesteth his fidelity and afterwards he returnes to Ephesus The Bishop takes the young man home brings him up as his owne sonne keeps him within the limits of his dutie intreats him gently and at last baptiseth him and confirmes him Afterwards upon remitting something of his care and giving freer reines to his libertie the young man takes occasion to shake off the yoake of tuition and falls into bad company who corrupt him diverting his course from the path of vertue by these meanes First they invite him to banquets then they carry him abroad in the Night afterward to maintaine their profuser expence they draw him to theevery and so by degrees to greater wickednesse being now made Captaine in this theevish company At last Saint Iohn returnes and saith Goe to Bishop give me my depositum which I and Christ committed unto thee in the Church which thou governest The Bishop was astonied thinking that he had deceitfully demanded some money which he never received and yet durst scarce distrust the Apostle But as soone as Saint Iohn said I demand the young man and soule of my brother the old man hanging downe his head sighing and weeping said ille mortuus est he is dead How and with what kinde of death said Iohn Deo mortuus
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 Counsell So as in dealing with cunning persons wee 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 tie themselves something more strictly or precisely to their Commission for these will be loth to disgresse from it in matters of weight and substance but rather in some impertinent ceremony or circumstance as wee read in the generall Historie of Spaine that there came two Embassadours out of France unto King Alfonfe 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 choice 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 choice 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 instrument 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 Mahomet the second of that name besieged Belgrade in Servia one of his Captains at length got up upon the wall of the City with banner displayed Another Bohemian espying this ran to the Captaine and clasping him fast about the middle asked one Capistranus standing beneath whether it would be any danger of damnation to his soule if hee should cast himselfe downe headlong with that dogge so he termed the Turke to be slaine with him Capistranus answering that it was no danger at all to his soule the Bohemian forthwith tumbled himselfe down with the Turke in his armes and so by his owne death only saved the life of all the City The like worthy exploits might be instanced in those heires of fame the Rhodians in the siege of their City the Knights of Malta in their sundry defeats and discomfitures of the Turks the inhabitants of Vienna who being but a handfull in comparison of their enemies gave them not only the repulse but wholly defeated their designes This Valour or Fortitude which indeed appeareth ever in the freest and noblest minds is excellently defined by the Stoicks to be A vertue ever fighting in defence of equitie These who are professors of so peerelesse a vertue are more ready to spare than to spill their aimes are faire and honest free from the least aspersion either of crueltie or vaine-glory for as they scorne to triumph over an afflicted foe so they dislike that conquest unlesse necessitie enforce it which is purchased by too much bloud The Salmacian Spoiles rellish better to their palate for they are so full of noble compassion as the death of their enemy enforceth in them teares of pity This appeared in those princely teares shed by Caesar at the sight of Pompeys head and in Titus that Darling of Mankind in those teares hee shed at the sight of those innumerable slaughters committed upon the Iewes Now as my purpose is not to insist on the postures of warre so I intend not to dwell upon every circumstance remarkable in martiall affaires but upon the maine scope of military discipline whereto every generous and true bred Souldier is to direct his course Let your aime be therefore Gentlemen to fight for the safetie and peace of your Countrey in the defence of a good conscience which is to be preferred before all the booties of warre for as you have received your birth and breeding from your Countrey so are you to stand for her even to the sacrifice of your dearest lives provided that the cause which you entertaine in her defence be honest without purpose of intrusion into anothers right or labouring to enlarge her boundiers by an unlawfull force For howsoever the ancient Heathens were in this respect faultie being some of them Truce-breakers others violent intruders or usurpers of what was little due unto them wee for our parts have learned better things being commanded noâ— to take any thing from any man but in all things learne to be contented But of all enterprizes worthy the acceptance of a Gentleman in this kinde if I should instance any one in particular none more noble or better deserving as I have elsewhere formerly touched than to warre against the Turke that profest enemy of Christendome the increase of whose Empire may be compared to the milt in mans body for the grandure of it threatens ruine and destruction to all Christian States drawing light to his Halfe Moone by darkening of others and shewing even by the multitude of his insolent Titles what his aimes be if the Lord put noâ— a hooke in the nose of that Leviathan Praise-worthy therefore are those glorious and no doubt prosperous expeditions of such English and other Christian Voluntaries as have stood and even at this day doe stand engaged in personall service against the great Turke for these though they perish in the battell shall survive time and raise them a name out of the dust which shall never be extinguished These are they who fight the Lords battell and will rather die than it should quaile These are those glorious Champions whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land which now remaines deprived of those heavenly Prophets which shee once enjoyed of those godly Apostles which she once possessed of that sweet Singer of Israel with which her fruitfull coasts once resounded O Gentlemen if you desire imployment in this kinde what enterprize more glorious
