THE English Gentleman: Containing Sundry excellent Rules or exquisite Observations, tending to Direction of every Gentleman, of selecter rank and quality; How to demean or accommodate himself in the manage of public or private affairs. By RICHARD BRATHWAIT Esq. SENECA in Herc. furens. — Qui genus jactat suum Aliena laudat. LONDON, Printed by john Haviland, and are to be sold by ROBERT BOSTOCK at his shop at the sign of the King's head in Paul's Churchyard. 1630. TO THE NOBLY ACCOMPLISHED, honoured, and loved; THOMAS Viscount WENTWORTH, Lord Precedent of York; all correspondence to his prudent'st and prepared'st resolves. Worthily Honoured, Virtue the greatest Signal and Symbol of Gentry: is rather expressed by goodness of Person, than greatness of Place. For, howsoever the bleere-eyed vulgar honour, the purple more than the person, descent more than desert, title than merit: that adulterate Gentility, which degenerats from the worth of her Ancestors, derogates likewise from the birth of her Ancestors. And these be such, whose infant effeminacy, youthful delicacy, or native liberty hath estranged them from the knowledge of moral or divine mysteries: so as, they may be well compared to the Ostrich, who (as the Natural Historian reports) hath the wings of an Eagle, but never mounts: so these have the Eagle-wings of contemplation, being endued with ●he intellectual faculties of a reasonable soul; yet either entangled with the light chesses of vanity, or trashed with the heavy poizes of self-conceit and singularity, they never mount above the verge of sensual pleasure. But I am here to tender unto your Honour's judicious view, a Gentleman, quite of another garb: One, whose Education hath made formal enough, without apish formality, and conceiving enough, without self-admiring arrogancy. A good Christian in devout practising, no less than zealous professing; yet none of the forwardest in discoursing on Religion. For he observes (as long experience hath brought him to be a judicious observer) that Discourse of Religion hath so occupied the world, as it hath well-near driven the practice thereof out of the world. He esteems such only happy, who are of that number, whom the World accounts fools, but God wise men. He understands, that whatsoever is sought besides God, may so employ the Mind, as it may be occupied, but never satisfied. He observes the whole Fabric of humane power, and he concludes with the Preacher; Ecquid tam vanum? He notes how the Flesh becoming obedient, behaveth herself as a faithful servant to the Soul: This governeth, the other is governed; this commandeth, the other obeyeth. Finally, he sums up all his Observations with this: He that Sigheth not while he is a Pilgrim, shall never rejoice when he is a Citizen. This is the Gentleman, whom I have presumed to recommend to your protection: and to you he makes recourse, not so much for shelter, as honour: for his Title, it exempts him from servile bashfulness, being an English Gentleman. Now, if any of those corky Censurers, Qui Mercurium in lingua non in pectore gerunt, shall chance to accost my Gentleman: I resolve me, his Education hath made him so accomplished at all assays, and his conversing with the most piercing'st judgements, hath brought him to that perfection, as he can discern of what mould or temper these Critics are; Mancipia paveae lectionis cum sint. concluding, voces sunt, ☞ For my Dedication, instead of all unnecessary excuses of presumption, I will close briefly with this constant Resolution: Though to your TITLE there be HONOUR due, It is your SELF that makes me HONOUR you. praeterea nihil; as is said of the Nightingale. This only resteth; if I limb him to the life, in spite of censure, he will merit the patronage of honour: if I fail in my Art, (as I dare not presume of my strength) it is in your Honour to impute the fault rather to the pen than the man, whose intimate affection to your Lordship, made him err, if he err. Your Honours in all devotion, RICHARD BRATHWAIT. To the knowing Reader. HE that provides not for his Family is worse than an Infidel: yet he who prefers the care of his family, before the advancement of God's glory, may seem to be of Cardinal Bourbons mind, who would not lose his part in Paris, for his part in Paradise, Each man's private Oeconomie ought to be a certain Academy, wherein all sacred and moral knowledge is to be taught. For that master of a family, who only extends his care in providing how to get, making the Object of his providence gain, will experimentally cry out, when his mouth shall be filled with gravel: O Death, how bitter is the remembrance of thee to that man, whose peace is in his substance! To prevent which immoderate care, and that every one may close with Cicero: Virtute qui praediti sunt, soli sunt divites, I have proposed some especial rules of direction, right worthy (if my judgement do not deceive me) the observation of every public or private family: though principally tending to the making up of an Accomplished Gentleman. For who knows not, (if he know any thing) how the Gentry of this age, through a depraved effeminacy, must be in custom with the fashion, to purchase him the title of Gentleman? Where he is to enter commerce with Tailor, Haberdasher, Milliner, Sempster, and sundry other appertinences of a Gentleman: which in time, work Gentility out of love with Hospitality, engaging him so deeply to vanity, as by a strange Catastrophe, he ever ends with misery. To rectify these obliquities, I have brought a Gentleman, who professeth the true and new Art of Gentilizing: yet not like your begging pedantical Artist, who by a mercenary Bill pasted on some frequented gate, gives notice to the itching Passenger, that if any one be minded to learn the rare and mysterious Art of brachygraphy, Stenography, Logarisme, or any Art (indeed) whatsoever, (though he be a mere stranger to any) upon resort to such a Sign in such a Lane, he shall find a most illiterate Anacharsis, ready to bray his brains in a Mortar to give him content. But this Gentleman, as the Science which he professeth is free, so doth he teach it freely: craving no other reward for his fruitful Observance, than thy friendly acceptance. Upon the Volume and Title. I Had purposed that this Work should have been digested into a portible Volume, to the end it might be more familiar with a Gentleman's pocket, not to pick it, but that he might picksome good f●om it: But since the Volume would not bear it, you must with patience bear with it, and with more trouble bear it: by enlarging your pocket to contain it. Now for the Title, I am not wholly ignorant, how a Subject entitled The Complete Gentleman, was heretofore published; which (I can assure you Gentlemen) consorts with this rather in Title than Tenor, Name than Nature; the proof whereof I refer to the generous and judicious Reader. The Subjects whereof this Book principally treateth and insisteth. Youth. Disposition. Education. Vocation. Recreation. Acquaintance. Moderation. Perfection. An exact Table or Directory, leading to the principal points contained in this Book. YOUTH. Observat. 1. OUR youthful years, our Climacterical years; with the dangers that attend on youthful years; seconded by an authentic story out of Eusebius. pag. 1.2 The vanity of Youth displayed in four distinct Subjects. 5 Two reasons why Youngmen were not admitted to deliver their opinions in public assemblies. 11 Three violent passions incident to Youth. 26 Two reasons why Youth is naturally subject to those illimited passions of Ambition, Lust, Revenge. 27 Especial motives or incendiaries, tending to the increase of those passions. 29 The proper postures of a complete Roarer. 42 Physic prescribed, and Receipts applied, to cure these maladies in Youth. 46 What choice employments deserve entertainment from a Gentleman. 47 DISPOSITION. Observat. 2. THe diversity of Dispositions. pag. 51 A probable judgement of our Dispositions, drawn from the delights we affect, or company we frequent. 53 Passion the best discoverer of our Disposition. ibid. Discovery of Dispositions in distempers. 54 Promotion held ever, man's best Anatomy Lecture. 55 The Disposition is not to be forced. 57 What Disposition (being distinguished by three infallible marks) is most generous. 61 The proper aim or end whereto the actions of true resolution are directed: with the prudent observation of Cortugal, one of the Turkish Princes, in his persuasive Oration for the besiege of Rhodes. 70.72 EDUCATION. Observat. 3. WHat Education is. pag. 75 Education dilates itself to three subjects. ibid. Our knowledge reflects upon two particulars. 76 A profitable Exhortation to all such as are drawn away by strange doctrine. 80 Two especial errors incident to subjects of discourse; Affectation, Imitation: whereof Gentlemen are seriously cautioned. 82 Persuasion, being the life and efficacy of Speech, consisteth on three parts. 83 Immoderate passion, in arguments of Discourse and reasoning, to be avoided. 88 Education either improveth or depraveth. 91 Education, the best seasoner of Action, aswell as of Speech, or Knowledge: no less prevalent in Arts Manual, than actions Martial. 91.99 Education, the best seasoner of Youth. 101 VOCATION. Observat. 4. THe Definition, necessity, and conveniency of a Vocation without personal Exception or Exemption. pag. 106, 107.115. Virtue consists in Action, time in revolution, the maze of man's life in perpetual motion. pag. 107. lin. 16 Three necessary considerations touching the conveniency of a Vocation; divided and applied. 109 The Efficacy of Prayer in every Vocation; and the exercise thereof seriously recommended. 110 We are to resist vices, by practising and doing acts of the contrary virtues. 114 Men of place, in respect of three distinct Objects, are three ways servants. 115. lin. 23 Men of place, of all others lest exempted from a Vocation. 117. lin. 18 The ground of all Novellisme. 121 Vocation in general. 124 The first invention of Trades, Arts, or Sciences. 127 The Ancient Borough of Kendal (upon serious discourse of Manufacture) worthily commended for their industry in Wooll-worke: the judicious Dutchmen of Keswick, for their Copper-worke. 125, 126 A serious survey and judicious display of all the Liberal Sciences. 127 The Vocation of a Gentleman in particular. 133 The Vocation of a Gentleman hath employment public or private. 136 How a Gentleman is to demean himself in public affairs of State. 135 The life of man either Active or Contemplative. ib. lin. 7 Directions of reservancy, useful to all Gentlemen in their keeping of company. ib. lin. 33. Credulity, in two respects, dangerous to persons employed in affairs of State. 137 Credulity In believing the relations of others. In imparting his thoughts to the secrecy of others: showed in a conceited story. 137, 138, 139 Resolution in suffering neither price to draw him, nor power to over-awe him. 140 Disobedience punished in acts most successive. 142 The holy war, as a consequent action of honour, recommended to the undertaking of all young Gentlemen. 146. lin. 15 How a Gentleman is to employ himself in public affairs. 143 How a Gentleman is to demean himself in private affairs. 147 Two perilous shelves which endanger justice.. 149 How justice is to be poized equally. 151 Impunity the foster-mother of all impiety. 152 How a Gentleman is to demean himself in his own family. 154 Every family a private Commonwealth. 155. marg. A Gentleman is so to demean himself in his family, as he neither hoard up niggardly, nor lash out lavishly. 157. lin. 11 He is to keep a Hank of his bounty, lest too much profuseness bring him to misery. ibid. lin. 18 He is neither to be too remiss, nor too severe in his family. ibid. How a Gentleman is to employ himself in spiritual affairs within his family. 161 The Exercise of devotion commended, a Blessing thereon pronounced, if duly performed; which Blessing is on a precept and a promise grounded. 161.162 RECREATION. Observat. 5. THe difference of Recreations. pag. 165 Of the moderate and immoderate use of Recreate. 171 The benefits redounding from moderate Recreate. 173 The inconveniences arising from immoderate Recreate. 175 The year of jubilee defined and described. 177 Objections against Stageplays, proposed and resolved. 184 What honours ancient and modern times have conferred on Poets, and what bounties for their poems. 189.190 What especial subjects are privileged from jests. 192 Who the first Comedian, who the first Tragedian. 193 A woeful example of a Gentlewoman, who was a continual frequenter of Stageplays. 195 Excess of Gaming reproved. 196 Cheaters displayed; their humours experimentally decoloured; their Habit, garb, and formal insinuation discovered. 197 Young Gamesters most subject to passion. 225 A doleful example of one that at gamoused imprecation. ibid. Another Modern example covertly shadowed, of one who desperately surprised with distemper of loss, poisoned himself. ibid. An excellent moral discourse of Hunting. 198 The story of the fool of Milan, and his discourse with a Falconer. 201 In exercises of Recreation, those only are most approved, by whom they are with least affectation performed, and with most freedom of mind embraced. 205. lin. 3 An accurate discourse of valour, and how in arguments of contest or challenge, a Gentleman may come off with honour. 209 The misery of Duello's. 206 A collection and election of Histories. 211 The knowledge of our own Modern Chronicles, most beneficial to Gentlemen. 218 History, the sweetest Recreation of the mind. 220 The judgement of God inflicted upon the actors and authors of Treason, Sacrilege, etc. 213, 214, 215 What good moral men have flourished in evil times. 216 How a Gentleman is to bestow himself in Recreation. 221 Prodigality condemned, moderation in expense, aswell as in the exercise itself, commended. 223 Distinction of times for Recreations, necessarily enjoined. 226 No expense more precious, than the expense of time. ib. Election of Games for Recreation: which conduce most to memory or retention; which to pregnancy of conceit or apprehension. ibid. ACQVAINTANCE. Observat. 6. OF the use of Acquaintance. pag. 233 Man's security, the Devil's opportunity. 235. lin. 6 A display of some Monastic professors. ibid. Privacy no less perilous than society. 236. The particular benefits derived from Acquaintance, extend to Discourse. Advice. Action. ibid. Of the benefit we reap by Acquaintance in matters of Discourse. ibid. Of the choice of Acquaintance in matters of advice. 238 Friendship resembled to the juniper tree, whose wood is sweetest, shade coolest, and coal hottest. 239. marg. Of the benefit properly derived from one friend to another in every peculiar Action. 241 The Expressive Character of a real friend. 243 The benefits which redound from the mutual union or communion of friends in the exercise of pleasure. 245 All jests either festive or civil. 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 affairs 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 Evil society 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 Work; which Characters are in some Copies only annexed, and for some other Observations hereafter reserved. The harsh and heremitical conceit of the Carthaginian Arminius, touching Marriage. 257 The Character of a shameless 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 Nobility and Affability hold equall'st concurrency. ibid. lin. 34 Sundry inducing motives to Love recounted. 268, etc. Of Constancy 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 reservancy towards Acquaintance. 279 A twofold reservancy; 1. In concealing our secrets. 2. In retaining our substance. 280 An admirable story, clozing with an unexpected Catastrophe, of a prodigal 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 brief Survey of Acquaintance in City, Court, and Country. 293, 294 Learning, the moving'st inducement and exquisitest ornament of Acquaintance. 295 Titles formerly conferred on such as were learned. ibid. The absolute aim or end of Acquaintance, is either to better them, or be bettered by them. 296 Especial offices wherein friendship and Acquaintance should be exercised. 297 What gracious effects were produced by the friendly compassion of those faithful instruments of God's glory, in the first conversion of this kingdom. 298, 299, etc. 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 fears. 305 Moderation of Princes in their contempt of Sovereignty, illustrated by an example of one of our own. 309 Otho's resolution, who by dying had rather prove himself a mortal creature, than by living, load himself with cares of an Emperor. 310 No virtue can subsist without Moderation. 311 A review of those main assailants of Temperance, Lust, Ambition, Gorgeousness in apparel, luscious fare, company-keeping, etc. illustrated by diverse instances. 315, 316 What excellent fruits are derived from Temperance. 313 Conquest of a man's affections the greatest victory. 315 Chastity the choicest ornament of Youth. 316 A distinction of degrees, Conjugal, vidual, Virginal. 322 A more particular display of Cheaters, with their obsequious natures, etc. 329 Wherein Moderation is to be used. Expense of coin. Expense of time. 331 Motives to Hospitality, with a reclaim of our Gentry from the Court to their Country. 332 Three sorts of persons encountered and reproved for their abuse or careless Expense of Time, the Ambitious. Voluptuous. Miserably-covetous. 339 The Ambitious man's designs aptly compared to Domitian's catching flies, or the misty conclusions of the deluded Alchemist. 340 The Voluptuous Libertine mis-imployeth time in two respects; 1 In respect of himself. 2 In respect of those good creatures, ordained for the use and service of himself. ibid. The Covetous wretch's 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 mind, reduced to two subjects, joy.. Sorrow. 344 The Christians joy is no carnal but a spiritual joy. ib. His sorrow is not a sorrow unto sin, but a sorrow for sin. 345 Eye is made the sense of sorrow, because the sense of sin. 346 Where in Moderation is to be limited. 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 subtlest Organ of all others, so should the object whereon it is fixed, be the purest and clearest of all others. 352 The Eagle an Emblem of Divine Contemplation. ib. The worldlings earthly honour resembled to the bird Ibis, her filthy nature. ibid. The desperate fate of an enamoured 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 Cardinal Woolsey. 354 The power of Prayer expressed by these three distinct Characters: It is God's honour; Man's armour; The Devil's terror. Or thus. God's oblation; Man's munition; The Devil's expulsion. Which pious practice, as it is God's sacrifice, so should it be man's exercise. 355 An absolute clozing direction tending to true Moderation. 356 Of the accomplished end which attends Moderation. 357 The difference betwixt the Ethnic and Christian Ethicke, in the opinion of felicity. ibid. The Exercise of Moderation reduced to a threefold practice; 1 Overcoming of Anger, by the spirit of patience. 2 Wantonness, by the spirit of continence. 3 Pride, by the spirit of lowliness. 361 He who useth his tongue to filthy communication, incurs a threefold offence. 1 In dishonouring his Maker. 2 In blemishing his soul's image or feature. 3 In ministering matter of scandal to his brother. 363 Wherein true Content properly consisteth. 364 Those two passions or affections of desire and fear; desire of having more than we have; fear of losing what we already have, may be properly said to have a threefold respect: To the goods or Endowments of Mind. Body. Fortune. 365 No Attendant more tenderly constant to a Gentleman's 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 gradual. pag. 373 Two considerations of main 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 conversant in that holy Exercise. ibid. & 378 Circumstances observable in works of charity 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 threefold Meditation of necessary importance: 1 Worthiness of the soul; 2 Unworthiness of Earth; 3 Thankfulness 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 soul. 393 Two especial memorial recommended to our devoutest meditation. 1 The Author of our creation. 2 The End of our creation. ib. A fourfold Creation. 394. lin. 8 The fabulous and frivolous opinions of four Heathen Philosophers, ascribing the creation of all things to the four 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 Idleness begetteth security, properly termed the Souls Lethargy. 400 A Christians Ephemerideses; or his Evening account. 401 The Active part of Perfection, preferred before the Contemplative. 403 No ARMOURY 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 ourselves; 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 itself in a threefold 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, unless it be on a pure intention grounded. 415 Mortificat. in respect of name or report, is twofold: 1 In turning our ears from such as praise us. 2 In hearing with patience such as revile us. 418 Scandals distinguished: and which with more patience than others may be tolerated. 424, 425, etc. 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 Vainglory shuts man from the gate of glory. 428 An exquisite connexion of the precedent Meditations. 430 The absolute or supreme end whereto this Actual Perfection aspireth, and wherein it solely resteth. 434 Singular Patterns 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 Book. 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 powerful Instruction; clozing with a persuasive Conclusion. 453, 454, 455 A Character entitled A Gentleman. THE ENGLISH GENTLEMAN. YOUTH. Argument. The dangers that attend on Youth; The vanity of Youth, displayed in four distinct Subjects; Three violent passions incident to Youth; Physic prescribed, and receipts applied to cure these Maladies in Youth. YOUTH. HOwsoever some more curiously than needfully may seem to reason, Observat. 1. that there be diverse Climacterical or dangerous years in man's time; sure I am, that in man's age there is a dangerous time, in respect of those Sinne-spreading Sores which soil and blemish the glorious image of the soul. And this time is Youth, an affecter of all licentious liberty, a Comic introducer of all vanity, The Dangers that attend on Youth. and the only Heir apparent to carnal security. This it was which moved that princely Prophet to pray, Lord forgive me the Sins of my youth. Sins indeed; because the youthful sinner is ever committing, but never repenting, usually provoking God, but rarely invoking God. This is he who Snuffeth the wind, with the wild Ass in the desert, being like the Horse or Mule which hath no understanding, by giving Sense preeminence above Reason: and walking in the fatness of his heart, as one wholly forgetful of God. He may say with the Psalmist, though in another sense, Vt jumentum factus sum apud te: upon exposition of which sentence, Vnum est inslar belluae humiliari, aliud est belluinos inores imitari. it is laudable (saith Euthymius) that in the sight of God we take ourselves as Beasts to show our humility, but not to resemble beasts in ignorance or brutish sensuality. Many are the dangerous shelves which menace ruin and shipwreck to the inconsiderate and improvident Soul, during her sojourning here in this Tabernacle of clay: but no time more perilous than the heat of * Vicina l●psibus adolesc. ●●a. Hieron. Omnia in hat aetole juvenescunt vitia. Euseb. lib 3.17. Youth, or more apt to give fuel 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 spiritual enemy upon the least assault. It is reported by Eusebius, that Saint john meeting a strong youngman, 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 witness and before the Church, I commend unto thee and thy care this young man, to be especially regarded and educated in all spiritual discipline. Whom when the Bishop had received into his tuition, and promised that he would perform whatsoever he ought, S. john again and again gives his charge, and contesteth his fidelity: and afterwards he returns to Ephesus. The Bishop takes the young man home: brings him up as his own son, keeps him within the limits of his duty, entreats him gently, and at last baptiseth him, and confirms him. Afterwards, upon remitting something of his care, and giving freer reins to his liberty, the young man takes occasion to shake off the yoke of tuition, and falls into bad company, who corrupt him: diverting his course from the path of virtue by these means. First, they invite him to banquets, than they carry him abroad in the Night, afterward to maintain their profuser expense, they draw him to thievery, and so by degrees to greater wickedness, being now made Captain in this thievish company. At last Saint john returns and saith; Go to Bishop, give me my depositum, which I and Christ committed unto thee in the Church which thou governest. The Bishop was astonished, thinking that he had deceitfully demanded some money which he never received, and yet durst scarce distrust the Apostle. But as soon as Saint john said, I demand the young man and soul of my brother: the old man hanging down his head, sighing and weeping, said; ille mortuus est, he is dead. How and with what kind of death, said john? Deo mortuus est, he 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 Thief. 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 easy it is by the painted flag of vanity, and sensual pleasure, to draw him to ruin. For doubtless, many excellent rules of instruction had this grave Bishop delivered and imparted to his young Pupil: many devout tasks and holy exercises had he commended to his practice: many prayers full of fervent zeal had he offered for his conversion: many sighs had he sent, many tears had he shed to reclaim him from his former conversation. Yet see, how soon this youthful Libertine forgets those instructions which he had taught him, those holy tasks which were enjoined him, those zealous prayers which were offered for him, those unfeigned sighs and tears which were shed for him I he leaves this aged Father, to become a Robber, he flies from the Temple to the mountain; he puts off the robe of truth, and disguiseth himself with the vizard of theft. And no small thief, but a Leader. Rachel was a thief, for she stole idols from her father; josuah was a thief, seeing he stole grapes from Canaan; David was a thief, seeing he stole the bottle of water from Saul; jonathas was a thief, since he stole honey from the Hive; josaba was a thief, since he stole the infant joash. But here was a thief of another nature; one, whose vocation was injury, profession thievery, and practice cruelty: one, whose ingratitude towards his reverend Foster-father, merited sharpest censure: for Bysias the Grecian, Osige● the Lacedaemonian, Bracaras the Theban, and Scipio the Roman, esteemed it less punishment to be exiled, than to remain at home with those that were ungrateful for their service. Si ingratum dix●ris, omnia dixeri●. Min. Publianus. So as, it is not only a grief, but also a perilous thing, to have to do with ungrateful men. And wherein might ingratitude be more fully exemplified than in this Youngman, whose disobedience to his Tutor, slighting his advice that had fostered him, deserved severest chastisement? But to observe● the cause of his fall; we shall find how soon 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, Quisimus, Quinam ●●●mus, in Ephebio constitu●um est. is apt to receive any good impressure, but spotted with the pitch of vice, it hardly ever regains her former purity. Whence we 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 soon corrupted, and the best natures quickliest depraved. How necessary therefore, the care and respect Youth ought to have in the choice and election of his Company, may appear by this one example, which showeth that Society is of such power, as by it Saints are turned into Serpents, Doves into Devils: for, with the wise we shall learn wisdom, and with the fool we shall learn foolishness. Dangerous therefore it is, to leave illimited Youth to itself: yea, to suffer Youth so much as to converse with itself. Diog. Cyn. So as, that Greek Sage, seeing a Young man privately retired all alone, demanded of him what he was doing? who answered, he was talking to himself. Take heed, quoth he, thou talk not with thine enemy. Lectum non citius relinquens, quam in Deum delinquens: n●n citius surgens, quam insurgens. The vanity of Youth displayed in four distinct Subjects. For the natural proneness of Youth to irregular liberty is such, as it is ever suggesting matter of innovation to the Sovereignty of reason. Now to reduce these enormities incident to Youth, to certain principal heads, we will display the Vanity of Youth in these four distinct Subjects▪ Gate, Look, Speech, Habit: that by insisting and discoursing on each particular, we may receive the feature of Lady Vanity portrayed to the life. IT is strange to observe how the very Body expresseth the secret fantasies of the mind: GATE. and how well the one sympathizeth with the other. I have seen even in this one motion, the Gate, such especial arguments of a proud heart; as if the body had been 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 he were never to return to earth. But especially, when Youth is employed in ushering his Mistress he walks in the street as if he were dancing a measure. He verily imagines the eyes of the whole City are fixed on him, as the very pattern which they esteem worthy imitation: how nearly then concerns it him to stand upon his equipage. He walks, as if he were an upright man, but his sincerity consists only in dimension. He fears nothing so much as some rude encounter for the Wall, Audacia pro 〈◊〉 habetur. Sallust. in Bell. Catif. and so be discredited in the sight of his Idol. Now I would be glad to wean this Fantastic from a vein of lightness, and habituate him to a more generous form. First, he is to know, how that which is most native and least affective, deserves choicest acceptance. We were not borne to glory in our feet, the Bases of Mortality: but to walk as children of light, in holiness and integrity. Safer it were for us, to observe and make use of that, which the Swan is reported to use, when at any time she glories in the whiteness of her colour, to wit, she reflects her eye upon her black feet, which qualifies her proud spirit: making her so much the more dejected, as joying before in her own beauty, she was erected. Excellently was that Emblem of humane frailty 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 pureness, the arms of ivory, intimating smoothness, the body of brass, implying strongness, but the feet of earth, importing weakness. Be the Head-piece never so pure; be it a Diadem of gold we wear, it cannot promise to us perpetuity; we 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, Dan. 4.27. saying, Is not this great Babel which I have builded? he knows not how soon he shall be deprived of his glory, 29. and be enforced to feed with the Beasts of the field, 30. being as one estranged from his former magnificence. Quid ergo ad nos consolatio mundi? Let us not glory in mundane vanity, nor repose too much confidence in these feet of frailty. Seneca. Sipes interris, mens sit in coelis; Though our foot be on earth, let our mind be in heaven: knowing, that (as Saint Augustine saith) Three cubits of earth do expect us; and how little or much so ere we possess, this is all that shall be left us. THe next Subject we are to treat of in this Display of youthful vanity, LOOK. is his Look: wherein he is ever noted to show a kind of contempt, expressing by his eye, what he conceives in his heart. Here is oculatus testis, an eyewitness to tax him of his pride; disdaining to fix his eye upon the lower shrubs, as if a reflex on them should derogate from his glory. They that looked upon Sylla's ring, Plutarch. in vit. Syll. could not choose but take notice both of Sylla's seal and the treason of jugurth; so he that should but eye a proud Look, could not choose but collect from what heart so disdainful a Look proceeded. I have ever observed, the most generous to be least affective in this kind: for it is, and hath been ever an inherent propriety in them, to express a generous affability as well in Look as Speech. August. The eyes (saith a good Father) are members of the flesh, but windows of the mind; which, Eaglelike, should be ever erected to the beams of righteousness, and not depressed by any unworthy object of external baseness. The only Sight of God is the true food and refection of our minds: Gregor. we look to be satisfied, but satisfaction we cannot find in any outward object; much less in contempt of our poor brother, who many times exceeds us more in worth, than we him in birth. But tell me, Young Gallant, what it is that moveth thee to this contempt of others? Is it thy descent? alas, that is none of thine; thou derivest that glory from thine Ancestors, whose honour by thy virtues as it liveth, so obscured by thy ignoble life, dieth. Yea, recall to mind how many glorious Houses now lie buried in the grave of oblivion, by the vicious course of irregular Successors: and again, how many Houses, whose Names formerly were not so much as known, either raised from others ruin, or advanced by industrious merit, usurp their glory. Is it thy Riches? Indeed, if the Philosopher's axiom be true; Riches is a sign of eternal glory, there were some reason to glory in them: but we shall find this glory merely imaginary, yea a great darkner and blemisher of the internal glory and beauty of the mind. For as the Moon doth never eclipse, but when she is at the full: so the Mind is never so much obscured, as it is with the superfluity of Riches. And again, as the Moon is farthest off from the Sun which giveth it light, when it is at the full; so a Man, when he is the fullest of Riches, is farthest off from that equity and justice, which ought to give him light in all his proceedings. And therefore, he might do well herein to imitate the Fly, which putteth not her feet in the great mass of honey, but only taketh and tasteth with her tongue so much thereof as serveth her turn, and no more, lest by doing otherwise, she might remain taken and drowned therein. Yea, if we should but reflect and take a view of certain Ethnics, whose admirable contempt of Riches eternised them, we should observe what inimitable continency was in them, and what an Hydropticke thirst of avarice remaineth as yet unquenched in us. And though we must live according to Laws, and not to Examples, yet Cicero held that nought could be taught without example; wherefore, to enforce this argument further, we will here produce certain Heathens, who contemned Riches so much, as being offered, yea obtruded, they would not accept them. Anacharses' refused the treasure sent him by Croesus: Anacreontes refused the treasure sent him by Polycrates: and Albionus refused the treasure sent him by Antigonus. The like moderation we read in Fabius Maxim. Crates, Mimus, and most of the Greek Philosophers. This indifferency towards Fortune, is excellently described by the sententious Seneca, concluding, Nihil eripit fortuna, De tranq. an. nisi quod ipsa dedit. To insist on more examples, were to enlarge this branch too much; we will therefore shut them all up with that divine observation of the wise Simonides; who being asked once, whether Virtue or Riches were of more reputation, made answer, That the virtuous did more frequent the doors of the rich, than the rich the virtuous: Thence inferring, that Wealth was a great nourisher of Vice, Quo altior in divitiis, eo cop●ostor in vitiis. and Poverty of Virtue; or rather implying, how those who are richest are ofttimes the retchlest, being ever with vices more infected, who are to highest fortunes advanced. Wherefore I assure me, thou wilt not glory in riches, for they deprave the Soul, which should be in the Body, Ber. de inter. Dom. like a Queen in her Palace. Whence then proceedeth this haughty Look? perchance thou wilt object, that thou art a man of Place; admit thou be'st: is there nothing thou canst find to express the eminence or greatness of thy Place, to which thou art called, save a disdainful or surly Look, ● neglectful or scornful countenance, contemptuously thrown upon thy inferior? Surely, if such an one thou be, how great so ere thou be, I will admire rather thy Seat than thy Self: and conclude with Aristippus, A stone sits upon a stone. These are they, at whom our Modern Poet glanced pleasantly, when he saith: " They dare not smile beyond a point, for fear t'unstarch their Look. So punctual and formal they are, as besides a kind of formal and fantastic humour they are nothing: or to express them better; They think it a derogation to honour, to converse with baseness; They show a great deal of peremptory command in an awful Look, imagining it a sufficient argument of greatness, for Midas' Ass to have Minos' countenance: For thus hath Time drawn out their forms to me, They be and seem not, seem what least they be. Since than neither Descent, for that is derived from others; nor riches, aptest to deprave us of all others; nor place, being worst expressed in glorifying ourselves and contemning others; should move us to put on the countenance of disdain to our inferiors: we are to conclude, that Humility, as it opens the gate unto glory, so Affability, a virtue right worthy of every generous mind, cannot be better planted than in the eyes, those Sentinels which guard us, those two Lights which direct us, those adamantine Orbs which attract affection to us. M●●am. 1. A face erected, first to man was given, T'erect his eyes unto the King of heaven. Let not then any other object entertain it, at least, not retain it: if they be to be employed in any worldly object, let them be employed in contemplating his works who made the world; for all other objects are but mere vanity and affliction of spirit. SPEECH. THe third Subject we are to discourse of, is Speech; a propriety wherein Man is distinguished from other creatures: yea, the only means to preserve society among humane creatures. Sine loq ●●la non potest sla●e societas. Ar●st. Aug. de Magist. Quant●meliu● est docere quam loqui, tanto melior est quam verba locutio, saith S. Augustine: By how much better it is to teach than to speak, by so much better is Speech than words. Here this learned Father maketh a main difference betwixt Speech and Words: which distinction may be properly applied to the argument whereof we now treat. The rash Young man, who useth no guard to his mouth, nor no gate of circumstance unto his lips, Psal. 141.3. inureth himself to many words, but little Speech. Now to define Speech, it is nothing else than an apt composing, and an opportunate uttering of words; whence it is said, Words spoken in season or opportunity, Prou. 25.11. are like apples of gold with pictures of silver. And herein is Youth many times blame-worthy, who will profess himself a Speaker, before he know what to speak; yea, putting his oar in every man's boat, admits no conference, no treaty, no discourse, how transcendent soever, but he will be a Speaker: though it ofttimes move some wise Photion to say to this jangling Pythias, In vit. Phoc. Good God, will this fool never leave his babbling? Aristotle debating of the convenience and propriety of discourse before Alexander, In lib. desecr. secret. maintained that none were to be admitted to Speak, but either those that managed his wars, or his Philosophers which governed his house. Observe here what strictness was imposed even upon Heathens, to restrain them from too much liberty of Speech, only such being admitted to speak, whose approved judgement in military or philosophical discourse might worthily be said to deserve attention. Two reasons why Young men were not admitted to deliver their opinions in public assemblies. Divers reasons of no small consequence might be here produced, why Young men were not to give their opinions in any matter of State in public places; but we will reduce them to two. The first whereof may be imputed to their rashness in resolving; the second to a passionate hotness in proceeding. For the first, to wit, rashness in resolving: it is the property of Youth without premeditation to resolve, and without counsel to execute. Now as it possible any good effect should succeed from such unsteady grounds? Yes, you will say; some are of that present and pregnant conceit, as a matter is no sooner imparted, than they apprehend it: and for Speech, diverse have had such excellent gifts, as they would show more native eloquence in a Speech presently composed, than upon longer preparation addressed. Did not Tiberius' better in any Oration extempore, than premeditate? Have not many in like sort, as if secretly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inspired, expressed and delivered abundance of profound learning upon the present? It is true, yet are we not hence to collect that premeditation is fruitless, that rash and inconsiderate resolves are to be admitted, or Young men's advice, which is for most part grounded on opinionate arrogancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum opinionem, non secundum veritatem, should be authentic. For admit Young men were eloquent, yet foolish eloquence (which must needs be in unseasoned Youth) is as a sword in a madman's hand, Pic. M●rand in epist. ad H●r●ol. it cannot but hurt much; being first, apt to persuade, and likewise by delivering dangerous matter, no less prompt to deprave the ear that is persuaded. The second reason which we observed, why Youth was not to give his opinion ●n any public place, was his hotness in proceeding. It is intolerable for these Young-heads to be opposed: they are deaf to reason, Neque locus, neque amious quisquam teget, quem arma non texerint. Sallust. in Bell. jugurth. Ferociam animi, quam habebat vivus, in vultu retinust Catilina Sallust. in Conjur. Ca●il. as if opinion had possessed them of purpose to oppose reason. This appeared in those violent attempts of Catiline, Cethegus, Lentulus, and their factious adherents; who, though privately cautioned and friendly advised by such, whose long experienced love and fidelity assured them of their unfeigned amity yet rather than they would lose the opportunity of their aims, all counsel must be rejected, and their own private opinions (without ground of reason) embraced. But to come nearer them in our discourse: these Young-blouds use rather, Catiline-like, to speak much and do little, than jugurth-like, to speak little, and do much. Sallust. Of all Inns, they love not that of Harparates, with the sign of the finger on his mouth. They are unmeasurably passionate in any argument, and so nailed to their own opinion, as conceit transports them above reason, and leaves no place for contradiction. It is commonly said, Law, Logic, and the Swissers may be hired to fight for any one. that Law, Logic, and the Swissers, may be hired to fight for any one; and we have found out one that will match them. Now you have received the character of his Speech, I would labour to reclaim him from his error; which to effect the better, he must know, that being a Gentleman, (for to such an one chiefly do I direct my discourse) he can asperse no greater imputation on Gentry, than in exercising his tongue in fruitless and frivolous discourse, or spending his breath in useless or needless contention. The tongue (as one observes) is a small member: Blos. but very glibery and prone to ruin: apt it is to rebel, if not restrained, prompt to innovate, if not confined. But of all the sallies or excursions which are made by the tongue, none in my conceit less beseeming a Gentleman, than in giving reins to passion, to slave himself to illimited fury: much more profit should he find in expostulating with passion, recalling to mind that saying of Archytas so much commended; who being angry with one of his hinds, said; O how would I have beaten thee, had I not been angry with thee! Where two meek men meet together, their conference (saith Bern●rd) is sweet and profitable; where one man is meek, it is profitable; where neither, it proves pernicious. May your Speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Virtus maxima, in mole minima. (Gentlemen) be so seasoned, as it may relish of discretion: rather learn the art of silence, than to incur the opinion of rashness: for the one seldom gives argument of offence, but the other ever. Speak, but not with affectation, for that gives a better relish to the ear, than to the conceit: Speak, but not in assentation, for that is mercenary, and seems better in the mouth of a slavish Sycophant, than a generous professant: Speak freely, yet with reservation, lest the Comedians phrase have some allusion to your openness; being so full of chinks, as secrecy can have no hope to find harbour in your bosom. As to Speak all that we know, showeth weakness; so to impart nothing of that we know, infers too much closeness: to observe a mean in these extremes, choice respect is to be had with whom we converse. If we find him apt to conceal, we may more safely and freely deliver our mind; but where suspicion of secrecy ministers argument of distrust, we are to be more cautelous: for it is great folly to engage our thoughts to the secrecy of him whom we know not. Worthy commendation was Augustus in this respect, who was so choice in the election of a friend, to whom he might communicate his privatest thoughts, as he would employ much time in searching and sifting him, ere he would retain him. And hence I might take occasion to tax diverse, who are too ready to open their bosoms unto all encounters; and yet I must freely confess, that this credulity ●f theirs, merely proceeds from the goodness of then nature: for they imagine (such is their easy simplicity) that others are as secret, as they open. Such is the affability of unexperienced Youth, as they cannot reserve the secretest of their thoughts, but must discover them upon the first view to their first acquaintance: whence Plautus, Benignitas ejus ut adolescentuli est; wherein he seems to instance Youth, as a pattern of ingenuous affability, no less ready to utter his thoughts, than his subtle applauder is to hear them. Much more fruit should he reap by observing that divine precept of Ecclesiasticus: Thou that art young Speak, if need be, and yet scarcely when thou art twice asked. Eccles. 