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
graduall So as howsoever we may terme one perfect or complete in respect of some especial qualities wherewith he is endued yet if we come to the true ground of Perfection we shall finde it farre above the Sphere of Mortality to ascend to for man miserable man what is he or of himselfe what can he to make him absolutely perfect Exceed can he in nothing but sinne which is such a naturall imperfection as it wholly detracts from his primitive Perfection Time was indeed when man knew no sinne and in that ignorance from sin consisted his Perfection But no sooner was that banefull Apple tasted than in the knowledge of sinne he became a professant Wee are therefore to discourse of such Perfection as wee commonly in opinion hold for absolute though in very deed it appeare only respective and definite for to treat of that Perfection which is transcendent or indefinite were to sound the Sea or weigh the Mountaines so far it exceedeth the conceit of man yea I say to taske humane apprehension to the discussion of that soveraigne or supreme Perfection were as unequally matched as ever were earth and heaven strength and weaknesse or the great Behemoth and the silliest worme that creepeth in the chinkes of the earth Let us addresse our selves then to this Taske and make this our ground that as no man is simply good but God so no man is absolutely perfect till hee be individually united to God which on earth is not granted but promised not effected but expected not obtained but with confidence desired when these few but evill dayes of our Pilgrimage shall be expired yet is there a graduall Perfection which in some degree or measure wee may attaine becomming conformable unto him whose Image we have received and by whom we have so many singular graces and prerogatives on us conferred And this Perfection is to be procured by assistance of Gods Spirit and a desire in man to second that assistance by an assiduall endevour Which devout and godly endevour that it might be the better furthered and his glory by whose grace we are assisted the more advanced needfull it were to reduce to our memory daily and hourely these two maine Considerations First those three profest Enemies that infatigably assaile us which should make us more watchfull Secondly that faithfull friend who so couragiously fights for us which should make us more thankfull for our Enemies as they are some of them domestick so are they more dangerous for no foe more perillous than a bosome foe Besides they are such pleasing Enemies as they cheere us when they kill us sting us when they smile on us And what is the instrument they worke on but the soule And what the time limited them to work in but our life Which humours do swel up sorrows bring downe heats dry aire infect meat puffe up fasting macerate jests dissolve sadnesse consume care straitneth security deludeth youth extolleth wealth transporteth poverty dejecteth old-age crooketh infirmity breaketh griefe depresseth the Devill deceiveth the world flattereth the flesh is delighted the soule blinded and the whole man perplexed How should wee now oppose our selves to such furious and perfidious Enemies Or what armour are we to provide for the better resisting of such powerfull and watchfull Assailants Certainly no other provision need we than what already is laid up in store for us to arme and defend us and what those blessed Saints and Servants of Christ have formerly used leaving their owne vertuous lives as Patternes unto us Their Armour was Fasting Prayer and workes of Devotion by the first they made themselves fit to pray in the second they addressed themselves to pray as they ought in the third they performed those holy duties which every Christian of necessity ought to performe And first for Fasting it is a great worke and a Christâ—â—â—worke producing such excellent effects as it subjects the flesh to the obedience of the spirit making her of a commander a subject of one who tooke upon her an usurped authority to humble herselfe to the soules soveraignty Likewise Prayer how powerfull it hath beene in all places might be instanced in sundry places of holy Scripture In the Desart where Temptation is the readiest In the Temple where the Devill is oft-times busiest On the Sea where the flouds of perils are the neerest In Peace where security makes men forgetfull'st And in Warre where imminent danger makes men fearfull'st Yea whether it be with Daniel in the Denne or Manasses in the Dungeon whether it be with holy David in the Palace or heavenly Ieremie in the Prison the power and efficacie of Prayer sacrificed by a devout and zealous beleever cannot chuse but be as the first and second raine fructifying the happy soile of every faithfull soule to her present comfort here and hope of future glory else-where Thirdly workes of Devotion being the fruits or effects of a spirituall conversation as ministring to the necessitie of the Saints wherein we have such plenty of examples both in divine and humane writ as their godly charitie or zealous bounty might worthily move us to imitate such blessed Patternes in actions of like Devotion For such were they as they were both liberall and joyed in their liberality every one contributing so much as he thought fit or pleased him to bestow And whatsoever was so collected to the charge or trust of the Governour or Disposer of the stocke of the poore was forth with committed Here was that poore-mans Box or indeed Christs Box wherein the charity of the faithfull was treasured Neither did these holy Saints or Servants of God in their Almes eye so much the quality of the person as his Image whom he did represent And herein they nourished not a sinner but a righteous begger because they loved not his sinne but his natur◠〈◊〉 now because wee are to treat of Perfection in each of these we are to observe such cautions as may make the worke perfect without blemish and pure from the mixture of flesh As first in that godly practice of fasting to observe such mediocritie as neither desire to be knowne by blubbered eyes hanging downe the head nor any such externall passion may tax us to be of those Pharisees whose devotion had relation rather to the observance of man than the service of God neither so to macerate the body as to disable it for performing any office which may tend to the propagation of the glory of the Highest For the first institution of Fasts as it was purposely to subdue the inordinate motions of the flesh and subject it to the obedience and observance of the spirit so divers times were by the ancient Fathers and Councels thought fitting to be kept in holy abstinence of purpose to remove from them the wrath of God inflicted on them by the sword pestilence famine or some other such like plague
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
being solemnly come into the Temple of Diana for celebrating the Nuptials shee had a sweet potion ready which shee drunke to Synoris wherewith they both were poisoned to revenge her Husbands death Here is a Pagan patterne of inimitable continencie who rather than shee would consent to contract Mariage with her Husbands foe disvalued all future hope of preferment yea embraced Death as a happie Agent of her intended revenge The wise saith that sententious Philosopher may gather gold out of dung which may be thus applyed The wise Christian may cull excellent flowers from an Ethnicke garden for the Envious man he is the Spider which sucks poison from the fragrant'st and freshest Flowers I will conclude this point and intreat the generous affected whose glory should be Vertues Bootie and whose best beauty to be enriched by her bounty to make Vertue their Prize being so praise-worthy of her selfe as shee needs no outward praise To purchase which incomparable blessing I could wish Gentlemen that your resort to eminent places be more spare till you finde in your selves an aptnesse to resist if any vnchaste motion make assault Yet good it were not to presume upon one single triall for the disposition may be more temperate at one time than another and the assault also more perillous To court Beautie is an enterprize of danger for some I have knowne who upon their accesse to Beautie have beene free-men who upon their returne became slaves But you will object to vanquish where there is no assault made is a weake conquest True but to play