writing to them Themistocles was suspected to be knowne to Pausanias treason although most cleare of himselfe because he wrote unto him For as the nature of man is originally depraved so by consorting with vicious men the arme of sinne becomes strengthened The Fuller as it is in the fable would by no meanes suffer the Collier to dwell with him under one roofe lest hee should soile what he had rinsed Which fable hath a morall relation to the course of our life and the nature of such as wee usually consort with for there is a traffique or commerce as well of manners as persons of vertues and vices as other commodities The Babylonian hath beene naturally said to be arrogant the Theban passionate the Iew envious the Tyrian covetous the Sidonian a rioter the Egyptian a sorcerer neither did these nations keepe these vices to themselves for they induced others likewise to whom they had recourse and commerce to be affected to the like for the very Egyptians had so bewitched Caesar himselfe with their illusions as hee gave great attention to them as Alexander was delighted with the Brachmanes For Vice is such an over-growing or wildespreading weed as there is no soyle wherein it likes not no kinde of nature of what temper soever it invades not and invading surprizeth not To the Body diseases are infectious to the Minde are vices no lesse obnoxious for vices are the diseases of the minde as infirmities breed distempers and diseases to the Body So as whether wee observe the state of Church or Common-weale we shall finde vices to bee of a nature no lesse spreading than diseases neither the state or Symptome of the minde lesse endangered by the infusion of the one than the body by the infection of the other For as the state Politicke is much weakned by the haunt of these vices so is that mourning Dove the Church many times afflicted to see herselfe torne with Schismes and divisions where as Waspes make honey-combes so Marcionists make Churches How needfull then is it to divide our selves from the consorts of vice without entertaining the least occasion that might induce us to give consent to her followers Augustus wore ever about him for preservative against thunder a Seales skinne which Plinie writes checketh lightning as Tiberius wore alwayes about his necke a Wreath of Laurell But let us carrie about us that Moli or herbe of grace whose precious juyce may repell the spells of so inchanting a Syren For as the Vnicornes horne being dipt in water cleares and purifies it so shall this soveraigne receit cure all those maladies which originally proceed from the poyson of vice The mind so long as it is evill affected is miserably infected For so many evills so many Devills first tempting and tainting the soule with sinne then tearing and tormenting her with the bitter sense of her guilt Saint Basil saith that passions rise up in a drunken man like a swarme of Bees buzzing on every side whatsoever that holy Father saith of one vice may be generally spoken of all so as wee may truly conclude with that Princely Prophet They come about us like Bees though they have honey in their thighs they have stings in their tailes wounding our poore soules even unto death Requisite therefore is it to avoid the society of such whose lives are either touched or tainted with any especiall Crime these are dangerous Patternes to imitate yea dangerous to consort with for as the Storke being taken in the company of the Cranes was to undergoe like punishment with them although she had scarce ever consented to feed with them so be sure if we accompany them we shall have a share in their shame though not in their sinne Auoid the acquaintance of these Heires of shame whose affected liberty hath brought them to become slaves to all sensuality and sure ere long to inherit misery Give no care to the Sycophant whose sugred tongue and subtill traine are ever plotting your ruine hate the embraces of all insinuating Sharkes whose smoothnesse will worke on your weaknesse and follow the Poets advice Avoid such friends as feigne and fawne on thee Like Scylla's rocke within Sicilian Sea So dangerous are these Syrenian friends that like the Sicilian shelves they menace shipwracke to the inconsiderate sailer For these as they professe love and labour to purchase friends so their practices are but how to deceive and entrap those to whom they professe love Whence it is that Salomon saith A man that flattereth his Neighbour spreadeth a net for his steps That is he that giveth eare to the flatterer is in danger as the bird is before the Fowler Hee whistleth merrily spreadeth his Nets cunningly and hunteth after his prey greedily And let this suffice to bee spoken for the Timist who professeth observance to his friend onely for his owne end Now Gentlemen as I would not have you to entertaine time with fawnes so neither with frownes The former as they were too light so the latter are too heavy The one too supple the other too surlie For these Timonists for we have done with our Timists as Cicero said of Galba's leaden and lumpish body His wit had an ill lodging are of too sullen and earthy a constitution It is never faire weather with them for they are ever louring bearing a Calender of ill weather in their brow These for the most part are Male-contents and affect nothing lesse than what is generally pleasing appearing in the world naturalized Demophons whose humour was to sweat still in the shadow and snake in the Sunne So as howsoever they seeme seated in another Clime for disposition they are like the Antipodes unto us opposing themselves directly against us in all our courses They are of Democritus mind who said that the truth of things lay hid in certaine deepe mines or caves and what are these but their owne braines For they imagine there can be no truth but what they professe They proclaime defiance to the world saying Thou miserably deluded world thou embracest pleasure wee restraine it Thou for pleasure doest all things wee nothing Now who would not imagine these Stoickes to be absolute men Such as are rare to see on earth in respect of their austeritie of life and singular command over their affections Such as are divided as it were from the thought of any earthly businesse having their Mindes sphered in a higher Orbe Such as are so farre from intermedling in the world as they dis-value him that intends himselfe to negotiate in the world Such as when they see a man given to pleasure or some moderate Recreation whereby he may be the better enabled for other imployments sleight him as a Spender of time and one unfit for the societie of men Such as say unto Laughter Thou art mad and unto joy what meanest thou Such as take up the words of that grave Censor in