22.8, 9 Comprehend much in few words; in many be as one that is ignorant: be as one that understandeth, and yet hold thy tongue. Wherein he proposeth an exact rule to be observed by Youth, even in circumstance, as well as substance of Speech. Now it may be expected, that I should propose a form for words, as I have proposed a rule for discourse; but my reply to him, who expects this, shall be the same which Demosthenes made to Aeschynes the Orator; who having found fault with Demosthenes, questioning him of certain words which he had pronounced, something rare and strange, was in this sort answered by him; That the fortunes of Greece depended not upon them. Only thus much I will add, to reclaim him, who more curiously then pertinently, insisteth rather on Words than Substance: that as there is no man but would esteem him for an indiscreet builder, who preferreth the care of his frontispiece before the main foundation, or such an one for a foolish Painter, who bestoweth more art upon the varnish than the picture: so whosoever intendeth his care rather to find out words than matter, may be holden for a verbal Rhetorician, but no serious Orator. To be short, if you will have my opinion touching the use of words: I esteem such to be most elegant, which are least affected; for there 〈◊〉 propriety of Speech which best becomes us; being adorned with such ornaments, as grace our discourse better than adulterate art, which many times bestows so much time upon beautifying herself, as she forgets whom she should serve. WE are now to descend briefly to the last, HABIT. though not least vanity incident to Youth; and it is Habit or Attire. Wherein I have not a little wondered, falling now and then into more serious meditation with myself, how any man, having reflex, by the eye of his Soul, to his first fall, should glory in these robes or rags of shame, being purposely invented to cover his sin. Sin indeed; for had not man sinned, his shame had never been discovered. Poor Fig-leaves were then the only shelter, to shroud from shame this miserable sinner. Then was Adam his own Tailor, and stood not much on fashion, so his nakedness might find a cover. Come then and hear me, thou perfumed Gallant, whose sense chiefly consists in sent; and observe how much thou derogat'st from thy own worth, in covering a shell of corruption with such bravery. All gorgeous Attire is the attire of sin; it declines from the use for which it was ordained, to wit, Necessity, and dilates itself purposely to accomplish the desire of vanity. Foreign Nations, on whose flowery borders the glorious Sunshine of the Gospel hath not as yet shined, though for their Silks and Sables, none more plenteous or precious, yet with what indifferency do they use these riches? It may be you will object, that Art hath not as yet shown her cunning amongst them; so as their neglect of fashion merely proceedeth from want of skilful Artists, to introduce the form or fashion of other Countries (by means of civil government, more curious and exquisite) to their people. But I shall ●●ov● and that by impregnable arguments, how this contempt of pride is naturally planted in them; yea, with what scorn and derision they look upon other Countries, usually affected to this delicacy and effeminacy in apparel. Such as have traveled, and upon exact survey of the Natures of foreign Countries, have brought the rich fraught of knowledge stored with choicest observations to their native home, have confirmed this: for they have found such contempt in other Nations, touching these fruitless vanities, wherein we idolatrise our own forms, as it struck admiration in them, as their Records, to this day extant, do apparently witness. To instance some whereof, as the Russian, Muscovian, Ionian, yea even the barbarous Indian, it may appear with what reservancy they continue their ancient Habit; loath, it seems, to introduce any new custom, or to lose their antiquity for any vainglorious or affected Novelty: with a joint uniformity (as it seems) resolved, Tam in cultu Numinis, quam apparatu corporis, moribus legibusque uti praesentibus, etiamsi deteriores sint. But leaving them, because we will a while insist upon profane authorities; let us reflect our dim eyes, bleered with the thick scales of vanity, to those Divine Sages, whose excellent instructions no less imitable than admirable, merit our approbation and observation. In vit. Solon. It is reported by Laertius, that on a time Croesus, having adorned and beautified himself with the most exquisite ornaments of all kinds, that either Art, or cost could devise; and sitting on a high Throne, to give more grace or lustre to his person, demanded of Solon if he ever saw a sight more beautiful? Yes (quoth he) House-cockes, Pheasants, and Peacocks; for they are clothed with a natural splendour or beauty bestowed on them by Nature, without any borrowed elegancy. The like contempt appeared in Eut●apelus, who valued the internal beauty of his mind, more than the adulterate varnish of Art. Besides, he was of this opinion, that he could not do his foe a greater injury, than bestow on him the preciousest garments he had, to make him forgetful of himself and his own frailty; whose nature the Poet excellently describeth thus: The Sage Eutrapelus right wisely bade Horsed. epist. l. 1. Ep. 18. His foes should have the richest robes he had, Thinking he did them harm, himself much good, " For given, they made him humble, them more proud. Amongst many profitable Laws enacted by Numa, the Law * Vt in exequiis epu●sque celebrandis n●mioque apparatu corporis, omnis inutilis sumptus prohibeatur. Sumptuaria conferred no small benefit upon the State public. For by that Law was prohibited, not only all profuse charge in Funeral expenses, but likewise the excessive use of Apparel, whereby the Roman state grew in short time to great wealth, labouring to suppress those vices, which usually effeminate men the most, to wit, delicacy in fare, and sumptuousness in attire. Now there be many, I know, who invent fashions merely to cover their deformities, as julius Caesar wore a garland of Laurel to cover his baldness withal; and these seem excusable, but they are not: for did not he who made thee, bestow this form on thee? Could not he have stamped thee to the most exquisite or absolute feature, if it had so pleased thy Creator? And wilt thou now control thy Maker, and by art supply the defects of Nature? Beware of this evil: I can prescribe thee a better and safer course, how to rectify these deformities. Hast thou a crooked body? repair it with an upright soul. Art thou outwardly deformed? with spiritual gra●●● be thou inwardly beautified. Art thou blind, or lame, or otherwise maimed? be not there with dejected, for the Bl●nd and Lame were invited. It is not the outward proportion, but the inward disposition; not the feature of the face, but the power of grace which worketh to salva●●●on. Alcibiades, Plutarch. in vit. Alcibiad. Socrates scholar, was the best favoured Boy in Athens; yet, (to use the Philosopher's words) look but inwardly into his body, you will find nothing more odious. So as, one compared them aptly (these fair ones I mean) to fair and beautiful Sepulchers; Exterius nitida, interius faetida; outwardly handsome, inwardly noisome. Socrates. Notable was that observation of a learned Philosopher, who professing himself a Schoolmaster, to instruct Youth in the principles and grounds of Philosophy, used to hang a Looking-glass in the School where he taught; wherein he showed to every scholar he had, his distinct feature or physiognomy: which he thus applied. If any one were of a beautiful or amiable countenance, he exhorted him to answer the beauty and comeliness of his face, with the beauty of a well-disposed or tempered mind; if otherwise he were deformed, or ill featured; he wished him so to adorn and beautify his mind, that the excellency of the one, might supply the defects or deformities of the other. But thou objectest; How should I express my descent, my place; or how seem worthy the company of eminent persons, with whom I consort, if I should sleight or disvalue this general-affected vanity Fashion? I will tell thee: thou canst not more generously, I will not say generally, express thy greatness of descent, place, or quality, nor seem better worthy the company with whom thou consortest or frequentest, than by erecting the glorious beams of thy mind, above these inferior things. For who are these with whom thou consortest? mere triflers away of time, bastard slips, degenerate imps, consumers of their patrimony, and in the end, (for what other end save misery may attend them) Hairs to shame and infamy. These (I say) who offer their Morning-prayers to the Glass, eyeing themselves 〈◊〉 till Narcissus-like they fall in love with their own shadows. Mihi mirabile fit quòd non enecentur, cum tantum onus bajulent. Clem. Alex. 2. Paedag. O England, what a height of pride art thou grown to? yea, how much art thou grown unlike thyself? when, disvaluing thy own form, thou deformest thyself by borrowing a plume of every Country, to display thy pie-coloured flag of vanity. What painting, purfling, powdering and pargeting do you use, (ye Idols of vanity) to lure and allure men to break their first faith, forsake their first love, and yield to your immodesty? How can you weep for your sins, Hieron. ad Fur. de vid. Serm. Tom. 1. (saith Saint Hierome) when your tears will make furrows in your face? With what confidence do you lift up that countenance to heaven, which your Maker acknowledges not? Aug. de Christ. fide. Do not say that you have modest minds, when you have immodest eyes. Death hath entered in at your windows; your eyes are those crannies, those hateful portells, those fatal entrances, which (Tarpeia-like) by betraying the glorious fortress or citadel of your souls, have given easy way to your mortal enemy. utinam miserrimus ego etc. Tertull. de hab. Mul. cap. 7. I would I poor wretch (saith Tertullian) might see in that day of Christian exaltation, An cum cerussa, & purpurisso & croco, & cum illo ambitu capitis resurgatis: No, you stanes to modesty, such a Picture shall not rise in glory before her Maker. There is no place for you; 1 Tim. 2.9, 10. but for such women as array themselves in comely apparel, with shamefastness and modesty, not with broided hair, or gold, or pearls, or costly apparel. But, as becometh women that profess the fear of God. For even after this manner in time past did the holy women, 1 Pet. 3.5. which trusted in God, tyre themselves. Read, I say, read ye proud ones, ye which are so haughty, and walk with stretched-out necks, the Prophet Isaiah, and you shall find yourselves described, and the judgement of Desolation pronounced upon you. Because the Daughters of Zion are haughty, and walk with stretched-out necks, and with wand'ring eyes, walking 〈◊〉 mincing as they go, and making a tinkling with the●● feet; therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts. And he proceeds: In that day shall the Lord take away the ornament of the slippers, and the calls, and the round tires. The sweet balls, and the bracelets, and the bonnets. The tires of the head, and the slops, and the head-bands, and the tablets, and the earrings. The rings and the mufflers. The costly apparel and the g●ailes, and the wimples, and the crisping-pins. And the glasses, and the fine linen, and the hoods and the lawns. Now hear your reward: And in stead of sweet savour, there shall be stink, and in stead of a girdle, a rent, and in stead of dressing of the hair, baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty. Now attend your final destruction: Thy men shall fall by the sword, and thy strength in the battle. Then shall her gates mourn and lament, and she being desolate shall sit upon the ground. See how you are described, and how you shall be rewarded. Enjoy then sin for a season, and delight yourselves in the vanities of Youth: be your eyes the Lures of Lust, your ears the open receipts of shame, your hands the polluted instruments of sin: to be short, be your Souls, which should be the Temples of the Holy Ghost, cages of unclean birds; after all these things, what the Prophet hath threatened shall come upon you, and what shall then deliver you? not your Beauty▪ for to use that divine Distich of Innocentius, Tell me thou earthen vessel made of clay, What's Beauty worth, when thou must die to day? Nor Honour; for that shall lie in the dust, and sleep in the bed of earth. Nor Riches; for they shall not deliver in the day of wrath. Perchance they may bring you, when you are dead, in a comely funeral sort to your graves, or bestow on you a few mourning garments or erect in your memory some gorgeous Monument, to show your vainglory in death, as well as life; but this is all: Those Riches which you got with such care, kept with such fear, lost with such grief, shall not afford you one comfortable hope in the hour of your passage hence; afflict they may, relieve they cannot. Nor Friends; for all they can do, is to attend you, and shed some friendly tears for you; but ere the Rosemary lose her colour, which sticked the Coarse, or one worm enter the shroud, which covered the Corpse, you are many times forgotten, your former glory extinguished, your eminent esteem obscured, your repute darkened, and with infamous aspersions often impeached. If a man (saith Seneca) find his friend sad, and so leave him, sick without ministering any comfort to him, and poor without relieving him; we may think such an one goeth to jest, rather than visit or comfort: and such miserable comforters are these friends of yours. What then may deliver you in such gusts of affliction which assail you? Conscience; she it is that must either comfort you, or how miserable is your condition? She is that continual feast which must refresh you; those thousand witnesses that must answer for you; that light which must direct you; that familiar friend that must ever attend you; that faithful counsellor that must advise you; that Balm of Gilead, that must renew you; that Palm of peace, which must crown you. Take heed therefore you wrong not this friend, for as you use her, you shall find her. She is not to be corrupted, her sincerity scorns it; — Prima est haec ul●io, quod se judice, ne●o nocens absolvitur. juu. Sat. 13. She is not to be persuaded, for her resolution is grounded; She is not to be threatened, for her spirit sleights it. She is aptly compared in one respect to the Sea; she can endure no corruption to remain in her, but foams, and frets, and chafes, till all filth be removed from her. By Ebbing and flowing●s ●s she purged, nor is she at rest till she be rinsed. 〈◊〉 ab agro ad civitatem, August. in enar. sup. 45. Psal. à publico ad domum, à domo in cubiculum, etc. Discontentedly she flies from the Field to the City, from public resort to her private house, from her house to her chamber; She can rest in no place; Fury dogs her behind, and Despair goes before. For Conscience being the inseparable glory or confusion of every one, Bernard. de interdomo. cap. 1. according to the quality, disposition or dispensation of that Talon which is given him, for to whom much is given, much shall be required: We are to make such fruitful use of our Talon that the Conscience we profess may remain undefiled, the faith we have plighted may be inviolably preserved, the measure or Omer of grace we have received, may be increased, and God in all glorified. Which, the better to effect, we are to think how God is ever present in all our actions; and that (to use the words of Augustine) Whatsoever we do, or address ourselves to do, it is before him that we do, yea whatsoever it be that we do, he better knows it than we are selves do. An● Sol●loq. cap. 14 Sen. 〈◊〉 Lucil. It was Seneca's counsel to his friend Lucilius, that whensoever he went about to do any thing, he should imagine Cato, or Scipio, or some other worthy Roman to be in presence. In imitation of so divine a Moral, let us in every action fix our eye upon our Maker, Whose eyes are upon the children of men; so shall we in respect of his sacred presence, to which we owe all devout reverence, Abstain from evil, Tuscul. quaest. lib. 1. do good, seek peace and ensue it. Such as defiled themselves with sin, by giving themselves over unto pleasure, staining the Nobility and splendour of their Souls through wallowing in vice; or otherwise fraudulently, by usurpation or base insinuation, creeping into Sovereignty, or unjustly governing the Commonweal; such thought Socrates, that they went a by-path separated from the counsel of the ●●ds: but such, as while they lived in their bodies, ●nitated the life of the gods, such he thought had an ●sie return to the place from whence they first came. If the Pagan had such a divine conceit of those, whose approved life represented a certain similitude or resemblance of God, as he imagined, no glory could be wanting to them, in regard of their integrity: let us embrace the like opinion, and express such apparent demonstrations of sanctity, that as we exceed the Pagan in regard of that precious light we enjoy, so we may exceed him in the conversation of the life we lead. But how should these painted Sepulchers, whose adulterate shape tastes of the shop, glorying in a borrowed beauty, ever meditate of these things? How should their care extend to heaven, whose Basilisk eyes are only fixed on the vanities of earth? How should that painted blush (that jewish confection) blush for her sin, whose impudent face hath outfaced shame? Two Loves (saith that learned Bishop of Hippo) make two Cities. Jerusalem is made by the love of God, but Babylon by the love of the world. Aug. sup Ps●● 64. And these are they, who engaged to worldly love, have forsaken their true love; they have divided their hearts, and estranged their affections from that Supreme or Sovereign good. O then (Young men) come not near the gates of this strange woman, Prov. 5.5. whose feet go down to death, and whose steps take hold on hell. This is the woman with an Harlot's behaviour, and subtle in heart. This is she, who hath decked her bed with ornaments, Prov. 7. carpets and laces of Egypt: and perfuming her Bed with Myrrh, Aloes and Cinnamon. Take heed thou sing not Lysimachus song; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Archi●. Ta●ent. The pleasure of fornication is short, but the punishment of the fornicator eternal. But of this Subject we are more amply to treat hereafter; only my exhortation is to Youth, whose illimited desires tend ever to his ruin, that if at any time it be your fortune to encounter with these infectious ulcers, these sin-soothing, and soule-soiling Lepers; and they like that whorish woman in the Proverbs, invite you to their loathed dalliance, saying. Come, Prov. 7.18. let us take our fill of love until the morning: Come, let us take our pleasure in dalliance: that you shake off these vipers at the first assault, and prevent the occasion when it first offers itself. For know, that which a devout and learned Father saith concerning the dangerous Habit of sin, Aug. Ser. 44. is most true: Prima est quasi titillatio delectationis incorde, secunda consensio, tertium factum, quarta consuetudo. Sin begins with an itch, but ends with a scar. The first degree begins with delight, the second with consent, the third with act, and the fourth with custom. Thus Sin by degrees in men of all degrees, like a broad-spreading tetter, runs over the whole beauty of a precious soul, exposing the fruits of the spirit to be corrupted by the suggestion of the flesh. But too far (I fear me) have I digressed from this last branch, whereof I was to discourse, to wit, of Habit, or Attire: albeit I have enlarged myself in nothing which may seem altogether impertinent to our present purpose. For discoursing of the vanity of women (whose fantastic Habits are daily Themes in public Theatres) I imagined it a necessary point to insist upon: partly to dissuade those Shee-painters of this flourishing Island from so base and prostitute practice. Base, for Festus Pompeius saith, that common and base whores, called Schaenicolae, used daubing of themselves, though with the vilest stuff. Partly to bring a loathing of them in the conceit of all young Gentlemen, whose best promising parts use often to be corrupted by their enchantments. Nazian. contra ●uli res immudice comptas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. there is one flower to be loved of women, a good red, which is shamefastness. Saint Hierom to Marcelia saith, that those women are matter of scandal to Christian eyes, Hieron. de exitu Lea. Quae purpurisso & quibusdam fucis ora oculos● depingunt. I might here likewise justly tax such effeminate Youths, whose womanish disposition hath begot in them a love to this hateful profession; but I will only use Diogenes' speech, Lacrt. lib. 6. which he made to one that had anointed his hairs: Cave ne capitis suaveolentia vitae maleolentiam adducat. Or that saying he used to a Youth too curiously and effeminatly dressed: If thou goest to men, all this is but in vain; if unto women, it is wicked. So as, being asked a question of a Young man, Lacrt. ibid. very neatly and finely apparelled, he said, he would not answer him till he put off his apparel to see whether he were a man or woman. There is another Objection, which I imagine Youth will allege, to prove how expedient it is for him to be choice or curious in respect of apparel. It gains him more acceptance and esteem with men of eminent place. But hearken how the Apostle opposeth himself to this; reproving such whose judgement consists in the eye rather than in the brain, proceeding thus: If there come into your company a man with a gold-ring, and in goodly apparel, and there come in also a poor man in vile raiment, james 2 ●▪ and ye have a respect to him that weareth the gay clothing, and say unto him, Sat thou here in a goodly place; 3. and say unto the poor, Stand thou there, 4. or sit here under my footstool: Are ye not partial in yourselves, and are become judges of evil thoughts? So as, howsoever these diffident worldlings, Annulo magis credunt quam animo; Seneca. It is not the Habit, but the heart which God accepts: yet most acceptable is that Habit which is not so sumptuous as seemly, not so costly as comely. True indeed it is, that the popular eye, which cannot distinguish of the inward beauty, but observeth rather what we wear, than what we are, admires nothing more than the outward Habit; as we may read how much Herod, Act. 12.21, 22. being arrayed in royal apparel, was applauded by the people, who gave a shout, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saying, The voice of God, and not of man. But that All-seeing and All-searching ear of the Divine Majesty seeth not as man seeth. He prefers L●zarus rags before Dives robes. Though the one be clothed in purple and fine linen, and the other seem despicable in the eye of the world, in respect of his Nakedness; yet, Aug. mortua necessitate, peribunt opera necessitatis: the one is translated to glory boundless, the other to misery endless: for this sorrow which he here felt, ended when he did end; but the joy which he obtained, exceeded all end. Thus far have I laboured to answer all such objections as might be proposed in defence of this generall-approved vanity, concluding; Quod peccata Sericea teterrima sunt vitia; No sins like to Silken sins, for they ever crave impunity, the foster-mother of all impiety. I intent yet to proceed in deciphering the lightness of Youth, Three violent passions incident to Youth. by expressing three grand Maladies incident to Youth; whereof I purpose to dilate particularly, to move the Young man to be more cautelous of his ways, in the mazie Labyrinth of this life. These three (for all the rest may be reduced to them) are comprehended under Lust, Ambition, Revenge: of which briefly, according to our former Method, we purpose here to entreat. SO exposed is Youth to sense, LUST. and so much estranged from the government of reason; as it prosecutes with eagerness whatsoever is once entertained with affection. This might appear in the ruins of Troy, occasioned by the unlawful love of Paris; where the violent intrusion and usurpation of another's Bed, brought an irreparable fall to the Trojans. Some have given two reasons, Two reasons why Youth is naturally subject to this illimited passion. why Youth is more subject to this illimited passion, than any other age. The first is, that natural heat or vigour, which is most predominant in Youth, provoking him to attempt the greatest of difficulties, rather than suffer the repulse where he affects. The second is, want of Employment: which begets this distemperature; whence the Poet: Take away Idleness, and without doubt, Cupid's bow breaks, and all his Lamps go out. This want of employment was it, which moved Aegistus to show himself more familiar with Clytaemnestra, than stood well with his honour; for had he ranked himself with those valiant greeks, whose resolute adventures gained them general esteem, he had prevented occasion, and purchased himself equal renown by his valour, as by vaive expense of time he incurred dishonour. Witty and proper was that elegant invention of Lucian, who feigning Cupid to invite the gods to an amorous feast, prevailed with all of them to give way to Love, till he came to Pallas; but she was found conversing with the Muses, and would admit of no time to enter parley with Cupid. True it is, that exercise draweth the mind from effeminacy, as remissness feeds the desire, and adds fuel to unlawful heat. And no less occasion gives wanton discourse, or Lascivious Books to the enraged affections of distempered Youth: so as, much more blessed were the State, if restraint were made of composing or publishing such Subjects, where every leaf instructs Youth in a new lesson of folly. Alcaeus, a man of good reputation and general observance in the Commonwealth; what toys wrote he of the love of young men? All the writings of Anacreon, are only of love. But most of all other, Rheginus even burned with love, as appear by his writings. Yea even Philosophers (and that by the counsel and authority of Plato, whom therefore Dicearchus did worthily reprehend) became the commenders and honourers of love. Such Discourses should be thrown to the darkest corner of our studies, as that of Ovid's was by Augustus, which tend to corrupt Youth, and divert his mind from the exercise of virtue. But alas; to what height of licentious liberty are these corrupter times grown? When that Sex, where Modesty should claim a native prerogative, gives way to foments of exposed looseness; by not only attending to the wanton discourse of immodest Lovers, but carrying about them (even in their naked Bosoms, where chastest desires should only lodge) the amorous toys of Venus and Adonis: which Poem, with others of like nature, they hear with such attention, peruse with such devotion, and retain with such delectation, as no Subject can equally relish their unseasoned palate, like those lighter discourses. Yea (which hath struck me to more admiration) I have known diverse, whose unriper years half assured me, that their green Youth had never instructed them in the knowledge, nor brought them to conceit of such vanities, excellently well read in those immodest Measures; yea, and prompt enough to show proofs of their reading in public places. I will not insist upon them, but leave them, to have their names registered amongst those infamous Ladies; Semphronia, Scribonia, Clytaemnestra, Cleopatra, Faustina, Messalina, whose memories purchased by odious Lust, shall survive the course of time; as the memory of those famous Matrons, Octavia, Porcia, Caecilia, Cornelia, shall transcend the period of time. To express what especial motives tend most to increase of this passion, I think it not amiss: because I hold it necessary to propose the cause, before we come to cure the effect. For I think, according to the opinion of Socrates, that then my instructions have brought forth good fruit, when by them any one shall be provoked to apply his disposition to the knowledge and practice of virtue. An especial motive tending to the increase of this Passion. Venus in vinis. Which, the better to effect, you shall know, that there is no one Motive more generally moving, or enforcing to an eager pursuit of our immoderate affections, than curious or luscious fare, delicious liquors, which might appear (if we should have recourse to History) in those prodigal feastings of Anton. and Cleopatra: Nunquam e●o ebr●um pu●●bo cas●um. Hi●ron. where no cost was spared to give more free course to lascivious desires. To prevent this, (as may be probably gathered) Greece in her flourishing estate, restrained women both public and private access to Banquets: and kinsmen kissed their kinswomen, to know whether they drunk wine, Plato. or no, and if they had, to be punished by death, Plutarch. or banished into some Island. Plutarch saith, that if the Matrons had any necessity to drink wine, either because they were sick or weak, the Senate was to give them licence; and not then in Rome neither, but out of the City. Macrob. Macrobius saith, that there were two Senators in Rome chiding, and the one called the others wife an Adulieresse; and the other his wife a Drunkard; and it was judged that to be a Drunkard was more infamy. Here we may collect what strictness, even the Heathen used, to observe a moral course, and to repress such inordinate motions, as most commonly invade the eminent'st States, when long peace hath rocked her people asleep, snorting in the downbed of security. Sure I am, as there is nothing which brings either public or private State to a remissness of government sooner than peace or plenty; so nothing effatuates the understanding of man more, than excess in meat or drink, subjecting the intellective part to the bondage of Sense. For what may be the discourse of Epicurists, but lascivious, begot on excess of fare curious and luscious? These are dilating ever on the rape of Ganymedes, Lais in Euripides. Beauty is their object, and Vanity their subject. White teeth, rolling eyes, a beautiful complexion (an exterior good) being that which Euryala praised, when she washed the feet of Ulysses, namely, Gentle speech, and tender flesh. Thus are their tongues tipped with vanity, their desires aiming at sensuality, and their delights engaged to fleshly liberty. Amongst the Romans, Venus or Cous was the best chance at dice: And no chance, (till some heavy mischance overtake them) more happy in their opinion, than to receive a loving smile or cheerful aspect from their terrestrial Venus. Some Countries I have read of, whose natural baseness, being given to all avarice, induced them to disesteem all respects in this kind, and to make merchandise of their women's honour. Such are the women of Sio reported to be, who are reputed for the most beautiful Dames of all the greeks in the world, and greatly given to Venery. Their Husbands are their Panders, and when they see any stranger arrive, they will presently demand if he would have a mistress: and so they make whores of their own wives, and are contented for a little gain to wear horns: such are the base minds of ignominious Cuckolds. Here is a dangerous I'll for our amorous Gallant, who makes his Travel (with grief I speak it) too oft the ruin of himself and his estate. Happy are those (but too few are those) who with wise Ithacus stop their ears to these Soule-tainting and Sin-tempting Sirens. Yet some there are, and some there have been ever (I persuade me) whose noble conquests over themselves and their own desires, have seconded, if not surpassed those many conquests which they achieved in foreign Nations. As the admirable continency of Alexander the Great, Q. Curt. lib. 3. in sparing Darius' wife and his three daughters. The continency of Scipio during the space of four and twenty years, wherein his prosperous exploits could purchase him no more glory, than in the besieging and taking of a City in Spain, he gained him renown, by repressing his flame of Lust, when a beautiful Maid was brought him: restoring her with a great reward to Allancius, a Celtiberian Lord, to whom she was espoused. No less worthy was that part of Marius, who having Sylla's wife and sisters in his power, sent them nobly, unattempted. An example of like continency might be instanced in Solyman the Magnificent, towards the fair * Irene. Greek; whom, albeit he entirely loved, yet to show unto his Peers, a princely command of himself and his affections; as he had incensed them before by loving her, so he regained their love by slighting her; whence the Poet: With that He drew his Turkish Scimitar, Which he did brandishore the Damsels head; Demanding of such janizers were there, If't were not pity shee'sd be slaughtered? Pity indeed; but I perforce must do That which displeaseth me, to pleasure you. Many such instances, ancient and modern Histories afford, but I must not insist on each particular, lest I should enlarge myself too much in this Branch. My exhortation shall be to such, whose unmellow years crave instruction, that they would betake themselves to employment: for Idleness maketh of men, women, of women, beasts, of beasts, monsters. And amongst employments, ever mix such Readins as may minister matter, either Divine, or Moral, to allay the heat of this distempered passion. We read of the Roman Stilpho, that albeit he was naturally addicted to all incontinency, yet by reading certain precepts of Moral Philosophy, What rare effect the precepts of Moral Philosophy wrought in Heathen men. he became an absolute commander of his own affections. Hate to consent to that, which so transforms man, as he wholly loseth the true title of man, and becometh merely bestial. Nos qui accepimus rationis lucem communem cum Angelis, non transiamus vitam in silentio cum pecoribus. Thou art beautified with an Angelical feature; let it not participate of any inferior creature. To be short, art thou a Gentleman? bear that posture still: stain not a native glory with an infamous blemish. ●tiam seris ac B●b●●● 〈…〉. Ambr●s lib. 1. d●●●rah●m. This vice of all others, derogates most from Honour: for we commonly say, Such whose lightness incurs scandal, to have lost their Honour. O let not the Honour of a generous mind suffer eclipse, for a minute's pleasure! Lais ask of Demosthenes so much for one Nights-lodging, he presently replied: Vid. A●l. Gell. i● N●ct. Att●●s. I will not buy repentance at so dear a rate. Dearer is the rate of shame, than of Come. Prize Honour at that estimate, as the height of pleasure may never have power to surprise it. Canna, wife to Synattus, whom one Synoris, of greater authority than Synattus, loved: making no small means to obtain her love, yet all in vain; supposed the readiest way for effecting his desire to be the death of her Husband, which he performed. This done, he renewed his suit, to which she seemingly consented. But being solemnly come into the Temple of Diana for celebrating the Nuptials, she had a sweet potion ready, which she drunk to Synoris, wherewith they both were poisoned, to revenge her Husband's death. Here is a Pagan pattern of inimitable continency; who rather than she would consent to contract Marriage with her Husband's foe, disvalue all future hope of preferment, yea embraced Death, as a happy Agent of her intended revenge. The wise (saith that sententious Philosopher) may gather gold out of dung; Seneca. which may be thus applied. The wise Christian, may cull excellent flowers from an Ethnic 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 entreat the generous affected, whose glory should be Virtue's Booty, and whose best beauty to be enriched by her bounty; to make Virtue their Prize, being so praiseworthy of herself, as she needs no outward praise. To purchase which incomparable blessing, I could wish, Gentlemen, that your resort to eminent places be more spare, till you find in yourselves an aptness to resist, if any unchaste motion make assault. Yet good it were not to presume, upon one single trial: for the disposition may be more temperate at one time than another; and the assault also more perilous. — Rara est concordia forma, A●que pudicitiae. juven. Sat. 10. To court Beauty is an enterprise of danger: for some I have known, who upon their access to Beauty, have been freemen, who upon their return, became slaves. But you will object; to vanquish where there is no assault made, is a weak conquest; True, but to play with the candle till we suffer our wings to be cinged, is a greater folly. I would not hazard my honour upon those terms, as by affronting temptation, to be caught. To conclude this Branch, as the substance of the Soul is pure, so this mass of flesh is corrupt: stain not the purity of the former, by conversing with the latter: for to parley with so subtle an enemy, is to give way to his policy. Observing these, you shall go to your graves with Honour; not to the graves of Lust, the Sepulchers of shame, and receptacles of corrupted love. We will now descend to the second Malady incident to Youth; Numb. 11.34. that Eagle-soaring passion, Ambition. AMBITION THose who are affected to this, use to say with Tiridates in Tacitus: Sua retinere, privatae domus, de alienis cer●are regia laus est. These can never confine themselves to their own, raising their hopes above possibility: but are building airy castles, of purpose to confront greatness. We shall never hear them talk of any subject save sovereignty or dominion. One termed an Empire, a monstrous and untamed beast; and so may this Passion be well defined: Nullus enim magnisc●●eris labour— I●● en. Sal. 14. whose aim is only to purchase glory, albeit her aims be planted on indirectest terms. We read how Pa●sanias killed Philip of Macedon only for fame or vainglory: so did Herostratus burn the Temple of Diana at Ephesus, with this resolution: because he could not by any act of renown eternize his memory, he would gain him fame, though by an act of infamy. How violent these Ambitious heads are, and have been ever, there is scarce any State which hath not felt: where civil wars have menaced no less danger to the State, than foreign powers; private factions, than open hostility. In some likewise, so deep impression hath Ambition wrought, as the Envy which they conceive at others greatness, deprives them of all rest: This appeared in Themistocl●es, who walked in the Nighttime in the open street, because he could not sleep: The cause whereof, when some men did inquire, he answered, that the triumph of Miltiades would not suffer him to take his rest. Tusc. l. Quaest lib. quart. The like height of Ambition showed Alexander, weeping bitterly to see his father win so fast before him, fearing nothing should remain for him to conquer. Now, how naturally Youth is affected to this illimited motion, may be observed even in usual games; where Youth, rather than he will endure the foil, exposeth himself to all encounters. It is glory which he aims at, and before he lose it, he will hazard himself for it. His Prize is his praise: he values nothing more than to get him a name, which may brute his renown, and gain 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 sleeps, and used to send for some to pass the Night away, in telling tales, or holding him with talk. See the misery of Ambitious spirits, whose ends are without end, limiting their desires to no other period then sole sovereignty. Their airy thoughts (like Icarus wings) are ever mounting, till the Sun, which they threatened, — tolluntur in altum, Vt lapsu gr●vi●reruam— dissolve them. Inferior tasks they as much sleight, as Eagles do Flies: they love not to stoop to baseness, when many times lowest fortunes entertain them with no less discontent, than despair can force them to. And in their lowest ebb, when Hope forsakes them, and their nearest (like Tiberius' friends) shrink from them, and no comfort remains, save expectance and sufferance of all extremities; you shall hear them upbraid Prince or State; relating (with much vainglory) what dangers they have undergone for them. Instance whereof, even in these latter times, might be produced; as in that Ambitious Frenchman, the brave Byron, who seeing no way but one, burst out into these violent extremes: I have received three and thirty 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 blood after he hath used it. This is the condition of high spirits, whose aims were transcendent, to close up their Tragical scene with a vainglorious boast of what