with the candle till we suffer our wings to be cing'd is a greater folly I would not hazard my honour upon those termes as by affronting temptation to be caught To conclude this Branch as the substance of the Soule is pure so this masse of flesh is corrupt staine not the puritie of the former by conversing with the latter for to parley with so subtill an enemy is to give way to his policy Observing these you shall goe to your graves with Honour not to the graves of Lust the Sepulchres of shame and receptacles of corrupted love We will now descend to the second Maladie incident to Youth that Eagle-soaring passion Ambition THose who are affected to this vse to say with Tiridates in Tacitus Sua retinere privatae domus de alienis cerâ—are regia laus est These can never confine themselves to their owne raising their hopes above possibilitie but are building airie castles of purpose to confront greatnesse We shall never heare them talke of any subject save soveraigntie or dominion One termed an Empire a monstrous and untamed beast and so may this Passion be well defined whose aime is onely to purchase glory albeit her aymes be planted on indirectest termes We reade how Paâ—sanias killed Philip of Macedon only for fame or vain-glory so did Herostratus burne the Temple of Diana at Ephesus with this resolution because he could not by any act of renowne eternize his memory he would gaine him fame though by an act of infamie How violent these Ambitious heads are and have beene ever there is scarce any State which hath not felt where civill wars have menaced no lesse danger to the State than forraine powers private factions than open hostilitie In some likewise so deepe impression hath Ambition wrought as the Envie which they conceive at others greatnesse deprives them of all rest This appeared in Themistoclâ—es who walked in the Night-time in the open street because he could not sleepe The cause whereof when some men did enquire he answered that the triumph of Miltiades would not suffer him to take his rest The like height of Ambition shewed Alexander weeping bitterly to see his father win so fast before him fearing nothing should remaine for him to conquer Now how naturally Youth is affected to this illimited motion may be observed even in usuall games where Youth rather than hee will endure the foile exposeth himselfe to all encounters It is glory which he aimes at and before he lose it he will hazard himselfe for it His Prize is his praise he values nothing more than to get him a name which may brute his renowne and gaine him respect with his Dearest His disquiet for what is Ambition but a Distraction of the mind as to affect that best which doth afflict him most Augustus had broken sleepes and used to send for some to passe the Night away in telling tales or holding him with talke See the misery of Ambitious spirits whose ends are without end limiting their desires to no other period then sole soveraigntie Their ayrie thoughts like Icarus wings are ever mounting till the Sunne which they threatned dissolve them Inferiour taskes they as much sleight as Eagles doe Flies they love not to stoope to basenesse when many times lowest fortunes entertaine them with no lesse discontent than despaire can force them to And in their lowest ebbe when Hope forsakes them and their neerest like Tiberius friends shrinke from them and no comfort remaines save expectance and sufferance of all extremities you shall heare them upbraid Prince or State relating with much vain-glory what dangers they have undergone for them Instance whereof even in these latter times might be produced as in that Ambitious French-man the brave Byron who seeing no way but one burst out into these violent extremes I have received three and thirtie wounds of my body to preserve it for him and for my reward he takes my head from my shoulders He now quencheth the torch in my bloud after hee hath used it This is the condition of high spirits whose aimes were transcendent to close up their Tragicall scene with a vain-glorious boast of what they have done little considering how their Countrie might lawfully exact and expect as much as was in them to performe aâ—â— they still debtours to her because they had their being from her Yet see though sometimes they stand upon termes of resolution desiring to die standing when the sentence of death is pronounced and all future hope extinguished they will be as that great French-man was Supple as a glove presenting their heads â—s willingly to the sword as Agis did his unto the halter It is strange to note how these men walke in clouds imagining themselves most secure when imminencie of perill assures them nothing lesse The reason whereof may seeme to be this they flatter themselves in their vanitie as Pigmalion with his Image or Narcissus with his Shadow reposing more confidence in their owne valour and the aide which Themistocles or Pausanias-like they contract abroad linking and uniting themselves with forraine powers than on all the information of friends or the perswasions of a loyall and uncorrupted heart But these as that Heroick Prince noted must bow or breake be their persons never so hopefull or directions behovefull to the State they must be curbed or the State endangered Their proprietie is
prejudicate act he take advantage of us and consequently circumvent us So as our Enemies may be used as Tutors or Monitors to instruct us warning us to be advised what wee undertake lest they take hold of us in our mistake There is also another benefit redounding to us of which it were likely we should be deprived if we wanted Enemies by whom this benefit is on us conferred And it is this wanting Enemies we many times make of our best friends Enemies Whence Oenomademus in a faction in the I le of Chios counselled his fellowes that they should not expell all their Enemies but still leave some in the Citie lest quoth he being void of all our Enemies we should begin to quarrell with our friends Thus you see how Men of Place are of all others least exempted from a Vocation for as Idlenesse would give them occasion to sinne so by their Enemies should they be soone detected of shame being more subject to Detraction in those actions which are their best than likely to plead a protection for such as are their worst We may well then conclude this point with that of a true and noble Historian In the greatest fortune there is the least libertie for by how much any man is higher placed by so much is he more generally noted We say that there is required the greatest care where there is the greatâ—st danger Now what danger more presently imminent or more powerfully violent than highnesse of Place threatning ruine daily to the possessour Where Honour feeds the fuell of Envie and enmitie ever pursues in chace such as are advanced by fortune whence our moderne Poet excellently concludeth Studie thou Vertue Honour's Envies bait So entring heav'n thou shalt be graduate How necessary then even in private respects to themselves is circumspection not only in labouring to prevent occasions of feare but the finall and fatall effects thereof So may those whom either Fortune hath raised or Noblenesse of birth advanced say with majestick Marius They envie my Honour Let them also envie my labour innocencie yea those admirable dangers which I have passed for by these was my Honour purchased Now then how should such whose height of Place hath raised them above the lower ranke of men imagine that their Place may exempt them from their Taske Offices are peculiarly assigned to all men and Vocations to all rankes of men Whence came that ancient Edict amongst the Romans mentioned by Cicero in lib. de Leg. as wee have else-where noted that no Roman should goe thorow the streets of the Citie unlesse he caried with him the Badge of that trade wherby he lived in so much that Mar. Aurelius speaking of the diligence of the Romans writeth That all of them followed their Labour So as there was no difference betwixt the Patricians and Plebeians inter fâ—cem florem civitatis as one well observeth but an expresse taske was imposed and exacted on every Subject Whence it grew that the Roman Empire became absolute Soveraignesse of many other ample Dominions whose flourishing estate as it was described to King Pyrrhus appeared such That the Citie seemed a Temple the Senate a Parliament of Kings Neither is it to be doubted but