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
cannot so privately retire but feare and horror will awake him nor sly so fast though hee should take the wings of the morning but fury and vengeance will over-take him Having thus far proceeded in the treating of such Subjects wherin Temperance is required and of such assailants by whom shee is usually encountred and impugned it rests now that I impart my advice briefly touching Temperance or Moderation of the Passions of the minde whereof omitting the rest as having else-where discoursed of them I will only and that briefly insist of these two the passions of Ioy and Sorrow This passion to insist on Ioy first requires direction to order our desires aright in the matter of Ioy. Every man loves a glad heart and wisheth Ioy as the fruit of his labours but therein many mistake First one rejoyceth in his Substance he hath gotten much Secondly another rejoyceth in his Promotion Thirdly another doateth upon that mad mirth which Salomon speaks of Fourthly another rejoyceth in a Table richly deckt an over-flowing cup a faring deliciously every day Fifthly another rejoyceth at the destruction of him whom he hates Sixthly another rejoyceth in sinne and wickednesse It is a pastime to a foole to doe wickedly It is the Drunkards joy to be at the cup early and to sit till the wine hath enflamed them The twi-light glads the heart of the Adulterer The Oppressour danceth upon the threshold of him that is oppressed Ismael geereth at Isaac Holy Iob was as a Tabret to the godlesse ones and the Drunkards made songs on David But this is not that Ioy which is required because the foundation of this Ioy is grounded on sinne wherefore we are to finde a Ioy more pure more permanent for the Ioy of the wicked is short but the Ioy of the righteous shall endure for ever This Ioy which we are to seeke and whereon we are to ground our sole content is no carnall but a spirituall Ioy the Ioy of our hearts the divine Melody of our soules concluding with the blessed Apostle God forbid that we should rejoyce in any thing but in the crosse of Christ and him crucified For in this did all the Saints and servants of God joy disvaluing all other joy as unworthy the entertainment of the soule Wee are to rejoyce likewise forasmuch as God hath called us not to uncleannesse but unto holinesse Wee are to rejoyce in the testimonie of a good conscience being that continuall feast which refresheth every faithfull guest Wee are to rejoyce in our brothers aversion from sinne and conversion to God in his prosperitie and successe in his affaires of state But above all things wee are so to moderate our joy in the whole progresse of our life that our joy may the more abound in him who is the crowne of our hope after this life The like directions are required in our moderation of sorrow for there is a sorrow unto death which to prevent understand this by the way that not so much the passion as the occasion enforcing the passion is to be taken heed of Sorrow wee may but not as Ammon did till he had defloured Thamar for that was the sorrow of licentiousnesse Sorrow wee may but not as Ahab did till he had got Naboths vineyard for that was the sorrow of covetousnesse Sorrow wee may but not as Iosephs brethren did grieving that their father should love him more than them for that was the sorrow of maliciousnesse Sorrow wee may but not as Ionah did grieving that the Ninivites were not destroyed for that was the sorrow of unmercifulnesse Lastly sorrow wee may but not as the Gergesenes did grieving for the losse of their swine for that was the sorrow of worldlinesse These sorrowes are not so much to be moderated as wholly abolished because they are grounded on sin but there is a religious and godly sorrow which though it afflict the body it refresheth the spirit though it fill the heart with heavinesse it crowneth the soule with happinesse And this is not a sorrow unto sinne but a sorrow for sinne not a sorrow unto death but a sorrow to cure the wound of death By how much any one saith a good Father is holier by so much in praier are his teates plentifuller Here sounds the Surdon of religious sorrow the awaker of devotion the begetter of spirituall compunction and the sealer of heavenly consolation being the way to those that begin truth to those that profit and life to them that are perfect But alas the naturall man saith the Apostle perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned It is true and this should move us to more fervour of devotion beseeching the divine assistance to minister strength to our weaknesse that what is wanting in the flesh may be supplied by the spirit yea daily to set our houre-glasse beside us and observe those precious graines the minute treasures of time how swiftly they run thorow the Cruet whereof not one must fall un-numbred for as a haire of the head shall not perish no more shall the least moment of time Now how healthfull were it though the carnall man distaste it to vie teares with graines of sand that our sinnes being as the Sands of the Sea-shore that is numberlesse might be bound up and throwne into the deepe Sea of eternall forgetfulnesse so as they may neither rise up in this life to shame us nor in the world to come to condemne us Surely if you would know those blessed fruits which true penitent sorrow produceth you shall finde that He who sowes in teares shall reape in joy Neither can any one goe to heaven with drie eyes May your teares be so shed on earth that they may be bottled in heaven so shall you bring your sheaves with you and like fine flower being boulted from the bran of corruption receive your portion in the land of the living And may this Sacrifice of teares which you offer up unto him whose eyes are upon all the wayes of the children of men minister like comfort to your soules as they have done to many faithfull members of Christs Church And let this suffice to have beene spoken of such Subjects wherein Moderation is to be used for to speake of Moderation of sorrow for sinne I hold it little necessary seeing most men so insensible are they of their inward wounds come rather short of that sorrow which is required than exceed in any sort the measure that is prescribed AS Moderation in all the precedent subjects is to be used so in all and every of them is it to be limited for to be so Stoically affected as we have formerly noted as not to entertaine so much as modest mirth or approve of the temperate and moderate use of those things which were at first ordained for the