they have done: little considering, how their Country might lawfully exact and expect as much as was in them to perform, a●● they still debtors to her, because they had their being from her. Yet see (though sometimes they stand upon terms of resolution, desiring to die standing;) when the sentence of death is pronounced, and all future hope extinguished, they will be (as that great Frenchman was) Supple as a glove: presenting their heads ●s willingly to the sword, as Agis did his unto the halter. It is strange to note, how these men walk in clouds, imagining themselves most secure, when imminency of peril assures them nothing less. The reason whereof may seem to be this; they flatter themselves in their vanity, as Pygmalion with his Image, or Narcissus with his Shadow; reposing more confidence in their own valour; and the aid, which (Themistocles or Pausanias-like) they contract abroad, linking and uniting themselves with foreign powers, than on all the information of friends, or the persuasions of a loyal and uncorrupted heart. Hen. the fourth whose Name deserves to be enrouled among the ancient Worthies. But these (as that Heroic Prince noted) must bow or break: be their persons never so hopeful, or directions behooveful to the State, they must be kerbed, or the State endangered. Their propriety is ever to swim in troubled waters: nor can they endure to be mated. Though their aims be to perpetuate their greatness, yet those Beasts, which are bred about the River Hypani●, Aristot. and live but one day, may ofttimes compare with them for continuance: whence the Poet saith excellently, out of his own observation: Much have I seen, yet seldom seen I have, Ambition go gray-headed to his grave. There is nothing which the Ambitious man hates so much as a corrival; he hopes to possess all, and without a sharer. But so indirect are his plots, and so insuccessive their end, as he finds to his great grief, that the promise of security had no firm foundation to ground on: nor his attempts that issue they expected. Now Gentlemen, you, whose better parts aim at more glorious ends, so confine your desires to an equal mean, that mounting too high bring you not to an irreparable fall. Chrysost. in 2 Corinth. We are borne indeed (as that divine Father saith) to be Eagles, and not jays, to fly aloft, and not to seek our food on the ground: but our Eagle eyes are to be fixed on the Sun of righteousness, not on temporal preferments. We are to soar to the Tower from whence cometh our help. For it is not lifting up a man's self God likes, but lifting up of the spirit in prayer. Here are wings for flying, without fear of falling: for other aims, they are but as feathers in the air; they delude us, howsoever they seem to secure us. But I hear some young Gentleman object, that it is a brave thing to be observed in the eye of the world; to have our persons admired, ourselves in public resorts noted, yea our Names dispersed! indeed I grant; He who consists on nothing more than shows; Thinks it is brave to hear, Lo there he goes! But such, whose solid understandings have instructed them in higher studies, as much disvalue popular opinion, or the Corky conceits of the vulgar, as the Nobility scorns to converse with any thing unworthy itself. Their greatness hath correspondence with goodness: for esteem of the world, as in respect of their own worth they deserve it, so in contempt of all outward glory they disvalue it. Quantumcunque le dejeceris, humilior non eris Christo. Come then (ye nobly affected Gentlemen;) would ye be heirs of honour, and highly reputed by the Highest? Resemble the Nature of the Highest: who humbled himself in the form of Man, Hieron. to restore miserable man; vilifying himself, to make man like himself. It is not, believe it, to shine in grace or esteem of the Court, which can ennoble you: this glory is like glass, bright but brittle: and Courtiers (saith one) are like Counters; Plutarch. which sometime in account go for a thousand pound, and presently before the Count be past, but 〈◊〉 single penny. It is more glory to be in the Courts of the Lord, to purchase esteem with him, whose judgement never errs, and whose countenance never altars. It is reported by Commine, in his French Annals, that Charles, whom he then served, was of this disposition, that he would make assay of the greatest matters, revolving in his mind how he might compass them: yea perchance (saith he) assays far above the strength of man. Semper hiar, semper tenuem qua v●s●●tur auram reciprecavit Chamaeleon. Et ● utat faciem vari●s sumitque colores, praeter rubrum & candidum. See the picture of an Ambitious spirit, loving ever to be interessed in affairs of greatest difficulty. Chameleon-like on subtle air he feeds, And vies in colours with the chequered meeds. Let no such conceits transport you, lest repentance find you. It is safer choosing the Middle-path, than by walking or tracing uncouth ways, to stray in your journey. Alciat. More have fallen by presumption, than distrust of their own strength. And reason good; for such who dare not rely on themselves, give way to others direction; whereas too much confidence, or self-opinionate boldness will rather choose to err, and consequently to fall, than submit themselves to others judgement. Nil tam metuens, quam ne dubi●a●e aliqu● de re videretur. Of this opinion seemed Velleius the Epicurean to be, of whom it is said; that in confidence of himself he was so far from fear, as he seemed not to doubt of any thing. A modest or shamefast fear becomes Youth better: which indeed ever attends the best or affablest natures. Such will attempt nothing without advice, nor assay aught without direction: so as their ways are secured from many perils, which attend on inconsiderate Youth. My conclusion of this point shall be in a word; that neither the rich man is to glory in his riches, the wise man in his wisdom, nor the strong man in his strength: for should man consider the weakness and many infirmities whereto he is hourly sub●ect he would find innumerable things to move him to sorrowing, but few or none to glory in. Again, if he should reflect to the consideration of his Dissolution, which, that it shall be, is most certain, but when it shall be, most uncertain: he would be forced to stand upon his guard with that continual fear, as there would be no empty place left in him for pride. This day one proud, as prouder none, May lie in earth ere day be gone. What confidence is there to be reposed in so weak a foundation; where to remain ever is impossible, but quickly to remove, Petrarch. de remed. utrius fort. most probable? Then (to use Petrarches words) be not afraid though the house, the Body be shaken, so the Soul, the guest of the Body, fare well: for weakening of the one addeth for most part strength to the other. And so I come to the last passion or perturbation incident to Youth. REvenge, REVENGE. is an intended resolve arising from a conceived distaste either justly or unjustly grounded. This Revenge is ever violentest in hot bloods, who stand so much upon terms of reputation, as rather than they will pocket up the least indignity, they willingly oppose themselves to extremest hazard. Now this unbounded fury may seem to have a twofold relation: either as it is proper and personal; or popular and impersonal. Revenge proper or personal, ariseth from a peculiar distaste or offence done or offered to our own person; which indeed hath ever the deepest impression. Which may be instanced in Menelaus and Paris; where the honour of a Nuptial bed, the Law of Hospitality, the professed league of Amity, were jointly infringed. Or in Antony and Octavius; whose intestine hate grew to that height, as Antony's Angel was afraid of Octavius Angel. Which hatred, as it was fed and increased by Fulvia, so was it allayed and tempered by Octavia: Appian. Alexan. though in the end it grew irreconciliable; ending in blood, as it begun with lust. Revenge popular or impersonal, proceedeth extrinsecally, as from factions in Families, or some ancient grudge hereditarily descending, betwixt House and House, or Nation and Nation. When Annibal was a child, and at his father's commandment, he was brought into the place where he made sacrifice; and laying his hand upon the Altar, swore, that so soon as he had any rule in the Commonwealth, he would be a professed enemy to the Romans. Whence may be observed, how the conceit of an injury or offence received, worketh such impression in that State or Kingdom where the injury is offered, as Hate lives, and survives the life of many ages, crying out with those incensed greeks; Homer. in Iliad. & Polybius apud Cu●i nem, lib. 3. The time will come when mighty Troy must fall, Where Priam's race must be extinguished all. But we are principally to discourse of the former Branch, to wit, of proper or personal Revenge: wherein we shall observe sundry Occurrents right worthy our serious consideration. That term (as I said before) usually called Reputation, Facili redimunt qui sanguine famam. Martial. Epigr. hath brought much generous blood to effusion: especially amongst such, Qui magis sunt soliciti vani nominis, quam propriae salutis: Prising vainglory above safety, esteem of valour above security of person. And amongst these, may I truly rank our Martial Duelists, — Impium est mortis statum praeripere tempus. who many times upon a Tavern quarrel are brought to shed their dearest blood, which might have been employed better in defence of their Country, or resistance of proud Infidels. And what is it which moves them to these extremes; but (as they seem to pretend) their Reputation is engaged, their Opinion in the eye of the world called in question, if they should sit down with such apparent disgrace? But shall I answer them? The opinion of their valour indeed is brought in question, but by whom? not by men of equal temper, or maturer judgement, who measure their censures, not by the Last of rash opinion, but just consideration. For these cannot imagine how Reputation should be brought in question, by any indiscreet term uttered over a pot, whereof perchance the Speaker is ignorant, at lest what it meant: But of these distempered Roisters, Galeatilepores. Pet. Mart. whose only judgement consists in taking offence, and valour in making a flourish; of these, I have seen One in the folly of my youth, but could not rightly observe till my riper age: whose braving condition (having some young gooselin to work on) would have made you confident of his valour: instancing what dangerous exploits he had attempted and achieved, what single fields he had pitched, and how bravely he came off: yet on my conscience, the Battle of the Pygmeys might have equalled his, both for truth and resolution. Yet I have noted such as these, to be the Bellowes which blow the fire of all uncivil quarrels; suggesting to young Gentlemen (whose want of experience makes them too credulous) matter of Revenge: by aggravating each circumstance to enrage ●heir hot blood the more. Some others there are of this band, which I have likewise observed: and they are taken for grave Censors or Moderators, if any difference occur amongst Young Gentlemen. And these have been Men in their time, (at least accounted so) but now their fortunes falling to an ebb, having drawn out their time in expense above their means, they are enforced (and well it were if Misery forced them not to worse) to erect a Sconce, whereto the Roarers make recourse, as to their Rendevou: And hereto also resorts the raw and unseasoned Youth, whose late-fallen patrimony makes him purchase acquaintance at what rate soever: glorying much to be esteemed one of the fraternity. And he must now keep his Quarter, maintain his prodigal rout with what his Parsimonious ●a●her long carked for; prepare his Rere-suppers, and all this, to get him a little knowledge in the Art of roaring. The proper 〈…〉. And by this time, you may suppose him to have attained to some degree, so as he can look big, erect his Mouc●atoes, stamp and stare, and call the Drawer Rogue, drink to his Venus in a Venice-glass, and to moralise her Sex, throws it over his head and breaks it. But for all this, he hath not fully learned his postures: for upon discourse of valour, he hath discovered his Cowardice; and this gives occasion to one of his Cumrades to triumph over his weakness. Who entering upon terms of Reputation, and finding himself wronged, he would gladly wipe off all aspersions, and gain him opinion in the eye of the world: but recalling to mind, the dangers incident to Quarrels, he thinks it best to repair to that Grand Moderator (whose long experience hath made his opinion authentic) to receive satisfaction, whether he may put up the injury offered him, without touch of disgrace. Now he must be feed for his opinion, (as if he were some grave legal professor:) which done, his reply must tend to the defini●tion of a wrong, and what the law of valour holds fo● satisfaction in actions of that nature. Again, (for still he works on this Young-gallants weakness) how the world esteems his Opponent to be a brave spark; one, whose spirit cannot be daunted, nor fury appeased with less than blood: drawing him in the end by some Rhetorical persuasion (as nothing more smooth than the oily tongue of an insinuating foist) to some base composition, whereof he and his complices are made equal sharers. Now Gentlemen, I could likewise produce certain woeful occurrents, which have befallen some of your rank and quality, and that within these few years, by consorting with such Grand Cutters: who pressing them to offence, could not endure such affronts, but with ●●solution (which ever attends a generous spirit) encountering them, have been utterly overthrown, either in doing or suffering. But you will ask me, how should this be prevented? Can any Gentleman suffer with patience his Reputation to be brought in question? Can he endure to be challenged in a public place, and by that means incur the opinion of Coward? Can he put up disgrace without observance, or observing it, not revenge it, when his very Honour (the vital blood of a Gentleman) is impeached? Hear me, whosoever he be that frameth these Objections! I am not ignorant how many unjust and immerited aspersions shall be thrown upon men of eminent'st desert, by such, whose tongues are ever steeped in calumny: But who are these, save such as the glory of Greece (the everliving Homer) displayeth in the contemptuous person of Thersites; Homer. in Odyss. whose character was, More deformed in mind than body? Their infamous and serpentine tongues enured to detraction, deserve no other Revenge, (next legal punishment) save avoiding their company, and bruting their baseness in all Societies, where their names are known, to caution others of them. Seneca ad Galion. de remed. fortuit. I am spoken evil of (saith Seneca) but the evil speak it: I should be moved, if M. Cato, if wise Lelius, or the two Scipio's should speak this of me; but it is praise for me, to have the evil displeased with me. It is true; for as no imputation can truly be said to stain a pure or undefiled soul, whose inward sincerity (like a brazen Wall) beats back all darts of envy or calumny; so it is not in the power of the evil to detract from the glory of the good: for what then should remain secure from aspersion of the vicious? But I imagine, you will reply; it is not only the report or scandal of these men of uncurbed tongues, (for so Pindarus terms them) but of such, whose eminent esteem in the world, gives approbation to what they speak, which awakes my Revenge. If they be as you term them, Men of eminent esteem, and that esteem by merit purchased, (for all other estimation I exclude it:) I need little doubt, but the distaste which you conceive against them, hath proceeded in some part from yourself; and that upon maturer consideration you should find your own bosom guilty to the cause of these aspersions. If otherwise it happen, (as I grant it may) that upon private surmises, or suggestions derived from some factious heads, these men of more eminent note and esteem have brought your name in question, because (as they were informed) you formerly aspersed a blemish upon their Honour: I would not have you to err so far from your own judgement, as without further discussing the cause, to fall into desperate extremes: for were it not much better for you to sift the cause, how you both are abused, whereby that base suggestour might be duly censured, and your wrongs mutually redressed, than to vow Revenge ere an injury be offered? Yes Sir, believe it, much better and safer, and in the opinion of discreet men, wiser: howsoever our harebrained Gallant, whose property is to act before he resolve, esteem it a derogation to ex●postulate on terms of disgrace, but to publish war ere the league be broken. We account him who can bear the most, to be the strongest; yet esteem we him who can bear injuries most, to be the weakest; so ill disposed is man's temper, as for an opinion of Reputation, he will incur apparent error. Now there is another Revenge, which proceedeth from a nature far more inglorious than the former. And that is, when for some little distaste conceived against our inferior, (even in worldly respects) we labour his undoing: yea many times, because he stands too resolutely for right, we threaten his ruin: But true shall we find it: As the high do use the low, God will use the highest so. Quicquid à vobis minor extimiscet Major hoc vobis Dominus minatur. Horat. And this might appear in poor Naboth, who because he would not give the Inheritance of his Fathers, his Vine-yard, he must be stoned. But of this Revenge I am not to insist; for this is an evil more properly inherent to our rich oppressors, who grind the face of the poor, 1 King. 21.3, 11. and raise them an house to their seldom thriving Heirs out of others ruin. Only my wish shall be, that their dwelling may be with Owls and Ostriches in the wilderness, and not in the flowery borders of this Island, lest she be forced to vie sighs for their sins. I might now in this Subject of Revenge, enlarge my discourse by speaking of Anger, from whence Revenge may seem to receive her original being: which Anger the Poet terms a short fury: Anger is madness, Horat. l. 1. epist. 2. and as strong In force, but not in course so long. For what differs an angry man from a madman, save only in this; his violence of passion continues not so long: for the time it is as vehement and as violent. Excellent therefore was that precept of Moderation given and observed by that renowned Emperor Theodosius, drawn (as may appear in the like example of Augustus) from a former pattern: of whom it is written, that he would never in his anger proceed to Revenge, or so much as show any argument of distaste, till he had repeated over the four and twenty Greek letters. But to conclude this last Branch, my exhortation to all young Gentlemen shall be, Basil. Homil. de Ira. Greg. Moral. l. 5. cap. 32. whose high spirits cannot endure affronts, that they would labour to expostulate with passion; which if once protracted, will be sooner tempered, meditating also of these divine places of Scripture: which receipts are indeed most powerful and effectual to allay this Passion. We that are by nature children of wrath, Ephes. 2.3. aught to give place unto wrath. For the wrath of man doth not accomplish the righteousness of God. Yea, we ought to imitate God, which if we will do, Rom. 12.19. jam. 1.20. we must not continue in wrath, knowing, God will not contend, nor be wroth for ever. He is slow to anger. Yea, Is●ay 57.16. 〈◊〉. 1.2.3. N●mb. 14.18. jam 1 1●. Prov 14 29. 1 Co●. 3.5. P●o●. 22 21. Ec●l●s. 8 15, 16. Prov. 15.1.18. every man ought to be slow to wrath: For it is wisdom. If we will join in the true Lover's knot, we must not be angry, for, true Love is not provoked to anger. And if we will prevent the effect, we are to avoid the occasion; therefore are we taught to have no familiarity, neither strive with an angry man. Would we appease anger? we must do it by meekness. Lastly, may we be angry? Ephes. 4.26 27. Yes, but how? Be angry, but sin not. Let not the Sun go down upon your wrath. Neither give place to the Devil. Thus have we run over all those predominant humours, which bear most sway in distempered Youth. Let us now, according to our former purpose, Physic prescribed, and ●e●ceits applied to cure these maladies in Youth. proceed in applying certain Receipts to cure these dangerous Maladies. Which briefly (to avoid all curious divisions) may be reduced to these two: Active and Contemplative. The one in exercising and performing the offices of our Calling: The other in practising works of piety, exercises of Devotion, Meditation, Contemplation. For the former, to wit, Active, every action hath two handles (to use the Philosopher's words; . ) the one whereof consists in plotting or contriving; the other in effecting. Without the former, the latter is precipitate; and without the latter, the former is frustrate: but both concurring, the Action becomes absolute. But to speak generally of Action, as it is the represser, so Idleness is the producer of all vice. Whence came that ancient Edict amongst the Romans, In lib. de leg. mentioned by Cicero; that no Roman should go thorough the streets of the City, unless he carried with him the badge of that Trade whereby he lived. In so much that Marcus Aurelius speaking of the diligence of the Romans, writeth; That all of them followed their labour. Now Gentlemen, I persuade myself, you will most of you object and say with the displaced Steward in the Gospel, Luke 16.3. We cannot dig: (and I could wish that many of our eminent ones, would add unto it, and to beg we are ashamed.) It is true indeed; I know your Breeding hath been otherwise; but admit you cannot dig, do ye infer hence that ye are exempted from all labour? In no case are you so to argue. What employments deserve entertainment from a Gentleman. There are other Tasks, other employments besides Manual and Mechanic labours, which require your furtherance. And these are Foreign or Domestical: Foreign, as to benefit your Country by rare Discoveries, reconveying the rich freight of knowledge (by conference with foreign Nations) to your Native soil: or by personal adventure, to stand resolutely in defence of the Faith, against those professed enemies of Christendom, the Turks; whose fury and hostile cruelty, the Eastern parts (to our great grief be it spoken) have already woefully sustained. Domestical; as in studying the practice of Laws, or other humane studies, in labouring to determine differences betwixt party and party, in chastising and due censuring, (as far as their callings give leave) of such factious or litigious Sectists, as either in Church or Commonweal disturb the quiet of the Realm, and distract the State with frivolous or fruitless ambiguities. Here are Labours fit to entertain Gentlemen, and nought derogating from men of eminentest descent or quality. For in Actions of this nature have the best and most renowned States and Princes in Christendom been trained and exercised: glorying no less in the happy and successive management thereof, than in subduing the potentest and flourishing'st Kingdoms. Secondly, for the Contemplative, which participates more of the mind: I could wish all Gentlemen (as they claim a prerogative in height of blood) so to erect their Contemplations above the Sphere of these lower and inferior Mortals, whose cogitations pressed down with the rubbish and refuse of earthly preferments, cannot distinguish light from darkness: that they may imagine (as in truth they ought) that whatsoever is sought besides God, may possess the mind, Blos. but cannot satisfy it. Now, of all exercises of Devotion, I must principally commend Prayer; being (as one excellently noteth) to be numbered amongst the chiefest and choicest works of Charity. For by Prayer are digged forth those treasures, which faith beholdeth in the Gospel: Chrysost. lib. de ●rand. Deo. being God's Sacrifice, Man's Solace, and the Devil's scourge. For the time and place of Prayer, I will not insist much of it; howsoever, diverse more curiously than profitably, precisely than wisely, have quarrelled about the place: excluding withal, some places as unfit for Prayer. But in a word, for the place of Prayer or Devotion, this shall be my conclusion; as there is no place exempted from tempting, so there is no place excepted from praying: and for the time, as we are continually assaulted, so are we exhorted to pray continually, Luke 21.36. Rom. 12.11, 12. Ephes. 6.18, 19 Col. 4.2, 3. that we may be the better provided to resist those temptations which are usually suggested. Amongst those many devout and divine Prayers commended to Youth, none more needful or effectual than that of the Psalmist: Psal. 25.7. Remember not the sins of my youth. Nor any Memorial more powerful, than that of the Preacher: Remember thy Creator in the days of thy youth. Eccles. 12.1. For by the Latter are we put in mind of him, whose grace is to preserve us from sin; and by the Former to call on him, whose mercy it is to forgive sin. Now Gentlemen, have I composed and perfected what I purposed touching my first Observance, entitled Youth. Wherein I have enlarged myself so much the more for two principal respects: The One, lest by being unprovided you should fly away naked (as the youngman in the Gospel) wanting sufficient instruction to inform your weaker understandings: which moved me to amplify each particular Subject with variety of Moral reading; because I knew how such discourse would relish more pleasantly to a Youngman's palate, than graver or more serious matter. The other, lest wanting a convenient foundation to work on, the main building might shrink. Now, this I purposely framed for the Basis or groundwork, the rest as Stories, which are made to beautify the foundation: for in these Observances ensuing I intent brevity, yet with such perspicuity, as the Gentleman to whom I write, may the better understand himself, and direct his courses to that Bend of Honour, whereto all generous actions are directed. THE ENGLISH GENTLEMAN. Argument. Of the diversity of Dispositions; The Disposition is not to be forced; What Disposition is most generous. DISPOSITION. HOw different the Dispositions of men be, Observat. 2. our usual converse and commerce with men may sufficiently instruct us. Yea even in Youth, where the first Seeds of inclination are sown, we shall observe such Diversity, The diversity of Dispositions. as the grasse-piles of the earth may scarce vie with them for variety, the stars or sands for multiplicity. Where you shall note some Youths of such well-affected or tempered Dispositions, as they show undoubted arguments of future good: and these are such, whose Natures are rather to be cherished than chastised, cockered than kerbed: for the least distaste which their guardian or Tutor can show, works such impression in them, as they could willingly choose rather to suffer his correction than his distaste. Others there be, whose perverse and refractory Natures are not to be dealt withal upon equal terms: and these are the very Antipodes to those well-tempered Dispositions which we spoke of before: for they ever walk in a contrary path, directly opposite to such, whose native Affability gains them love by an inbred courtesy. These (Diogenes-like) are ever entering the Temple, Exeunti intro, ●n. ranti exeo. vid. Laert. when others go forth; or repairing to the Market, when others come from it. And these must taste of sharper censure; for Lenity will not prevail, therefore rigour must. The like may be observed even in their Dispositions to Learning: where we shall find Some apt enough to get, and as apt to forget: Others more solid; though for the present slow, yet more retentive. And these, as with hardness they get it, so hardly will they lose it; for their difficulty in gaining, is supplied by a facility in retaining. Likewise, as the principal works or faculties of our understanding be three; first to Discourse, secondly to Distinguish, thirdly to Choose: we shall also observe an admirable difference in these, in respect of their distinct Qualities. Where we shall find one as apt to discourse, as unable to distinguish or choose; and such an one hath all his judgement in his tongue. Another of greater depth and maturer judgement than the former, more able to distinguish or choose, than apt to discourse: for though he want facility of utterance (which want is generally supplied by more excellent gifts) yet so quick and subtle is the piercing eye of his judgement, as he is no less prompt in conceiving, than slow in uttering. Now to treat of the Dispositions of men's minds; it is strange to see what difference appears in them, (even by natural and infusive motion. Rome brought forth the Piso's for frugality, the Metelli for piety, the Appii for austerity, the Manliis for affability, the Leliis for wisdom, and the Publicolae for courtesy. Which conditions appeared so lineally in their Successors, as they seemed representers of their Ancestors natures, as well as features. Yet what reason can be given touching these distinct affections, save those prime seeds sown in them by Nature, which produce not only these Dispositions in themselves, but dilate or propagate their effects in others, to wit, those in whom they have stamped a likeness both of image and condition. A probable judgement of ou● Dispositions, drawn from the delights we affect, or company we frequent. Now to collect or gather, how men are affected, there is no course more direct, or in itself less erring, than to observe what delights they affect, or what company they frequent. Augustus' being at a combat, discerned the inclinations of his two daughters, julia and Livia, by the company which frequented them▪ for grave Senators talked with Livia, but riotous persons with julia. Truth is, we shall ever se● persons of like condition love to consort together, for their quality or equality rather of Disposition moves a desire of familiarity one with another. Likewise for delights, we shall ever observe such, whose lighter Dispositions affect Liberty, to be frequenters of public meetings, Agents in May-games, professed lovers of all sensual pleasures. Salist. That Roman Courtesan Semphronia, was noted for her singing, sporting and dancing, wherein she laboured to show more art than became a modest woman, with other motives of Licentiousness. But in my opinion, there is no one means to sift out the Disposition of Man better, than by noting how he bears himself in passion, Passion the best discoverer of our Disposition. which is of that violence, as many times it discovers him, though his purpose was to walk never so covertly from the eye of popular observance. Should we have recourse to the lives of sundry Tyrants, whose outward appearance or semblance promised much goodness: we might find sufficient matter to confirm this argument. Some whereof (as Tiberius) so commonly carried and covered their plots, as none could dive into their thoughts, pretending ever most smoothness, when they intended a tempest. Yet if at any time (as it befell many times) their Spirits became nettled or incensed; so far did passion transport them, Discovery of Dispositions in distempers. as they apparently expressed their Natures, without further Character. Other discoveries may be made, and those are the manifestest of all, how men are affected or disposed when they are lest themselves: and this is (with grief I speak it, Non habet ulterius quod nostris potibus addat Posteritas— Habebitur aliquando Ebrietati honour, & plurimum meri cep●sse, virtus erit. Sen. Non invenit crimen, etiam viri ●ortis accipit nomen, tantò nequior, quantò sub p●culo invict●or. Aug. de verb. Apost. Ser. 4. for too highly doth Albion labour of it) when Man, losing indeed that Name, at least his Nature, becomes estranged from the use of reason, by drowning his understanding with drunkenness. In high Germany, the parents of such children as should be married, will see those which should be their sons in law to be drunk before them, to see what Disposition they are of, before they marry their children unto them. For they imagine, if they be subject to any especial vice, they will then discover it, having no Lock to keep it secret. Yet in this there are different humours which reign and rage according to the Disposition of the person subject unto it: as we shall see one lumpish without all conceit; another jocund and merry, apt for any conceit: one weeping, as if some disastrous fortune had befallen him: another laughing, 〈◊〉 if some merry Scene were presented him. We read of two distinct conditions in Philip and Alexander, when they were in drink; for the one showed his rage and fury towards his foes, the other to his friends: the one whereof participates of more true generous spirit than the other. For as nothing can be imagined more ignoble, than to triumph over our friend, so nothing relisheth of more resolution, than to show our spirit (so it be upon equal terms, and without braving) upon our Enemy. But would you indeed see the disposition of Man truly discovered, and the veil which kept him from sight, clear taken away? Then come to him when he is advanced to place of honour or esteem; (for Promotions declare what men be: Promotion held ever man's best Anatomy Lecture. ) and there you shall find him portrayed to life. Galba was esteemed in the opinion of all, fit to govern till he did govern. Many have an excellent gift of concealing and shadowing (which giveth grace to any picture) so long as they are obscure and private: but bring them to a place of more eminent note, and give a lustre to their obscurity, you shall view them as perfectly, as if their Bodies were transparent, or windows were in their bosoms. Here you shall see One unmeasurably haughty, scorning to converse with these Groundlins' (for so it pleases him to term his inferiors) and bearing such a state, as if he were altered no less in person than place. Another, not so proud as he is covetous: for no passion (as a learned Schooleman affirmeth) is better known unto us than the coveting or desiring passion, Thom. in 12. quaest. 26. a. 1. which he calls Concupiscible: and such an one makes all his inferiors his Sponges; and Ostridge-like can digest all metals. Another sort there are, whose well-tempered natures have brought them to that perfection, as the state which they presently enjoy makes them no more proud than the loss of that they possess would cast them down. Optanda ea est amissio honoris, quae facit nos humiliores. These (Camillus-like) are neither with the opinion of Honour too highly erected, nor with the conceit of Affliction too much dejected. As their conceits are not heightened by possessing it, so they lose nothing of their own proper height by foregoing it. These are so evenly poized, so nobly tempered, as their opinion is not grounded on Title, nor their glory on popular esteem: they are known to themselves, and that knowledge hath instructed them so well in the vanity of Earth, as their thoughts have taken flight, vowing not to rest till they approach heaven. Pompey being cumbered with his Honour, exclaimed to see Sylla's cruelty, Nihil 〈◊〉 e●●quam bene ●●se●are. Dido's. dict. being ignorant after what sort to behave himself in the dignity he had; and cried out, O peril and danger never like to have end! Such is the nature of Noble spirits, as they admire not so much the dignity of the place to which they are advanced, as they consider the burden which is on them imposed; labouring rather how to behave themselves in their place, than arrogate glory to themselves, by reason of their place. Neither are these sundry Dispositions naturally ingraffed in men, merely produced from themselves, as the affections or Dispositions of our minds do follow the temperature of our bodies; where the Melancholy produceth such, the Choleric, Phlegmatic, and Sanguine such and such, according to Humours predominant in that body, whence these affections are derived: but I say, these participate also of the Clime wherein we are. For otherwise, how should our Observations appear good, which we usually collect in the Survey of other Countries; noting certain vices to be most entertained in some especial Provinces? As Pride among the Babylonians, Envy among the jews, L. Phi. l. 3. ●. 6. Anger among the Thebans, Covetousness among the Tyrians, Gluttony among the Sidonians, Piracy among the Cilicians, and Sorcery among the Egyptians, to whom Caesar gave great attention, as Alexander was delighted in ●he brahmin's. So as I say, our Dispositions how different or consonant soever, do not only partake of us, but even of the Air or temperature of Soil which bred us. Thus we see what Diversity of Dispositions there is, and how diversely they are affected: Let us now take a view of the Disposition itself, whether it may be forced or no, from what it naturally affecteth. THe Philosopher saith, The Disposition is not to be forced. that the Disposition may be removed, but hardly the Habit. But I say those first Seeds of Disposition, as they are Primitives, can hardly be made Privatives: being so inherent in the Subject, Objection. as they may be moved, but not removed. Not removed (objectest thou!) Why; Disposition can be of no stronger reluctance than Nature; and we see how much she may be altered, yea clear removed from what she formerly appeared. For do we not (in the view of humane frailty) observe how many excellent wits drained from the very Quintessence of Nature, as apt in apprehending as expressing a conceit, strangely darkened or dulled, as if they had been steeped in some Lethaean slumber? Nay do we not (in this round Circumference of man) note diverse honest and sincere Dispositions, whose gain seemed to be godliness, and whose glory the profession of a good Conscience, wonderfully altered, becoming so corrupted by the vain pomp or trifling trash of the world, as they prefer the puddle before the pearl, forsaking Christ for the world? Do we not see how uprightly some men have borne themselves all their time without stain or blemish: being all their Youth virtuously affected, Sancti juvenes, Satanici Senes. all their Middle-age charitably disposed, yet in their Old-age miserably depraved? Again, do we not behold, how many women whose virgin-modestie and Nuptiall-continencie promised much glory to their age; even then, when the flower of Beauty seemed bloomelesse, so as their very age might make them blameless, when their skin was sere, and their flesh sapless, their breath earthy, and their mouth toothless; then, even than fell these unwieldy Beldames to embrace folly, promising longer continuance to Pleasure, than they could by all likelihood unto Nature? Now tell me how happened this? Were not these at the first virtuously affected; if Disposition than could not be forced, how came they altered? All these rivers of Objections I can dry up with one beam, Hieron. cont. Lucif. darting from the reflex of Nature. Thou producest diverse instances to confirm this assertion, That Dispositions are to be forced from what they were naturally affected unto. Resolution. Whereto I answer, That Dispositions in some are resembled (and not improperly) unto a Beam clothed or shadowed with a cloud; which (as we see) showeth his light sometimes sooner, sometimes later: Or (as by a more proper Allusion may seem illustrated) may be resembled to the first * Vt 〈…〉 ingentia, 〈◊〉 exigu● 〈◊〉 na●●ūtar ingenia. Queen 〈…〉, ut cum primis floribus arborum; Hie●●● citius ac celerius, illi autem faeli cius ac uberius gemmare solent & germinaere. Flourish in trees, which according to the nature or quality of the internal pith, from whence life is diffused to the Branches, send forth their blooms and blossoms sooner or later. True it is you object, that to the outward appearance, such men showed arguments of good Dispositions, for they were esteemed men of approved Sanctity, making Conscience of what they did, and walking blameless and unreprovable before all men: but what collect you hence? That their Dispositions were sincerely good or pure, if Society had not depraved them! No, this induction will not hold: it is the Evening crownes the day. What could be imagined better, or more royally promising, than Nero's Quinquennium? What excellent tokens of future goodness? What apparent testimonies of a virtuous government? What infallible grounds of princely policy, mixed with notable precepts of piety? Yet who knows not, how all the vices of his Ancestors put together, Suet. tran. in vit. Ner. seemed by a lineal descent to be transferred on him: being the Pattern and Patron of all cruelty, the Author and Actor of all villainy, the plotter and practiser of all impiety: so as, if all the titles of cruelty were lost, they might be found in this Tyrant. How then do you say, that his Disposition was naturally good, but became afterwards depraved and corrupted? No, rather join with me and say, that howsoever his Disposition seemed good during those five years, wherein he dissembled with virtue, and concealed those many vices which he professed and possessed afterwards: yet indeed he was the same, though not in show, yet in heart. Only now the Cloud being dispersed, his tyrannous and inhuman nature became more discovered, acting that in public, which he had long before plotted in private. For howsoever our Dispositions may seem forced, from what they naturally or originally were; it is but a Deception, they remain still the same, though advice and assistance may sometimes prevail so much with them, as for the time they seem to surcease and discontinue from their former bent; but returning afresh, they will Antaeus-like, redouble their strength and become more furious. For resolve me, and show what may be the effectuallest or powerfullest means to remove Disposition, or alter Man most from what he may seem naturally inclined unto. Can Honour? No; for that man, whose inclination is subject to change for any exterior Title, is not to be ranked amongst these generous spirits, with whom I am only here to converse. Stupent in titulis & imaginibus. For these admire Titles, and assume a kind of affected Majesty, to make their persons more observed. But tell me, what are these whom Honour hath thus transported, expressing state with winks and nods, as if the whole posture of State●●●sisted ●●●sisted in gesture, but mere Popinjays, who glory more in the painting or varnish of Honour, than the true substance of it? And to speak truth (as I had never fortune to dote much on an immerited Title, nor gloze with counterfeit greatness) their Dispositions howsoever they seem to the vulgar eye changed, they are nothing so: for their inclinations were ever arrogantly affected, so as they no sooner became great, than they deblazoned their own thoughts. Can Riches? neither; for such, whose imaginations are erected above earth, scorn to entertain discourse with aught that may make them worse: all in the world being either fumus or funus, Be●e e● cui Deus obtul●t Pa●●a quod satis est, manu Hor. Odd l. 3. c. 24. Eccles 5.15. Nuga & acl●rium. a vanity or vexation, as the Preacher saith. These conclude, that no Object less than Heaven can satisfy their eye; no treasure less than eternity can answer their desire; no pleasure save what hath concurrence with felicity, can gain them true delight. Now for these earthly Moles, who are ever digging, till their graves be digged; their Dispositions are of base temper: for they can taste nothing but earthly things. They measure not estate by competence, desiring only so much as may suffice Nature, but by Abundance; which fares with them as liquor with an Hydropticke man, who, the more he drinks, Quanto magis capil, tanto magis cupit. Quanto magis cupit, tanto minus sapit. the more he thirsts: so the more they have, the more they crave; making their desires as endless, as their aims effectless; their hopes as boundless, as their helps fruitless. When their mouths shall be filled with gravel, and corruption shall enter those houses of clay, for which so much Provision was stored, and so small a share in the end contented. Can Acquaintance? No; for if company better me (by an internal grace working secretly, yet effectually in me) my Disposition consented, before such good fruit was produced: if it make me worse, my Disposition, by consenting to suggestion, induced me that I should be thereto moved. Yea generally, whosoever is well-disposed, will keep no man company, but either in hope to 〈◊〉 him, or to be bettered by him: as he, whose inclination is vicious and corrupt, leaveth the company he frequents ever worse than when he found them. For as a * Plutarch. in Moral. troubled fountain yields impure water, so an infected soul vicious actions. Can Travel? No; for, give me a man that hath seen judasses' Lantern at S. Denisses; the Ephesian Diana in the Lovure; the great Vessel at Heydelberge; the Amphitheatre at Vl●smos; the Stables of the great mogul; or the solemnities of Mecha: yea all the memorable Monuments which the world can afford; or places of delight to content his view; or learned Academics, to instruct and enrich his knowledge; yet are not all these of power to alter the state or quality of his Disposition: whence the sententious Flaccus; To pass the Sea some are inclined, To change their air, Horat. l. 1. Epist. 