even as God is no accepter of persons so his command was generall without exception of persons In the sweat of thy face shalt thou eat bread Albeit I doe not hence conclude that all are to intend the Plough or betake themselves to Manuall Trades for so I might seeme to presse that exposition which a Frier once urged against Latimer touching reading of Scripture in a vulgar tongue If the rude people objected he should heare the Scripture read in English the Plow-man when hee heareth Hee that holdeth the Plough and looketh backe is not apt for the kingdome of God would thereupon cease to plow any more and the Baker when he heareth it read A little Leaven corrupteth the whole lumpe might be moved not to use Leaven at all and when the Scripture saith If thine eye offend thee plucke it out the ignorant might be perswaded to pull out their eyes and therefore it was not good to have the Scripture in English To which objection Latimer vouchsafed no other answer than this He would wish the Scriptures to be no longer in English till therby either the Plow-man were perswaded not to plow or the Baker not to bake No I am not so stupid as not to apprehend how severall places or offices are deputed to sundrie men how some are appointed for guiding and guarding the State others for ranking and ranging Powers in the Field others for teaching and training of Youth in the Schoole others for propounding and expounding the Lawes of our Realme at the Barre others for caring and curing of maladies in the bodie others for breaking the bread of life and breathing the spirit of comfort to the afflicted Whence we gather that of all degrees none are exempted or excepted a Vocation is proposed and imposed which of necessitie must be by one or other observed and intended For as in the mutuall offices of our Bodie every member intends that peculiar function or office to which it is assigned or limited so in the Bodie of the State being all members depending and subsisting of that State wee are all in our mutuall places or offices to discharge that Taske which is injoyned us Wherein I should thinke it convenient if we observed the selfe-same rule which the members of our Bodie use in the due performance of their offices For wee see not one of them incroach or intrude into anothers place or employment The Eye it sees and handles not the Hand it handles and sees not the Palat it tastes and smells not the Nose it smells and tastes not the Eare it heares and walkes not the Foot it walkes and heares not And so of the rest but contrariwise how itching are men after such employments as least concerne them How officious in businesse which least touch them The Dray-man he will play the Divine a Dayrie woman the Physician the Collier the Informer the Farmer the Lawyer Wherein surely I have observed in the small Progresse of this my Pilgrimage no small inconvenience redounding to the publike State For say whence sprung all these Schismes in the Church these many rents in Christs Seamelesse-coat but from those who of Mechanickes became Divines professing to teach before they were taught Whence are so many mens dayes abridged their easie maladies without hope of being cured but by meanes of these Horse-leaches who gaine experience by the death of their Patients professing themselves Artists before they know the definition of an Art Whence are so many unjustly vexed so injuriously troubled but by these base Informers who become disturbers rather than Reformers Whence arise these differences betwixt partie and partie but by meanes of some factious and seditious Instruments who like the
my opinion there is no meanes better or surer to weane man endued with reason from being too much captived or enchained with these pleasures than to consider what benefits redound from moderate Recâ—eâ—tâ—on and againe what inconveniences arise from immoderate delight therein First then let us consider the end for which Recreations were ordained and wee shall finde that they were rather intended to beguile time than to bestow our selves on them all our time Though many too many there be who will not sticke to say with him who sported himselfe in the warme Sunne Vtinam hoc esset vivere would to God this were to live would to God this Recreation were a Vocation this pleasure my trade forever No as Recreation was at first intended for refreshing the minde and enabling the body to performe such offices as are requisite to bee performed so is it not to bee made a Trade or profession as if we should there set up our rest and intend nothing else Consider therefore the Benefits which redound by a moderate or temperate use of Recreation FIrst it refresheth or cherisheth the minde accommodating it to all studies clearing the understanding which would be easily depressed if either with worldly cares or more noble and generous studies wholly restrained It is said of Asinius Pollio that after the tenth houre he would be retained in no businesse neither after that houre would he reade so much as any Letter Of Cato likewise that he used to refresh his minde with wine the like of Solon and Archesilaus that they would usually cheere their spirits with wine yet whosoever should object drunkennesse to Cato might sooner prove that crime honest than Cato dishonest So as whether we beleeve the Greeke Poet It is sometimes pleasing to be a little madding or Plato who in vaine expulsed Poets the bounds of his Common-weale or Aristotle That there can never be any great wit without some mixture of folly we shall finde that even the gravest and most experienced Statists have sometimes retired themselves from more serious affaires to refresh and solace their tired spirits with moderate recreations The Poet excellently describes a man buried in the deepe slumber of contemplation after this manner He dies pent up with studie and with care So were the Anchorites and Hermites in former time being wholly divided from societie yea so immured as they seemed to be buried living Whose conversation as questionlesse it argued a great mortification of all mundane desires so it ministred matter of admiration to such who given to carnall libertie wondred how men made of earth could be so estranged from conversing with inhabitants of earth But to leave these and imagine their conversation to be in heaven though their habitation was on earth we perceive hence how beneficiall Recreation is to the minde in cheering solacing and refreshing her if used with moderation How it lessens those burdens of cares wherewith shee is oppressed revives the spirits as if from death restored cleares the understanding as if her eyes long time shut were now unsealed and quickens the invention by this sweet respiration as if newly moulded Neither is this Benefit so restrained as if it extended onely to the minde for it conferres a Benefit likewise to the bodie by enabling it to performe such labours Taskes or Offices as it is to be imployed or exercised withall There are two proverbs which may be properly applied to this purpose Once in the yeare Apollo laughes this approves the use of moderate Recreation Apollo's Bow 's not alwayes bent this shewes that humane imployments are to be seasoned by Recreation wee are sometimes to unbend the bow or it will lose his strength Continuall or incessant imployment cannot be endured there must be some intermission or the bodie becomes enfeebled As for example observe these men who either encombred with worldly affairs so tye and tether themselves to their businesse as they intermit no time for effecting that which they goe about or such as wholly nayled to their Deske admit no time for Recreation lest they should thereby hinder the progresse of their studies See how pale and meager they looke how sickly and infirme in the state of their bodies how weake and defective in their constitution So as to compare one of these weaklings with such an one as intermits occasions of businesse rather than he will prejudice his health 〈◊〉 serving times as well for recreation and pleasure as for imployment and labour were to present a spectacle of Iuius Dwarfe not two foot high and weighing but seventeene pound with a Rhinoceros Tiger or Serpent of fiftie cubits long such difference in proportion such ods in strength of constitution For observe one of these starved worldlings whose aimes are onely to gather and number without doing either themselves or others good