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
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 setled joy in their society O then thrice happy you for having honoured God he will honour you having repaired the ruines of Sion he 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 he 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 hehold 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 shal be cloathed in long white roabes and follow the Lambe wheresoever he goeth or done with your mid-night revels and Court pleasures you shall be 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 be admitted to those angelicall triumphs singing heavenly Hymnes to the God of glory or cashier'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 soule enjoyeth Yea but our silken worldling or delicate Wormeling will object this discipline is too strict for flesh and bloud to follow Who can endure to yeeld his head to the blocke or his body to the faggot when the very sight of death in another ministers to the beholder motives of terror Surely this is nothing to him that duely considereth how hee that loseth his life shall save it but he that saveth his life shall lose it What is a minutes anguish to an eternity of solace Wee can endure the launcing or searing of a putrified member and this endures as long as our time of wrastling with our Dissolution which brings us to our Saviour nor skils it much what kinde of death wee die seeing no kinde of death can hurt the righteous be the terrors and torments of death never so numerous The way then to contemne death is to expect it and so to prepare our selves for it as if we were this very houre to encounter it resolving never to goe with that conscience to our bed with which we durst not goe to our grave being so uncertaine whether before the next morne wee shall be taken out of our bed and shrouded for our grave And this shall suffice touching our Mortification or Contempt of life if with such a sacrifice wee may be thought worthy to honour him who gave us life We are now to speake of Mortification in respect of name or report wherein you are to understand that this is two-fold First in turning our eares from such as praise us Secondly in hearing with patience such as revile us For the first it is and hath beene ever the condition of sober and discreet men to avert their eare from their owne praises at least with a modest passing over such vertues as were commendable in them which modesty appeared in Alphonsus Prince of Aragons answer to an Orator who having repeated a long Panegyricall oration in his praise replied If that thou hast said consent with truth I thanke God for it if not I pray God grant me grace that I may doe it Others likewise we reade of who could not with patience endure their persons or actions to be praised above truth this princely passion appeared in Alexander who hearing Aristobulus a famous Greek Historian read his writings purposely penned upon the memorable acts he had atchieved wherein he commended him farre above truth being mightily incensed therewith threw the booke into the river as he was sailing over Hydaspes saying withall he was almost moved to send Aristobulus after Neither indeed will any wise man endure to heare himselfe praised above truth seeing no lesse aspersion may be laid on his person by being too highly praised than if he were discommended for should we praise one for his bountie who is publikely knowne to the world to be parâ—â—monious or for his humility who is naturally ambitious or for his continencie who is licentious our praises would not tend so much to his honour as to the display of his nature yea even he himselfe guilty in himselfe would tax us knowing that he the least of all others deserved these praises from us It is flattery saith one to praise in absence that is when either the vertue is absent or the occasion is absent But in the report of our owne praise admit wee should deserve it the safest course is to withdraw our eare from hearing it lest vain-glory transport us upon hearing of those praises which are spoken of us for if our aymes be only to purchase popular esteeme preferring the praise of men before the praise of God or the testimony of a good conscience as our aymes were perverted so shall we be rewarded Now there is no better means to abate or extenuate this desire of praise in us than duly to consider whose gifts they be that deserve this praise in us for were they our owne we might more properly be praised for them but they are Gods and not ours therefore is the praise to be ascribed unto God and not unto us For hee that would be praised for Gods gift and seeketh not Gods glory but his owne in that gift though he be praised by men for Gods gift yet is he dispraised by God for not seeking Gods glory but his owne for this gift and he who is praised by men God dispraising shall not be defended by men God judging nor be delivered God condemning Whereas hee that loveth God will chuse rather to be deprived of all future glory than detract by any meanes from God the Author of all glory Let us then so avert our eare from selfe-praise or ought else that may beget in us vain-glory or ostentation that we may become like unto him who dis-esteemed all