11. but not their mind. No; shouldst thou change air, and soil, and all, it were not in thy power to change thyself: yet as soon thyself as thy Disposition, which ever accompanies and attends thee, moving in thee a like or dislike, just as she is affected. HAving thus proved, What Disposition is most generous. that the Disposition is not to be forced; we are now to descend to discourse of the Noblest and most generous Disposition: which we intent to make known by certain infallible marks, which seldom err in their attendance, being vowed Servants to such as are virtuously affected. The first is Mildness; the second Munisicence; the third Fortitude or Stoutness. Mildness is a quality so inherent, Mildness. or more properly individuate to a Gentleman, as his affability will express him, were there no other means to know him. He is so far from contemning the mea●●●, as his Countenance is not so cheerful, as his Heart compassionate: though the one be no less gracious in promising, than the other generous in his performing. He poizeth the wrongs of the weakest, as if they were his own; and vows their redress as his own. He is none of these furly Sirs, whose aim is to be capped and congeed; for such Gentility tastes too much of the Mushroom. You shall never see one new stepped into Honour, but he expects more observance than an Ancient: for though he be but new come from Mint, he knows how to look big, and show a storm in his Brow. This Meekness admits of Humility to keep her company; in whose sweet familiarity she so much glories, as she cannot enjoy herself without her. And in very deed, there is no Ornament which may add more beauty or true lustre to a Gentleman, than to be humbly minded; being as low in conceit, as he is high in place. With which virtue (like two kind Turtles in one yoke) is Compassion (as I noted before) linked and coupled: which Compassion hath many times appeared in the renowmedst and most glorious Princes. When Pompey's head was offered to Caesar, ☞ as a most grateful and acceptable Present, Plutarch. in vit. Pomp. it is reported that he washed the Head with tears of princely compassion, and inflicted due punishment upon his Murderers. The like is written of Titus, that Love and Darling of Mankind, in his taking and destroying of jerusalem, using these words; joseph. in Hist. jud. I take God to witness, I am not the cause of the destruction of this people, but their sins: mixing his words with tears, and tempering his victorious success with royal moderation. The like is related of Marcus Marcellus, who having won the most flourishing City of Syracuse, stood upon the walls, shedding plenty of tears before he shed any blood. In vit. Marcell. And this Compassion attracts ever unto it a kind of princely Majesty, gaining more love than any other affection. For as proud Spirits, whose boundless ambition k●eps them ever afloat, till they sink down for altogether, use to triumph in others miseries, till misery in the end find them out: so these, in a discreet moderation or noble temper, will never assume more glory to themselves for any exploit, how successively or prosperously soever managed. Such is the native Modesty, wherewith they are endued, as their victories are never so numerous or glorious, as to transport them above themselves. Which Modesty surely becometh men of all Degrees, but especially men of eminent and noble rank, to the end they may understand and acknowledge in every action, Com●n. that there is a God, from whom all things proceed and are derived. Now as there is no glory equal to the command or sovereignty over our own passions; the conquest whereof makes Man an absolute Commander: so there is no ornament which confers more true or native grace to one ennobled by place or birth, than to put on the Spirit of Meekness, being expressly commanded, and so highly commended of God, as the goodness thereof is confirmed by a promise; Matth. 5.5. Dan. 10.12. 1 King. 21.27, 29. The meek shall inherit the earth. So Humility is said to purchase God's favour; for by that one virtue we become to have a resemblance of him, whose glory it was to disesteem all glory to fashion us like unto himself. Now how precious may that exquisite Treasure appear unto us, which confers so much light on us, as by it we are brought to know ourselves: Deut. 8.16. being strangers, as it were, and aliens unto ourselves, till Humility took off the veil, and showed man his Anatomy. So rare was this divine virtue, and so few her professors in former time, especially amongst such whose titles had advanced them above inferior rank, as the place which they held made them forget the mould whereof they were made. An excellent historical demonstration we have hereof, as we receive it from venerable Bede, Bede. who reports 〈◊〉 thus: Aidan a religious Bishop, weeping for King Osuinus, and demanded by the King's Chaplain why he wept; I know (said he) that the King shall not live long: for never before this time have I seen an humble King. Which happened accordingly, for he was cruelly murdered by Oswin. But (thanks to him who became humble for us) we have in these declining days, among so many proud Symeons, many humble Joseph's, whose chiefest honour they make it to abase themselves on earth, to add to their compliment of glory in heaven; so much slighting the popular applause of men, as their only aim is to have a sincere and blameless conscience in them, to witness in that judicial day for them. These have not (like those furies of revenge) hearts full of wrath, but with all meekness and long-suffering will rather endure an injury, than inflict too violent revenge, though they have ready power to effect or perform it. It is reported of Thomas Linacres, a learned Englishman, much commended for his sanctity of life, that when he heard it read in the fifth Chapter of S. Matthew, Diligite inimicos; Bless them that curse you, etc. he broke forth into these words: O amici, aut haec vera non sunt, aut nos Christiani non 〈◊〉 O my friends, either these things are not true, or we are no Christians! True it is indeed, that so strangely are some men affected, as they tender revenge equally dear as their own life: their plots are how to circumvent, their trains how to surprise, their whole consultations how to inflict due revenge, where they have already conceived distaste. And these are those Bulls of Basan, who room and roar, and when the prey falleth, they stare on it, and tear it with their teeth. On these men may that of the Poet be truly verified; Nec leges metuunt, sed cedit viribus aequum, Maestaque victrici jura sub ense jacent. They fear no Laws, their wrath gives way to might, And what they plot they act, be't wrong or right. But how far the Disposition of these men may seem removed from the meek and humble affected, whose only glory is to redress wrong, and render right judgement unto all, there is none but may at the first sight apparently discern. For these humble and mildly-affected spirits, stand so firm and irremoveable, as no adversity can depress them, no prosperity raise them above themselves. Omnia adversa exercitationes p●tat. Seneca. For adversities, they account them with that excellent Moral, nothing else than exercises to try them, not to tyre them. And for Prosperities, they ●eceive them as they come; not for much admiring them, as making a profitable use of them; and with a thankful remembrance of divine Bounty, blessing God for them. Cyprian. These are those impregnable rocks (as one aptly compared them) subject to no piercing; those green Bays in midst of hoary Winter, never fading; those fresh Springs in the Sandie Desert, never drying. Whose many eminent virtues, as they deserve your imitation, (Gentlemen) so especially their Meekness, being the first mark I took to distinguish true Gentility. THe second was Munificence; Munificence. that is, to be of a bountiful Disposition, openhanded, yet with some necessary cautions, as to know what we give; and the worth of that person to whom we give. For without these considerations, Bounty may incline to profuseness, and Liberality to indiscretion. This moved that Mirror of Roman Princes, the Emperor Titus, to keep a Book of the Names of such, whose deserts had purchased them esteem, but had not as yet tasted of his Bounty. So as, it is observed of him, that no day came over his head, wherein he expressed not his princely Munificence to such, whose names he had recorded: which, if at any time through more urgent occasions he neglected, he would use these words to such as were about him: Amici, perdidimus diem. Sext. Aurel. O my friends, I have lost this day! No less was the bounty which Cyrus expressed, first in words, but afterward in deeds, to such Soldiers as took his part against his grandfather Astyages; that such as were Footmen, justin. he would make them Horsemen, and such as were Horsemen, Cujus domus quosi quaedam munificentiae, officina creder●tur. Val. Max. lib. 5. he would make them ride in their Chariots. It is said of the House of the Agrigentine Gillia, that it seemed as if it had been a certain Storehouse or repository of all Bounty. Such indeed was the Hospitality (esteemed in this Island formerly, one of the apparantest Signals of Gentry) which was shown to all such as made recourse to that Mansion. And because I have accidentally fallen into this Discourse, let me speak a word or two touching this neglect of Hospitality, which may be observed in most places throughout this Kingdom. What the reason may seem to be I know not, unless riot and prodigality, the very Gulfs which swallow up much Gentry: why so many sumptuous and goodly Buildings, whose fair Frontispiece promise much comfort to the wearied Traveller, should want their Masters. But surely I think, as Diogenes jested upon the Mindians, for making their gates larger than their City; bidding them take heed, lest the City run out at the gates: so their Storehouse being made so straight, and their Gates so broad, I much fear me, that Provision (the life of Hospitality) hath run out at their gates, leaving vast penurious houses apt enough to receive, but unprovided to relieve. But indeed, the reason why this defect of noble Hospitality hath so generally possessed this Realm, Pa●cos ●eavit aul●, plures perdidit: Sed & hos quoque ipsos, quos ●eavit, perdidit. Farn. in Emblem. is their love to the Court. Their ancient Predecessors, whose chiefest glory it was to relieve the hungry, refresh the thirsty, and give quiet repose to the weary, are but accounted by these sweet-sented Humorists, for men of rustic condition, mere homespun fellows, whose rural life might seem to derogate from the true worth of a Gentleman, whose only humour is to be fantastically humorous. O the misery of error! ●ow far hath vanity carried you astray (ye generous spirits) that you should esteem noble bounty, which consists not so much in Bravery as Hospitality, boorish Rusticity? How much are you deluded by apish formality, as if the only quality of a Gentleman were novel compliment? or as if there were no good in man besides some outlandish congee or salute? Alas Gentlemen, is this all that can be expected at your hands? Must your Country which bred you, your friends who love you, the poor, whose prayers or curses will attend you, be all deprived of their hopes in you? No; rather return to your Houses, where you may best express your Bounty, by entertaining into your bosom, that which perchance hath been long time estranged from you, Charity. For believe it (as assuredly ye shall find it) that your sumptuous Banqueting, your midnight revelling, your unseasonable rioting▪ your fantastic attiring, your formal courting shall witness against you in the day of revenge. Amos 6.11. For behold the Lord commandeth, and he will smite the great house with breaches, and the little house with clefts. Return therefore before the evil day 〈◊〉 distribute to the Necessity of the Saints, become good Dispenser's of what you have received, that ye may gain yourselves grace in the high Court of Heaven. But as for ye that put far away the evil day, Amos 6.3.5.7. and approach to the Seat of iniquity; Ye that sing to the sound if the Viol, and invent yourselves instruments of Music, ye shall go captive with the first that go captive. O misery! that Man with so beauteous an Image adorned, with such exquisite ornaments of Art and Nature accomplished, to so high a rank above others advanced, should delude himself so with the shade of vanity, as to become forgetful of his chiefest glory▪ But experience (I doubt not) will unseal those eyes which lightness and folly have blinded; till which happy discovery of Youthful error, I leave them, and return to my former Discourse. You may perceive now, how requisite Bounty is for a Gentleman, being an especial mark (as I observed before) whereby we may discern him. Amongst sundry other Blessings conferred by God on Solomon, this was not one of the least, in that he gave him a large heart: Not only abundance of substance and treasure to possess, but a large heart to dispose. Indeed this is a rare virtue: worldlings there are, who possess much, but they enjoy little, becoming subject to that which they should command. Nihil liberale, quod non idem est justum. Cic. The difference betwixt the poor wanting, and rich not using, is by these two expressed; the one Carendo, the other Non fruendo. Of which two, the greater misery is the latter; for he slaves himself to the unworthiest Servitude, being a Servant to obey, where he should be a Master to command. To conclude this point in a word; if we ought to show such contempt to all earthly substance as hardly to entertain it, much less affect it; let us make it a benefit, Calvin. Instit. lib. 3. cap. 23. let us show humanity in it, by making choice of the poor, on whom we may bestow it. This which we waste in rioting, might save many from famishing: let us bestow therefore less of our own backs, that we may clothe them; less of our own bellies, that we may feed them; less of our own palates, that we may refresh them. For that's the best and noblest bounty, when our Liberality is on such bestowed, by whom there is no hope that it should be required. Fortitude. THe third and last mark whereby a true generous Disposition is distinguished, is Fortitude or stoutness: being indeed the argument of a prepared or composed mind, which is not to be dismayed or disturbed by any sharp or adverse thing, how cross or contrary soever it come. Excellently is this Fortitude defined by the Stoics, terming it a virtue which standeth ever in defence of equity: not doing, but repelling an injury. Those Heirs of true Honour, who are possessed of this virtue, dare oppose themselves to all occurrents in defence of reputation; preferring death before servitude and dishonour. If at any time (as many times such immerited censures occur) they die for virtue's cause, they meet death with a cheerful countenance; they put not on a childish fear, like that Baendite in Genoa, who, condemned to die, and carried to the place of execution, trembled so exceedingly, that he had two men to support him all the way, and yet he shivered extremely. Maldon. in 26. Matt. cap 1. Or (as Maldonatus relates) how he heard of those which saw a strong man at Paris condemned to death, to sweat blood for very fear: proving out of Aristotle, Arist. lib. 7. de Hist. animal. c. 16 & lib. 3. the part. anim. cap. 5. that this effect may be natural. But these, whose generous spirits scorn such baseness, never saw that enterprise which they durst not attempt, nor that death which could amate them; where Honour grounded on Virtue, without which there is no true Honour, moved them either to attempt or suffer. But now to wipe off certain aspersions laid on valour or fortitude: we are not to admit of all daring Spirits to be men of this rank: For such, whose Ambition excites them to attempt unlawful things; as to depose those whom they ought to serve, or lay violent hand on those whom loyal fidelity bids them obey; opposing themselves to all dangers to obtain their purpose, are not to be termed valiant or resolute, but seditious and dissolute. Fortis non est qui in arenam descendendo, dimicar● audet, sed qui nocendi causam secum discussed, priusquam audet. For unless the enterprise be honest which they take in hand, be their Spirits never so resolute, or their minds prepared, it is rashness, but no valour, having their actions ever suited by dishonour. Sometimes likewise the enterprise may be good and honest; the cause for which they encounter with danger, virtuous; the Agents in their enterprise courageous; yet the issue taste more of despair than valour. 2 Machab. 14. Example hereof we have in the Maccabees, in the death of Razis one of the Elders of jerusalem, a lover of the City, and a man of very good report; which for his love was called a Father of the jews. One, who did offer to spend his body and life with all constancy for the religion of the jews; yet being ready to be taken on every side, through the fury of Nicanor; who so eagerly assaulted and hotly pursued him, he fell on his Sword: yea, when his blood was utterly gone, he took out his own bowels with both his hands, and threw them upon the people, calling upon the Lord of life and spirit, that he would restore them again unto him; And thus he died. Whence Augustine, that devout Father, and most excellent light of the Church, concludeth, that this was done magnè, non benè, more resolutely than rightly: for he was not to lay violent hand upon himself, though there were no hope of safety, but imminent danger in respect of the furious and bloody enemy. Now this Fortitude, whereof we here discourse, as it is grounded upon a just foundation, so it never ends in baseness or rashness: in Baseness, as in not daring; in Rashness, as in too inconsiderately attempting. It is so far from any act of Despair, as it hopes so long as it breathes; for to despair, is to entertain the extremest act of fear, which is far from her condition. Now to discourse of the aim or end whereto all her actions are directed: The proper aim or end whereto the actions of true resolution are directed. it is not any peculiar interest which moves true resolution so much as public good. For such, whose aims are glorious, are ever conversant in redressing wrongs, ministering comfort both by advice and assistance to such, whose weakness hath felt the power of greatness. Cicero. For as in every good man there is naturally implanted a desire of goodness; so in every valiant man there is a native desire to gain honour by redressing injuries: yea, admit no honour were to accrue unto him by endeavouring to right or relieve such as are distressed, yet for virtue's sake (which is a sufficient reward to herself) he undertakes the task. For Charity, being a good and a gracious effect of the Soul, In Lups. treatise of Charity. whereby man's heart hath no fancy to esteem, value or prise any thing in this wide world beside or before the care and study of God; so inflameth a well-disposed man, as his desire is only to do good, whereby he might in so doing glorify God, the beginner and accomplisher of all good. Now there are many motives to excite men to valour, as may be collected from Histories properly and profitably tending to this purpose. But the usuallest motive is Anger, being indeed the Whetstone of Fortitude: Cic. 4. lib. Tus. quaest. Or the Prince's presence; as we read of the Macedonians, who being once overcome in battle by their enemies, thought the only remedy to animate their Soldiers, was to carry Philip being then a child in a cradle to the field; thereby stirring up the zeal of loyal and faithful Subjects to defend their innocent Prince: and this Whetstone so sharpened their swords, that indeed they won the battle. Or the renown of Ancestors; as the people of Tangia in America always in their wars carried the bones and relics of their memorable predecessors, to encourage their Soldiers with the memory of them, to avoid and eschew all timidity. So Tacitus reports how the Germans inflame their spirits to resolution and valour, by singing the memorable acts of Hercules. Or the sound of warlike alarms; as the Nairians in India stir up their people to battle, by hanging at the pu●mels of their swords certain plates to make a noise, to animate and incense them to war. So Ale●ander the great hearing Antigenida that excellent trumpeter sound his trumpet to battle, was stirred up in such sort to fight, that his very friends were not secure from blows which stood about him. Or the passionate effects of Music; as S. Basil recounteth one Timothy to be so excellent in Music, that if he used a sharp and severe harmony, he stirred up men to anger, and presently by changing his note to a more remiss and effeminate strain, he moved them to peace: both which effects he once produced in Alexander the great at a banquet. Or opinion of the enemy's cruelty; as in the year 1562 appeared in Agria a City in Hungaria, engirt with long siege by Mahomet Bassa with an Army of Turks amounting to threescore thousand, and battered with sixty Cannons; in the City were only two thousand Hungarians, who with incredible valour repelled thirteen most terrible assaults: resolved to endure famine, or any extremity soever, rather than yield to their truculent and insatiable desires. Wherefore they never came to parley of truce, but to answer their Enemy's fury with Cannons and Calivers. At last, when the Bassa had offered them many favours, they hung over the wall a Coffin, covered with black, betwixt two spears, signifying thereby, that in that City they would be buried. So the Turks despaired of success, and the Hungarians, to their eternal glory and renown, prevailed: preserving themselves and their City, whose liberty they defended from the Turks 〈◊〉. And hence I might take occasion to advance with due deserved praise the glorious memory of such, whose resolution hath had no other aim, than defence of the Truth against those professed foes of Christendom; The prudent observation of Cortugal, one of the Turkish Princes, in his Oration persuasive to his Lord to besiege Rhod●s, was this. Christianus occasus discordus intestinis corroboratur. who have already taken possession of the Holy Land making the Keepers of that Sacred Sepulchre (the most blessed Monument that ere was erected on Earth) to pay them tribute, whose highswelling pride is grown to that height, as their Empire seems to labour with her own greatness. O what tender Christian eye can behold these woeful distractions in Christendom, and abstain from tears? To see Christian armed against Christian, while the common foe of Christians laughs at these divisions, taking advantage of the time to enlarge his Dominions. O who can endure to see Pagans and Infidels plant, where the blessed feet of our Saviour once trod? To hear Mahomet called upon, where Christ once taught? To have them usurp and profane those Temples, where he once preached? To rear them Altars for their false Prophets, where those true Prophets of God once prophesied? To see Mahomet's Oratory erected, where the jewish Temple was once seated? To behold his Palace in the Cathedral Church of SAN SOPHIA, now become his Seraglios; where stood once the High-Altar or Communion-Table, and patriarchal Throne, now made, and so used as a Turkish Moschie, with unclean hands polluted, by unbelieving hearts possessed? alas for sorrow! that Sovereignty should so much blind, Sitting or desire of command bear so much sway, that Christ's * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Enemy should get advantage by our discord. O thrice happy (and may it be soon so happy) were the state of Christendom, if all civil and unnatural broils (for unnatural it is for Christian to shed Christians blood) were appeased and ended! that they with one consent might assail this common Enemy, marching even to Constantinople (once the glorious seat of a victorious Emperor) crying with one voice, Down with it, Down with it even to the ground. And easily might this be achieved, if Christendom would join mind with might, that this Uncircumcised Philistine might be discomfited, till which time Christendom can never be secured. But to conclude this Discourse, (for I fear I have enlarged myself too much in my digression;) as Fortitude is that 〈◊〉 mark which giveth a Gentleman his true character, showing resolution as well in suffering, as acting: my exhortation to our English Gentry shall be, that they so demean themselves, that their Country may be honoured by them, true worth expressed in them, and their Predecessors virtues seconded, if not surpassed by them. THE ENGLISH GENTLEMAN. Argument. What Education is; The effects of it. How a Gentleman may be best enabled by it. EDUCATION. EDucation is the Seasoner or instructress of Youth, Observat. 3. What Education is. in principles of Knowledge, Discourse, Knowledge. and Action. Of all inferior knowledges, none more behooveful than the knowledge of Mans-selfe; of all superior, none more useful nor divinely fruitful than the knowledge of God, who for Man gave himself. By view had of the One, Man shall have a sight of his misery; by view had to the Other, Man shall find cause to admire God's Mercy. Hence that hony-tongued Father desired that his Knowledge might extend itself only to these two: To know God; To know himself. Vt cogn●s●am te; ut cognoscam me● Bern. Knowledge of God. Now as the beauty and splendour of the Sun is best discerned by his Beams; so is the greatness of God best apprehended by his Works. Whereof I may say, as Simonides did of God, that when he had required but one day to resolve what God was: when the day was expired, he was more unable to answer, than at the first. So as Hermes terms the Sunbeams of God to be his Works and Miracles; the Sunbeams of the World to be the variety of forms and features; and the Sunbeams of Man, diversity of Arts and Sciences. Touching Knowledge, it is in God to know all things; in Man to know some things: in Beast to know nothing. As we cannot extend to the distinct knowledge of the Creator, so let us extend our knowledge above the reach of the inferiour'st of God's creatures. It is written of Alcibiades, that he was skilful in all things, in all exercises: so that he seemed in every Nation to obtain the conquest, in what prize or mastery soever he took in hand. It is not for us to labour the attaining of such exactness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 10.42. Vnum est necessarium: One only knowledge transcends all others, the attaining whereof makes the knower happy; as the want if makes Man, how knowing soever in all other Sciences, most unhappy. For what skills it to have knowledge in reasoning of high and deep points concerning the blessed Trinity, and want Charity, whereby we offend the Trinity? Let us therefore esteem i● the Crown of our Hope, to attain to the excellent and incomparable knowledge of him who made us, whose blood did save us, and whose holy Spirit daily and hourly shields and shadows us. Knowledge of Man's self. Next is to know himself; an excellent knowledge grounded on true Humility: where Man shall find how many things he is ignorant of; and of these things which he knows, how far short he comes of that perfection which is required of him. It was a saying of a grave Philosopher, By learning always something, I grow old. Now how fruitfully were our time from Infancy to Youth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multum semper discens, senesco. Socrat. from Youth to Manhood, from Manhood to Old-age employed, if our aims were so to direct our knowledge, that we might attain the understanding and knowledge of ourselves. Then would not selfe-conceit selfe-conceit transport us, nor opinion of our own knowledge entrance us, but we would divinely conclude▪ we have reaped more spiritual profit by disesteem, than selfe-esteeme. Alphonsus of Arragon answered an Orator, who had recited a long panegyrical Oration in his praise: Panorm. de reb. ●est. A●phon. lib 1. If that thou hast said consent with truth, I thank God for it; if not, I pray God grant me grace that I may do it. The like temper I could wish in each Gentleman, who in respect of means more than merit, shall many times hear himself approved and applauded by such Tame-beasts or glozing Sycophants, who feed on the Prodigals trencher. Let not applause so much transport, or praise so far remove man from himself, as to become (by the vain blast of others breath) forgetful of himself. Humbly esteemed he of his knowledge, who concluded: Socrat. This I only know, that I know nothing. Nothing in respect of that I should know▪ Nothing in respect of that which is enjoined me to know; Nothing in respect of others who knew far more than ere I may know. Quomodo pros●cis, sij●m tibi sufficis? Bern. For (saith Bernard) how canst thou possibly be a proficient, if thou thinkest thyself already sufficient? But alas, how far hath self-opinion estranged Man from knowledge of himself; who rather than he will be found ignorant in any thing, will assume upon him a supposed knowledge in every thing? He will rather lie upon his knowledge, then seem defective in any knowledge. Whence one speaking of the knowledge of Man's self, most divinely concludeth; Nosce teipsum first descending from Heaven to Earth, is now ascended from Earth to Heaven, leaving miserable Man admiring his own feature, as if he were his own Maker. And whence proceedeth this, but because he hath ascended unto that Mountain, to which the first Angel ascended, Aug. in Soliloq. cap. 29. and as a Devil descended? whereas, if he duly considered those many imperfections whereto he is engaged; those many debts and bills of errors, which, as yet, are undischarged; that natural or original sin wherein he was conceived; and that actual sin wherewith he is daily polluted; he would questionless conclude; Bernard. Medit. cap. 3. What's man whose first conception's misery, Birth bane, life pain, and death necessity? Which divine Meditation is of power to subdue the whole Man of Sin, and bring him under the yea●●●● of obedience, by an incessant consideration had of God's mercy, and man's misery; which may produce in him a more blessed effect, by extenuating and humbling himself, both in respect of the Substance or matter of his creation, and in respect of the irregenerate course of his conversation: as also in contemplating the ineffable mercy of the Almighty; whose grace it is, that directs miserable man, and reduceth him from erring; whose compassion it is, that raiseth him from falling; and whos● tender mercy it is, that supporteth him in his rising. Bu● in my conceit, there is no one motive more effectual, or divinely powerful, to bring us to a true and perfect knowledge of ourselves, than to observe with what passions or perturbations we are encountered; especially when through immoderate excess, we are in the cup of forgetfulness drowned. Which Saint Basil confirmeth, saying: That passions rise up in a drunken man, like a Swarm of Bees buzzing on every side. Which passions are not such as are prevented by reason, and directed by virtue: for these are not altogether to be extinguished, as the Stoics supposed, but to be provoked as movers of virtue, Plutarch. in lib. de virtut. am●r. as Plutarch teacheth. But rather such distempered o● indisposed affections as are suggested to Man by his implacable Enemies: labouring to undermine and ruin the glorious palace of his dear bought soul. M●tus anima (saith S. Aug.) quo● Grae● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant. Ex Latinis quidam (ut Cic. 3. Tuscul.) Perturbation●s dixerunt, alii affectiones, alii affectuo, alii expressas p●ssiones vocaverunt. D●mascen define●h other affections of the mind. Motio ●e●sualis appe●i●ivae virtutis, ob boni vel ma●i imaginationem. lib. 2. the fi●. orthodox. cap. 22. Zeno ap Cic. in 4. Tuscul. ita definite: Perturbatiose● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avers● recta ratione contra natura●a 〈◊〉 commotio. l● vit. Ans●lmi. Upon which affections seriously to meditate, were to expel all self-conceited or opinions t● arrogance; to become humble in our own thoughts: concluding, that our knowledge is ignorance, our strength w●●knesse▪ and our wisdom foolishness. Being (as one well observeth) like a Spring-locke, ready of ourselves to shut, but not to open; apt to shut grace from us, than to receive grace into us: or like stones upon the top of a hill, by reason of our heavy and earthy nature, ready enough to tumble down, but without the help or motion of another, slow enough to mount up. Saint Anselm walking abroad in the field, and beholding a Shepherd's Boy, who had caught a Bird, and tied a stone to her leg with a thread; and ever as the Bird mounted, the stone haled her back again. The venerable old man moved with this sight, fell a weeping pitifully, lamenting the miserable condition of Man, who endeavouring to ascend up to heaven by Contemplation, are detained by the passions of the flesh; which enforce the soul to lie there like a Beast, and not soar to heaven by that pro●er motion, which was first given her by her Creator. ●ow to conclude this first point, (by making a fruitful use or application of what hath been already spoken) I could wish Young Gentlemen, whose aims, perchance, are addressed to purchase rather the light freight of foreign fashions, than the precious gem of Selfe-knowledge, to be otherwise minded, by conforming themselves to his * Vt à Christo accepi●u●s beneficially, praes●●mus Christiani offium, 〈…〉 Christi 〈…〉 in humilitatis specul●●m, 〈…〉 enim exemplam, 〈…〉 te dejeceris, 〈…〉. 1 〈◊〉. ●4. pattern and example, who though he knew all things, boasted not of his knowledge, but abased himself to make us rich in all spiritual knowledge. As for such as are puffed up and know nothing, but dote about questions and strife of words, whereof cometh envy, strife, railings, evil surmisings, perverse dispute of men of corrupt minds, and destitute of the truth; we are taught to withdraw ourselves from them, because their fellowship is not of Light, but Darkness; their knowledge no perfect nor sincere knowledge, but palpable ignorance; their wisdom no sound nor substantial wisdom, but mere foolishness. Their ways are not by the stocks of the Shepherds, but ragged and uneven ways, leading their deluded followers headlong to all perdition. A right profitable exhortation to all such as are drawn away by strange doctrine. Dear Christians, though I know this point to have been gravely and exactly handled by many solid and learned Divines▪ whose holy oil hath been fruitfully employed in unmasking and discovering these dangerous Separatists, who have sown the seed of pernicious doctrine in the ears of their weak Auditory: yet I think it not amiss to press this exhortation further, lest your speedy ruin prevent you of all hope hereafter. Beware of these Pharisaical Doctors, Sacerdot●s nominamu●, nonsumus. Greg. Humilium sumus Doctores, supe●b●ae du●cs. ibid. Ne●o ta● impius est, quem Haere●●cus impietate non vincat. S. Hieron. lib 7. in Esa●m. Si enim Haeretici sunt, Christia●●ti esse non possunt. Tertul. de prescript. c●p. 37. Cyprian de Vnitate. Et Hi●●on. c●●tra Luciferianos. whose purity only consists in semblance and outward appearance; whose doctrine hath ever a taste of pride; whose counsels ever tend to faction; and whose ways are ever Antipodes to the truth. These are called Prophets, but they are none: being humbl● Teachers, but proud Doctors. Outwardly specious, but inwardly vicious: having fair rinds, but false hearts: having a show of godliness, but denying the power thereof. Come from among them and leave them, for their ways lead to death, and their paths to destruction. Saint john would not come in the Bath● where the Heretic Cerinthus was. Another holy Man (though most innocent) could endure to be accounted a Whoremaster, an unclean person, and the like; but when one called him Heretic, he could bear no longer. We have here (thanks to our Maker) more pleasant and delightful Springs to retire to, than these troubled and corrupted Puddles, which taste of nothing but pollution. Leave these, and love those. Where can there be Unity, where there is no Conformity? Where a holy zeal or compassionate fervour, when nothing is spoke but by the sons of thunder? Be ye wise unto salvation; may godliness be your best knowledge; that, dissolved from this Tabernacle of earth, ye may keep consort with the Angels in a blessed Harmony, because ye resembled them on earth in mutual love and unity. And let this suffice for the first branch, to wit, Knowledge: Now we will descend to the second, to wit, Discourse, with some necessary Cautions very profitable, if put in use, to direct (or rather limit) such, whose 〈◊〉 liberal and profuse Speech oft times brings them within the censure of indiscretion. DEmocritus calls Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discourse. the image of life, because it represents to man the occurrents and passages of his life. Now forasmuch as through the subtlety of time, men use to shroud and conceal their thoughts, by expressing lest what they intent most; Speech becomes a dark Image, representing man 〈◊〉 as he is, Laert. lib. 6. but as he seems. Diogenes wondered that men would not buy earthen pots before they proved by the sound whether they were whole or broken: yet they would be contented to buy men by their Speech. The old proverb used by Socrates, and approved by ancient Philosophers, was this: Loquere ut te videam. Subtle purposes were not then shadowed or gilded with fair pretences; but so simple were their meanings, as they needed no words of Art (merely invented to delude) nor the gaudy ornaments of persuasive Oratory to colour them. But to propose some necessary cautions worthy observation of the Generous in their Discourse; I would have Young Gentlemen to beware especially of two errors, usually occurring in Subjects of this Nature; Affectation, and Imitation: The one for the most part arising from ourselves, Two especial errors in●●dent to Subjects of Discourse; Affectation. Imitation: whereof Gentlemen are seriously cautioned. the other from too ardent a desire of imitating others. The first sort generally, are so miserably enamoured of words, as they little care for substance. These are ever drawing a Leaden sword out of a gilded sheath; and will not lose a dram of Rhetoric for a pound of Reason: having, as Theocrit●● said of Anaximenes, a flood of words, but a drop of reason. Affectation S●b●s●r●. 