with that they gather with what a sallow and earthy complexion they looke being turned all earth before they returne to earth And what may be the cause hereof but their incessant care of getting their continuall desire of gaining being ever gaping till their mouthes be filled with gravell So these who are wholly given and solely devoted to a private or retired life how unlike are they to such as use and frequent societie For their bodies as they are much weakned and enfeebled so is the heat and vigour of their spirits lessened and resolved yea their dayes for most part shortned and abridged the cause of all which proceedeth from a continuall secludiâ—g and dividing themselves from company and use of such Recreations as all creatures in their kinde require and observe For if we should have recourse to creatures of all sorts wee shall finde every one in his kinde observe a recreation or refreshment in their nature As the Beast in his chace the Bird in her choice the Snaile in her speckled case the Polypus in her change yea the Dolphin is said to sport and play in the water For as all things were created for Gods pleasure so hath he created all things to recreate and refresh themselves in their owne nature Thus farre have wee discoursed of moderate recreation and of the benefits which redound from it being equally commodious to the minde as well as the body the body as well as the minde to the minde in refreshing cherishing and accommodating it to all studies to the understanding in clearing it from the mists of sadnesse so the body in enabling it for the performance of such labours tasks or offices as it is to be imployed or interessed in It now rests that wee speake something of her opposite to wit of immoderate recreation and the inconveniences which arise from thence whereof wee shall but need to speake a word or two and so descend to more usefull points touching this Observation AS the wind Caecias drawes unto it clouds so doth immoderate recreation draw unto it divers and sundry maine inconveniences for this immoderation
with honest delight you shall account the time you bestow in hearing them not altogether fruitlesly spent For albeit the Italians are held worthy before all others to carry away the Garland for Poesie being for number and measure fuller and for weight and merit better as may appeare in the happy labours of Petrarch and Boccace yet if wee looke homeward and observe the grace of our presentments the curiositie of our properties and proprietie of our action wee may justly conclude that no Nation is or hath beene so exquisite in that kinde But to draw in our sailes touching this Recreation as I approve of the moderate use and recourse which our Gentlemen make to Playes so I wholly condemne the daily frequenting of them as some there be especially in this Citie who for want of better imployment make it their Vocation And these I now speake of be our Ordinary Gentlemen whose day-taske is this in a word They leave their beds to put on their cloathes formally repaire to an Ordinary and see a Play daily These can finde time enough for Recreation but not a minutes space for Devotion So as I much feare mee when they shall be struck with sicknesse and lie on their death-bed it will fare with them as it fared with a young Gentlewoman within these few yeeres who being accustomed in her health every day to see one Play or other was at last strucke with a grievous sicknesse even unto death during which time of her sicknesse being exhorted by such Divines as were there present to call upon God that hee would in mercy looke upon her as one deafe to their exhortation continued ever crying Oh Hieronimo Hieronimo me thinks I see thee brave Hieronimo Neither could shee be drawne from this with all their perswasions but fixing her eyes intentively as if shee had seene Hieronimo acted sending out a deepe sigh shee suddenly died And let this suffice to have beene spoken of the moderate use of this Recreation upon which I have the longer insisted because I am not ignorant how divers and different opinions have beene holden touching the lawfulnesse of Stage-playes which I resolved to reconcile in as briefe and plaine a manner as I could before I descended to the rest For as much as wee have begunne to treat of such Recreations as require small use or exercise of the Body we will first proceed with such as follow being ranked in the same Siedge because Recreations of the same nature descending from them to exercises requiring more alacrity of spirit and more ability of bodie Of these which may bee rather termed exercises of the minde than exercisers of the faculties of the body are Cards and Dice a speciall Recreation meerely invented and intended to passe tedious winter nights away and not to hazard ones fortunes at them as many inconsiderate gamesters now adayes will not sticke to doe which done what ensueth hence but entertaining of some desperate course which bringeth the undertaker many times to an end as unfortunate as his life was dissolute which makes me thinke I never see one of these Gamesters who in a bravado will set their patrimonies at a throw but I remember the answer of one Minacius who having on a time lost at Dice not only his money but his apparell too for hee was very poore sate weeping at the portall doore of a Taverne It chanced that a friend of his seeing him thus to weepe and lament demanded of him How it was with him Nothing quoth Minacius why weepest thou then said his friend if there be Nothing for this cause doe I weepe replied Minacius because there is Nothing His friend still wondring Why then quoth hee doest thou weepe thus when there is nothing for the very same cause quoth hee because I have nothing The one understood that there was no cause why hee should weepe the other wept because he had nothing left to play How many be there who may sing Lachrymae with Menacius going by weeping-crosse being either by crosse fortune as they ascribe it or rather by flat cheating as they may more properly terme it stript of their substance Amongst the Romans Venus or Cous was the best chance at Dice but indeed the best chance that any one can have is not to throw at all Howsoever I could wish young Gentlemen to beware of frequenting these common gaming houses where they must either have fortune with advantage or else bee sure to play like young Gamesters to their owne disadvantage Truth is I would have none to play much but those which have little to play For these as they have little to lose so they cannot be much poorer if they lose all Whereas such whose Ancestors have left them faire revenues by investing them as Heires to their providence need little to raise or advance their fortunes by these indirect meanes For tell mee Gentlemen doe yee game for gaine or passing time if for gaine it is needlesse yee have sufficient If for passing time your stake shâ—uld be lesse and your care for winning more indifferent Besides doe yee not observe what foists yee have daily resorting and frequenting these Houses whose purses are lined with cheats and whose profession is only to sharke Shun their companies then lest they prey upon you whereby you shall make your selves subjects both of want and weaknesse Of want by filling their purses with your coine of weaknesse by suffering your selves to be made a prey of by their cheats If you will game make choice of such as you know to be square gamesters scorning to bring their names in question with the least report of advantage As for tricks frequently used in these dayes learne rather to prevent them than professe them For I never knew Gamester play upon advantage but bring him to the square and his fortune was ever seconded with disadvantage But above all use moderation in Play make not your Recreation a distemper and set up this as your rest never to mount your stake so high as the losse of it may move you to choler And so I descend to Recreations more virile wherein I will be briefe because I would hasten to the next branch In this ranke may be numbred Hunting and Hawking pleasures very free and generous and such as the noblest dispositions have naturally affected For what more admirable than the pleasure of the Hare if wee observe the uses which may bee made of it as I have elsewhere more amplie discoursed purposing here rather to touch them than treat of them in her doubles note her cunning in the dogges eagernesse of pursuing Where all the senses remaine for the time pleased but when at default how much are they grieved What an excellent Melody or naturall Consort to delight the eare What choice Objects to content the eye what odoriferous smells in the flourie Meads to refresh the nose onely the Touch and Taste must have their pleasures suspended till the sport be