ever aspiring'st doth the Ambitious man ayme at honour or preferment Behold hee purposeth with himselfe to gaine or attain such a place under his Prince not so much for his owne ends as he pretendeth but to be usefull to his friends and behovefull to his Countrey but since that houre hee entertained the first infant thoughts of Ambition he hath felt sufficiently the danger of that infection reaping no other fruits but distractions in respect of Competitours or want of enjoying himselfe being pestred by multitudes of Sutors Or is he covetous There is nothing which hee eyes or beholds upon this Vniverse tending to profit or promising hope of profit which he presently conveyes not to his heart coveting whatsoever he sees and seeing nothing that he doth not covet he tumbles and tosses and will not suffer his eyes to slumber but like miserable Menedemus in Terence or greedy Gripus in Plautus hee afflicts and torments himselfe making his owne desires his owne disquiets Or is he Voluptuous His fond affection procures in him this phrensie or distraction He goes to the house of the strange woman gives eare to her incantation sports with Ismael lusts after her beauty in his heart and is taken with her eye-lids yet see how sensuality brings him to misery by meanes of this whorish woman he is brought to a peece of bread and the adulteresse will hunt after his precious life but to passe over these and take a view of such whose course of life seemes better disposed than to converse with the world either by ambitiously aspiring to Honour the great mans Darling or by too eager a pursuit after Riches the worldlings Mammon or by too hot a quest after pleasure the wantons Minion For to reflect a little upon the aymes of such who affect Contemplation and every day better their knowledge in the serious or exquisite search of the natures vertues or operations of all creatures we shall finde to use the words of Salomon That even in these there is vanity and affliction of spirit for howsoever Wisdome raines downe skill and knowledge of understanding exalting them to honour that hold her fast yet Salomons conclusion after the search of wisdom and folly is definitively this In much wisdome is much griefe and he that increaseth knowledge increaseth sorrow For should man labour to engrosse all learning knowledge and wisdome his labour were but vaine and his search fruitlesse seeing he whose understanding was deepest conceit quickest and wisdome greatest of all them that were before him in Ierusalem hath thus concluded All this I have proved by wisdome I said I would be wise but it was farre from me Adding the reason hereof That which is farre off and exceeding deepe who can finde it out For be our search never so curious or desire covetous in the pursuit of knowledge we shall finde by daily experience our owne weaknesse where though our wills be strengthned our abilities are weakned being ever more hopefull in our undertakings than powerfull in our performance yea it is a propertie inherent to us and naturally ingraffed in us to have an itching desire of knowing all things but of doing nothing yet neither in knowledge nor action may we satisfie our desire or affection vaine and endlesse therefore is our search in the former as weake and fruitlesse is our pursuit of the latter There is no end of writing many bookes no end of reading many books no end of storing our Libraries with many bookes for under the cover of these much covetousnesse oft-times lurketh These are not of that inestimable price though they containe much spirituall comfort as may fully store or enrich the heart fully replenish or satisfie the heart fully settle or establish the heart for where the desires of the heart are not fulfilled how can she hold her selfe suâ—ficiently enriched Or where her desires are not accomplished how may she rest satisfied or being not there seated where her desires are setled how can she be quieted Hence it is that a devout Father compares his Heart unto a Mill For as a Mill saith he swiftly wheeleth and turneth about and refuseth nothing but whatsoever is put upon it it grindeth but if nothing be put upon it it consumes it selfe so is my unstable heart alwayes in motion and never resteth but whether I sleepe or wake it dreameth and thinketh of whatsoever it encountreth Can then neither Honour nor wealth nor pleasure satisfie this unconfined Heart can neither Honours surprize her wealth enjoy her nor pleasure intraunce her No these are vanity and lighter than vanity receiving their true colour from the Poet who bestoweth on them this portraiture Wealth is a wave Honour a bait of death Catching at which wee 'r catcht and choak't therewith For tell me is not the Ambitious man as fearfull to incurre disgrace after he is received to his Princes favour as he was jealous of a Competitor before he got into favour againe is not the miserable rich man who reposeth all comfort in his substance all his consolation in his riches as fearefull to lose what hee already enjoyes as hee was doubtfull of prevention in what hee now enjoyes Or is not the voluptuous carnal man whose only delight is daliance with his perfidious Dalilah stinged with as much griefe after his desires are satisfied as he was stirred with delight before his pleasures were effected Or is not the Contemplative man whose aimes being higher should tender him content in fuller measure afflicted in minde when hee findes himselfe come short in knowledge of what he expected and reads every day something which hee never before observed What content then in these flourishing May-buds of vanity which in repentance and affliction of spirit doe only shew their constancie So as one well observeth If man should not be afflicted by God yet should he be afflicted by himselfe consuming himselfe with his owne envie rancour and other distempered affections which have more fury and torment attending on them than the evill it selfe which procureth them Yet behold the wretched condition of unhappie man Though neither Honour be permanent nor from perill freed nor Riches prevalent to make him after death the better friended nor pleasures so excellent as to free him from affliction when they are ended yet are they for most part preferred before those heavenly honours which are ever permanent and never altering before those incorruptible riches which inrich the soule after death without decreasing and before those ineffable pleasures where neither desire breeds longing nor satiety lothing So as I cannot more fitly compare the actions of these sensuall affected men than with that childish act oâ— the Emperour Honorius who taking especiall delight in a Hen called Roma upon a time understanding by report of such as told him that Roma was lost he exceedingly lamented whereupon some of his familiar friends and such as were neere him