34 These are ever talking, till their Mint of words fail them, and then of necessity they turn silent. These will lay themselves open to their professedst enemy, so they may gain applause, and get the opinion of good Speakers, being the only mark they shoot at. And indeed, these seldom hurt others, but many times themselves: for these are those fools▪ which carry their Hearts in their Mouths; and far from those wise men, which carry their Mouths in their Hearts. Though discretion of Speech be more than Eloquence, these prefer a little unseasoned Eloquence before the best temper of discretion. And thus much of Affectation. Imitation. Imitation tastes no less of barrenness, than the other of fantasticness: though I must confess, this draweth nearer true Humility, in that it dis-values itself, to become a serious observer and imitator of others. But great men especially cannot want imitators, be the occasion never so unworthy imitation. If Caesar have an use to hold his neck aside in his discourse or pleading, he shall have one to affect and imitate that deformity. If Vespasian draw in his face in a purse, (as if it went hard with him) he shall have one to represent it, as it were naturally. And, which is of all others most intolerable, so habitually are these grounded on Imitation, as they are conceited that nothing can so well beseem them, as this uncomely fashion which they have observed, and now imitate in others. Whereas if they would consider how nothing forced may appear with that decency, as when it is naturally descended, they would ingenuously confess, that this apish or servile imitation detracts much from the worth of man, who should subsist on himself, and not rely on others postures. In brief, that Discourse is most generous, which is most genuine: Nature may beseem that, which Imitation cannot: but to address ourselves to imitation of others, in that which even appears ridiculous in the persons themselves, this inferreth gross stupidity. It is an excellent Lesson which a holy Father giveth to all Discoursers, That they should rather be given to hear than ●●ake● and in matters of argument, Vincent: de vit. spirit. Ibid. C●cero. to assoil a needless question with silence. So as Cicero preferreth wisdom attired with ignorance, before speech attended by folly. Now because the best of Discourse tendeth to persuasion, which is the life and efficacy of Speech; and this persuasion consisteth on three parts; Picinino Mirand. ad Her●▪ ol. Life of the Speaker; Truth of the Subject; and Sobriety of Speech; of necessity these three must be observed, ere we can have our Audience sufficiently persuaded. Life of the Speaker. First for the Life of the Speaker: if Speech (as we have said) be the Image of Life, why should not we conform our Life to our Speech? We would be loath to be taxed of indiscretion in our Speech; let us labour likewise to appear blameless and unreprovable in our Life. For he that forgetteth to conform or fashion his Life to his Speech, jam. 1.24. his Speech to his Life, is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. Wherefore Gentlemen, of all others, ought to be most respective of their conversation: for a little soil is a great blemish in them, whose Education promiseth more than inferior men. Such m●●, for most part, gain best authority or approbation in Discourse, who have been ever observed to speak probably, and not of Subjects above the reach or pitch of humane conceit. Neither can any thing disparage or lay a deeper aspersion upon the face of Gentry, than to be taxed for fabulous relations. Especially therefore should they enure themselves to probable discourses, being such as may gain them an opinion of reputation, and be a means to confer more authority on their discourse. Truth of the Subject. The second is the truth of the Subject, which must needs import much authority: for how should we persuade, where the Subject admits no probability of Truth? Therefore were it meet, that we make choice of what we relate, not maintaining whatsoever we hear by report, for undoubted Trut●● for so should we be made * Equites Asians. juvem. Knights of post to all News-mongers, being no less ready to swear, than they to report. I have casually fallen into the company of some, whose only relation was novelty: these would entertain no Discourse but foreign, speaking as familiarly of the states of Princes, and their aims, as if they had new crept from their bosoms. But alas, how ridiculous are these in the sight of judicious men, whose eyes are not so sealed, but they may easily discern the arrogancy of these, who affect rather to be admired than believed? Excellent and proper for our present purpose, is that Fable of the Fowler and the Bird: A Fowler having taken a Bird in his snare, was humbly entreated by the Bird, that he would free her and give her liberty, and she would requite this courtesy with three good Lessons; which (if duly observed) would profit him more than her small body. Upon these conditions, the Fowler was contented to release the poor Bird, provided, that the Lessons were so profitable and useful unto him, as she pretended. Which, in brief, were these: Not to lose a certainty for an incertainty: Not to give credit to things beyond probabilities. Nor to grieve for that which is past remedy. These lessons received, the Bird was forthwith released: who being now at liberty, and mounting aloft in the air, and triumphing in so blessed a freedom, chanted out this merry Madrigal; Hadst thou known the wealth I had, Thou wouldst ne'er have let me gone, For it would have made thee glad To enjoy so rich a one. In my bladder there's a stone, Than which, never earth brought forth One of more unvalued worth. This the discontented Fowler had no sooner heard, than presently he repented himself of so rare and inestimable a loss; which the nimble Bird perceiving, thus replied: How apt's man for to forget What might give him most content? Thou at Liberty me set, When I taught thee, to repent Nothing how the world went; Nor what cross ere fallen on thee, If past hope of remedy. But thou grievest thou canst not have What thou canst not get again: Thus thou mak'st thyself a slave To thyself, and mournest in vain: And long may'st thou so complain. For my Lessons I was free, Yet thou keep'st not one of three. The perplexed Fowler inquisitive of knowing further, pressed the Bird again; ask her in what particular he had broken any of her Lessons? To whom the Bird, flickering a little with her wings, as one that gloried in her unexpected Liberty, answered; The Lessons which I gave thou sleight'st, And weighest them but a rash, Or else thou wouldst not lose one Bird In hand, for two in Bush. The next was, things incredible Near credited should be, Yet thou believest a precious stone Worth worlds is hid in me. The last, for things remediless Thou never shouldst complain, And now when I am flown from thee, Thou wishest me again. Many excellent Morals are shadowed in these Fables, which may deserve observation of the pregnant'st and maturest conceit; not only in the Subject or substance of the admonition, but in the person which giveth this admonition. Where the Poets smoothly, but tartly, used to introduce Beasts, Birds, and such like creatures; admonishing man, the noblest of all creatures, of his duty. Yea of Beasts, they made choice sometimes of the grossest and contemptiblest, as the Ass, to express the want of consideration in Man; whose diviner parts drowned in the Lees of sensual corruption, or carnal security, become forgetful of that, for which they were principally created. It were easy to enlarge this Subject with much variety of examples; but my purpose is, in digressions, rather to touch than treat. We have handled two particulars, effectually moving to persuasion; The Life of the Speaker, that it be unreprovable; The Nature of the Subject whereof he speaks, that it be probable. Now we are to descend to the Third, Sobriety of Speech. which is, Sobriety of Speech: an especial Motive to attention, being that which Cicero much commendeth, and for which Hortensius was much commended. Albeit, arguing in Sylla's cause, he was taxed by L. Torquatus, and called for his too much effeminacy in apparel, as also for his too much action of body, not only a common Actor, but even a Dionysia, who was famous for her moving and wanton gesture. To whom Hortensius answered, Callest thou me Dionysia? Sure I had rather be a Dionysia than as thou art, Gell. in Noct. Attic. Torquatus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one without Learning, barbarous and uncivil. Now this Sobriety consists not only in the pronunciation of Speech, but Sober carriage or deportment of the Body, which indeed addeth no little lustre to Discourse. I have observed in some, a kind of carelessness in their form of speaking; which, though it gain approbation in men of eminent rank, it would seem harsh and contemptible in men of inferior condition. Others there are, who can never enter into any set or serious Discourse, but they must play with a button, as if they drained their Subject from such trifling action: and These, me thinks, resemble our Common-Fidlers, who cannot play a stroke, to gain a world, without motion or wagging of their head, as if they had rare Crotchets in their brain: but this mimic and apish action keeps small concurrence with the Postures of a Gentleman, whose Speech as it should be free, native and generous; so should the action of his body admit of no fantastic imitation or servile affectation, which expresseth little, save a degenerate quality or disposition. Others I have likewise noted, to conclude their Set speeches with winks and nods, as if the understanding of the whole world were confined to the circumference of their brain: and these usually express more solidity of conceit in the action of their bodies, than the motion of their tongues. For ofttimes, through want of matter (being graveled with an affected gravity) they are forced to trifle time in impertinences, and leave that matter untouched for which they came. I could wish that Young Gentlemen would principally observe this Lesson, to be sober in arguments of Discourse, but especially in reasoning: for there is nothing that darkeneth or obscureth the Light of reason, Immoderate passion, in arguments of Discourse and reasoning, to be avoided. more than the boundless effects of Passion, which makes a man forgetful of that he should say, no less than indiscreet in that he doth say. But especially in public assemblies, where difference of judgements ofttimes rack our Speeches to a higher pin, ought deliberation to be had: for there we cannot recall so soon what we have spoke amiss, as in private, where less premeditation may afford matter of satisfaction. I approve likewise of his opinion, who would have such, whose pleasant conceits minister content to the Hearer, if they mean to jest publicly, and force their wits to stem the stream of world's judgements, (which, I say, are different, and therefore more observant) that they use Pericles custom, who determining to speak any thing publicly, desired the immortal gods, that no improvident word should pass his mouth. Certainly, whosoever he be that speaks and never meditates, may be compared to the unclean beast, who digests and never ruminates. Neither is it hard to gather this, even by their Discourse, which consists merely on ventosity, digressive and impertinent, spending much wind to small purpose: ☞ resembling Pytheas that foolish Orator, Plutarch. in vit. Phoc. who would never leave his babbling. He that meditates before he be prepared (saith one) builds his house before stones be gathered. But sure I am, he that discourseth before he be provided, serves up his dishes before they be seasoned. Albeit Tiberius be said to do better in any Oration extempore, ☞ than premeditate. Two powerful motives of persuasion; Vibemencie of Passion; and Instancy of ●●monstration. Now I could reduce these discursive motives of Persuasion, to two general heads: to wit, vehemency of Passion; or instancy of Demonstration: and first for vehemency of Passion, here may we produce an apt and proper example. There came a man to Demosthenes, desiring his help to defend his cause, and told him how one had beaten him: Demosthenes answered him again, saying: I do not believe this to be true: the Plaintiff then thrusting out his voice aloud, said: What, hath he not beaten me? Yes indeed (quoth Demosthenes) I believe it now, for I hear the voice of a man that was beaten indeed. Whence appeareth, what effects vehemency of Passion produceth, expressing her wrongs so well in words, as they enforce belief to the Hearer. Likewise, because examples illustrate, though they do not prove; touching instancy of Demonstration, we have an excellent one in that of Cato: who determined to strike the Senate and Romans in fear, discoursed at large of the Carthaginian wars, aggravating the danger by proper circumstances, which threatened the public State; and instancing the ruin of many eminent and flourishing States occasioned by the security of their people. But they objecting again, that Carthage was far from them; He showed them green figs, implying thereby that Carthage was not far distant, for otherwise the figs would have been dried and withered. These kinds of Discourses, seconded by instance, are very moving and persuasive; for as Speech is called the object of the ear, so is such kind of instance an object to the eye, which must needs be more persuading, because visibly appearing. But we have enlarged this Subject too much; wherefore to draw in our sails, and apply particularly, what in general hath been discoursed: I could wish Young Gentlemen considerate in what they speak, because Speech is termed the Index of the Mind, and can best express him, whether he taste of rind or pith. Now because moderation of the tongue is such an absolute virtue, as it displayeth the wisdom of him that hath it; whence the wisest of all Princes, He that bridleth his tongue is most wise: I must needs prefer discreet Silence before loquacity, for, in much speech there shall want no sin (saith Solomon:) whereas Silence is exempted from all Censure, Est ●n●m fi●eli ●●ta fil u●o merces. Ho●. cared 3 odd 2. so it be mixed with discretion. It is said that Pythagoras would desire two things of God (if the possibility thereof could stand with the conservation of humane Society:) that he might not speak, that he might not eat: for by the one, he should prevent offence in discourse, by the other, avoid surfeit through excess. Whence the Poet; Silence is such a soule-entrancing charm, It may do good, but can do little harm. Albeit that Pythagorean silence I cannot approve of, being many times prejudicial to the public state: for by silence (saith the Orator) is error approved, Silentio culpa crescit. I●dor. the lustre of virtue darkened, good and wholesome precepts suppressed; whereby Youth might be instructed, private families directed, all inordinate motions corrected, and the whole structure of this little world, Neque Imperiale est libertatem dicendi negare, neque Sacerdotale quod senti●t, non ●cere. Ambros. Epist. 17. Man, rectified and repaired. But especially in divine professors and dispensers of the sacred word, is Silence most hurtful: for these should be shrill Trumpets in sounding and delivering the sweet tidings of salvation, the tidings of peace and spiritual consolation. The Pastor (saith a blessed Father) by holding his peace, doubtlessly killeth sinners: Greg. that is, when he will not tell the house of jacob his sins, nor Israel her transgressions; but cries, peace, peace, when there can be no true peace: for what peace unto the wicked, saith the Lord? So as the word of the Lord which came unto the Prophet, roused him up with this fearful caveat: Ezech. 3.18. If thou givest not the ungodly warning, he shall perish, but his blood will I require at thy hand. With whom the Apostle harmoniously joineth; 1 Cor. 9.16. Woe unto me if I preach not the Gospel. For in that cause wherein the faithful and painful Pastor is to please God, he is to slight the pleasure or displeasure of men. Now Gentlemen, ye whose Education hath engaged you far in the expectance and opinion of others; ye whose more generous breeding promiseth more than others; ye whose nobler parts should distinguish you from others; let not those innate seeds of Gentility first sown in you, as in a hopeful Seed-plot, be nipped in their rising: which, that ye may the better prevent, exercise yourselves in noble discourses, not wanton or petulant, for these breed a dangerous corruption even in the life and conversation of man. Ludev. Viu. instruct. christ. Mul. Quintilian would not have Nurses to be of an immodest or uncomely Speech, adding this cause; Lest (saith he) such manners, precepts, and discourses as young children learn in their unriper years, Ad●oque ut errorem cum lacte Nutrici● sugunt. Ci●. remain so deeply rooted, as they shall scarce ever be relinquished. Sure I am, that the first impressions, whether good or evil, are most continuate, and with least difficulty preserved. How necessary then is it, that an especial care or respect be had herein, Vb●ra la●●● & luc●●, alent vo● milit●● Supremi Ducis. that choice be made of such, whose modest and blameless conversation may tender you their breasts in your infancy, and furnish you with grave and serious precepts in your minority? that your Knowledge may be fruitful; your Discourses useful; and your actions in the eyes of the Almighty grateful. Of which Action, we are now to speak; being the third Branch which we observed in our definition of Education. THat Education is the seasoner of our actions, Action. we shall easily prove, if we observe the rare and incredible effects derived from it: which, that we may the better do, ☜ you are to know, that every Action hath two handles; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the One whereof consists in contriving; the other in performing. In the former, we are to observe deliberation: whence the Orator; before we take any thing in hand, Cic. S●n. de tranq. anim. we are to use a diligent or serious preparation; that we may effect what we intent, and more prosperously succeed in that we take in hand. In the Latter, is diligence required; for what is premeditation or preparation worth, if it be not by diligence seconded? When Annibal was a child and at his father's commandment, ☞ he was brought into the place where he made sacrifice, Appian. Alexan and laying his hand upon the Altar, swore, that so soon as he had any rule in the Commonwealth, he would be a professed enemy to the Romans: nor did he infringe the vow which his infancy had professed, but expressed when he came to be a man, what he had protested to perform being a child. No device unassayed, no Stratagem uncontrived, no Labour neglected, no Task unattempted, which might confer honour on Carthage, or express his mortal and implacable hate to Rome. The admirable effects of Education. In this one example, we shall see the strength of Education: for though Annibal had no cause personally given him, to vow all hostility rather on Rome than any other place; yet in respect he received his breeding from such as were professed foes to the Romans, he seconds their hate, resolving to live and die Rome's enemy. The like may be observed in the demeanour and conversation of men: in which respect also, Education discovereth her absolute power. Educatio & doctrina efficiunt mores. Seneca. For shall we not see some, whose fair outsides promise assured arguments of singular worth, for want of breeding mere painted Trunks, glorious features, yet shallow Creatures? and whence cometh this, but through want of that which makes man accomplished, seconding nature with such exquisite ornaments, as they enable him for all managements public or private? Licurg●● brought two dogs, the one savage, wild and cruel; the other trained; to let the people see the difference betwixt men brought up well, and badly: and withal to let them understand the great good of keeping laws. Now what are these savage and wild dogs, bu● resemblances of such, whose untrained Youth never received the first impressions of a generous Education? These, Without learning Hercules becomes a Tyrant, Darius' insolent, Achilles' inordinate. as they were bred in the Mountains, so their conversation is mountainous, their behaviour harsh and furious, their condition distempered and odious. Yet see the misery of custom! what delight these will take in actions of incivility! nothing relisheth with them, save what they themselves affect; nor can they affect aught worthy approbation: for Education (which one calls an early custom) hath so far wrought with them, as they approve of nought freely, affect nought truly, nor intent aught purposely, save what the rudeness of Education hath enured them to. These men's aims are so far from attaining honour, as they partake of nothing which may so much as have the least share in the purchase of Honour. Their minds are depressed, and as it were earth-turned: for they aspire to nothing which may have being above them; neither can they stoop any lower, for nothing can be under them. Nor can their actions be noble, when their dispositions by a malevolent custom are grown so despicable. Hence it is, Pars divina in homine mersa. Sen. Lips. that the Philosopher saith; The divine part in such men is drowned, because not accommodated to what it was first ordained. For how is it possible that their affections should mount above the verge of earth, whose breeding and being hath been ever in earth? Phavorinus. They (saith Phavorinus) who suck sow's milk, will love wallowing in the mire: inferring, that as our Education hath form us, so will we address ourselves in the passage and current of our life. For as Nature is too strong to be forced, so Education (being a second Nature) hath kept too long possession to be removed. She it is, that in some sort moldeth our actions and affections, framing us to her own bent; as if we received all our discipline from her, by whom we were first nourished, and since tutored. But you may object, if Education express such power, as her first native impressions cannot be suppressed; how did those men appear educated, whose first breeding was in mountains, and afterwards advanced to no less glory than a Diadem? Such were Romulus and Remus; that translater of the Median Empire to the Persians, victorious Cyrus; and he who from the Plow-stilts was elected Emperor, to wit, Gordius. Surely their Education came far short of that which is expected in the majesty of a Prince; yet what inimitable precedents of renown were these, showing much resolution in conquering, and no less policy in retaining what they had conquered? To begin with the first, to wit, Romulus; truth is, Vid. Tit. Liv. Luc. Flor. Plut. in vit. Rom. Among Wolves was his Education, by Vultures his Inauguration. he laid the first foundation of a glorious and flourishing State; yet as his Nurse was a Wolf, he played the Wolf to his brother. He planted his kingdom in blood, as his infancy received food from her, whose native disposition affecteth blood. Neither can I be persuaded, that his carriage could be so civil, as that his first breeding left no relic nor relish of barbarism: especially, when I read what injuries or indignities were offered the Sabines by him, Hipastores pecorum, magis quam reges g●n●ium. what cruelties were acted upon his own uncle, what impieties were committed upon the neighbouring Herdsmen: the multitude whereof expressed how cruelly he was naturally addicted, and that the first seeds which his savage Education had sown in him, could hardly be suppressed. Touching Cyrus, Xenophon. in Cyropaedia. no question his breeding was not altogether in the Mountains, for he had recourse or resort (though unknown) to Asti●ges Court, where he received no small bettering in the progress of his reign. Neither (as it may probably be collected) would Harpagus permit so great hopes, as were treasured in him, and by all Auguries and Predictions likely to be confirmed of him, to be destitute of instructions fit and accommodate for so high a person. Forels●, how should such excellent Laws have been devised; such exquisite Cautions for state government provided; the Empire of the Medes, with whom it had so long continued, to the Persians peaceably translated, and without faction established? These (I say) might probably confirm, how well this victorious Shepherd was furnished with all precepts apt to inform him; stored with all princely habiliments fit to accomplish him; and exercised in all regal discipline, the better to prepare him against all occurrents that should assail him. For the last, as he was from obscurity raised, so did he little in all his time that could be worthily praised, being more skilful in setting of a Turnip, than settling of a state; more experienced in correcting the luxurious growth of his Vine, than rectifying those abuses raging and reigning in his time: so as, his small acquaintance in state-affairs, during his Minority, made him less affected to those employments in his riper years. Whereas, if we reflect upon the noble and inimitable exploits of Alexander the great, whose fame hath given life to many Volumes, we shall see that his princely Education gave him such rare impressions of glorious emulation in his father Philip, as it raised him to those hopes he afterwards attained. For where was that Enemy he encountered with, that he overcame not? that City he besieged and won not? that Nation he assailed and subdued not? yet who more mildly affected, Quint. Curt. Plutarch. in vit. Alex. though a Soldier; or more humble-minded, though a Conqueror? which may appear by that answer of this invincible Chieftain to his Mother; who desirous to execute an innocent harmless man, the better to prevail with him, remembered him, that herself for the space of nine months had carried him in her womb, and for that reason he must not say her nay. But what replied he? Ask (saith he) good mother some other gift of me: for the life of a Man can be recompensed by no benefit. Behold a princely disposition lively charactered, having an eye no less to saving than subduing; Hominis enim sal●● nullo beneficio pensa●ur. to receive mercy than to gain a victory; to preserve the conquered than become a conqueror; to get a friend than to win a field! which, as it requires a noble and free disposition, not engaged to cruelty, boundless ambition, desire of triumph without compassion; so questionless it shows a composed, civil, and generous Education: for these exclaim not with the Poet; Seneca. Omnis in ferro est salus: but esteem it the most glorious conquest to be subduers of their own wills, preferring the saving of a life before the gaining of an Empire. Yet do I not conclude these men to be exquisite, as if they were freed from all such insulting affections as usually invade the breasts of these high aspirers: for so should I renounce the credit and authority of all Histories. ☞ Themistocles (as I have elsewhere noted) walked in the open street because he could not sleep: the cause whereof when some men did inquire, he answered, that the triumph of Miltiades would not suffer him to take his rest: Tusc. quest. lib. quart. see the strength of Ambition, how powerfully it subdued a man of approved resolution & exquisite temper! Pausanias' killed Philip of Macedon only for fame and vainglory: ☞ see the weakness of a high spirit, whom the least blast of flickering fame could so transport, as to imbrue his hands in blood to gain him an infamous glory. No, my aim is rather to express the noble acts and achievements of such whose breeding had sh●wne them as well by Precept as Example, what might best become such eminent Personages. Hypocrates recounteth of a certain sort of men, who to be different from the vulgar (being men more nobly descended) chose for a token of their Nobility, to have their head like a Sugarloaf: and to shape this figure by Art, when the child was borne, the Midwives took care to bind their heads with swaths and bands, until they were fashioned to the form. And this artificialness grew to such force, as it was converted into nature: for in process of time, all the children that were borne of Nobility, had their heads sharp from their mother's womb. For the truth of this Relation I will not argue much, but sure I am, if Art have such power on the outward form, Education, which is termed a second Nature, can produce no less effect from the inward man. Stilpho. Alcib●ades. African. Marc●llus. For have we not read, how diverse naturally addicted to all licentious motions, by reading moral Precepts, and conversing with Philosophers, became absolute commanders of their own affections? Have they not (some I mean, and those of place & esteem) even in the height of their desires, when opportunity was offered, an occasion ministered, and all motives to a sensual banquet mustered, restrained their desires, subjected sense to the obedience of reason, and became Kings by not consenting, whereas they had become despicable Slaves by yielding? Yes, and in that more remarkable, that they were Heathens, who had no knowledge of God, but directed by the light of Nature only. How a Gentleman may be best enabled by Education. What then may we imagine might be done by long Education and continual practice, during the time of Infancy, which (as the Philosopher saith) is that smooth and unwritten Table, apt to receive any impression either of good or evil? For which cause, as all times require instruction, so this time especially, because subject to correction; which moved sundry Peers to send for certain wise and discreet men to instruct their children during their greener years. Achilles had his Phoenix, Alexander his * For Aristotle, howsoever termed his master, is thought to have flourished when he came to riper years. Vid Ep. Alexan ad Arist. conscriptam, de sit. & stat. Ind. Calisthenes, Alcibiades his Socrates, Cyrus his Xenophon, Epaminondas his Lycias, Themistocles his Symmachus: to whom they ought more (as they themselves confessed) than to their own natural parents: for, from them (their parents I say) they received only living, but from these they received means of living well. But me thinks we decline rather to Knowledge than Action; let us therefore press this point a little further, and return to where we left. Three things moved Tiberius to send Drusus into Illyricum: ●he first was, senescere militiae: the second, s●u diae exercitus parare: the third, simul juvenem urb●no luxu lascivient●m melin●in castris haberi reabatur Tiberius. Tacit. During that prosperous and successive time of victorious Sylla, Pompey the great, than a young man and serving under him, received such seasoning from his military discipline, as made him afterwards chosen amongst so many brave Spirits, to try the hazard of fortune with the victorious Caesar. Nor was his judgement inferior (if we may build on the credit of History) to his potent Adversary, though Fortune made him her Slave, triumphing no less in the quest of his death, than view of his conquest. Themistocles (whose name as we have oft repeated, so in all Records worthily renowned) having been trained from his infancy in the discipline of war, became so affected, and withal so opinionate in himself of Martial affairs, as being moved on a time at a public feast to play upon the Lute, answered; I cannot fiddle, but I can make a small Town a great City. See what long use in experiments of war had brought a Noble Soldier to! His actions were for the public state; his aims not to delight himself or others with the effeminate sound of the Lute, Militis ira non lyra, sed t●ba so nat. ●ne● telis est nota chelys. but to strike terror in his foe with his sharpe-pointed Lance. Now what should we think of these, whose more erected minds are removed from the refuse and rubbish of earth, (which our base Groundlins' so much toil for) b●t that their thoughts are sphered above the Orb of fear? Death cannot amate them, imminent peril deter them, disadvantage of place or inequality of power discourage them; this is their Canto, and they sing it cheerfully: The only health (what's ever do befall) That we expect, is for no health at all. This might be confirmed by sundry Histories of serious consequence, especially in those memorable Sieges of Rhodes, Belgrade, Vienna, and many other; where the resolution of their Governors slighted the affronts of that grand Enemy of Christendom, the Turk, and by their valour purchased to themselves both safety and Honour. Thus far have we proceeded in our Discourse of Education, which we have sufficiently proved to be a Seasoner of Action, as well as of Speech or Knowledge. Neither in actions military only, but in all Manual Arts practised in Rome during her glorious and flourishing State: from which even many ancient Families received their name, beginning and being. As the Figuli from the Potters; the Vitrei from the Glaziers, the Ligulae from the Pointers; the Pictores from the Painters; the Pistores from the Bakers. All which (as we may read in most of the Roman Authors) had applied themselves, even in the first grounds of their Education to these Arts, wherein they grew so excellent, as they enriched their posterity by their careful industry. But to speak truly of Action, as it is generally taken, neither Speech, nor Knowledge, of which we have heretofore spoken, can well want it. Wherefore Demosthenes defining the principal part of an Oration, Cic. in Bruto. said, it was Action: the second the Same: the third no other than Action. Isocrates. Isocrates for lack of a good voice, (otherwise called the father of Eloquence) never pleaded publicly. And Cicero saith, some men are diserti viri, but for lack of Action, or rather untowardness, habiti sunt infants. Whence it is, that Sextus Philosophus saith, Sext. Philosophus. our Body is, Imago animi. For the Mind is ever in action; it resteth not, but is ever labouring, plotting or contriving, addressing itself ever to employment. The like affinity hath Action with Knowledge: for barren, fruitless and liveless is that Knowledge which is not reduced to Action. Whence it is, that many (too many, heaven knows) bury their knowledge in the grave of obscurity, reaping content in being known to themselves without communicating their Talon to others. But this is hiding of their Talon in a Napkin, putting their Candle under a Bushel; resembling the envious spiteful man, who will not open his mouth to direct the poor Passenger in his way, or suffer his neighbour to light his candle at his: for both imply one thing, as the Poet excellently singeth; Eunius. Who sets the traveler in his journey right, Doth with his candle give his neighbour light. Yet shines his candle still, and doth bestow Light on himself, and on his neighbour too. For this burying or suppressing of knowledge, it may be aptly compared to the rich Miser, whose best of having is only possessing; for that Communicative good he knows not, but admires so much the Golden Number, as he prefers it before the Numbering of his days. Yea, as it is much better not to have possessed, than to mis-imploy that whereof we were possessed; so is he in a happier case who never knew any thing, than such a Man who knew much, yet never made a Communicative or edifying use of his knowledge. As may appear by the Parable of the Talents. The Contemplative part indeed affords infinite content to the Spiritual man, whose more erected thoughts are not engaged to the Meditations of earth, but are spheared in a ●ighe Orb. Plutarch. in vit. Marcell. This man's Mind, like Archimedes aim, should Enemies invade him, death and danger threaten him, inevitable ruin surprise him, his desire is only to perform his task, and that task the highest pitch of a soule-solacing Contemplation. And this kind of rhapsody, or intrancing of the Soul (as I may term it) ministers unspeakable delight to the Mind of that man, who is usually affected to these divine aspirations, as a godly Father terms them. Yet these contemplative persons, whose retiredness of estate, immunity, or vacation from public government have drawn their affections wholly from the thought of earth or conversing with men; as they relish more of the Cloister, than society of Nature; more of the Cell or frock, than Community which affords the most fruit; so they never extend further than satisfying their own disconsorting humour. Habet ornatum satu illo majorem; habet aliud spectaculum, ad illud specta●ulum te compone. Quod e●go ●ibi est spectaculum? Coelum, Angelorum inuum●ra multitudo. Chrysost. hom. 28. in epist. 12. ad Hebraeos. I confess indeed, their contemplations far exceed the worldly man's, for his are to earth confined; or the voluptuous man's, for his are to pleasures chained; or the ambitious, for his are to Honours gauged; or the deluded Alchemist (whose knowledge is a palpable mist) for his are to impossible hopes restrained; yet as profit and pleasure make the sweetest Music: so Contemplation joined with Practice, make the fruitfullest knowledge. To conclude our Discourse touching Education, on which as the principal'st Seasoner of Youth, we have long insisted; may the first Seeds of your more hopeful harvest, (worthy Gentlemen) be so sown, as they may neither by extremity of Winter, that is, by too awful rigour, be nipped; nor by the scorching heat of Summer, that is, too much connivency of your Tutor, parched. So may your Country reap what she hath with long hope expected, and receive a plentiful crop of that which she herself, by hopeful Education, hath long manured. THE ENGLISH GENTLEMAN. Argument. Of the Necessity of a Vocation; No man is exempted from it; Of Vocation in general; Of the Vocation of a Gentleman in particular; And how he is to employ himself therein. VOCATION. VOCATION is a peculiar calling allotted to every one according to his degree. Observat. 4. Wherein we are to consider; First, a Necessity of Vocation; Secondly, no Exemption from that Vocation: and first of the first. In that original or primitive purity of man's Nature, I say before his Fall, there was no such command exhibited, as was afterwards enjoined. For than He was created pure, and deputed Sovereign over a pleasant and flourishing Empire, a delightful Eden, receiving no inhibition after so large and ample a commission, save this, That of the Tree of good and evil, Gen. 2.17. he should not eat of it. But when Adam had transgressed, this command was forth with directed to him and his sin-stained posterity: in the sweat of his face should he eat bread. Gen 3.19. Then, then, and not till then began Adam to delve, Eve to spin; inferring that the Sweat of their brows should earn them a Living. There were none that did gallant it in the works of a Qui luxuriant in verinium operibus. Chrysost. tom 1. hom. 18. in G●xes. Fe●untur quidam ex India vermiculi, hujusmodi facere vestes. Idem tom. 4. hom. 2. in 1 ad Timoth. Worms. There were none that pierced the bowels of the b Imus in viscera terr●, & in sede maniaem op●s quaerimus; c●usque pen. tr●t luxuria Pl●n hi●t Natural. lib 33. Earth for precious stones to adorn them; None that had mind of precious c Quid me●●-rem pre●ios●rum aeromatum, quae ex India, ex Arabi●, & ex Perside convehuntur. Sunt siuv, unguen●a pre tio●a, quae no● ex Arabia, vel ex Perside, sed ex ipso convihunt●r coelo, quae emuntur, non aura, sed fide non ficta. Ch●ysost c. 1. tom. 4. hom. 2. in 1 ad Tim. August. tom. 10, Serm. 〈◊〉 Temp. Odours and aromatical sweets to perfume them. In brief, None held it then a grace to have the outcast d Animaltum que v●nto feruntur, delitiae. Clem. Alex. Pad l●b. 2. cap. 10. Feathers of Birds to plume them; The very excrements of e Et sua v●s●●menta & veste●st● agulas sassumigant, & aspergunt: atque adeo ut ipsas propemodum matulas. Clemens Alex. Paed. lib. 2. cap. 8. Beasts to sent them; The bowels and entralls of f Vermium texturae. Chrysost. tor. 1. hom. 37. in Genes. Worms, to clothe them; The white excretions of g Maximi antem pret●i Margarita mulierum conclave invasit: ca aut●m nascitur in quodom ostre●. Cle. Alex. Paed●g. lib. 2. cap. 12. Shellfish to deck them. Those Leathern coats were provided to cover man's shame, and do evince him of h Quae pecca●oremfactum convincerent. Aug. l. 11. de G●ne●. edli er. & cap. 32. Sinne. They were provided likewise to repel the extremity of i Dico ergoho●inem, non all a de caisa opus habere vestimentis. qu●m ut teg it ●● corpus, ad maxima frigora & vehementes aestus propul andos: h●c est vestus s●●pus. Clem. d. ex. Paedag. lib. 2. cap. 10. Verbera ventorum vitare imbrisque●o●ct●s. Lueret. lib. 5. Heat and Cold, to shelter him against the violence of all seasons. There were other Vocations then intended and attended, other labours proposed and sustained, other fashions used and observed than the vanities of this age, where the Devil, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that imitating and apish thing, as k Libel de Imag. Horat. l. 1. epist. 2. Damascen calls him, peccati fomenta succendit, kindles those foments of sin to train wretched man to the Lake of perdition. Hence it is, that he sets up that vexillum superbiae, to which all the sons and daughters of vanity repair; affecting incivility before modesty, enquiring after the fashion, not how neat it is, but how new it is. These imagine it a Labour sufficient, a Vocation for their state and degree equivalent, to spend the whole Morn till the Midday in tricking, trimming, painting and purfling, studying rather to Die well, than Live well. These are they who beautify themselves for the Stage, to become deluding Spectacles to the unbounded affections of Youth. They make time only a Stale for their vanities, and so prostitute their hours (those swift Coursers of man's pilgrimage) to all enormous Liberty. These are Penelope's wooers, gilded gallants, whose best of discourse is compliment, or apish formality, whose best thoughts reach but to where they shall dine, or the choice of an Ordinary; and whose best actions are but ravishing of favours from the Idols of their fancy. But how far short come these of that Necessity of Vocation enjoined them? They think it sufficient so to attire themselves, as they may become gracious in the eye of their Mistress: Ornamentum est qu●d ornat: ernat autem quod honestiorem mulierem facit. Plutari. in Precept. Connubial. Hoc ipsum, quod vos non ornatis ornatus est. Ambros. lib. 1. de Virg. Ambros. tom. 4. lib. 1. Offic. c. 18. whereas that, wherein they seem to themselves most gracious, to the eye of a grave and considerate man may seem most odious: as in apparel, we say that only to be commendable which is comely, that laudable which is seemly: for it is an ornament which adorneth. Now how deformed are many of our raiments drawn from foreign Nations, and as ill-seeming our Islanders, as Cockle-chaines Agricola's soldiers? Certainly, this attire becometh not a Christian, but such as are prostitutes to the whore of Babylon. The garment of a true follower of Christ, is innocence, which, because it cannot be simple or absolute, we should endeavour to lessen our imperfections daily, becoming conformable to his Image, who being free from sin, took upon him our sin, to free us from the guile of sin, and punishment due unto sin. Let us therefore endeavour ourselves, I say, to attain the reward of our high calling in Christ: which that we may the better obtain and purchase at his hands, Phil. 3.13, 14 by whom we expect reward, we are in the mean time to serve him in our vocation here on earth, that we may reign with him in heaven. The necessity of a vocation. Now that there is a Necessity of Vocation enjoined all, of what rank or degree soever, we may prove by many pregnant places of Scripture, inveighing against Idleness, and commending employment unto us. Amongst which, that of the Prophet Ezechiel may be properly applied to our purpose. Behold (saith he, speaking of the sins of jerusalem) this was the iniquity of thy sister Sodom; Ezech. 16 49. pride, fullness of bread, and abundance of idleness was in her, and in her daughters: neither did she strengthen the hand of the poor and needy. Again, in that of the Proverbs: He that tilleth his land, shall be satisfied with bread: Prov. 12.11.8 9 but he that followeth the idle, is destitute of understanding. Again: He that is slothful in his work is even the brother of him that is a great waster. Again, that of the Son of Sirach: If thou set thy servant to labour, Ecclus. 33.25.27. thou shalt find rest: but if thou let him go idle, he shall seek liberty. Again: Send him to Labour that he go not idle: for idleness bringeth much evil. This likewise the blessed Apostle admonisheth the Thessalonians of, 2 Thes. 3.10, 11. saying: For even when we were with you, this we warned you of, that if there were any which would rot work, that he should not eat. For we hear, that there are some which walk among you inordinately, 12. and work not at all, but are busy bodies. Therefore them that are such, we warn and exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. Again, that serious exhortation of the Apostle to Timothy, describing the natures of such factious and busy bodies as intend themselves to no settled employment: 1 Tim. 5.13 but being idle, they learn to go about from house to house: yea, they are not only idle, but also pratlers and busy bodies, speaking things which are not comely. Again, that express charge given by the Apostle touching every ones distinct profession or Vocation: Let every man abide in the same vocation wherein he was called. 1 Cor. 7 20. See here how much Idleness is condemned, Health cometh not from the clouds without seeking, nor wealth from the clods without digging. and Labour commended; the former being the mother of all vices; the latter a cheerer, cherisher, and supporter of all virtues. For wherein may man better express himself than in the display and dispatch of such offices to the management and execution whereof he was first created? Virtue, as it consists in action, time in revolution, so the maze of man's life in perpetual motion: wherein non progredi est regredi, non procedere recedere est. It is given to man to labour, for life itself is a continuate labour. See then the Necessity of a Vocation, being a peculiar labour allotted or deputed to any one person in particular. Vocation a peculiar labour or function, particularly allotted to say one person. Whence sprung up first the diversity of trades and occupations, which now by process of time have aspired to the name of Companies, gaining daily new prerogatives, the better to encourage them in their several Offices. It is a saying of Cn. Bentatus; That he had rather be dead, than live dead: meaning, that vacancy from affairs, and retiring from such actions as tend to the conservation of humane society, was rather to die than to live. For Life, that is compared to a * Aliis micens, consumor. Lamp or burning Taper, so long as it is fed with oil, giveth light; being an Emblem of man's life, which should not be obscured or darkened, but ever sending forth her rays or beams both to light itself, and others. Whence the Poet; Life is a Lamp whose oil yields light enough: But spent, it ends, and leaves a stinking snuff. Gellius compares man's life to Iron: Iron (saith he) if exercised, A●l. Gell. in Noct A●t c. Add quod ingenium lon●a ●a●igine lasum T●rpet, & est multo, quam fuit ante, minus. Vi●a quanto magis proced●●, tanto propues ad mortem accedit. Aug. Solil●●. c. 2. 