ended Non sine lepôre tanto labore pro uno Lepore homines torqueri video saith one very wittily and elegantly I can never chuse but laugh to see what labour men will take for a poore Hare What Mountaines they will climbe what Marishes they will passe what brakes and bryers they will runne through and all for a Hare which may be an Embleme of humane vanity where men miserable deluded men will refuse no toyle or labour to gaine a trifling pleasure What indirect courses they will take for a moments delight which is no sooner showne them than vanished from them These pleasures are most commonly affected by Youth because they have agility and ability of body to maintaine the pursuit of them whence the Poet The beardlesse Youth when 's guardians raines do yeeld Sports him in Horse and Dogges and open field The reason may be this he cannot endure restraint for the heat of youth must needs take aire or it choaks it selfe with too much holding It must be carried aloft on the wings of the wind taking an Icarian flight but never fearing his fall Such dogges as were presented by the King of Albanie unto Alexander the Great who would not stirre at small beasts but at Lions and Elephants are the fittest for his kennell for Youth is no sooner moving than mounting Whence Ascanius in a youthfull bravery Wisheth some Boare or savage Lion should Descend the Mount and cope with him he would So subject is Youth to expose it selfe to all dangers swimming ever with bladders of vain-glory till they receive water and it sinke There are some also of these youthfull Hunts-men who when they cannot speed in their sport will rather buy it than want it that having their game on their backe they may proclaime to the world how they are masters of their profession And these are excellently displaid by the Poet in the person of Gargilius As once Gargilius who one Morne betime Sent out his Servants forward to the chace With Hunting poles and twisted nets of line To buy a Boare which through the Market place Laid on a Mule as if his men had slaine him Would as he thought eternall glory gaine him So apt are many in inventing and eager in pursuing ought which may raise them a name though in things meerely indifferent For as reputation is a common conceit of extraordinary vertue so every one laboureth to acquire the end albeit they misse the meanes of acquiring it For how should any one imagine unlesse his conceit were wholly darkned that these things could be any meanes to perpetuate his name But so soone transported is Youth with any phantasie suggested albeit upon no sufficient ground builded as whatsoever his conceit whispers to him that may tend to his praise he entertaines it with a greedy and eager desire labouring to effect what may gaine him popular esteeme So as the Lover is never more blinded with affection towards his beloved than Youth is in affecting that which may cause him to be praised To speake much touching this Recreation I will not addresse my discourse only this is my opinion that as it is generous so generally is it most harmelesse so it be moderately used for otherwise it may weaken or enfeeble the body impaire the health and be occasion of many inconveniences for in my discourse upon the particular branch of this Observation I am onely to approve of such Recreations as are used with Moderation As Hawking which as I before observed is a pleasure for high and mounting spirits such as will not stoope to inferiour Lures having their mindes so far above as they scorne to partake with them It is rare to consider how a wild Bird should be so brought to hand and so well managed as to make us such pleasure in the aire but most of all to forgoe her native liberty and feeding and returne to her former servitude and diet But in this as in the rest wee are taught to admire the great goodnesse and bountie of God who hath not only given us the Birds of the aire with their flesh to feed us with their voice to cheere us but with their flight to delight us The Eagle which is indeed the Prince of Birds and the prime Hawke was observed much among the ancient Romans in all their Auguries so as an Eagle hovering in the aire in the reigne of Augustus and at last setling upon the name of Agrippa and just upon the first letter of that name A. a lightning descending downe from heaven strucke the first letter of his owne name out C. whence South-sayers by conjecturall arguments gathered that he should but live an hundred dayes after and be afterwards canonized for a god because Aesar the residue of that name in the Tuscane language signified god For the Romans of all Nations under the Cope of heaven relyed most upon the prophesying of Birds so as we reade that they ever kept their Oscines or Birds of Augury by which they collected what their successe should be both in peace and war Albeit some there were among the Heathen who made small account of them so as Claudius Pulcher when in taking his Auspicia or the predictions of his successe before Sicily the Pullets would not feed He commanded they should be plunged in the Sea that they might drinke seeing they would not eat It is the saying of an ancient Father That the piercing eye of the Eagle exceeds the sight of all other Birds being of such sharpe sight as reflecting the beames of the Sunne fixed upon her she can looke upon the Sunne without shutting her eyes which are not to be dazled shine the Sunne never so brightly So as it is said shee makes a triall of her brood when they are but young by mounting up and fixing their eyes against the Sunne of which if any be so tender-eyed as they cannot looke upon it she disclaimes them but such whose sharpe sight can looke stedfastly upon it shee tenders them as her selfe Whence many secret and sacred uses might be gathered for this is but the type of a divine Morall if I should insist upon the exposition of that blessed Father but I must briefly descend to speake of the Moderate use of this Recreation This pleasure as it is a princely delight so it moveth many to be so dearely enamoured of it as they will undergoe any charge rather than forgoe it which makes me recall to minde a merry tale which I have read to this effect Divers men having entred into discourse touching the superfluous care I will not say folly of such as kept Dogs and Hawkes for Hawking one Paulùs a Florentine stood up and spake Not without cause quoth he did that foole of Millan laugh at these and being entreated to tell the tale he thus proceeded Vpon a time quoth he there was a citizen of Millan a Physitian for such as were distracted or Lunaticke who tooke upon
him within a certaine time to cure such as were brought unto him And he cured them after this sort Hee had a plat of ground neere his house and in it a pit of corrupt and stinking water wherein he bound naked such as were mad to a stake some of them knee-deepe others to the groine and some others deeper according to the degree of their madnesse where hee so long pined them with water and hunger till they seemed sound Now amongst others there was one brought whom he had put thigh-deepe in water who after fifteene dayes began to recover beseeching the Physitian that he might be taken out of the water The Physitian taking compassion of him tooke him out but with this condition that he should not goe out of the roome Having obeyed him certaine dayes he gave him liberty to walk up and downe the house but not to passe the out-gate while the rest of his companions which were many remaining in the water diligently observed their Physitians command Now it chanced as on a time he stood at the gate for out he durst not goe for feare he should returne to the Pit he beckned to a young Gentleman to come unto him who had a Hawke and two Spaniells being moved with the novelty thereof for to his remembrance before hee fell mad hee had never seene the like The young Gentleman being come unto him Sir quoth he I pray you heare me a word or two and answer me at your pleasure What is this you ride on quoth he and how doe you imploy him This is