noting his errour It is not your Hen that is lost but your Citie Roma that is taken by Alaricus King of the Gothes Wherewith comming a little to himselfe he seemed to beare with much more paâ—ience the surprize of the one than the losse of the other O childish simplicity you say well yet the like is in us We cannot endure that any one should steale from us our silver yet either honour riches or pleasure may have free leave to steale away our heart We would by no meanes be defrauded of our treasure yet it troubles us little to be depraved with errour We avoid the poisons of the body but not of the minde intending more the diet of the body than the discipline of the minde Since then in these externall desires this Actuall Perfection whereof we have formerly treated may receive no true rest or repose for to those it only aspireth wherin it resteth wee must search higher for this place of peace this repose of rest this heavenly Harbour of divine comfort we are to seeke it then while we are here upon earth yet not on earth would you know what this soveraigne or absolute end is wherein this Actuall Perfection solely resteth wherein the Heart only glorieth and to the receiver long life with comfort in abundance amply promiseth Hearken to the words of Iesus the Sonne of Sirach It is a great glory to follow the Lord and to be received of him is long life Nor skils it much how worldlings esteeme of us for perhaps they will judge it folly to see us become weaned from delights or pleasures of the world to see us embrace a rigorous or austere course of life to dis-esteem the pompe and port of this present world This I say they will account foolishnesse But blessed are they who deserve to be of that number which the world accounts for fooles God for wise men But miserable is the state of these forlorne worldlings whose chiefest aime is to circumvent or intrap their brethren making their highest aymes their owne ends and accounting bread eaten in secret to be the savourest and stolne waters the sweetest for these never drinke of their own Cisterne or feed of the flesh of their owne fold but partake in the spoile of others yet wipe their mouths as if they were innocent but behold this Haman-policy shall make them spectacles of finall misery wishing many times they had been lesse wise in the opinion of the world so they had relished of that divine wisdome which makes-man truly happy in another world even that wisdome I say who hath built an everlasting foundation with men and shall continue with their seed neither can this divine wisdome chuse but be fruitfull standing on so firme a root or the branches dry receiving life and heat from so faire a root Now to describe the beauty of her branches springing from so firme a root with the solidity of her root diffusing pith to her branches The root of wisdome saith the wise Son of Sirach is to feare the Lord and the branches thereof are long life This feare where it takes root suffers no worldly feare to take place Many worldlings become wretched only through feare lest they should be wretched and many die only through feare lest they should die but with these who are grounded in the feare of the Lord they neither feare death being assured that it imposeth an end to their misery nor the miseries of this present life being ever affied on the trust of Gods mercie How constantly zealously and gloriously many devout men have died and upon the very instant of their dissolution expostulated with their owne soules reproving in themselves their unwillingnesse to die may appeare by the examples of such whose lives as they were to God right pleasing so were their soules no lesse precious in their departing upon some whereof though I have formerly insisted yet in respect that such memorable Patteâ—nes of sanctity cannot be too often represented I thought good purposely as usually I have done in all the Series of this present Discourse where any remarkable thing was related to have it in divers places repeated to exemplifie this noble resolution or contempt of death in the proofe and practice of some one or two blessed Saints and Servants of God Ierome writeth of Hilarion that being ready to give up the ghost he said thus to his soule Goe forth my soule why fearest thou Goe forth why tremblest thou Thou hast served Christ almost those threescore and ten yeares and doest thou now feare death Saint Ambrose when he was readie to die speaking to Stillico and others about his bed I have not lived so among you saith he that I am ashamed to live longer to please God and yet againe I am not afraid to die because we have a good Lord. The reverend Bede whom wee may more easily admire than sufficiently praise for his profound learning in a most barbarous age when all good literature was in contempt being in the pangs of death said to the standers by I have so lived among you that I am not ashamed of my life neither feare I to die because I have a most gracious Redeemer He yeelded up his life with this prayer for the Church O King of glory Lord of Hostes which hast triumphantly ascended into heaven leave us not fatherlesse but send the promised Spirit of thy truth amongst us These last funerall Teares or dying mens Hymnes I have the rather renued to your memory that they might have the longer impression being uttered by dying men at the point of their dissolution And I know right well for experience hath informed me sufficiently therein that the words of dying men are precious even to strangers but when the voice of one we love and with whom we did familiarly live calls to us from the Death-bed O what a conflict doe his words raise How strongly doe griefe and affection strive to inclose them knowing that in a short space that tongue the organs whereof yet speak and move attention by their friendly accents was to be eternally tied up in silence nor should the sound of his words salute our eares any more and certainly the resolution of a devout dying man being upon the point of his dissolution cannot but be an especiall motive to the hearer of Mortification Which was one cause even among the Heathens of erecting Statues Obelisks or Monuments upon the Dead that eying the Sepulchres of such noble and heroick men as had their honour laid in the dust they might likewise understand that neither resolution of spirit nor puissance of body could free them from the common verdict of mortalitie which begot in many of them a wonderfull contempt of the world Albeit it is to be understood that Christians doe contemne this world much otherwise than Pagans for ambition is a guide to these but the love of