2 Sam 13.29. Ester. 7 10. 2 King. 19.37. Dan. 5.4. 2 Sam. 17.23. 2 King. 2 24. Ibid. 7 17. Luke 12 ●●. Gen 49 33. Act. 7.60. 1 Cor. 15.57. Ec●les. Hi●t. is in time consumed, if not exercised, is with rust wasted. So as this rust▪ which indeed is rest from employment, doth no less consume the Light or Lamp of our Life, than labour or exercise: for our life decays no less when we are eating, drinking, or sleeping, than toiling or travelling about our worldly affairs. So much of our life is shortened, as we are even in these things, which preserve and sustain nature, employed: thus death creeps on us when we least think of it, surprising us when we least expect it. Some with Ammon carousing, others with Haman persecuting, or with Sanherib blaspheming, or with Belshazzar sacrilegiously profaning, Ahitophel plotting, the Children mocking, that incredulous Prince of Israel distrusting, or that rich man in the Gospel presuming. Few or none with jacob exhorting, with Martyr-crowned Steven blessing, with the Apostles rejoicing, or with all those glorious Martyrs, whose garments were deep died in the blood of zeal, singing and triumphing. And a good reason may be here produced, why many die so woefully dejected: for how should they close their days cheerfully, who have spent all their days idly? Deut. 28.30. If they that disobey God, shall plant the vineyard▪ and others shall eat the fruit; how may those expect to be partakers of the fruit of the vineyard, who neither obey God nor plant vineyard? How long have many, whose exquisite endowments were at first addressed for better employments, stood idling in the marketplace, never making recourse to God's vineyard, either to dung or water it, refresh or cherish it; labouring rather to break down her branches, than sustain it? How many be there, who will rather employ whole years in contriving some curious Banqueting-house, than one month in erecting one poor Almshouse? How choice and singular will the most be in their Tabernacles of clay, Xista potius quam Zenodech●a, regia potius palatia, qu●m tecta in panperum solatia, erigent. while the inward Temple goes to ruin? As Charles the Emperor said of the Duke of Venice his building, when he had seen his princely Palace like a Paradise on earth: Haec sunt, quae nos invi●●s faciunt mori. They draw us back indeed, and hale us from meditation of a more glorious building, which needs not from the inhabitant any repairing. How necessary is it for us then, to address ourselves to such employments, as may confer on the state public a benefit? For as we have insisted on the Necessity of a Vocation, so are we to observe the conveniencies of a Vocation. Which that we may the better do, we are to consider three especial things, Three necessary considerations touching the conveniency of a Vocation. which as Scales or Greeses may bring us to the right use and exercise of our Vocation. The first Consideration is Divine, or to God-ward; the second Civil, or to Man-ward; the third Peculiar, and to our selves-ward. For the first, because indeed the rest have dependence on it, and could have no subsistence but from it; we are to consider by whom we are deputed to such a place or office, A divine consideration. 〈◊〉 for what end. The person by whom we are so deputed, is God, who in his goodness as he hath bestowed an Image more noble and glorious on us than on any other creature, so hath he enabled us to execute our place under him with due fear and reverence to his name, ever observing the end for which we were to such places deputed; which is, to honour him, and be helpful unto others who resemble him: which is the second Consideration we before observed, A civil consideration. Amore Dei amor vicini giga●tur; amore vicini amor Dei nutritur. and termed Civil, because in civil society requisite to be performed. By the love of God (saith a good Father) is love to our Neighbour engendered, by the love of our Neighbour is our love towards God increased. Now if we should communicate all that we possess unto our Neighbours, and want this Love, which only maketh the work fruitful and effectual, we were but as tinkling cymbals; O●atio inter maxima charitatis opera nume●and● est. The effect of prayer confirmed. we are therefore incessantly to crave of God by prayer▪ which (as that godly Divine saith) is to be numbered amongst the greatest works of Charity; that he would infuse into us the fervour of his Love, by which only is granted us to ●●●taine true Neighbourly Love, performing such works of charity in our vocation, Exod. 17.2. as we may preserve that union and communion, which members of one mystical body have one with another. And this Love thus planted, cannot be so silenced or smothered, but it will be discovered, and that by such effects as are usually derived from charity: for these will not grind the face of the poor by extortion, or draw tears from ●he Orphans eyes by oppression, or sow the seed of discord betwixt neighbour and neighbour by the spirit of Contention. No, as they are placed in a vocation, they will show themselves to all helpful, to none hurtful. They will be an eye to the blind to direct them, a staff to the Lame to support them, a visitant to the Sick to comfort them, a Samaritan to the wounded to heal them, a garment to the naked to cover them, meat to the hungry to relieve them, drink to the thirsty to refresh them: being all unto all, that by all means they might gain some. These are the effects of this Love, which with adamantine ties becomes linked to the love of God, A peculiar Consideration. and to man for God. The third consideration is peculiar; wherein we are principally to take heed of self-love, a vice no less fatal than universal. Which self-love as it hath many branches, or sciens, according to the disposition of the owner, so it produceth no less variety of effects. The Ambitious man being ever aiming, ever aspiring, thirsteth after honour, and never leaves hunting after it, till he fall with his own grandeur. His pre-coloured flag of vanity is displayed, and his thoughts (so open hearted is he) as if he had windows in his breast, discovered. His agents are weak and unsteady; his aims indirect and maligned by envy, concluding his Comic beginning with a Tragic Catastrophe. Yet see how self-conceit transports him, Sycophancy deludes him, and an assured expectance of an impossibility detains him. Now see him uncased; ☜ He useth rather with Catiline to speak much and do little, Vid. Sallust. in bell. jug. than with jugurth to speak little and do much. He entertains all with broad-spread arms, and proclaims Liberty, but none will believe him. For how should he proclaim, or proclaiming confer that on others, which he enjoys not in himself? or how should he enjoy that inestimable Liberty, Nec enim Libertas tutior ulla est, quam domino servire tuo. Prima est. Libertas career criminibus. Aug. which the earthly-Sainted or contented only enjoy; when he is become a Slave to his own unbounded desires, and through self-conceit, is made a prey to his foe's deceit, falling in that lowest, where his expectance raised him highest? yet see whence these effects proceed! surely from no other spring than that troubled wellspring of self-love, which leaves her distressed Master engaged to sundry extremes. The like may be observed in the avaricious man; ☜ (for to these two instances is my present discourse restrained:) whose misery it is to admire rather than employ what he enjoys. The difference betwixt the poor wanting, and the rich not using, is by these two expressed; the one carendo, the other non fruendo. Of these it may be truly said, that their gain is not godliness, but their godl●●●ss● is to reap gain. And though apparent a Damnum potius quam turpe lucrum eligendum est. La●rtius. loss be to be preferred before filthy gain: yet they wholly and only embrace such b Omnes complectuntur ar●es ex quibus lucrum consiqui poterin●. Plat. de leg. Lucri b●nus odor ex re qualibet. Invenal arts, trades, or sciences, from which a certain gain may be procured. They know (and that knowledge makes them more culpable) that c Lucrum sine dan no alterius fieri. non potest. Sen. lip st 95. gain cannot accrue to one, without loss to another: yet they will rather prejudice another in the greatest, than be an inconvenience to themselves in the least. They have felt by experience, that wealth is a great nourisher of vice, and poverty of virtue; yet will they erect an Idol to honour her by whom vice is nourished, but disesteem her from whom many virtuous motions and affections are derived. True it is indeed, that when any d Cum aliqua species ●tilitas objecta est, nos comoveri necesse est. Cic. de office 3. Omnes appetinius utilitatem, & ad e●m rapunur. ibid. Object of profit is tendered us, necessarily are we induced to condescend to the means of acquiring that profit. Again, we all seek profit, and are (as it were) haled unto it: yet this is to be intended such profit, as holds concurrence with honesty. They know, (and woeful it is that they make no better use of their knowledge) how e Lucrum facit homines deteriores. Polit. 3. Nisil●crum esset, nemo ficisset improbus. gain maketh men worse: and but for gain no man had been evil. For this filthy f Name tale turpe lucrum accusatio Nature est. apud Stobaeum. gain accuseth nature, and reproveth us, that our life being so short, should have desires so long, labouring to join land to land, when so small a scantling will serve our turn at our departing. They know how truly that sententious Poet sung; g Pecuniae st●dium, fidem, probitatem, ceteras. que bonas artes subvertit. Horat. Wealth disesteemes all Learning, and all arts, Faith, honesty, and all our better parts. There is a h Voluntas fingendi, & mentiendi est eorum qui opes appetunt, & lu●rum desiderant. Lact. desalsa relig. native will or inclination to feigning and lying in all such as seek after wealth, and desire gain. See how servile and ignoble their Condition is, whose affections, slaved to private profit, embrace any course how indirect soever, for self-love, or selfe-gaine! That are ever harping upon that of the Poet; i Cl●rus ubique fuit, fortis, sapiens, etiam rex, & quicquid volet. Herat. Si fortuna volet, fies de●betore Consul; Sivo ' et haec eadem, fies de consule●betor. juvenal. Sat. 7. He shall be noble, valiant, wise, a Prince, or what he will, That has but wealth, no matter how he got it, well or ill. but how far short comes vulgar opinion of truth, whose judgement is in their eyes or ears, no● measuring man, nor his worth, by those nobler parts within him, but by his wealth or habit, whose best of glory is without him? Little know these earthworms how they shall be uncased, and with what misery then enclosed. For if they did, they would prefer (right sure I am) the inestimable purchase of virtue, before this rust or rubbish, which leaveth the possessor as full charged with care, as his chest stored with coin. Virtue is of that noble and unconfined nature, as she k Virtus nihil quod extra se est quaerit. Pontan. lib. 2. de Prud. seeketh nothing that is without her; there is her glory. Again, there can be no virtue which is not l Nulla potest esse virtus nisi gratuita. Cic. in Tusc. free and voluntary; there is her Liberty. Again, she m Domat omnia virtus. Sallust. Quicquid homines arant, navigant, aedificant, virtuti omnia parent. ibid. subdueth all things; there is her sovereignty. Again, n Virtuti fortuna cedit. Plaut fortune gives place to her; there is her precedency. For o Nihileripit fortuna, nisi quod ipsa dedit. Sen. de tranq. an. fortune can take nothing away but what she herself giveth. Again, they only are p Virtute qui praediti sunt, sol. sunt divites. Cicero. rich which are enriched with virtue; there is her felicity. So as, howsoever the Philosopher's axiom be, that riches is a sign of eternal glory; sure I am, that virtue directeth man in this Maze of misery, to the true sight and light of glory. This is that Morningstar sent from that Sun of the Morning to direct us; that Brazen wall reared by that Brazen Serpent to shield and protect us; that fair Lily of the valley cropped by that fairest often thousand to beautify and adorn us; that sweet odoriferous plant budding out of the root of jesse to sweeten and perfume us. What skills it then, if we be deprived of all, possessing vertue●hat ●hat includeth all? The Levites who were chosen for the Altar and for Gods own service, Deut. 10.9. were to have no possessions: Pauperes eligit Deus ad haeredi tatem regni caelest●s. for the Lord was their inheritance. Again, God chooseth the poor for an inheritance of his heavenly Kingdom. Again, Blessed are you that be poor, for yours is the kingdom of heaven. And again, Miserable are you rich men, 1 Cor. 1.28 Luk. 6.20.24. who in your riches have all your consolation. O Mors, quam amara est memorta tuae, hom●ni habenti pacem in substantus suis! Again, O Death, how bitter is the remembrance of thee to that man, whose peace is in his substance! Hence we see the difference betwixt the state and condition of the worldling, whose affections are wholly planted and placed upon earth, and his, whose desires transcend the pitch of earth, having his feet below, but his faith above. The Poet very covertly and wittily in derision of such, whose delights were wholly fixed on mould, Satirically concludeth; Non sol 〈◊〉 virtus, s●detian s●ma, d●cus, divina humanaque ●ul●bris diviti●s parent. Not only Virtue, winged Fame, and Honour too, I say, But things divine & humane too, must Riches all obey. But to return where we left; whence cometh this so avaricious and illimited desire, but only from a Self-love which these men have to their own private and peculiar profit? Horat. l. 2. Sat. 3. Which that we may the better p●●vent, being such a shelf as it endangers the ship that cometh near it; we are daily to examine ourselves, and observe what especial affection we are most prone unto: which found out, we are to apply such remedies, or receipts, as may best cure such enormities, as arise from the vicious and corrupted source of our affections. Now to come to the cure; because Medicines provided and not applied, are fruitlessly employed. Are ye naturally subject to vainglory? Labour to suppress those motions even in their rising, by becoming vile and contemptible in your own sight. Are ye affected to wantonness and effeminacy? Impose yourselves a Task, enure your bodies to labour, reserve some hours for reading, as well those exquisite Moral precepts of Heathen Writers, as those blessed Patterns of continency recorded in sacred Writ. Are ye slaved to the misery of a worldling? Wrestle with your affections, entertain bounty, affect hospitality, so in time ye shall become weaned from base and servile Parsimony. We are to resist vices, by practising and doing acts of ●he contrary virtues. To be brief, as Vices are best cured by their Contraries, ever oppose yourselves to that which your Natures affect most; for this is the way to make you, that were slaves before, commanders of your own affections: which sovereignty surpasseth all inferior command, for by this means you command those, who have had the greatest Monarches in subjection. Thus have we proposed the Necessity of a Vocation, and what especial rules were to be observed in the undertaking of that Vocation: which observed, ye shall confer no less good on your Country, who expects much good from you; than ye shall minister content unto yourselves, finding all depraved or distempered affections buried in you. And so we descend from the Necessity of a Vocation, to inquire whether any from the highest to the lowest be exempted from it. NO less authentic than ancient is that position, No man exempted from a VOCATION. The higher place, the heavier charge. So as, howsoever that erring opinion which vulgar weakness hath introduced, seem approved, that Men whom Fortune hath made Great, may hold themselves exempted from all Vocations, because either Nobleness of blood may seem too worthy to partake of them, or greatness of Success (little subject to the fear of want) hath made them too high to stoop unto them: I may safely aver, that of all other degrees, none are less exempted from a Calling than great men, who set like high Peers or Mounts, should so overview others, as their lives may be lines of direction unto others. He sins doubly, that sins exemplarily: whence is meant, that such, whose very persons should be examples or patterns of vigilancy, providence and industry, must not sleep out their time under the fruitless shadow of Security. Men in great place (saith one) are thrice servants; servants of the Sovereign, or State; servants of Fame; and servants of Business. So as they have no freedom, neither in their persons, nor in their actions, nor in their times. First, they are Servants to their Sovereign or State, for as they are by place set near his Person, so are they with due and tender respect ever to observe him, in affairs tending to the safety of his Person, and general good of the State. They are Servants (likewise) of Fame: for howsoever the actions of inferior men may seem slighted with neglect, or clouded with contempt, they are sure to have their deeds bruited by Fame, either to their glory or disgrace. Yea, Non Vestrae magis irae, quam famae consulatis. Caes. inorat. pro Cat. de liber●ate vindicanda. Vide Sallust. these are also eager hunters after Fame, preferring opinion before all other inferior respects, and wishing rather themselves to die, than it should die. Whence it was, that Anaxagoras telling Alexander that there were many worlds; Alexander wept, replying, That he had not won one: implying, that his Fame, being that which he principally tendered, having scarce yet dispersed itself to the circumference of one world; it would be long, ere it could diffuse or dilate itself to many worlds. Lastly, they are Servants of Business; being placed near the Helm of the State: and therefore, like wise and vigilant Pilots, must be careful lest the Rudder of the State be not shaken by their security. Neither is their State so sure, that it should move them to be secure: for men in high places are for most part pursued by many Enemies, whose eyes are ever prying into their actions, which they invert, by labouring to bring the State in distaste with their proceedings. Now what means better to frustrate their practices, than by a serious and cautelous eye to look into their own actions? Diogenes being as●●d how one should be revenged of his Enemy, answered; By being a virtuous and honest man. Which badge (I mean honesty) as it should be the Cognizance of every Christian; so should it show her full lustre or splendour in these persons, whom Descent or Place hath so ennobled. Now these Enemies of Greatness, if right use be made of them, may confer no small profit to such as they hate. NASICA, when the Roman Commonweal was supposed to be in most secure estate, because freed of their enemies, affirmed, that though the Achaians and Carthaginians were both brought under the yoke of bondage, yet they were in most danger, because none were left, whom they might either fear for danger, or who should keep them in awe. This we shall find verified even in ourselves: for tell me, are we not most circumspect in all our actions, wherein we have to deal with our enemy? Are we not fearful lest by some inconsiderate or prejudicated 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 we 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'll of Chios, counselled his fellows that they should not expel all their Enemies, but still leave some in the City, lest (quoth he) being void of all our Enemies, we should begin to quarrel with our friends. Thus you see, how Men of Place are of all others lest exempted from a Vocation; for as Idleness would give them occasion to sin, so by their Enemies should they be soon 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 maxima fortuna, minima licentia est. Sallust. In the greatest fortune, there is the least liberty; 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, - bene paupertas Humilt tecto contenta late●, Quatiunt al●as saepe procellae, Aut evertu fortuna ●om●s. Senec. in Agam. Quicquid excelsum est, cadat. in Octau. where there is the greatest danger: Now what danger more presently imminent, or more powerfully violent, than highness of Place, threatening ruin daily to the possessor? Where Honour feeds the fuel of Envy, and enmity ever pursues in chase such as are advanced by fortune: whence our modern Poet excellently concludeth; Study thou Virtue, Honour's Envies bait, So entering heaven thou shalt be graduate. How necessary then even in private respects to themselves is circumspection; not only in labouring to prevent occasions of fear, but the final and fatal effects thereof? So may those, whom either Fortune hath raised, or Nobleness of birth advanced, say with majestic Marius: Invident Honori meo● ergoinvid●ant labori, & innocintiae, periculis etiam miris, quoniam per haec illum cepi. Sallust. in b●ll. lug. They envy my Honour: Let them also envy my labour, innocence, 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 rank of men, imagine that their Place may exempt them from their Task? Offices are peculiarly assigned to all men, and Vocations to all ranks of men. Whence came that ancient Edict amongst the Romans, ☞ mentioned by Cicero in lib. de Leg. (as we have elsewhere noted) that no Roman should go thorough the streets of the City, Cic. in lib. de leg. unless he carried with him the Badge of that trade whereby 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 f●cem & florem civitatis (as one well observeth; Agendo, audendoque res Romana crevit. Sallust. ) but an express task was imposed and exacted on every Subject. Whence it grew that the Roman Empire became absolute Sovereigness of many other ample Dominions: whose flourishing estate (as it was described to King Pyrrhus) appeared such; L. Flor. l. 1. c. 18. That the City 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 general, without exception of persons; In the sweat of thy face shalt thou eat bread. Gen. 3.19. Albeit I do not hence conclude, that all are to intend the Plough, or betake themselves to Manual Trades: for so I might seem to press that exposition which a Friar once urged against Latimer, touching reading of Scripture in a vulgar tongue: If the rude people (objected he) should hear the Scripture read in English, the Ploughman when he heareth, He that holdeth the Plough and looketh back, is not apt for the kingdom of God; would thereupon cease to plow any more: and the Baker, when he heareth it read, A little Leaven corrupteth the whole lump; might be moved not to use Leaven at all: and when the Scripture saith, If thine eye offend thee, pluck it out; the ignorant might be persuaded 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: In iis linguis quas non in●●lligimus, surdi sumu●. Tusc. lib. 5. He would wish the Scriptures to be no longer in English, till thereby either the Ploughman were persuaded not to plow; or the Baker not to bake. No, I am not so stupid, as not to apprehend how several places or offices are deputed to sundry men: how some are appointed for guiding and guarding the State; Hoc nempe ●b homine exigitur, ut prosit huminibus si sieri potest, mulik; siminùs, paucis; siminùs, proximis; siminùs, sibi. Seneca de vitá b●atá. others for ranking and ranging Powers in the Field; others for teaching and training of Youth in the School; others for propounding and expounding the Laws of our Realm at the Bar; others for caring and curing of maladies in the body; 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 necessity must be by one or other observed and intended. A resemblance betwixt the offices in the Body of a State, and a Body natural. For as in the mutual offices of our Body, every member intends that peculiar function or office to which it is assigned or limited; so in the Body of the State (being all members depending and subsisting of that State) we are all in our mutual places or offices to discharge that Task which is enjoined us. Wherein I should think it convenient, if we observed the selfsame rule, which the members of our Body use in the due performance of their offices. For we see not one of them encroach or intrude into another's place or employment: The Eye it sees, and handles not; the Hand it handles, and sees not; the palate it tastes, and smells not; the Nose it smells, Oculus ad coeium, manus ad clavam. and tastes not; the Ear it hears, and walks not; the Foot it walks, and hears not. And so of the rest: but chose, how itching are men after such employments as least concern them? How officious in business which least touch them? The Dray-man he will play the Divine; a Dairy woman the Physician; the Collier the Informer; the Farmer the Lawyer. Wherein surely, I have observed in the small Progress of this my Pilgrimage, no small inconvenience redounding to the public State. For say, whence sprung all these Schisms in the Church, these many rents in Christ's Seamelesse-coat, but from those, who of mechanics became Divines, professing to teach, before they were taught? Whence are so many men's days abridged, their easy maladies without hope of being cured, but by means of these Horseleeches, Experimenta per mories agunt. Hippocrat. who gain 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 party and party, but by means of some factious and seditious Instruments, who like the Serpent Dipsas, suck the moisture and verdure of every hopeful Plant, building their foundation on the ruin of others? Surely, as we have Statutes enacted, of purpose to have such turbulent members duly kerbed and censured; so were it to be wished that such Laws as are to this end provided, were likewise executed: for by this means the floury borders of our Realm should be stored with grave Divines, and learned Professors, leading their flocks to the green pastures of ghostly instruction, not to the by-paths of error and confusion; with judicious and expert Physicians, who are not to learn experience by the death of their Patients; with sincere and uncorrupted officers, whose aim is not to gain, but to redress abuses; with upright and conscionable Lawyers, whose desire is to purchase their Client's peace, and not by frivolous delays to cram their purses. O what a golden age were this! when each performing a mutual office unto other, might so support one another, as what one wanted, might be supplied by another. Then should we have no Sectists or Separatists divided from the unity of faith to disturb us; Faces, fauces, & faeces insulae. Nunc (ut Hieron. ad Paul. conqueritur) scripturarum interpretationem passim sibi vendicant omnes, hanc garrula ann●, hanc d●lirus Senex, hanc Sophista verbosus, hanc universi praesumunt, lacecerant, docent antequam discant. See the first rising of all Novellisme and innovated doctrine, how and upon what weak grounds planted, and how strangely by the bellows of Singularity increased. No artless Quacksalvers or cheating Mountebanks to delude us; no factious Brands to set a fire of debate amongst us; no corrupt or unconscionable Lawyers, by practising upon our states, to make a prey of us. Then should we hear no ignorant Laics familiarly disputing of the too high points of Predestination, rejecting the ordinary means of attaining salvation: as may be seen in the Synodals or Conventicles of many seduced souls, even in these days, where some Barber is made a Cathedral Doctor, to improve, rebuke, and exhort: but how is it possible that aught should be hatched but error, where singularity grounded on ignorance is made a Teacher? S. Basil talking with the Emperor Valens of matters of religion, and the Cook coming in saucily and telling the holy man his opinion, that it was but a small matter to yield to his master the Emperor in a word or two; and that he needed not to stand so precisely in divine masters. Which seemed indifferent, or of no moment. Yea, Sir Cook (quoth Saint Basil) it is your part to tend to your pottage, and not to boil and chop up divine matters: and then with great gravity (turning to the Emperor,) said, that those that were conversant in divine matters with conscience, would rather suffer death, than suffer one jot of holy Scripture, much less an article of faith to be altered or corrupted. So careful have former times been of the reverence which ought to be had in dispensing the heavenly Mysteries of God's word: admitting none to so holy and high a vocation, but such who had Vrim and Thummim, knowledge and holiness: beautifying their knowledge, Exod. 28.30. I say, with holiness of conversation: being not only Speakers but Doer●, for no word-men but workmen are fit for the Lords Vineyard. The like complaint might be made touching these Physicians of our Bodies: where artless and ignorant Handicraftsmen, who perchance upon reading of some old Herbal, wherein were prescribed certain doubtful cures for certain Maladies, will not stick to profess themselves Galenists the first hour: setting out a painted Table of unknown cures to raise them credit. To whom in my opinion, that Tale may be properly applied, which is related of one Alphonso an Italian; who professing Physic, wherein his fortune was to kill oftener than he did cure; one day as he and his man Nicolao road on the way, he might see a great multitude of people assembled upon a hill; whereof being desirous to know the cause, he sent his man Nicolao to inquire further: who, understanding that there was one to be executed for committing a murder, put spurs to his horse, and running with all speed to his Master, wished him to fly: wherewith Alphonso not a little astonished; demanded the cause: Why Master (quoth Nicolao) yonder is a poor wretch adjudged to die for killing one man, and you in your time have killed an hundred. Neither are we less to grieve for the pressures which burden our State by such, who sow the seed of discord betwixt neighbour and neighbour, supporting Champerty and Emoracerie in buying of Titles, maintaining suits out of a contentious or turbulent disposition. Which enormities, as they are by apt and necessary Laws thereto provided, duly censured; so were it to be wished, that for example sake some one, whom the impunity and indulgency of this time hath made too presuming, West. 1. West. 2.28. Ed. 1.33. Ed. 1.8. H. 6.19. H. 7.32. H. 8. & 18. El. were punished according to the extremity of the Law thereto provided: for than should we enjoy those happy Halcyon days, wherein Basil the Emperor of Constantinople lived: who, whensoever he came to his judgement Seat, found neither party to accuse, not defendant to answer. To this end then and purpose tendeth our present discourse, that as a peculiar Vocation is deputed to every one in this Pilgrimage of humane frailty; so he should not intermix himself in affairs or offices of different nature. A man may be excellent in one, who cannot be exquisite in many. Let us then so address ourselves, as we may be rather fruitful in one, than fruitless in many. Do we fear by being excellent in one to purchase hate of many? Mala fama bene parta d●iectat. Sen. Nam vivos interdum fortuna, saepe invidia fatigat: ubi anima naturae cessis, demptis obirectatoribus, ipsa se virtus magi● magisque extollit. Sallust. Hominas inertissimi quorum omnis vis virtusque in lingua sita est. Sallust. in 2. orat. Virtus per s● amora atque aspera est. Ad virtutem una atque ardua via est. Ibid. Let us sleight that hate which is procured by good means; for so long as we live here, sometimes adverse fortune will cross us, oft times envy curb us: but where the mind hath given way to the infirmities of nature, and bears with a prepared mind whatsoever may be inflicted on her, she makes no account of detraction; for that virtuous resolution which is in her, doth daily more and more raise and advance her. Neither are we to be strong in tongue and weak in act; as those, whose only valour is vaunting, and honour verbal glorying: for of all others, such men are the slothfull'st, whose force and power is wholly seated in the tongue. No, rather let us know that virtue consists in action, which by long habit becomes more pleasant than the habit of vice, whose vain delights tender no less bitterness in the end, than they did promise sweetness in the beginning. Agendo a●dendoque res Romana crevit. Let our ear, as it is a sense of instruction, become a light of direction: for than we hear with profit, when we reduce what we hear to practise. Thus you have heard both of the Necessity of a Vocation, and how none is to be exempted from a Vocation: wherein, Gentlemen, I could wish, that as birth and breeding have advanced you above others, so you would show such arguments of your birth and education, as may make you seem worthy of a glorious Vocation; expressing such exemplary virtues in your life, as might gain you love even in death. And so I descend to speak of Vocation in general; wherein I will be more brief, because I have partly glanced at it in our former discourse. Vocation in general. VOcation may be taken equivocally or univocally: when we speak of Vocation in general, it is equivocal; when of any special Vocation in particular, it is univocal. Without Vocations no civil state can subsist; because Idleness maketh of men women, of women beasts, ☞ of beasts monsters. It was one of the sins of Sodom, as we may read in the Prophet Ezekiel. It was that which brought David the anointed of the Lord, Ezek. 16.49. 1 Sam. 11.1. nay the man after Gods own heart, to commit adultery. It was this which moved Solomon to bid the sluggard go to the pismire to learn good husbandry. Prov. 6.6. To be short, it was this which moved the Prophets to denounce judgement upon the flourishing'st Cities, jerem. 34.2. Zeph. 1.4. Mic. 1.6. jon. 3.4. for their security. How necessary then is it for all estates to be careful, lest they incur a heavy and fearful censure, to address themselves to especial Vocations, beneficial to the state, and pleasing to God, whose glory should be our aim, without any by-respect unto ourselves? We shall see in most places both at home and abroad, how such trades or Vocations are most used, as may best suit with the nature and condition of the place. As in our Port-townes traffic and commerce, conferring no less benefit to the state by importance, than profit to other Countries by exportance. Again, in our Towns lying further within Land, the inhabitants use some especial Trade to keep their Youth in labour; whereby they become not only beneficial to themselves, but useful and helpful unto others. Amongst which, I cannot be unmindful of the diligence of the Town of Kendal, and worthy care which they have to see their very young children put to work, being a labour which requires no great strength, to wit, Wooll-worke. Wherein, so approved hath their care and industry been, as they have gained themselves no small esteem in foreign places, who are made partakers of the fruit of their labours. For I have known a family, consisting of seven or eight persons, maintained by the work of two or three stones of wool, which amounted not above thirty shillings: and with this they maintained credit, living in an honest and decent manner. Whose labours as they were laudable, so have they been no less furthered, favoured, and encouraged by our late gracious Sovereign of renowned memory; who, of his princely clemency, hath dammed all such impositions or heavy taxations as might any way impair or impeach the free use of that Trade. Albeit now of late, the Town of Kendal, so famous for Wooll-worke, by reason of a late decrease or decay of Trade in those parts, is grown no less penurious than populous: so as (with grief I speak it) such Inhabitants as formerly by their pain and industry were able to give an alms at their door, are now forced to beg their alms from door to door. The redress whereof, as it hath been by the Prince and those prudent guides and guardians of our State, the Lords of his Privy Counsel, duly intended; so no doubt, but by their wise care it shall be accordingly effected, & those poor people after so many miseries sustained, wholly relieved; to the advancement of God's glory, the supportance of many a needful family, and the succeeding renown of his Majesty, to whom every subject oweth his life, love and loyalty. The like commendation I could give to the Copperworkes used in the North; more especially about Keswicke, where diverse Dutchmen being planted, have for many years expressed no less judgement than industry in sundry excellent and choice experiments, which to their succeeding fame may perpetuate their memory. For these, like cunning and experienced Artisans, have to do in the bowels of the earth, whence they dig copper, which with incredible pains they bring to the Hammer. For so steep, ragged and cliffy are those mountains, whence their Copper is digged, as it might seem a matter of impossibility to effect so intricate a work; but so infatigable are the Labourers which they employ, as their patience in suffering is no less to be commended, than their skill in contriving to be admired. But to speak in general of all vocations, sciences, Hin● alii aliis artibus incumbunt; hi●n mari navigantes, by in Monte pas●en●es & pastinantes, etc. Visne procedere in Thessaham? artem disces bortulanam; visne in Barbariam? artem experieris eq●●strem. or Mysteries: we are ever to observe the place and conveniency thereof, that we may the better appropriate some especial vocation according to the necessity and conveniency of the place. As Ship-masters in places of traffic and Navigation; Shepherds, Graziers and Farmers, in places of plantation: according to that ancient proverb; gardiner's in Thessaly, Horsecoursers in Barbary. Now if you should object touching the difference of vocations, that some are more necessary than others: yea such as now seem most necessary, have formerly (as may appear) been held Trades of indifferency: my answer is, I grant it; yet not so altogether as some might object against the necessity of a Smith's trade, by alleging that of the Prophet Samuel; 1 Sam. 13.19. There was no Smith found throughout all the Land of Israel. For this did not infer that Smiths were of least use or employment in Israel, but rather the necessity of them made so few amongst them, as may appear in the latter part of the verse: For the Philistines said, lest the Hebrews make them swords or spears. Here see the cause why there were so few in Israel, because they would have been most useful and behooveful to the people of Israel. For this cause were they banished, slaughtered and deprived of all means to assist their distressed Country, whose people hid themselves in caves, 1 Sam. 13.6. and in holds, and in rocks, and in towers, and in pits. For the first Invention of trades, arts or sciences, as they were in time and by degrees brought to perfection, so had they proper and peculiar persons, from whom they received their beginning and foundation. Gen. 4.2. Gen. 9.20. Gen. 49.13. Gen. 4.22. For example, tillage from Cain, pasturage from Abel, vintage from Noah, navigation from Zabulon, brazery or Smith-worke from Tubal-kain, music from jubal; which by succession of time came to such perfection as they are now in. The Satire at the first sight of fire, would needs have kissed and embraced it, but Prom●theus checked him. So highly admired were things unknown, and so familiarly employed being once known. The like we may imagine at the first rising of Trades, what difficulties attended them, and what imperfections were incident to them; being like the Bear's whelp, ever in licking, before they came to perfecting, ever in renewing and furbushing, ere they came to such furnishing as they now express. Yea, if we should make recourse to all such Scholastic sciences or vocations (if I may so term them) as have the name of Liberal Sciences: we shall find that in their infancy or minority, there were many defects and blemishes in them, having not as then attained that height or growth, which they have acquired at this day. For than we had not a Quintilian to play the Grammarian; a subtle Scotus to play the Logician, an eloquent Cicero for a Rhetorician; a learned Euclid for a Mathematician; a studious Archimedes for a Geometrician; a famous Hypocrates to renown a Physician; a sense-ravishing Orpheus to eternize the Musician. Many conclusions were then to be sought and explored, ere such perfection as we now enjoy could be attained. For to instance Grammar; how long may we imagine, Grammar. and tedious might the task be, ere so many rules could be so aptly digested and disposed? how long before such rules could be by authority of so innumerable Authors approved? how long being approved, before they could so generally and without opposition be received? The like may be spoke of Logic, which is rightly termed the Lock of Knowledge, Logic. Sera cognitionis, quae à cla●e artu re●eratur. opened by the Key of Art: what subtle and intricate Sophisms? what formal and effectual conclusions? what rules of art to direct them in the main current of their proceedings? Those four Questions produced by Arist. in his posteriors, Arist. in poster. how fit are they to be observed in the managing of every Subject: Quid nominis, quid rei, qualis sit, propter quid sit? likewise his distinction or division of Places; Topical or Rhetorical, called insita, being intrinsically ingraffed or inserted in the Nature of the thing: also places derived ab antecedentibus & consequentibus; as, the Sun hath shone, whence it followeth, that day hath appeared; the Sun is set, whence it followeth that Night is approached. Also places derived a comparatione majorum, minorum & aequalium. As if Christ washed his Disciples feet, much more ought we to do the same one to another. Likewise in those Local circumstances, very necessary for searching and discussing the truth of any matter; Who, what, what time, and where, How, why, what helps were there. Why; 〈◊〉 Melch. Can. 