a Horse replied he and I keepe him for Hawking But what call you that you carry on your fist and how doe you use it This is a Hawke said he and I use to fly with it at Pluver and Partridge But what quoth he are these which follow you what doe they or wherein doe they profit you These are dogges said he and necessary for Hawking to finde and retrive my game And what were these Birds worth for which you provide so many things if you should reckon all you take for a whole yeere Who answering He knew not well but they were worth a very little not above six crownes The man replied what then may be the charge you are at with your Horse dogges and Hawke Some fiftie crownes said he Whereat as one wondring at the folly of the young Gentleman Away away Sir I pray you quickly and fly hence before our Physitian returne home for if hee finde you here as one that is maddest man alive hee will throw you into his Pit there to be cured with others that have lost their wits and more than all others for he will set you chin-deepe in the water Inferring hence that the use or exercise of Hawking is the greatest folly unlesse sometimes used by such as are of good estate and for Recreation sake Neither is this pleasure or Recreation herein taxed but the excessive and immoderate expence which many are at in maintaining this pleasure Who as they should be wary in the expence of their coine so much more circumspect in their expence of time So as in a word I could wish young Gentlemen never to be so taken with this pleasure as to lay aside the dispatch of more serious occasions for a flight of feathers in the ayre The Physitian saith that it is the best exercise which is ad ruborem non adsudorem refreshing the spirits and stirring up the bloud a little but not putting a man into any great sweat for he that makes his Recreation a toyle makes himselfe likewise Pleasures Thral Rrefresh your spirits stir up your bloud and enable your bodies by moderate exercise but avoid mixing of distemper with your pleasure for that were not to refresh but depresse the spirits not to stirre up but stoppe the course of bloud not to enable but enfeeble the bodie And so I descend to the next branch treating of Recreations best sorting with the qualitie of a Gentleman TO propose what Recreations may please best I cannot because I know not how you stand affected but I shall as neere as I may recount what especiall Recreations best sort and sute with your qualitie Of all those which I have formerly touched and treated there is none but may be approved and entertained with an equall indifferencie being as I have said tempered and moderated with discretion But some there are I have not touched which may be so much the more admired for as much as they are by our young Gentlemen usually affected yea and as especial Ornaments to grace and accomplish them generally esteemed as Fencing and Dancing the one to accommodate him for the Court the other for the Campe. Of which two Recreations to give my opinion freely there is required a knowledge but respectively to such I meane as only intend to Court or Gallant it for these shall have occasion to make use of their knowledge in the one to grace and beautifie them in the other to shield and defend them Yet in neither of these would I have them to imitate their masters for â—o may they turne Cowards and so shew themselves true Fencers Or in their Dancing use those mimicke trickes which our apish Professanes use but with a reserved grace to come off bravely and sprightly rather than with an affected curiositie You shall see some of these come forth so punctually as if they were made up in a sute of Wainscot treading the ground as if they were foundred Others you shall see so supple and pliable in their joynts as you would take them to bee some Tumblers but what are these but Iacke-an-Apes in gay cloathes But others there are and these onely praise-worthy who with a gracefull presence gaine them respect For in exercises of this kinde sure I am those only deserve most commendation which are performed with least affectation Now I have heard of some who could doe all this shew an excellent grace in their carriage expresse themselves rare proficients in all Schoole-tricks being so much admired as who but they yet observe the cloze and they spoile all with an English tricke they cannot leave it when it is well It is said of Apelles that hee found fault with Protogenes in that hee could not hold his hands from his table and right so fares it with these young Cavalieroes when they have shewne all that may bee shewne to give content striving to shew one tricke above Ela they halt in the conclusion For fence-play I have knowne some puffed up with a presumption of skill to have beene too apt in giving offence so as of professors of worth they became practicers of wrong But see their unhappinesse this conceit or over-weening opinion of their surpassing skill brings them many times to an unexpected end by exposing themselves to inevitable dangers And this they doe either for vaine glory being ambitious after fame or else out of a quarrelling disposition being no lesse apt to
strictnesse restrained Many reasons whereof might be here produced but wee will cull out the chiefest to weane our Generous Vitellians from their excessive surfets First daintie dishes are foments to wanton affections begetting in the soule an unaptnesse to all spirituall exercises for this is a generall rule that the body being strengthned the soule becomes weakned for fasting is a preparative to Devotion but riot the grand-master of Distraction Looke how it is in the health of the body and so it is in the state of the soule if a man have a good appetite and a stomacke to his meat it is a signe he is well in health in like sort if a man be content to follow Christ for the Loaves to fill his belly and care not for the food of his soule questionlesse all is not well betweene God and him but if he have a longing and an hungring desire of the Word then indeed his heart is upright in the sight of God For as Saint Augustine noteth well If the word of God be taken by us it will take us But what meanes may be used to procure this longing and hungring desire in us Not Luscious or curious fare for that will move us rather to all inordinate motions than the exercise of Devotion no it is fasting that makes the soule to be feasting it is macerating of the flesh that fattens the spirit For it is sumptuous fare that is the soules snare Sagina corporis Sagena cordis It is the net which intangles the heart of man drawing her from the love of her best beloved Spouse to dote on the adulterate embraces of sensuall beautie Neither is it fare but delight in fare not simply the meat but the desire or liquorish appetite which produceth those odious effects as for example when the loose affected man maketh choice or election of such meats purposely to beget in him an abilitie as well as desire to his sensuall pleasures Whence a learned Father most divinely concludeth I feare not saith hee the uncleannesse of meats in respect of their difference but uncleannesse of desire in respect of concupiscence Neither doth the kinde or difference of the meat saith another pollute so much as the act of disobedience eating that which is inhibited Now to propose a rule of direction not any one surer or safer can be set downe than what an ancient Father hath alreadie proposed We nourish our bodies saith he lest by being too much weakned they faile us and we weaken them by abstinence lest by too much feeding them they presse us So then temper your desires that neither too much restraint may enfeeble them nor excesse surcharge them For as the body being weakned the soule becomes strengthned so where the body becomes too much enfeebled the performance of spirituall exercises is disabled But in all things take heed of pampering a disobedient servant hee sleeps in your bosome that imagines mischiefe against you Who the more he is fostered the more is your danger furthered the more he is cockered the more is your heat of devotion cooled chastise then this domesticke enemie in time for he participates of the nature of a Serpent who spreads most his poison where he receives harbouring Now as the Philosophers observe of the Hart that being pursued by dogs in hunting by reason of heat and losse of breath being tired with the chase he hasteneth to the Rivers or