is And therefore Prudentius in one of his Hymnes give this memorandum Thinke with thy selfe if thou from sin would free thee Be 't day or night that God doth ever see thee O then let us fix our thoughts upon God here on earth that we may gloriously fix our eyes upon him in heaven Let us so meditate of him here on earth that wee may contemplate him there in heaven So repent us to have dishonoured him here on earth that wee may be honoured by him in heaven Let us become humble Petitioners unto him and prostrate our selves before his foot-stoole of whom if we begge life his hand is not so shortâ—ed as it will not save his eare so closely stopped as it will not heare it is reported that when a poore man came to Dionysius the Tyrant and preferred his petition unto him standing the imperious Tyrant would not give eare unto him whereupon this poore Petitioner to move him to more compassion fell downe prostrate at his feet and with much importunity obtained his suit after all this being demanded by one why he did so I perceived quoth he Dionysius to have his eares in his feet wherefore I was out of hope to be heard till I fell before his feet But God who intendeth rather the devotion of the heart than the motion of the hand or prostration of the bodie will heare us if wee aske faithfully and open unto us if wee knocke constantly and having fought a good fight crowne us victoriously Thus you have heard what we are to seeke where we are to seeke and when we are to seeke What a Kingdome not of earth but of heaven Where not on earth nor in earth but in heaven When while we are here on earth that after earth we may reigne in heaven What a Garden inclosed a Spring shut up a Fountaine sealed What a crowne of righteousnesse a precious pearle a hid treasure What wisdome health wealth beautie libertie and all through him who is all in all Aristippus was wont to say that he would goe to Socrates for wit but to Dionysius for money whereas this we seeke and seeking hope to enjoy confers upon us the rich treasures of wisdome and abundance of riches for evermore For first seeke we the kingdome of heaven and the righteousnesse thereof and all things else shall be ministred unto us Secondly where wee are to seeke Where in Heaven the House of God the Citie of the great King the inheritance of the just the portion of the faithfull the glory of Sion Where not without us but within us for the kingdome of God is within us So as I may say to every faithfull soule Intus habes quod quaeris That is within thee which is sought of thee It is God thou seekest and him thou possessest thy heart longeth after him and right sure thou art of him for his delight is to be with those that love him Lastly when on earth when in this life when while we are in health while we are in those Tabernacles of clay while we carry about us these earthen vessels while we are cloathed with flesh before the evill day come or the night approach or the shadow of death encompasse us now in the opportunate time the time of grace the time of redemption the appointed time while our peace may be made not to deferre from youth to age lest wee be prevented by death before we come to age but so to live every day as if we were to die every day that at last we may live with him who is the length of dayes What remaineth then but that wee conclude the whole Series or progresse of this Discourse with an Exhortation to counsell you an instruction to caution you closing both in one Conclusion to perswade you to put in daily practice what already hath beene tendred to you Now Gentlemen that I may take a friendly farewell of you I am to exhort you to a course Vertuous which among good men is ever held most Generous Let not O let not the pleasures of sinne for a season withdraw your mindes from that exceeding great weight of glory kept in store for the faithfull after their passage from this vale of misery Often call to minde the riches of that Kingdome after which you seeke those fresh Pastureâ— fragrant Medows and redolent Fields diapred and embrodered with sweetest and choicest flowers those blessed Citizens heavenly Saints and Servants of God who served him here on earth faithfully and now raigne with him triumphantly Let your Hearts be enditers of a good matter and your voices viols to this heavenly measure O how glorious things are spoken of thee thou Citie of God as the habitation of all that rejoyce is in thee Thou art founded on the exaltation of the whole earth There is in thee neither old-age nor the miserie of old-age There is in thee neither maime nor lame nor crooked nor deformed seeing all attaine to the perfect man to that measure of age or fulnesse of Christ. Who would not become humble Petitioner before the Throne of grace to be made partaker of such an exceeding weight of glory Secondly to instruct you where this Crowne of righteousnesse is to be sought it is to be sought in the House of God in the Temple of the Lord in the Sanctuary of the most High O doe not hold it any derogation to you to be servants yea servants of the lowest ranke even Doore-keepers in the House of the Lord Constantine the Great gloried more in being a member of the Church than the Head of an Empire O then let it be your greatest glory to advance his glory who wil make you vessels of glory But know that to obey the delights of the flesh to divide your portion among Harlots to drinke till the wine grow red to make your life a continued revell is not the way to obtaine this Crowne Tribulation must goe before Consolation you must clime up to the Crosse before you receive this Crowne The Israelites were to passe thorow a Desart before they came to Canaan This Desart is the world Canaan heaven O who would not be here afflicted that he may be there comforted Who would not be here crossed that he may be there crowned Who would not with patience passe thorow this Desart onely in hope to come to Canaan Canaan the inheritance of the just Canaan the lot of the righteous Canaan a fat Land flowing with milke and honey Canaan an Habitation of the most holy Canaan a place promised to Abraham Canaan the bosome of Father Abraham even Heaven but not the heaven of heaven to which even the earth itselfe is the very Empyraean heaven for this is heaven of heaven to the Lord because knowne to none but to the Lord. Thirdly and lastly that I may conclude and concluding perswade you neglect not this opportunate time of grace that is now