〈…〉 as the offence was more blame-worthy in judas▪ than if it had been done by any other, being his Disciple; and so of the rest. All which, as they tend properly to the office of an Orator; so minister they no little elegancy even to our familiar discourse: wherein we most commonly (though we observe not so much) use some one of these places, to aggravate or extenuate the Subject whereof we speak. The like also of Rhetoric; Rhetoric. what persuasive inductions, what powerful arguments are there to be found? The definition whereof, if we should express in one word, it is, To make great things little, and little things great. After Aeschines being banished Athens, was come to Rhodes, he declared in an Oration the cause of his exile; the Rhodians no less satisfied with the pregnancy of his reasons, than ravished with the elegancy of his phrase, wondered at the Athenians who had banished him so undeservedly. Eras. l. 8. apotheg. O (quoth he) you heard not what Demosthenes answered to my reasons! This moved Philip of Macedon in a treaty of league betwixt him and the Olynthians, to demand of them their Orators; little doubting, Quint. Curt. but having once deprived them of the Stays and supporters of their State, by receiving them as Hostages, he might quickly receive the Province into his subjection. It is above imagination to consider of the rare effects derived from moving or persuasive Rhetoricians, resembling in some sort passionate Actors; Who to move passion, - Sivis me flere, dolend●● est Primum ipsi tibi, tunc tua 〈◊〉 infortaenia laedunt. Horat. de art. p●●t. Cic. l. 3. de Orat. such an order keep, As they feign tears to make their hearers weep. Now the difference betwixt Actors and Orators (saith Cicero) is, that the one intermixeth levity in their action, to make their hearers laugh; The other use all gravity, authority, & serious arguments (with a graceful insinuation) to persuade. Wherefore those are accounted ridiculous, these esteemed prudent. Neither is this excellency of theirs only in passion or efficacy of persuasion, but in a subject of more admiration: which is, they can make black seem white, and cloth that which in the eye of the world seems most deformed, in a beautiful habit. Which Art Polycrates that Athenian Rhetorician had, who praised the Tyrant Busyris; the like had Seneca, who praised the dissembling Claudius; Favorinus, who commended the deformed Thersites; no less elegant was * Maro both a Port and 〈…〉; ●ho with I●orat●s for l●cke 〈◊〉 good voice otherwise called the Father of Eloquence never pleaded publicly: he●●ore was it laid of his Orations, that if Maro penned them, and Cicero pronounced them, nothing could be more exquisite. Maro in commending his Gnat; Lucian a Fly; Apuleius his Ass; also Favorinu● a Quartan Ague; Glauco, Injustice; Synesius, Baldness; Lucian, Flattery; Erasmus, Follie. Which elegant Paradoxes they have so wittily and perswasively handled, as they gained more approbation, than if they had been Themes commonly received: for there is no discourse, of what nature soever, that can comparably delight the Reader or Hearer, like these which seem opposite to opinion generally received, yet by strong and effectual reasons use to be proved and maintained. Neither was this Rhetorical Art less required in the Camp than in the Court: for if we should peruse Histories both of ancient and succeeding times, we should find what rare effects were brought to pass by this smooth inducing Art of Rhetoric. How Soldiers became animated by hearing their Leader play the Orator, in extenuating the Enemy's power, in proposing assured hopes of victory, and putting them in mind of their Ancestors glory: Again, in showing them the benefit of a rich booty, promising them much honour if they live, and no less memory of their valour if they should die. The like (to descend to all those Arts whereof we have formerly spoken) may be said of the rare and admirable effects of the Mathematics: Mathematics. what singular Conclusions have been drawn from thence by the Line of Art? Libenter ign ro quod m●●●ne Deus nol●●t. What Secrecies above humane conceit have been drained and derived from that mysterious knowledge? Wherein many have offended rather by being too curious, than by being too little solicitous. Whence it was, that Euclid being demanded by one too inquisitive in the secrecies of Heaven, touching a question, which (as he thought) was more profound than profitable, he answered: Surely I know not this, Caelera quidem nescio, hoc autem scio, quòd dii oderi●● curiosos. Euclid. Compescat igitur se humana temeritas, & it quoth n●n est, non quaerat, ne illud quod est non in 〈◊〉. Maxim. Serm. 23. Geometry. Vid Plut. in vit. Marc●ll. L. Flor. l. 2. c. 6. but thus much I know, that God hateth such as are curious searchers after his secrets. I might here produce the Basis on which the study of the Mathematics is grounded, as also the exquisite and admirable effects or conclusions from thence derived, but I hasten to the rest. The power of Geometry was shown sufficiently in that studious Artist Archimedes, who by his own proper power repelled the whole force of Marcellus and all his Army, laying siege to Syracuse: so as it was imagined that this one man did more good in defence of the City by his Art, than all the rest of the inhabitants did by the force of Arms. Neither had Marcellus (as it was generally thought) in long time prevailed, although the City was in most places razed and ruined, if it had not been by false and treacherous means privately yielded and betrayed. Where this Mirror of his time, the famous Archimedes, was suddenly in his study surprised, and by a common soldier much against Marcellus will) cruelly murdered. Touching Physic, Physic. what rare cures have been wrought by such excellent and expert Artists as have professed this knowledge? It is wonderful to read, what perfection Mithridates attained in this profession, being the first that found and gave name to that known receipt against all poison, Mithridate: with which he so enured his body, Vid App. Alex. to repel the force of poison; as in his ebb and decrease of fortune, when he had lost in one hour what he had in so many years gained, being deprived of all means to cure his misery, he laboured to find a way to end his misery, and that was to deprive himself of life; which the better to effect, he drunk poison; but so strongly had his former receipts fortified his body against such baneful effects, as it would not work, nor as he expected, produce that tragical issue with him. The rare cures of Dioscorides; the admirable experiments of Hypocrates, L. Flor l. 3. c. 5. to them that shall but peruse their Works, will confirm the excellency of this Art: where the One concludeth, that Art is long, Life short, Experience deceiving: implying, that so rare an Art could not be attained, Hypocrates. but by much industry; Life being so short, and a very Emblem of frailty, was to be used tenderly; and Experience being so deceiving, was to be put in practice carefully. They give us this precept; in sickness to respect health principally, and in health action. Health, that we might be made for action; Action, that we might the better preserve our health. Lastly Music, the first beginning or invention whereof, Music. as it merits admiration; so the perfection of it, at this day deserves applause: Finding an open Torteise on the ground, From it the Art of Music first was found. So observeth Du Bartas; which indeed may rather be limited to one kind of Instrument, whereto the Torteise may seem to have resemblance, that is, the Lute. Pythagoras' chanced once into a company of Drunkards, where a Musician ruled their lascivious Banquet: he presently commanded him to change his harmony with a Dorion, (or an heavier tone) and so with this tragic melody moved them to cast off their garlands, ashamed of whatsoever they had done, being brought by the accent of grave and solemn Music to sobriety. Whence it was, that Aristotle forbiddeth in his Commonwealth certain lascivious Music, and alloweth the Doricall, which is of another kind. The Arcadians by Music were transformed from savage and barbarous people to civility, and transported (as it were) from the violent current of natural cruelty, to affability and courtesy. Shall we descend to some diviner effects of Music, Vt lyram vel citharam percutiat, etc. confirmed by holy Writ? Saul being vexed with an evil spirit, when David played upon his Harp, he was comforted, and the evil spirit departed. Music causeth mirth and moan; 1 Sam. 16.23. Music hath a different working, Melody, Mirth and Melancholy. divine mirth, as appeareth in Salomon's Songs; a holy Turtle-like moan, as appeareth in jeremy's lamentable Threnes, David's Penitential Psalms. Elizeus prepared his spirit to receive the influence of prophecy by Music. 2 King. 3.15. Exod. 15.20. When Israel had passed the Red-sea, Moses with the men, and Miriam the Prophetess, sister of Aaron, with the women, sung Panegyries of praise to God, with Hymns and Musical Instruments. judith 16.2. judg. 5.1. The like did judith, when she had vanquished Holofernes. So did Deborah, when Sisera was discomfited. Aug. Confess. lib. 10. cap. 33. Augustine reports of himself, what comfort he conceived at the beginning of his Conversion; what tears he shed, and how he was inwardly moved with the harmony and melody which was used in Churches: yet thought that holy Father (as he rightly thought) that he offended when he was delighted more with the note and melody of the song, than sense of the Psalm: Qui tam medico fle●u voci● faci●bat sona●e Lectorem Psalms, ut pronuntianti vicinior esset quam can●nti. ibid. and therefore highly commendeth Saint Athanasius, who caused the reader of the Psalm to sound out the words with so small a forcing of his voice, as it seemed rather like one that did pronounce it, than one that did sing it. But I fear me, I have struck too long on this string; wherefore, lest I should wrong your generous patience too much, for whom I addressed myself at first to this Task: I purpose now to descend from speaking of Vocation in general, to speak of the Vocation of a Gentleman in particular; hoping to make amends by refreshing you in this, whose patience I have so much tired in the other. NOw are we to address ourselves in a more restrained and particular discourse, The Vocation of a Gentleman in particular. to propose a Gentleman his Vocation; which, perchance, by our nicer and more curious Gallants, whose sense consists in sent, will be distasted and dispalated: but to such, whose understanding consists not in Perfumes, nor tie themselves to the vain garb of compliment, as the only posture whereon Gentry relies, these ensuing Observations will not (I assure me) seem altogether unwelcome. S. Bernard writing to one Haimericus, Chancellor of Rome, in his very first salutation, without further insinuation, Quae ret●osunt oblivisci, & ad ea quae ante sunt Apostolum sequi. Epist. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wisheth him to forget those things which are behind, and to follow the Apostle to those things which are before. Which no man can do, that either stands still, or is idle. Wherefore Hermes saith generally, Nothing in the whole world is altogether idle. The Wiseman hath allowed a time for every thing else, but for idleness he hath allowed no time. Moses Ark had rings, Dial. 11. Exod. 24.14. and bars within the rings, to signify that it was not made to stand still, but to be removed from place to place. Gen. 28.12. Jacob's Ladder had staves, upon which he saw none standing still; but all either ascending or else descending by it. Ascend you likewise to the top of the Ladder, to heaven, and there you shall hear one say, My Father doth now work, and I work also. Whereupon Basil noteth, Psal. 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that King David having first said, Lord who shall dwell in thy Tabernacle; adds then, not he that hath wrought righteousness heretofore, but he that doth now work righteousness; even as Christ saith, My Father doth now work, and I work also. Descend you likewise to the foot of the Ladder, to the earth, and there you shall hear that Figtree accursed, which did bear leaves and no fruit. Whereupon Theophylact noteth, that john Baptist having first said, The axe is laid to the root of the tree; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. adds then, Not every tree that hath not brought forth good fruit heretofore: but, every tree that doth not now bring forth good fruit shall be cut down, even as that fruitless Figtree was cut down, and cast into the fire. Therefore we must so walk, as God seeing our continual fruitfulness, may say of us, I see men walking like trees. Mark 8.24. 1 Cor. 15.58. Men walk like Trees, when men are never idle, but always abounding in the work of the Lord: As the Tree of Life every month bringeth forth twelve manner of fruits. But that I may the better proceed in that which I have taken in hand; you are to know, that the life of man is either active or contemplative, so as all our employments have relation to the one, or to the other. Luke 10.39. Which two were represented in Mary and Martha. The One whereof was very attentive, sitting at jesus feet, and heard his preaching: but Martha was cumbered about much serving. 40. The former sitting at jesus feet, hearing him preaching, may signify likewise the spiritual man, whose actions, affections, motions and intentions, are wholly bend to the service of God, leaving all things to gain him, who left his life upon the Cross to save him. The Latter being cumbered about many things, signifies the Natural man, who betakes himself to the employments of this life, ministering to the necessity of his family, labouring with his own hands to get him a competent living. Neither are these to be divided one from the other, partaking indeed so nearly one of another. For as we are not altogether to imitate the Hermit or Anchorite in being wholly retired from the world; so like the Libertine or loose worldling are we not too much to be cumbered or entangled with the world. For the First, as it implies a kind of hate to humane society; so the Latter infers our too much care to the things of the Body. Now to observe that golden means, which may free us ●●om being taxed by the one, or tainted with the other: ● do think it fitting, that Gentlemen should be sociably affected, ever with a reservancy, with whom they keep company; Likewise from worldly affections weaned, that being on earth they may have their minds seated above: being (I mean) so free in the inward man, as rather than they will slave the noblest motions of the soul to the unworthy bondage of the body, they will endure want, contempt, or whatsoever the blind world can lay upon them. The Vocation of a Gentleman hath relation to employment public or private. The Vocation of a Gentleman, without more curiosity of division, is either public or private. Public, when employed in affairs of State, either at home or abroad: at home, either in advising or acting; abroad, as by way of embassage, or personal exploits in the field. Private, when in domestic business he is detained, as in ordering his household; or if not as yet attained to the name of Housholder, in labouring to know such things as may ripen his understanding when he comes unto it. Touching the First, to wit, Public affairs of State; as all are not fit for such a charge or burden; so there is a necessity enjoined such, who are able to undertake so great and weighty a Task, to submit themselves willingly to the command of their Sovereign, whensoever his pleasure shall be to make trial of their sufficiency in affairs of State. In the carriage whereof, diverse necessary cautions have been formerly observed by Statesmen. As first, to avoid all occasions of distrust, never to show too much inwardness with foreign States: for this may beget a suspect in your Prince, that your aims are neither fair nor loyal. It was this which broke Byron's neck: being accused to have had conference with one Picote, Objections framed against Byron, for his Treaty with foreign States. borne at Orleans, and fled into Flanders to have intelligence with the Archduke, to which Picote he had given an hundred and fifty crowns for two voyages to that effect. Likewise it was objected against him, that he had treated with the Duke of Savoy three days after his coming to Paris. Likewise the intelligence he had from the Duke of Savoy in the taking of Bourges, giving him advice to attempt against the King's Army. Likewise that he should bring the King before Saint Katherine's to be slain there: and to that end had written to the Governor, giving him some tokens to know his Majesty. Likewise, that he had sent La Fin to treat with the Duke of Savoy, and the Count of Fuentes. To which, although he replied, and in some sort purged himself, yet those treaties or parlyes which were proved against him, showed him guilty of diverse indirect proceedings against him. It is dangerous therefore to entertain conference with Strangers in matters of State: for howsoever your aims may be faithful and honest, such Treaties may be so racked and misconstrued by such as malign your greatness, as they will bring you in danger, if not to final distress. It is no less dangerous to one employed in affairs of State, Credulity in two respects dangerous to persons employed in affairs of State. Credulity in believing the relations of others. to be too credulous; and that in two respects: either by being too credulous in giving trust to the relations of others, or by being too credulous in imparting his thoughts to the secrecy of others. For the former, it detracts much from the worth and estimate of man, yea (and if I may so say) argues great indiscretion to have an care open to all reports, seconding whatsoever is related, with an opinion of credulity. For such as these, whom either greatness of Place by Descent, or some more noble and native characters of personal worth have advanced, need not want for Relaters in this kind, especially if they find them apt to believe whatsoever they shall be ready to report. Neither are any sort of men more subject to the garb of strange and novel relations than Travellers: who may arrogate to themselves a liberty of invention in this kind, by authority. Whence it is said, that Travellers, Poets and Liars, are three words all of one signification. Now there is no means better to avoid the company of these fabulous Relaters, than by interrupting them, or by requiting their Tales (to argue their incredibility) telling stories far more strange, and indeed beyond the compass of common sense.: whereof I have heard a merry conceited Tale to this effect: A certain Traveller, or at least one who desired though he never deserved that title, reporting wonderful and incredible things which he had seen in his travel, amongst the rest related this: Upon a time it befell (said he) that I traveled along a certain desert in Arabia felix, where I with others who then accompanied me, were assailed by a violent shower, so as labouring to fly for shelter to some covert, we might perceive a little Coppice, wherein grew great store of Cabbages of such huge proportion, as the very leaves thereof (so largely extended were the spurges) might by their greatness give shadow to five hundred men. This Tale being told, one amongst the rest, to answer his Tale, makes this reply by way of discourse upon such occurrents as had happened him in his Travel, proceeding thus; It fortuned that I with some other Gentlemen of eminent rank and quality, traveled near the Riphean Mountains, in the cliffs of which Mountains abundance of all metals, but especially of copper, is daily found: Now as we coasted along, we might perceive some three leagues westward from those Mountains, a great number of people beating and knocking with incessant labour, but for what end we knew not: wherefore with one consent we resolved to approach nearer them, and see about what they so eagerly laboured. Where we found five hundred Braziers making of one Cauldron, which was of so huge proportion, as not any one of all those Braziers, though they were all employed in one work, could hear one another strike. Good God (quoth the former Traveller) for what use was so huge a caldron made? Surely (replied the second) I cannot imagine for what use it should be, unless it were to boil your Cabbage in. This present and pregnant answer so daunted that fabulous Traveller, as he was ever after more sparing in discourse of his Travels. A Statesman ought likewise to beware of giving credit to all forra in relations: for diverse there be who presuming of the distance of place, will invent and vent their inventions to curry favour: having so couched and digested their new-minted News, as they pass for currant, at least they seem probable for the present. And herein certainly have many been abused, giving approbation to what was spoken only by way of insinuation. The second respect, wherein a Statesman ought not to be too credulous, Credulity in imparting his thoughts to the secrecy of others. is this; he must not be too open breasted in imparting his thoughts to the secrecy of others. For if we say, that even a private man committing his secrecy to another, becomes his slave to whom he committed it: much more a Statesman, whose affairs have no other limit than the public state, by imparting his thoughts, or rather laying himself open to the trust or secrecy of others, makes himself bound, where he was before free; yea, he endangers the body of the State, whereof he is an especial member, by commending or committing her private intendments to the hazard of rumour, For Cabinet counsel this may be their Motto; Plenu● sum rimarum. which should not be so much as possessed of the least intelligence given in matters of such main importance. To be full of chinks in affairs of ordinary consequence, implies a great weakness: but especially, where the state is interested, there is enjoined that Comic impreza: If wise, seem not to know that which thou knowest: at least, divulge not thy secretest thoughts to the danger of discovery, whereby thou puttest thy head under another's girdle. He is my dear friend (saith one) to whom I will impart my inferior aims; but he shall be incorporated with me, to whom I will make known what may endanger me. The like is requisite to be observed in affairs of State: where all Counsels and Consultations tending to the safety and security of the public state, should be laid up as a secret Treasure, and not discovered to every man's trust. Vt T●●●au●us ●e●ositu●. This that prudent and politic Statesman, Harpagus rightly understood, when in disclosing a secret of state unto Cyrus that Persian Monarch, Le●oris ventri 〈◊〉 vento vulgi, 〈…〉. Resolution in suffering neither price to draw him, nor power to over-awe him. he commanded such letters as included the Sum of his directions, to be enclosed and sowed in the belly of a Hare, and so dispatched the Messenger towards that victorious Commander. There is likewise required a noble and prepared resolution in every Statesman: being so affected, as neither price can taint him, nor power over-awe him: addressing his aims wholly for the benefit of the State, preferring death before his Country's prejudice. Of this resolution or constancy of mind we have a notable example in Lewis Duke of Bavaria commended for his constancy; Excitamur ad meliora magnitudine rerum. Sal●●●. in so much as being threatened by Albert the marquis of Brandenburg, that if he would not condescend to some reasonable ransom for his liberty, he would deliver him over into the hands of his enemy, answered, Ask that thing of me being prisoner, that thou wouldst ask of me as Liberty. Herodotus lib. 3. 〈◊〉. The like we read of Pantaleon, who restrained in most straight bondage, was never a whit dismayed, nor so much as sighed, when he beheld his son Paraxaspis thrust to the heart. This resolution or stoutness of mind, might be illustrated by diverse examples of the like kind, but my purpose hath ever been (because these do rather illustrate than prove or confirm) to take them, Vid. Hotmaen de Legat. Legatus ipsa● Re●pub. 〈◊〉 suam attulsse ●idetur. Advi●tutem laudis ●ue haben●as naturam, in doctri●a, quam doctr●n●m ●ine n●tura valu●sse. 〈◊〉. as it were by the way, but in no case to dwell on them: we will therefore descend to foreign employments of State, as affairs of embassage or treaty with any Prince or state. Now it is expedient that such as be employed in affairs of this Nature, be choice and select men both in gifts of Nature, and state-experience. For in Nature is the foundation laid, which by experience and continual employment in state-business, useth to be stored, furnished, and accomplished. So as I do not altogether assent to his opinion, who thought that in choice of instruments to treat or negociate by way of Embassy betwixt Prince and Prince; it is better to choose men of a plainer sort, who are like to do that, that is committed to them, and to report back again faithfully the success, than those that are cunning to contrive out of other men's business, somewhat to grace themselves, and will help the matter in report for satisfaction sake. For his conclusion agrees not with his premises; For (saith he) If you would work any man, you must either know his nature, and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. Now how should a man, whom a simple plainness only possesseth, one whom no diving or penetrating reach enableth, one whom the outward semblance only instructeth, how should he (I say) by working any man, either know his nature or fashion, and so lead him; since his eye can reach no farther than the outward seeming, which as oft deceives, as it receives diversity of habits which it wears? or how should he (I say) know his ends with whom he treats and so persuade him, since politic men do usually pretend that which they least intent: showing a fair gloss, and putting on a false face to delude, and deluding to colour their designs more cunningly? or how should he discover the weakness or disadvantages of the person with whom he deals, when his own weakness so disables him, as he ofttimes lets opportunity slip, when the best advantage is for him? or how discern those which have interest in him, when his aims are only to conclude with him, with whom he deals, without relation to any intercedent means to effect his business? Neither is it to be doubted, but such whose understanding hath attained a higher pitch, will be as ready to do that which is committed to them, as those on whom a more plainness hath naturally seized: for these will duly consider the great danger they are like to incur, if they should exceed their Commission either in doing too much, or detract from their Commission in doing too little. For in affairs of this nature especially, parum agendum est de proprio, yea, though in the opinion of the party employed, it seem that he could go more effectually to work, than just as his Commission directs him. Manlius Torquatus commanded his son to be put to death, Disobedience punished in attempts most successive. for fight (albeit prosperously) against his commandment. Pub. Crass. Mutianus sending to his Engineer to send him the bigger of his two ship-masts that he had seen in Athens, to make a Ram to batter down the walls; the Engineer sent him the less, imagining it to be fitter: wherefore Mutianus sent for the Engineer, and caused him to be so cruelly whipped with rods, Virgi●●aedi●●ssit quibus 〈…〉 Plut. in a●o●●e●. that he died therewith. If disobedience in such affairs as these, being of lesser consequence, seemed among the Heathen cause sufficient to pronounce sentence of death upon the offender; what may they deserve, who in conceit of their own wisdom, dare take upon them directions of their own, without tying themselves expressly to their commission? And of these there be two sorts: The one, even in greatest and most important matters, will presume to take upon them without direction of Autho●itie: wherein as they commonly err, so they give advantage to him with whom they have to deal, of making his own bargain upon such Terms as shall best please him: for how should one man's judgement equal a whole judicious Counsel? So as in dealing with cunning persons, we must ever consider their ends, to interpret their Speeches; and it is good to say little to them, and that which they least look for. The other sort tie themselves something more strictly or precisely to their Commission; for these will be loath to digress from it in matters of weight and substance, but rather in some impertinent ceremony or circumstance: as we read in the general History of Spain, that there came two Ambassadors out of France unto King Alfonfe the ninth, to demand one of his daughters in marriage for their Sovereign King Philip; one of which Ladies was very fair, and named Vrraca; the other nothing so gracious, and called Blanch. They both coming into the presence of the Ambassadors, all men held it a matter resolved, that their choice would light upon Vrraca, as the elder and fairer, and better adorned: but the Ambassadors enquiring each of their names, took 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 indifferency as these, it is not to be doubted but they are left to the discretion of the instrument: but for affairs of State, as they require due deliberation in discussing; so require they the joint assent and approbation of the State ere they come to concluding. THere are likewise public employments, How a Gentleman is to employ himself in public affairs. cyprian. wherein Gentlemen upon occasion may be interessed, which extend themselves to military affairs: 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, 1 Mach. 14 46. in taking out his own bowels, and throwing them upon the people, ☜ it was an act (saith S. Austin) that tasted more of stoutness than goodness. Magne, non be ne. Aug. For what could that act of his benefit his Country? wherein could it add spirit to the distressed Maccabees? wherein allay the heavy burden of their affliction, or minister the least relief 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 column of perpetuity to his everliving 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 Captain, and clasping him fast about the middle, asked one Capistranus standing beneath, whether it would be any danger of damnation to his soul, if he should cast himself down headlong with that dog, (so he termed the Turk) to be slain with him? Capistranus answering, that it was no danger at all to his soul, the Bohemian forthwith tumbled himself down with the Turk in his arms, Zieglerus l. de illustribus viris Germaniae. c. 98. and so (by his own death only) saved the life of all the City. The like worthy exploits might be instanced in those heirs of fame, the Rhodians, In Turc. Histor. 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 handful in comparison of their enemies, gave them not only the repulse, but wholly defeated their designs. This Valour or Fortitude, which indeed appeareth ever in the freest and noblest minds, is excellently defined by the Stoics, Probe definitur à Stoicu fortitude, cum ●am virtutem dicunt esse propugnante pro aequit●●. Cic. to be, A virtue ever fight in defence of equity. These who are professors of so peerless a virtue, are more ready to spare than to spill: their aims are fair and honest, free from the least aspersion either of cruelty or vainglory: for as they scorn to triumph over an afflicted foe, so they dislike that conquest (unless necessity enforce it) which is purchased by too much blood. Salmacida spoli● sine sanguine & sudore. Si. lib. 4. The Salmacian Spoils relish better to their palate: for they are so full of noble compassion, as the death of their enemy enforceth in them tears of pity. This appeared in those princely tears shed by Caesar at the sight of Pompey's head; and in Titus that Darling of Mankind, ☜ in those tears he shed at the sight of those innumerable slaughters committed upon the jews. Plut. in vit. jul. Cas. joseph in bell. jud. Now as my purpose is not to insist on the postures of war; so I intent not to dwell upon every circumstance remarkable in martial affairs, ●lementiam tamen Imperatoris pro●ne●tia duceban●. lb. but upon the main scope of military discipline, whereto every generous and true bred Soldier is to direct his course. Let your aim be therefore, Gentlemen, to fight for the safety and peace of your Country, in the defence of a good conscience, which is to be preferred before all the booties of war: for as you have received your birth and breeding from your Country; so are you to stand for her, Dulce & decorum est pro patria 〈◊〉 Hor. li. 3. od. 2. even to the sacrifice of your dearest lives; provided that the cause which you entertain in her defence be honest, without purpose of intrusion into another's right, or labouring to enlarge her boundiers by an unlawful force. For howsoever the ancient Heathens were in this respect faulty, being some of them Truce-breakers, Poeni foed fragi. Cic. in office Nulla sancta societas, nec fides regni. Philip 4 1●. A glorious enterprise recommended to the undertaking of all generous spirits. others violent intruders or usurpers of what was little due unto them: we for our parts have learned better things, being commanded no● to take any thing from any man, but in all things learn to be contented. But of all enterprises worthy the acceptance of a Gentleman in this kind, if I should instance any one in particular, none more noble or better deserving (as I have elsewhere formerly touched) than to war against the Turk that professed enemy of Christendom; the increase of whose Empire may be compared to the milt in man's body; for the grandeur of it threatens ruin and destruction to all Christian States, drawing light to his Half Moon by darkening of others, Totum adimit, quo ingrata refulget. Coping with the Persian Sap●r in titular insolence, who caused himself to be styled, Re. R●gum, frater Solu & 〈◊〉, particep● Syderum. and showing even by the multitude of his insolent Titles what his aims be, if the Lord put no● a hook in the nose of that Leviathan. Praiseworthy therefore are those glorious, and (no doubt) prosperous expeditions of such English and other Christian Voluntaries as have stood, and even at this day do stand engaged in personal service against the great Turk: for these, though they perish in the battle, shall survive time, and raise them a name out of the dust, which shall never be extinguished. These are they who fight the Lords battle, and will rather die than it should quail: These are those glorious Champions, whose aim is to plant the blessed tidings of the Gospel once again in that Holy Land, which now remains deprived of those heavenly Prophets which she once enjoyed, of those godly Apostles which she once possessed, of that sweet Singer of Israel with which her fruitful coasts once resounded. O Gentlemen, if you desire employment in this kind, what enterprise more glorious? If you aim at profit, what assay to your souls more commodious? If you seek after fame, (the aim of most soldiers) what expedition more famous? since by this means the practices of Christ's enemies shall be defeated, the borders of Christendom enlarged, peace in Zion established, and the tidings of peace every where preached. Besides, in assays of this nature, being taken in hand for the peace and safety of Christendom, assureth more security to the person engaged: for little need he to fear a strong foe, Non debet timere hostem forten, qui dominum habet fortiorem. that hath a stronger friend. Admit therefore that you return, as one that cometh with red garments from Bozra, so as the Devil and his angels like wild Bulls of Basan run at you, Esa. 63.1. Psal. ●2. 12. you shall break their horns in his Cross for whom you fight. As we have discoursed of employments public, which we divided into two ranks, Civil and Military; and of the manner how Gentlemen are to demean themselves in Court or Camp; so are we now to descend to employments private, wherein we purpose to set down such necessary cautions or observances, as may seem not altogether unprofitable or unuseful for the consideration of a Gentleman. And first, How a Gentleman is to demean himself in private affairs. I will speak of the employment of a private justice of Peace, wherein he is appointed and made choice of, not only to redress such annoyances as may seem to prejudice the state of that County wherein he lives, and is deputed justice; but likewise to mediate, atone and determine all such differences as arise betwixt party and party; for to these also extends the office of justice of Peace. Yea, we are to wish him to be, as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Compounder, as a Commissioner of the Peace. Godliness should be their chiefest gain, and right and peace their greatest joy: for such are both Pacidici, and Pacifici, Pleaders for peace, and leaders to peace: Peace-lovers, and peaceable livers. As for the rest, they are deservedly blamed, that confine all their practice not within those ancient bounds, usque ad arras, but with those usual bonds, usque ad crumenas. — Sic crimine nota crumentaest. The old position was, justice is to be preferred before profit; but now the terms are transposed in the proposition, and the avaricious desire of having never disputeth of the equity of the cause, but of the utility. Kind men such are but where they do take, hardening their hearts against the cry of the poor. If a man come to demand justice, Quid non speremus, si numm●s possideam●? Omnia nummus habet, quod vult, facit, addit, & aufert. he shall speed ill, having no money to give, no coin to present, no friends to speak, his cause is like to fall. Suppose out of two mites he give one: the rich adversaries horse eats up the poor Clients oats; there needs no Oedipus to unfold this riddle: in the end the poor sheep, that lost but a lock of his wool in the Country, This may be observed in Suits of Law, as well as private affairs of justice.. loseth his whole fleece in the City; consumeth what he hath, spendeth his time, loseth his hope, and falleth his suit, be it never so good and honest. Whereas such (and of such we only speak) as do a Deut. 10.18. right judgement to the fatherless and widow, bear a resemblance of God, who is a loving Father to the Orphan, and a gracious judge to the widow. These will not for conscience sake pervert the right of strangers, fatherless, etc. for such as do so, shall be b Deut. 27.13. cursed upon mount Ebal: but these like pure Lamps, diffuse those divine beams of unblemished justice, to all places where they reside, resembling David, who c 2 Sam. 8.15. executed judgement and justice to all his people: or like that prophetical Dove, jeremiah, ever d jerem 22.3. exhorting to execute righteousness and judgement. Or like that good Patriarch Abraham, ever e Gen. 18 19 commanding his Household to do righteousness and judgement. For these know, how f Deut. 32.4. all the ways of God are judgements. And that, g 2 E●d●. 5. 4●. Rome 11. ●3 Psal. 36.6. just and like a great deep are God's judgements. And the wicked h Act ●4. 26 tremble at God's judgements. And the wicked i Pro●. 