wearied in fight with a Serpent or stung or wounded by him while the Serpent resteth on the ground he seeketh to some cold Fountaine whereby the infection of the venome received may be abated and his former vigour restored Even so such as are wounded and strucken of the old Serpent must have recourse to Christ that Fountaine of living waters that all sensuall desires arising from excessive delight in delicious fare may be the better allayed Neither only is restraint to be used in the choice and change of meats but in the excessive use of drinkes The reasons are two the one is it is an enemie to the knowledge of God the other is this it is held to be an enfeebler or impairer of the memorative parts for you shall ever note that deepe drinkers have but shallow memories Their common saying is Let us drowne care in healths which drowning of care makes them so forgetfull of themselves as carried away with a brutish appetite they only intend their present delight without reflexion to what is past or due preparation to what may succeed O restraine then this mighty assailant of Temperance Be ever your selves but principally stand upon your guard when occasion of company shall induce you being the last we are to speake of This Company-keeping how much it hath depraved the hopefullest and towardliest wits daily experience can witnesse For many wee see civilly affected and temperately disposed of themselves not subject to those violent or brain-sick passions which the fumes of drink beget till out of a too pliable disposition they enter the lists of Good-fellowship as they commonly terme it and so become estranged from their owne nature to partake with Zanies in their distempered humour So as in time by consorting with evill men they become exposed to all immoderate affections such is the strength of custome Whence it is that Saint Basil saith Passions rise up in a drunken man note the violence of this distemper like a swarme of Bees buzzing on every side Now you shall see him compassionately passionate resolving his humour into teares anon like a phrenticke man exercising himselfe in blowes presently as if a calmer or more peaceable humour had seazed on him he expresseth his loving nature in congies and kisses So different are the affections which this valiant Mault-worme is subject to yet howsoever out of a desperate Bravado he binde it with oathes that he will stand to his tackling he is scarce to be credited for hee can stand on no ground But to annex some reasons which may effectually disswade every generous-affected spirit from consorting with such Sociats as are a blemish to a Gentleman imagine with your selves how mortally dangerous it is to enter an infected house how fearfull would any one be of the state of his body if hee should have one in his company who had the carbuncle or plague-sore running vpon him how much would he condemne his owne rashnesse to entertaine any such in his companie and with what respect or cautelous advice would he prepare to expell the poison of that infection at least to prevent the occasion no cost might be spared no care intermitted that some soveraigne receit might bee procured whereby the apparent danger into which his inconsiderate rashnesse had brought him might be removed Now if our bodies being but the covers of more curious and exquisite instruments be so especially tendred with what respect ought wee to provide for the safetie or securitie of our soules The
spirit those incessant labours and watchings which the faithfull so willingly undergo if there were no happinesse save onely in enjoying the delights of this life the fruition whereof as they tender no true sweetnesse so are they ever attended by sharpe repentance For howbeit every one be reputed worthy if he be wealthy and nought if he be needy yet when Sinne having three punishments Feare Shame and Guilt Feare of judgement Shame of men and Guilt of conscience shall convent and convict him he shall finde that riches cannot deliver in the day of wrath So as howsoever the sin seeme sweet the sting of sin shall wound his heart For the bread of deceit is sweet to a man but his mouth shall be filled with gravell Likewise the High-minded man whose heart hath beene only set on Titles of Honour howsoever he seem'd raised or reared above the pitch of common earth disdaining these poore wormelings who had the selfe-same Maker though inferiour to this high Cedar in honour when he shall be forced to call Corruption his mother and wormes his brethren and sisters when hee must leave that high Babel which his pride erected those worldly swelling Tumours his slippery honours which hee once enjoyed those Sycophants the followers of greatnesse which he so much affected yea the world it selfe where all his imaginary glory was stored he shall then finde goodnesse to be farre better than greatnesse and worldly dignitie to adde fuell to those Violls which he hath worthily incured Likewise the Voluptuous man as hee hath enjoyed the pleasures of sinne for a season sported him in his beds of Ivory feasted royally fated deliciously and fed all his miserable senses with a loathed satiety he shall feele that the pleasure of sinne was finall but the punishment due to sinne eternall he shall feele a worme ever gnawing never ending fiery teares ever streaming never stinting griefe ever griping never ceasing death ever living never dying yea that worme which gnaweth and dieth not that fire which burneth and quencheth not that death which rageth and endeth not But if punishments will not deterre us at least leâ— rewards allure us The faithfull cry ever for the approach of Gods judgement the reward of immortality which with assurance in Gods mercies and his Sonnes Passion they undoubtedly hope to obtaine with vehemencie of spirit inviting their Mediatour Come Lord Iesus come quickly Such is the confidence or spirituall assurance which every faithfull soule hath in him to whose expresse Image as they were formed so in all obedience are they conformed that the promises of the Gospell might be on them conferred and confirmed Such as these care not so much â—or possessing ought in the world as they take care to lay a good foundation against the day of triall which may stand firme against the fury of all temptation These see nothing in the world worthy their feare This only say they is a fearfull thing to feare any thing more than God These see nought in the world worthy either their desire or feare and their reason is this There is nothing able to move that man to fear in all the world who hath God for his guardian in the world Neither is it possible that he should feare the losse of anything in the world who cannot see any thing worthy having in the world So equally affected are these towards the world as there is nothing in all the world that may any way divide their affection from him who made the world Therefore may we well conclude touching these that their Light shall never goe out For these walke not in darknesse nor in the shadow of death as those to whom the light hath not as yet appeared for the Light hath appeared in Darknesse giving light all the night long to all these faithfull beleevers during their abode in these Houses of Clay Now to expresse the Nature of that Light though it farre exceed all humane apprehension much more all expression Clemens understandeth by that Light which the Wise-woman to wit Christs Spouse kept by meanes of her candle which gave light all the night long the heart and he calleth the Meditations of holy men Candles that never goe out Saint Augustine writeth among the Pagans in the Temple of Venus there was a Candle which was called Inextinguishable whether this be or no of Venus Temple wee leave it to the credit of antiquity only Augustines report we have for it but without doubt in every faithfull hearer and keeper of the Word who is the Temple of the Holy Ghost there is a Candle or Light that never goes out Whence it appeares that the Heart of every faithfull soule is that Light which ever shineth and his faith that virgin Oile which ever feedeth and his Conscience that comfortable Witnesse which assureth and his devoted Zeale to Gods house that Seale which confirmeth him to be one of Gods chosen because a living faith worketh in him which assures him of life howsoever his outward man the temple of his body become subject to death Excellently saith Saint Augustine