est hee is dead unto God answered the Bishop Nam nequam perditus uno verbo Latro evasit for he is wicked and lost and in a word a Theefe Much matter might be collected from this Story to enlarge the ground of our Proposition to wit what imminent dangers are ever attending on Youth and how easie it is by the painted flag of vanity and sensuall pleasure to draw him to ruine For doubtlesse many excellent rules of instruction had this grave Bishop delivered and imparted to his young Pupill many devout taskes and holy exercises had hee commended to his practice many prayers full of fervent zeale had hee offered for his conversion many sighes had he sent many teares had he shed to reclaime him from his former conversation Yet see how soone this youthfull Libertine forgets those instructions which hee had taught him those holy taskes which were injoyned him those zealous prayers which were offered for him those unfained sighes and teares which were shed for him I hee leaves this aged Father to become a Robber he flies from the Temple to the mountaine he puts off the roabe of truth and disguiseth himselfe with the vizard of theft And no small theefe but a Leader Rachel was a theefe for shee stole idolls from her father Iosuah was a theefe seeing hee stole grapes from Canaan David was a theefe seeing he stole the bottle of water from Saul Ionathas was a theefe since he stole hony from the Hive Iosaba was a theefe since he stole the infant Ioash But here was a theefe of another nature one whose vocation was injury profession theevery and practice crueltie one whose ingratitude towards his reverend Foster-father merited sharpest censure for Bysias the Grecian Osigeâ— the Lacedemonian Bracaras the Theban and Scipio the Roman esteemed it lesse punishment to be exiled than to remaine at home with those that were ungratefull for their service So as it is not only a griefe but also a perillous thing to have to doe with ungratefull men And wherein might ingratitude be more fully exemplified than in this Young-man whose disobedience to his Tutor sleighting his advice that had fostered him deserved severest chastisement But to observeâ— the cause of his fall wee shall finde how soone those good impressions which he had formerly received were quite razed and defaced in him by reason of depraved company whence we may gather that Youth being indeed the Philosophers rasa tabula is apt to receive any good impressure but spotted with the pitch of vice it hardly ever regaines her former puritie Whence wee are taught not to touch pitch lest we be defiled for as that divine Father saith Occasiones faciunt Latrones Truth is the sweetest Apples are the soonest corrupted and the best natures quickliest depraved How necessary therefore the care and respect Youth ought to have in the choyce and election of his Company may appeare by this one example which sheweth that Society is of such power as by it Saints are turned into Serpents Doves into Devils for with the wise wee shall learne wisdome and with the foole we shall learne foolishnesse Dangerous therefore it is to leave illimited Youth to it selfe yea to suffer Youth so much as to converse with it selfe So as that Greeke Sage seeing a Young man privately retired all alone demanded of him what hee was doing who answered he was talking to himselfe Take heed quoth he thou talke not with thine enemie For the naturall pronenesse of Youth to irregular liberty is such as it is ever suggesting matter of innovation to the Soveraigntie of reason Now to reduce these enormities incident to Youth to certaine principall heads we will display the Vanitie of Youth in these foure distinct Subjects Gate Looke Speech Habit that by insisting and discoursing on each particular we may receive the feature of Ladie Vanitie portrayed to the life IT is strange to observe how the very Body expresseth the secret fantasies of the minde and how well the one sympathizeth with the other I have seene even in this one motion the Gate such especiall arguments of a proud heart as if the body had beene transparent it could not have represented him more fully And I have wondered how Man endued with reason could be so far estranged from that where with he was endued as to strut so proudly with feet of earth as if hee were never to returne to earth But especially when Youth is employed in ushering his Mistresse hee walkes in the street as if hee were dancing a measure He verily imagins the eyes of the whole Citie are fixed on him as the very patterne which they esteeme worthy imitation how neerely then concernes it him to stand upon his equipage He walkes as if he were an upright man but his sincerity consists onely in dimension He feares nothing so much as some rude encounter for the Wall and so be discredited in the sight of his Idoll Now I would be glad to weane this Phantasticke from a veine of lightnesse and habituate him to a more generous forme First he is to know how that which is most native and least affectâ—ve deserves choisest acceptance We were not borne to glory in our feet the Bases of Mortalitie but to walke as children of light in holinesse and integritie Safer it were for us to observe and make use of that which the Swan is reported to use when at any time shee glories in the whitenesse of her colour to wit shee reflects her eye upon her blacke feet which qualifies her proud spirit making her so much the more dejected as joying before in her owne beautie shee was erected Excellently was that Embleme of humane frailtie shadowed in the image of Agathocles the Syracusan tyrant who commanded his Statue to be composed after this sort the Head to be of gold signifying purenesse the armes of ivory intimating smoothnesse the body of brasse implying strongnesse but the feet of earth importing weaknesse Be the Head-peece never so pure be it a Diadem of gold wee weare it cannot promise to us perpetuitie wee stand on earthen feet how may we then stand long relying on such weak supporters Though Nebuchadnezzer strut never so proudly upon the turrets of his princely Palace saying Is not this great Babel which I have builded hee knowes not how soone he shall be deprived of his glory and be enforced to feed with the Beasts of the field being as one estranged from his former magnificence Quid ergo ad nos consolatio mundi Let us not glory in mundane vanitie nor repose too much confidence in these feet of frailtie Sipes interris mens sit in coelis Though our foot be on earth let our minde be in heaven knowing that as Saint Augustine saith Three cubits of earth doe expect us and how little or much so ere wee possesse this is all that shall be left us THe next Subject we are to treat of in