Whence comes it that the soule dieth because faith is not in it Whence that the bodie dieth because a soule is not in it Therefore the soule of thy soule is faith But forasmuch as nothing is so carefully to bee sought for nor so earnestly to bee wrought for as purity or uprightnesse of the heart for seeing there is no action no studie which hath not his certaine scope end or period yea no Art but laboureth by some certaine meanes or exercises to attaine some certaine proposed end which end surely is to the Soule at first proposed but the last which is obtained how much more ought there to be some end proposed to our studies as well in the exercises of our bodies as in the readings meditations and mortifications of our mindes passing over corporall and externall labours for which end those studies or exercises were at first undertaken For let us thinke with our selves if we knew not or in mind before conceived not whither or to what especiall place we were to run were it not a vaine taske for us undertake to run Even so to every action are wee to propose his certaine end which being once attained wee shall need no further striving towards it being at rest in our selves by attaining it And like end are wee to propose to our selves in the exercise of Moderation making it a subduer of all things which fight against the spirit which may be properly reduced to the practising of these foure overcomming of anger by the spirit of patience wantonnesse by the spirit of continence pride by the spirit of humilitie and in all things unto him whose image wee partake so neerely conformed that like good Proficients wee may truly say with the blessed Apostle Wee have in all things learned to be contented For the first to wit Anger as there is no
ought in the world which hee esteemes worthy his love enjoyeth nought but hee can willingly be content to leave for no man feareth the losse of that which he doth not love But to draw neerer a point these two passions or affections of desire and feare desire of having more than wee have feare of losing what wee already have may be properly said to have a threefold respect To the goods or endowments of the Minde of the Body and of Fortune For the first Plato in his Tymaeo saith If a man lose his eyes or feet or hands or wealth wee may say of such an one he loseth something but he who loseth his heart and reason loseth all For in the wombe of our Mother the first thing which is ingendred or participates forme is the heart and the last which dieth is the same heart So as properly it may be called Reasons Treasurie or store-house where those divine graces are seated which conferre the best beauty to man giving him a note of distinction from other creatures the more to dignifie man For howsoever all creatures have hearts yet only to man is given an understanding heart Other creatures have hearts indeed sensible of present paine but they cannot recall to minde what is past or probably collect by what is past the seasons of times or issues of affaires likely to ensue In the heart of man there is the reasonable power with which he governeth himselfe the irascible power with which he defendeth himselfe and concupiscible by which he provideth for things necessary to releeve himselfe Now admit wee were deprived of that principall blessing the intellectuall part so as like raving and raging Orestes wee were forced to take many blinde by-paths wanting the means of direction by reason of our woful distraction and crying out with Octavia in Seneca O to the spirits below that I were sent For death were easie to this punishment Admit I say all this yet is the afflicted soule to be content abiding Gods good leisure who as hee doth wound so he can cure and as he opened old Tobiths eyes so can he when hee pleaseth where hee pleaseth and as he pleaseth open the bleered eyes of understanding so with a patient expectance of Gods mercy and Christian resolution to endure all assaults with constancie as he recommendeth himselfe to God so shall he finde comfort in him in whom he hath trusted and receive understanding more cleare and perfect than before he enjoyed Or admit one should have his memorative part so much enfeebled as with Corvinus Messala hee should forget his owne name yet the Lord who numbreth the starres and knoweth them all by their names will not forget him though he hath forgot himselfe having him as a Signet upon his finger ever in his remembrance For what shall it availe if thou have memory beyond Cyrus who could call every souldier in his army by his name when it shall appeare thou hast forgot thy selfe and exercised that facultie rather in remembring injuries than recalling to minde those insupportable injuries which thou hast done unto God Nay more of all faculties in man Memory is the weakest first waxeth old and decayes sooner than strength or beauty And what shall it profit thee once to have excelled in that facultie when the privation thereof addes to thy misery Nothing nothing wherefore as every good and perfect gift commeth from above where there is neither change nor shadow of change so as God taketh away nothing but what he hath given let every one in the losse of this or that facultie referre himselfe with patience to his sacred Majestie who in his change from earth will crowne him with mercy Secondly for the goods or blessings of the Body as strength beautie agilitie c. admit thou wert blinde with Appius lame with Agesilaus tongue-tied with Samius dwarfish with Ivius deformed with Thersites though blinde thou hast eyes to looke with and that upward though lame thou hast legges to walke with and that homeward though tongue-tied thou hast a tongue to speake and that to Godward though dwarfish thou hast a proportion given thee ayming heavenward and though deformed thou hast a glorious feature and not bruitish to looke downward For not so much by the motion of the body and her outwardly working faculties as by the devotion of the heart and those inwardly moving graces are wee to come to God Againe admit thou wert so mortally sicke as even now drawing neere shore there were no remedy but thou must of necessitie bid a long a due to thy friends thy honours riches and whatsoever else are deare or neere unto thee yet for all this why shouldst not thou remaine contented Art thou here as a Countryman or a Pilgrim No Countryman sure for then shouldst thou make earth thy Country and inhabit here as an abiding city And if a Pilgrim who would grieve to be going homeward There is no life but by death no habitation but by dissolution He then that feareth death feareth him that bringeth glad tidings of life Therefore to esteeme life above the price or feare death beyond the rate are alike evill for he that values life to be of more esteeme than a pilgrimage is in danger of making shipwracke of the hope of a better inheritance and he that feareth death as his protest enemy may thanke none for his feare but his securitie Certainly there is no greater argument of folly than to shew immoderate sorrow either for thy own death or death of another for it is no wisdome to grieve for that which thou canst not possibly prevent but to labour in time rather to prevent what may give thee occasion to grieve For say is thy friend dead I confesse it were a great losse if he were lost but lost he is not though thou be left gone he is before thee not gone from thee divided only not exiled from thee A Princesse wee had of sacred memory who looking one day from her Palace might see one shew immoderate signes or appearances of sorrow so as she moved with princely compassion sent downe presently one of her Pensioners to inquire who it was that so much sorrowed and withall to minister him all meanes of comfort who finding this sorrowfull mourner to be a Counsellor of State who sorrowed for the death of his daughter returned directly to his Soveraigne and acquainted her therewith O quoth she who would thinke that a wise man and a Counsellor of our State could so forget himselfe as to shew himselfe a childe for the death of his childe And surely whosoever shall but duly consider mans frailtie with deaths necessitie cannot chuse but wonder why any one should be so wholly destitute of understanding to lament the death of any one since to die is as necessary and common as to be borne to every one But perchance it may be by some objected that the departure of their friend is not