28.5. understand not judgements. And therefore strive against k E●clus. 11.7, 8, 9 Act. 18.4.6 1 Tim● 15.19, 21. perverse judgements. Because they know what l 23.1.7 to 10. equity is to be required in judgements. Having ever before their m 2 Sam. 22.23 eyes Gods judgements. O how precious are the lips of these who preserve judgement, being an honour to their Country, a pillar to the State, leaving a memorable name to themselves, which as that princely Prophet saith, shall never rot! These are they, who have their faces n job 9.24. covered, lest they should have respect unto the person; as godliness is their gain and the preservation of a good conscience their principal aim; so if there were neither reward here, nor elsewhere, for such as executed justice and judgement; yet for conscience sake, and a sincere love they bore to truth, would they continue in their zealous care to the profession and protection thereof. These are not of that Leaven who turn judgement to wormwood, Amos 5.7. and leave off righteousness in the earth. For such in stead of judgement and equity, execute cruelty and oppression. These are not of that sort, Purpuram negis quam Deum ●o kn●es. who prefer the purple before the person, the person before the cause; never examining the cause how good it is, but observing the man how great he is. No, their counsels and consultations tend to the public peace, and the redress of such enormities as arise from vicious humours, breeding and spreading in the State. Now what employment more fitting or accommodate for a Gentleman of what degree soever, than this, which enables him in affairs tending as well to himself in particular, as the Stern of the State public in general? Would you see errors and abuses in the State redressed? You are seated where by your own authority you may have them reform. Would you have Officers execute their places under you honestly, being from corruption freed? Your Prince, by especial notice taken of you, hath so advanced you, that you may see all Offices under you duly executed, and where default shall be, have them punished. Would you further the poor man's cause, and see his wrongs relieved? It is in your hand to effect that which you have desired. Would you purge your Country of such superfluous humours, as from long peace and too much prosperity have ofttimes issued? You are those Physicians who may launce and cure those broad-spreading sores, with which the State hath been so distempered. Would you curb factions and contentious members, judges 15.4. who like Samsons firebrands tied to Fox's tails, kindle the fire of all division, and labour to have them extinguished? You have authority to see such censured, that public peace (as becometh a civil State) might be maintained. Two perilous shelves which endanger justice. Now there are two extremes which (like two dangerous rocks) are carefully to be avoided, lest the precious freight of justice might thereby he enndagered. The one is rigour, the other indulgence. I approve therefore of his opinion, who would have intus mell, foris oleum; as well cordials as corrasives: for as some men (and those of the basest and servilest condition) are only to be deterred from doing evil by the censure or penalty of the Law; So there are others of a more generous and noble disposition, who are only to be reclaimed by fair and affable means; and these are to be brought in rather by love than awe. Sicut absynthia per sep●llunt morbo●, melle tamen ill●●iuntur, ut puerorum a●as improvida ludificetur. Pic. Mi●and. ad Hermol. For as wormwood of itself, expels diseases, yet is to be anointed with honey, that the improvident age of childhood might be deluded, and they from their Nurse's teats the sooner weaned: so though this wormwood of rigour and severity be of force to cure and expel most diseases raging or reigning; yet being allayed with the honey of mercy and indulgence, it will sooner wean children, that is to say, such whose soft and easy temper is best persuaded by courtesy, than wormwood untempered, that is, than the Law to her highest pin wrested. Indeed these Boanerges, the sons of thunder, are powerful in deterring such, Mark. 3.17. whose braving and domineering natures use to oppose themselves to right: for persuasions are as little available to these, as to sow sand in the air; wherefore as the Law hath provided fit means to curb and chastise such, whose obstinate and refractory natures will not by easy means be induced, so hath it qualified or attempered the rigour or bitterness of such provisions, where there is assured hope, that the party by easier persuasions will be reclaimed. For if we will resemble that absolutest pattern or abstract of all justice, God himself; we shall read that he came as well in a still voice, as in Thunder. So as, albeit a Exod. 19.18. God when he delivered the Law, came down in the fire; And the b Exod. 24.17. glory of God appeared on Mount Sinai, as a consuming fire; And out of God's mouth went a c 1 Sam. 22.9. consuming fire; And in God's wrath against d Deut. 32.22. Israel was kindled fire; And e 2 Kings 2.11. Eliah was taken up into heaven by a Chariot and horses of fire; And the f Exod. 3. ●. Angel appeared to Moses in a flame of fire; And g 1 Cor. 3.13.15. every man's work shall be tried by fire; Yet God, as he is to the wicked a h Deut. 4.9.10.24. Heb. 12.29. consuming fire: so to the godly he is a i Exod. 13.21, 22. Num. 9.15. comfortable fire. Be not then ever clothed with fire, reprove the enormities of the State with the spirit of mildness, which if it will not prevail, unsheathe the sword of justice, that such may be severely, kerbed, who by gentleness would not be cured. It is not to be doubted, but you shall encounter with delinquents of several natures: the chastizing of both which sorts is left wholly to your discretion: for many things, though expressly enacted, are in respect of the manner, referred to your discretion to see them executed. Many there are, who will rather die for the act, than discover the act: like Epicharia a Libertine of Rome, who made privy to a conspiracy against Nero, would not disclose the plotters thereof, though tormented with cruel punishments: or Leena, who conspirator against the Tyrant Hyppeas, was not aghast at the death of her friends, though torn with extreme torments, but resolute to the end, would not reveal her partners, but bit in sunder her own tongue, and spit it in the Tyrant's face. There are others likewise, who will expose themselves to all extremities that Law can inflict, ☜ only to gain themselves a name; such was Herostratus, who burned the Temple of Diana of Ephesus, only for vainglory: but to these you are not to use indulgence; for they that brave it in sin, esteeming mischievous practices to be their chiefest glory, are fallen into that gall of bitterness, as in them there is small hope of remedy. Better it is that one perish, than that unity perish, Melius est quod periat unus, quam unitas. Qui malis parcit, bonis nocet. and in these (sure I am) that maxim is true; He that spareth the evil, hurteth the good. for it is impossible that any State should flourish with increase of good men, where there is no difference made betwixt the good and evil. Wherefore you are to deal in the State, Luxuriantes amputantur surculi, ut genuini coalescant ●ami. as skilful gardener's or vine-dressers do with their Vines; they cause the wild branches to be pruned, that their natural sciens may be better nourished. Unfruitful members, and such as are more burdensome than behooveful to a State, are to be purged and pruned, In putatiore sarmen●a sterilia recid●ntur: ut ea quae praevalent uberius fructum serant. Greg. in Mor. Exposit. in job. that such whose honest care and providence deserves due praise among you may be the more encouraged, seeing these, who used to live on others labours, duly punished. Yet in all your censures beware of this, that no personal distaste aggravate in you the quality of the crime: I mean, let no private hate or dislike to any person, cause you to punish him, for this is a partial and indirect proceeding, relying rather upon the authority of your place, than equity of the cause. far more generous is it to bury all hate towards your foes, especially when by means of your place, it rests in your power to spare or punish. When Caesar commanded the demolished monuments of Pompey to be set up again; Cicero told him that in erecting Pompey's trophies he established his own. And no less generous was Scaurus, Domitius his enemy, who when a certain servant of Domitius came before the judgement seat to accuse his master, he sent him home to his Master. The like of Cato and Murena. Be your censures likewise free from passion; for there is nothing that so troubles the pure current of justice, or so much transforms man from himself, 〈◊〉 giving way to wrath. The saying of Archytas is much commended, who being angry with one of his Hinds, ☞ said; O how would I have beaten thee, had I not been angry with thee! Hear the poor man's cause with an equal and impartial care; let not the greatness of his adversary be any bar to his plea, or any hindrance to his cause; bear yourselves sincerely with all singleness, uprightly without partial connivance; standing for your foe equally as your friend, Malle se in●er i●imicos, quam amicos ●udicare dicebat. Laert. in vit. Bias. if your foes cause be as honest as your friends. It was Bias saying, that he had rather be a judge amongst his Enemies, than amongst his friends: and this might probably be his reason; because his enemies would pry more narrowly into his actions than his friends; and therefore his desire was to be by them only approved, by whom he was chiefly observed. Yea, herein might you partake of a right noble revenge upon your enemies; in showing apparent testimonies of your care and zeal to the truth; in preventing all occasions of scandal; in preferring justice even in cases which nearly concern your friend, before all terms of friendship; Habeo in me, quod testetur p●o●●e. having the testimony of a good conscience within you, as a wall of brass against all opponents: for hence it was that Diogenes being asked how one should be revenged of his enemy, answered, By being a virtuous and honest man. ☜ For the whole life of every good man giveth testimony unto God of the integrity or uprightness of his conversation. Omni●●iorum vita testimonium ●edd●t Deo. Cypr. de duplo martyrio, initio. But beware above all things (as I formerly noted) of accepting or respecting persons; for this is the very bane of justice.. Let not the rich man with all his presents tempt you, Proh pudor, secundum fortunam as●imatur persona, quum potius secundum personam aestimada sit fortuna: ●am bonus reputatur quam dives, tam malus quam pau●er; cum potius tam div●s sit reputandus quam bonus, tam pauper quam malus. De contem. mund. l. 1. c. 16. nor those many friends which he hath laid up in store to speak for him, taint you. Fie for shame (saith Innocentius) now adays man is esteemed according to his money, whereas rather the money should be esteemed according to the man. Every one is reputed worthy, if he be wealthy, and naught if he be needy; whereas rather every one should be reputed wealthy, if he be worthy, and needy if he be naught. Marcus Caelius was said to have a good right hand, but an ill left hand; because he could plead against a man better than for him. Be you so equally handed, as poising the weight of the cause sincerely, you may minister right judgement to all parties, being as ready to defend the cause of the needy, as of the wealthy, giving him the best countenance, who hath the best cause. It was Rome's fault, which presages Rome's fall, to be facunda inimicuiis, faecunda praemiis; far be it from our Island, who as she hath enjoyed a long peace, so ought she to become more thankful to that God of peace, who in his mercy hath strengthened her bulwarks, enclosed her as a hedged garden, fed her with the flower of wheat, making her feet like Hind's feet to run the ways which he hath appointed. And so I come to speak of such private affairs as require the care and charge of a Gentleman, even within the compass of his own family. How a Gentleman is to demean himself in his own family. IF there be any that provideth not for his own, and namely for them of his Household, he denieth the faith, and is worse than an Infidel, saith the Apostle. Now how careful should we be to remove from us, so hateful a title as the name of infidel? Have we not our appellation from Christ? but in vain are we named after Christ, 1 Tim. 5.8. Aug. if we do not follow Christ. We were not borne to pass our time in an improvident or careless sensuality; we were not created only to cram ourselves, and spend our days in security; Man (saith job) was borne to labour, as the sparks to fly upward; at least to provide for his own family, over which he is made a master: by relieving them outwardly with all necessaries, and inwardly with all good and wholesome instructions. Now to propose you a form, in what manner you are to demean yourselves towards all degrees within your family: I shall little need, Ephes. 5.21. adul●. since the Apostle himself hath so notably laid down every one's office or duty: where he showeth in what manner Wives are to submit themselves unto their Husbands; and again, how Husbands should love their Wives, Even as Christ loved the Church, and gave himself for it. In the next ensuing chapter he declareth the duty of Children in these words; Ephes. 6. ad 10. Children obey your parents in the Lord, for this is right. Then he descendeth to the duty of Parents; And ye, Fathers, provoke not your children to wrath: but bring them up in instruction and information of the Lord. Then touching servants; Servants be obedient unto them that are your masters, according to the flesh, with fear and trembling, in singleness of your hearts as unto Christ. Concluding the last duty with Masters; And ye Masters do the same thing unto them, putting away threatening: and know that even your master also is in heaven, neither is there respect of person with him. Thus have we briefly and cursorily run over those particular duties, deputed to every one from the highest to the lowest in their peculiar places and offices; where we can find no exemption from the servant to the master, Domus, (inquit Aristoteles) est quasi parva Civitas, & Civitas quasi magna domus. Every family a private Commonwealth. but that certain particular duties are enjoined either. As every man's house is his Castle, so is his family a private Commonwealth, wherein if due government be not observed, nothing but confusion is to be expected. For the better prevention whereof, I have thought good to set down sundry cautions, as well for direction in affairs temporal, as spiritual; which observed, it is not to be doubted but that God will give you all good success to your endeavours. First therefore, in affairs Temporal I could wish you to observe this course; so to provide for the relief and supportance of your family, as you may not only have sufficient for yourselves, but also be helpful unto others; sufficient for yourselves in providing food and apparel, Gen. 28.20. Deut. 10.18. being all which jaakob desired of God: and helpful unto others, in giving food and raiment to the fatherless, in providing relief for the desolate and comfortless, in harbouring the poor, needy and succourless, and briefly in ministering to the necessity of the Saints, and all such as are of the family of faith. And because providence is the way, by which relief both to yourselves and others may be sufficiently ministered, beware of Prodigality, and excess; lest you give your honour unto others, and your years to the cruel. Lest the stranger should be filled with your strength, Prov. 5.9, 10. Prov. 6. ●, 7. and your labours be in the house of a stranger. Go rather to the Pismire, who though she have no guide, governor, nor ruler, provideth in Summer her granary for Winter. Neither is it sufficient to gather, but frugally to dispose of that which is gathered. This Providence admits of no Vitellius breakfasts, nor Cleopatra's banquets. Luke 15.16. Gen. 25. ●3. 1 Sam. 14.27. Exod. 14.2. The Prodigals dainty tooth brought him to feed on husks. Esau's to sell his birthright for a mess of pottage. Jonathan's for a honeycomb to endanger his life. The Israelites to murmur against Moses. Babylon's golden cup, to fill her full of abominations. I have observed, and no less admired than observed, how some have consumed their estates in satisfying their appetites, and that only in the choice of meats and drinks; and was not this a great vanity? That those, whom meats, though less delightful, yet more healthful might have sustained, and fewer diseases occasioned▪ could not content themselves with that which might have better satisfied nature, but to show themselves Epicures rather than Christians, will bestow the revenues of a Manor upon the superfluous charge of a supper. For these are they, who like Ery●thous bowels, will disgorge as much upon the boundless expense of their own Family, as might serve well for relieving a whole Country. These are they who like the Endive or Misselto, suck up all the native verdure and vigour of such plants as they enwreathe: for by their excess, though their own luscious palates taste no want, the commonalty feels it, when they go to the Markets, and find the rate of all provision enhanced by such, whose Prodigality scarce extends a provident eye to themselves, much less to the behoose of others. It is said of Cambletes the gluttonous King of Lydia, that he dreamt he devoured his wife, while they lay sleeping together in the same bed; and finding her hand between his teeth when he awaked, he slow himself fearing dishonour. Howsoever the History be authentic; sure I am the Moral taxeth such, whose Epicureall minds are only set upon prodigal expense, without respect either of present fortunes, or care to posterity, whose want is ofttimes procured by their riot. To be short, as parsimony is too late when it comes to the bottom; so it may be with discretion used, when it is at the top: for I approve of his opinion, who would have a Gentleman neither to hoard up niggardly, Nec sord●●è custod at, nec prodige spargat. Sallust. nor lash out lavishly. For as the former argueth a miserable and ignoble mind, so the latter showeth a mind improvident and indiscreet; both which are to be so avoided; that a mean betwixt both may be duly observed. For as I would have a Gentleman, even in arguments of outward bounty, show whence he was descended; so would I have him keep a Hawk, left his too free disposition be through necessity restrained. So as in matters of expense, I hold his resolve authentic, who said; I will never spare where reputation bids me s●end, nor spend where honest frugality bids me spare. It is a good rule, and worthy observation: for whosoever spares, when with credit and reputation he should spend, is indiscreetly sparing: and whosoever spends, when with honest frugality he may spare, is prodigally spending▪ Now in government of a Family, as I would not have you too remiss; so I would not have you too severe, towards your Servants (I mean) and those who have received their several charge from you: this it was which moved the Apostle to exhort masters to put away threatening; adding this reason: Ephes. 6.9. For know that even your Master also is in heaven, neither is there respect of person with him. Therefore it was Saint Augustine's prayer unto God, that he would root out of him, all rashness, frowardness, roughness, unquietness, slowness, slothfulness, sluggishness; dulness of mind, blindness of heart, obstinacy of sense, truculencie of manners, disobedience to goodness, repugnance of counsel, want of bridling the tongue, making a prey of the poor, showing violence to the impotent, calumniating the innocent, negligence of subjects, * Circa domesticos ●●veritatem. Med. cap. 1. severity towards servants, harshness towards familiars, hardness towards neighbours. Hence note, how in this holy Father's repetition and enumeration of many grievous and odious sins, he toucheth severity towards servants, as a heinous and egregious offence: and not without great cause; Deut. 25.4. 1 Cor. 9.9. 1 Tim. 5.18. for if we be taught not to muzzle the Ox that treadeth out the corn: and that, we are to spare the life of our beast: much more ought we to have mercy over such as partake with us in the same Image, which we have equally from him received, by whom we live, move, and have our being. How highly to be condemned was that act of Vedius Pollio, who tyrannised so much over his Servants, that he caused one to be cast into a Fishpond for breaking a glass. I approve therefore of them, who put on the spirit of mildness towards such as are deputed or substituted under them, bearing with one another's weakness, as those who have a compassionate feeling of humane infirmities, not laying such heavy burdens upon them, as they themselves will not touch with their finger, but will in some measure partake with them in all their labours. But of all other vices incident to masters, there is none more hateful in the sight of God and man, than the unthankfulness or disrespect of masters towards their servants, when they have spent their strength, and wasted themselves in their service. These like the Greyhound in the fable, may well say, that they see nothing can please, but that which doth profit: juvenes amárunt, ●●nes oderunt. when they were young, able and fit to endure labour, they were respected; whereas now being old, infirm, and helpless, either to themselves or others, they are slightly regarded. Whereas, if they were thankful masters, these whom they once loved for profit sake in youth, they would now love in age, in respect of the profit they reaped by their youth. But, alas, do we not see how nothing is more contemptible than an old Servingman? He may say he was a man in his time, but that is all. There is no man that will know him, since his bluecoat knew no Cognizance; the loss of his Crest, makes him hang down his crest, as one crestfallen: so as the poor Lark may boast of more than he may: Alauda crist●m h●bet. Proverb for every Lark hath his crest, saith Simonides, but he hath none. To redress this, as in humanity you ought, so I know such as are Generously disposed, will: that those who have deserved well under you, being now grown aged, yet unpreferred, may by your care be so maintained, that their service of Labour may be made a service of Prayer, offering their sacrifice of devotion unto God, that great Master of a Household, that he in his mercy would give a happy success unto all your endeavours. Now as the Labourer is worthy of his wages; 1 Tim. 5.18. for, cursed is he that defraudeth ●he labourer of his hire: so there is an especial care required in every servant to look unto that which is given him in charge. For the better discharge whereof, it is enjoined you that be Masters; not to be too remiss in your care and overseeing thereof; Domun● suam coer●er● plerisqu● haud minus arduum est, quam provinciam regere. Tacit. for much oversight is usually committed for want of a good overseer. Admonish your servants that they intent their charge; suffer them not to idle, but in their peculiar places to do that which they in duty are to perform, and you in reason are to expect. Wherein, as they proceed in diligence, so are you to require their care with a cheerful thankfulness. If it be your lot to have such an one as jaakob was, (as rare it is to find such an one as he was) reward him not with a blear-eyed Loah, Gen. 29.23. for a beautiful and fair Rahel: I mean, abridge not, nor scant not their wages; for this is a discredit to yourself, and a discouragement to your servant. If he say, These twenty years I have been with thee: Gen. 31.38. thine ewes and thy goats have not cast their young, and the rams of thy flock have I not eaten. Whatsoever was torn of beasts, Gen. 31.39. I brought it not unto thee, but made it good myself: of mine hand didst thou require it, were it stolen by day, 40. or stolen by night. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes. 41. Thus have I been twenty years in thine house, and served thee fourteen years for thy two daughters, and six years for thy sheep, and thou hast changed my wages ten times. If (I say) he hath thus served you, and shown faithfulness in that charge over which he was appointed, reward him with a bountiful hand, and encourage his care with your best countenance. Whereas, chose, if you meet with such a Servant, Luke 12.45. that saith in his heart, My master doth defer his coming; and shall begin to smite the servants, and maidens, and to eat, and drink, and to be drunken; you are not to use remissness to such a Servant, but to cut him off, lest you give example unto others, by your indulgence, to be of the like condition. In brief as a good servant is a precious jewel, tendering the profit and credit of him he serveth; so an evil servant, whose service is only to the eye, and not for conscience sake, is a scatterer of his substance whom he serveth; aiming only at his own private profit, without least respect had to his Master's benefit. Difference therefore you are to make of their care, in cherishing the one, and chastising the other; which can hardly be effected, unless you, who are to make this difference of your servants, have an eye to their employments. Neither would I have your care so extended, as to afflict and macerate yourselves by your excessive care: a mean is the best both in the preservation of health and wealth. Be diligent (saith Solomon) to know the state of thy flock, Prov. 27.23. and take heed to thy herds. Yet withal note his conclusion: 27. Let the milk of thy goats be sufficient for thy food, for the food of thy family, and for the sustenance of thy maids. Whence you may observe, that to gather is admitted, ☜ so the use or end for which we gather be not neglected. Hydroptem habent conscientiam. Aug. Quanto magis bibunt, tanto magis ●uiunt. Quanto magis capiunt, tanto magis cupiunt. Quorum sitis neque copia, neque inopia minuitur. Sallust. Vera inopia cupiditatum copia. For such, whose Hydroptick minds are ever raking and reaping, yet know not how to employ the blessings of God, by a communicative exhibition unto others, are become vassals unto their own; making their gold-adoring affection an infection, their reason treason, and the wealth which they have got them, a witness to condemn them. But I have insisted too long on this point, especially in framing my speech to you, whose more freeborn dispositions will ever scorn to be tainted with such unworthy aspersions: wherefore I will descend briefly to such instructions, as you are to use touching spiritual affairs, being Masters of Households in your private families. WE read that Abraham commanded his sons, How a Gentleman is to employ himself in spiritual affairs within his family. and his household, that they should keep the way of the Lord, to do righteousness and judgement: And we are taught what we must do, returning from God's house to our own: and what we are to do sitting in our houses, even to lay up God's word in our heart and in our soul, and bind it for a sign upon our hand, that it may be as a frontlet between our eyes. Gen. 18.19. 1 Chron. 12. Deut. 11.18.19. And not only to be thus instructed ourselves, but to teach them our children, speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And not so only, but thou shalt write them upon the posts of thine house, 20. and upon thy gates. Whence you see, how no place, time, or occasion is to be exempted from meditating of God: but especially in Households and Families ought this exercise of devotion to be frequently and fervently practised; for a Blessing is pronounced upon the performance hereof, as appeareth in the foresaid place, and the next ensuing verse, where he saith, You shall do all that I have commanded you, Verse 21. Consisting upon a precept and a promise. that your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as long as the heavens are above the earth. Mark the extent of this Blessing, Ostendit exemplo quod promisit in praemio. Aug. for it promiseth not only length of days to them that perform it, but even to the children of them that perform it; and that in no unfruitful or barren land, but in the land which the Lord swore unto your fathers to give them; and that for no short time, but so long as the heavens are above the earth. So as, this blessed promise, or promised blessing, is (as one well observeth) not restrained, but with an absolute grant extended: so that, even as the people that were in the gate, and the Elders wished in the solemnising of that marriage betwixt Boaz and Ruth, Ruth 4.11, 12. that their house might be like the house of Pharez; so doubtless, whosoever meditates of the Law of the Lord, making it in his Family, as a familiar friend to direct him a faithful counsellor to instruct him, a sweet companion to delight him, a precious treasure to enrich him, shall find success in his labours, and prosperity in the work of his hands. But amongst all, as it is the use or Masters of households to call their servants to account for the day past; Nimium est negotii continere eos quibus praesit, nisi te ●ps● contineas. so be sure, Gentlemen, and you who are Masters of houses, to enter into your own hearts, by a serious examination had every night, what you have done, or how you have employed yourselves, and those Talents which God hath bestowed on you, the day past; in imitation of that blessed Father, who every night examined himself, calling his soul to a strict account, after this manner; Anima mea quid fec●sti hodie? etc. Quod mal●● h●die 〈…〉, lib. 3. O my soul, what hast thou done this day? What good hast thou omitted? what evil hast thou committed? what good, which thou shouldst have done? what evil, which thou shouldst not have done? Where are the poor thou hast relieved? the sick or captive thou hast visited? the Orphan or widow thou hast comforted? Where are the naked, whom thou hast clothed? the hungry, whom thou hast refreshed? the afflicted and desolate, whom thou hast harboured? O my soul, when it shall be demanded of thee, Quid comedit pauper? how poorly wilt thou look, when there is not one poor man that will witness thy alms? Again, when it shall be demanded of thee, Vbi nudus quem amicivisti? how naked wilt thou appear, when there is not one naked soul that will speak for thee? Again, when it shall be demanded of thee, Vbi sitiens quem potasti? Vbi esuriens quem pavisti? Vbi captivus quem visitasti? Vbi moestus quem relevasti? O my soul, how forlorn, wretched, and uncomfortable will thy condition be, when there shall not appear so much as one witness for thee to express thy charity? not one poor soul whom thou hast relieved! one naked whom thou hast clothed! nor one thirsty whom thou hast refreshed! nor one hungry whom thou hast harboured! nor a captive whom thou hast visited! nor one afflicted whom thou hast comforted! Veni ad judicium. Hieron. Thus to call yourselves to account, by meditating ever with S. Hierome of the judgement day, will be a means to rectify your affections, mortify all inordinate motions, purify you throughout, that you may be examples of piety unto others in your life, and heirs of glory after death: concluding most comfortably with the foresaid Father; If my mother should hang about me, my father lie in my way to stop me, my wife and children weep about me, I would throw off my mother, neglect my father, contemn the lamentation of my wife and children, to meet my Saviour Christ jesus. For the furtherance of which holy resolution, let no day pass over your heads, Paratum est cor●m●um. Ibid. wherein you address not yourselves to some good action or employment. Wherefore Apelles posy was this, Let no day pass without a line. Be sure every day you do some good, Nulla dies sine linea. then draw one line at the least: according to that, Esay 28.10. Choeneci ne insideas. Line upon line, line upon line. And Pythagoras posy was this, Sat not still upon the measure of corn. Do not look to eat, except you sweat for it: according to that, 2 Thess. ●. 10. He which will not work, let him not eat. In my Father's house (saith Christ) are many mansions. john 14.3. So that no man may sing his soul a sweet requiem, saying with that Cormorant in the Gospel, Luke 12.19. Soul take thy rest: for in heaven only, which is our Father's house, there are many mansions to rest in. In this world, which is not of our Father's house,, there are not many mansions to rest in, but only Vine-yards to work in. Wherein, because not to go forward, is to go backward, we are to labour even to the day of our change. Hereupon Charles the fifth gave this Emblem, Stand not still, Vlterius. but go on farther; Vlterius: as God saith to his guest, Luke 14.10. Nunquam ei prae●sse fami●iae, quae parum studi●sa est divina gloriae. Superius: Sat not still, but sit up higher. Doing thus, and resolving to be no masters over that Family, whose chiefest care is not the advancement of God's glory, you shall demean yourselves, being here worthy that Vocation or calling, over which you are placed, and afterwards, Philip. 3.14. by following hard toward the mark, obtain the prize of the high calling of God in Christ jesus. THE ENGLISH GENTLEMAN. Argument. Of the difference of Recreations; Of the moderate and immoderate use of Recreation; Of the Benefits re●ounding from the One, and inconveniences arising from the Other; Of Recreations best sorting with the quality of a Gentleman; And how he is to bestow himself in them. RECREATION. RECREATION, Observat. 5. being a refresher of the mind, The difference of Recreations. and an enabler of the body to any office wherein it shall be employed; brancheth itself into many kinds; as Hawking, which pleasure, one termed the object of a great mind, whose aims were so far above earth, as he resolves to retire a while from earth, and make an Evening flight in the air. Hunting, where the Hounds at a loss show themselves subtle Sophisters, arguing by their Silence, the game came not here; again, by being mute, it came not there; Ergo, by spending their mouths it came here. Fishing, which may be well called the Emblem of this world, where miserable man, like the deluded fish, is ever nibbling at the bait of vanity. Swimming, an exercise more usual than natural, and may have resemblance to these diving heads, who are ever sounding the depths of others secrets; or smimming against the stream, may glance at such whose only delight is opposition. V●d. Strab. Vid. Plut. Aul. G●ll. in noct. Att. Laert. in vit. chill. L Flor. lib. 3. c. 8. Baleares narrat, à qua gente Balistas nomen dux●sse, verisi. mil● est, jaculandi arte omnium facile principes esse. Luculliani Horti. vid. Plut. in vit. Running, a Recreation famously ancient, solemnised by the continued succession or revolution of many ages, upon the Olympiads in Greece, so as the account or yearly computation came from Races and other solemn games used on Olympus. Wrestling, Leaping, Dancing, and many other Recreations of like sort, as they were by the continuance of many years upon Olympus kept, and with public feasts duly celebrated: so in many places of this Kingdom, both Southward in their Wakes, and Northward in their Summerings, the very same Recreations are to this day continued. Shooting amongst the Scythians and Parthians, was an exercise of especial request, as afterward amongst the Amazonites, being women expert above all people of the world in Shooting and practising the Dart. Bowling amongst the Romans was much used, especially in Lucullus time, whose Garden-alleys were ever stored with young Gentlemen, who resorted thither to Recreate themselves with this exercise. The greeks had a a Cynosargu●, locus in quo palestritae exercebantur; Cerostr●tum, in quo eorum corpora ungebantur. Cynosargus, to train and exercise their Youth in Wrestling; and a Cerostrotum to anoint their bodies in before they wrestled. The ancient Romans had a b Circus, quia aculeatis spiculis circunclusus. vid. Varro de antiq. Rom. Circus, to enure and practise their Youth against military service, wherein they wrestled and contended. They used likewise, as the French do to this day, the exercise of the c Haec quae difficilis turget Paganica pl●ma, Folle minus luxa est, & ●inus arcta p●lá. Mar●ial lib. 14.45. Ball, which play is never sufficiently praised by Galen: being an exercise wherein all the organs or faculties of man's body are to be employed; as the eye to be quick and sharp in seeing, the hand ready in receiving, the body nimble in moving, the legs speedy in recovering. That Fencing also was of much use and practice among the Romans, even in their height of glory, and during the flourishing time of their Empire, may appear by that high commendation which Cicero giveth it, terming it, d Fortissima adversus mortem & dolorem disciplina. The strongest and soveraignest exercise against death and grief. That justs, Tournaments and Barriers (likewise) were amongst our ancient Knights usually practised and observed, both for gaining the favour of such Ladies as they loved, as also for the honour of their Country, vanquishing such strangers with whom they contended; may appear in Histories of all ages. Or to descend to more soft and effeminate Recreations: we shall find, of what great esteem Music was, even with some, who were in years as ripe, Vid. Plut. in Apotheg. & in vit. Socr. as they were for wisdom rare. Socrates, when he was well struck in years, learned to play upon the Harp. Minerva and Alcibiades disliked the loud Music of Dulcimers and Shawms, but admired the warbling strains of the Harp. Plat. in Repub. Vid. Plut. in vit. Lycurg. Plato and Aristotle would have a man well brought up in Music. Lycurgus' in his sharp laws allows of Music. Chiron taught Achilles in his tender years, Music. Achasia, with Diotima and Hermione, taught Pericles Prince of Troy (or rather Duke of Athens) Music. Epaminondas of Leuctra, was experienced in Music. Themistocles was less esteemed, because not seen in Music. Alexander was so ravished with Music, that when he heard a Trumpet, he used to cry ad arma, ad arma; not able to contain himself: so highly were his spirits erected by the force of Music. Painting likewise among the ancient Pagans, was for a Recreation used, though at this day, through the dishonour our painted Sepulchers do to their maker, much abused. Fabius' surnamed Pictor, from whence the Fabii took their names, was a painter, for he painted the walls of the Temple of Peace. Metrodorus a Philosopher and painter of Athens, sent to by L. Paulus to bring up his children, and to deck the Roman triumphs. Protogenes his table wherein Bacchus was painted, moved King Demetrius lying at the City Rhodes, so much to admire his rare Art and Workmanship, that whereas he might have consumed the City with fire, he would not for the preciousness of that table: and therefore staying to bid them battle, won not the City at all. So Campaspe pictured out in her colours by Apelles; and Crotons' five daughters, lively portrayed by Zeuxes, gained those famous Artists no less honour. Howsoever his art was in painting, I cannot choose but commend his quick wit in answering, being by them reproved whom he most distasted; and thus it was. Two Cardinals reproving one Raphael a painter, in that he had made the pictures of Peter and Paul too red, answered, That Saint Peter and Saint Paul were even as red in heaven, as they saw them there, to see the church governed by such as they were. This device or invention of painting, was by the Pagans generally, but especially those of the better sort, taken only for a recreation, and no trade or profession; labouring to show their cunning in beautifying, garnishing and adorning the triumphs of their Conquerors, or in decoring their Temples dedicated to the Gods. As the Scytheses used to erect Obelisks or square stones upon the hearse of the deceased, in number so many as he had slain of his enemies: where he that had not slain an enemy could not drink of the Goblet, spiced with the ashes of some memorable Ancestor, at solemn feasts and banquets. For other painting (too much affected at this day) it was not so much as used by any Matron, Wife, or Virgin, whose best read was shamefastness, and choicest beauty maiden bashfulness: ☜ only, as Festus Pompeius saith, Nazian. contra ●ulieres immod●ce comptas. Nescit equo rudis Haere●e ingenuus puer, v●narique imet ludere do●lior, seu Graeco jubeas trocho, seu malis vetita legibus alea. Hor. Od. 4.8. Consul Victori. in vit. Imperator. Stud●sus al●a lusor. ibid. Sue●. in Aug. common and base whores, called Schaenicolae, used daubing of themselves, though with the vilest stuff. But this may seem an art rather than a recreation; we will therefore descend to some others, whose use refresheth and recreateth the mind, if employed as they were first intended, being rather to beguile time, than to reap gain. And first for the Antiquity of Dice-play, we have plenty of authorities every where occurring: being much used by all the Roman Emperors at banquets and solemn meetings, where they bestowed themselves and the time, at no game so much as dice. So as, Augustus was said to be a serious gamester at dice: affecting them much, when at any time he retired from Court or Campe. Whence it is, that Suetonius bringeth in Augustus Caesar speaking thus; Si quas manus remisi cuique exegissem: aut retinuissem quod cuique donavi, vicissem, etc. If I had exacted those chances which I remitted every one, and kept that which I bestowed, I had gotten by play; whereas now I am a loser by my bounty. Though no game more ancient, or which indeed requireth a conceit more pregnant than the Chess; which we read to have been in great request amongst the ancient Romans, whereof we have a History in the time of Caius Caligula, tending to this purpose. This Emperor being naturally addicted to all cruelty, chanced one day amongst others to send for one Canius julus a Philosopher of eminent esteem at that time: with whom, after some conference, the Emperor fell into such a rage, as he bade him depart thence, but expect within short time to receive due censure for his boldness: For (quoth he) flatter not thyself with a foolish hope of longer life, for I have doo●ed thee to be drawn by the officer unto death: But see with what resolution this noble Canius bore himself! I thank you (quoth he) most gracious Emperor, and so departed. Within some few days after, the Officer (according to the Emperor's commandment) repaired to the houses of such as were adjudged, not by any legal process, but only by the Emperor's pleasure, to suffer death; amongst which, he made repair to Canius house, whom he found playing at Chess with one of his companions. The Officer without delay gave him summons to prepare himself, for it was the Emperor's pleasure he should die: whereat, as one nothing amated or discouraged, he called the Officer unto him, and * Vocatu● numeravit cal●ul●s, & Sodal● suo; Vide●●nquit) ●e post mortem meam mentiaris te vicisse. Tum aun●●ns Cen●urion●: Te●u (inquit) eris, uno me antecedere. Sen. de tranq. anim. numbering the Chesse-men before him and his companion with whom he played: See (quoth he) that after my death thou report not that thou hadst the better of the game: then calling upon the Centurion or Officer: Be you witness (quoth he) that I was before him one. Thus laughed this noble Philosopher at death, insulting as much over death, as he insulted over him, who adjudged him to death. This kind of game, now flater years is grown so familiar with most of our neighbouring Countries, as no one play more affected or more generally used. So as we have heard of an Ape who played at Chess in Portugal: which employed, the daily use and practice of that game, brought the Ape to that imitation. And certainly, there is no one game which may seem to represent the state of man's life to the full, so well as the Chess. For there you shall find Princes and Beggars, and persons of all conditions ranked in their proper and peculiar places; yet when the game is done, they are all thrust up in a bag together: and where then appears any difference betwixt the poorest Beggar, and the potentest Peer? The like may be observed in this stage of humane frailty: while we are here set to show during the Chesse-game of this life, we are according to our several ranks esteemed; and fit it should be so, for else should all degrees be promiscuously confounded: but no sooner is the game done, the thread of our short life spun, than we are thrown into a bag, a poor shrouding sheet, for that is all that we must carry with us: where there shall be no difference betwixt the greatest and least, highest and lowest: for than it shall not be asked us how much we had, but how we disposed of that we had. Thus far have we discoursed of the first part, to wit, of the difference of recreations: thinking it sufficient to have touched only such as are most usual and known unto us. For some others, which we have purposely omitted, lest our Mindian gate should grow greater than our City, we shall have occasion to speak of some of them, when we are to discourse of such Recreations, as are to be made choice of by Gentlemen of best rank and quality. In the mean time we will descend to the second part, to wit, the moderate and immoderate use of Recreation. IF we eat too much honey, Of the moderate and immoderate use of Recreation. it will grow distasteful; so in Recreations, if we exceed, they must needs grow hurtful. I approve therefore of his opinion, who adviseth us to do with Recreations, and such pleasures wherein we take delight, as Nurses do with their breasts to wean young children from them: anoint them a little with Allöes; Pic. Mirand. in Epist. ad Hermol. sprinkling our sweetest delights with some bitterness, to wean us from them with more easiness. Neither is it my meaning that Gentlemen should be so from the pleasure of Recreation weaned, as if from society wholly estranged: for this were like him, who became Hermit because he might not have her he loved. But rather so to attemper or allay the sweetness of such pleasures or delights as they betake themselves to, that they be never too much besotted with them. This course that Gentleman took, who perceiving himself too much affected on Hawking, resolved one day to wean his mind a little from it, by trying his patience with some inconveniences incident to it. Wherefore he set a lazy Haggard on his fist, and goes to his sport: where he finds store of game but few flights; for wheresoever the Partridge flew, his Hawk never made farther flight than from tree to tree, which drove the Gentleman falconer to such impatience, as he lesse affected the pleasure for long time after. The like I have heard of a Gentleman who used much bowling: which Recreation he so continually practised, for the love he bore it, as his occasions were much neglected by it, which to prevent, as he road far for his pleasure, so he stayed late ere he returned home, of purpose, so to become wearied, that his mind by that means might from his pleasure be the sooner weaned. But these experiments as they are oft failing, where the mind is not come to settling: so in my opinion there is no means better or surer to wean man, endued with reason, from being too much captived or enchained with these pleasures, than to consider what benefits redound from moderate Recreation, and again what inconveniences arise from immoderate delight therein. First then, let us consider the end for which Recreations were ordained, and we shall find that they were rather intended to beguile time, than to bestow ourselves on them all our time. Though many, too many there be, who will not stick to say with him who sported himself in the warm Sun, utinam 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 mind, and enabling the body to perform such offices as are requisite to be performed: so is it not to be made a Trade or profession, as if we should there set up our rest, and intent nothing else. Consider therefore the Benefits which redound by a moderate or temperate use of Recreation. FIrst it refresheth or cherisheth the mind, The Benefits redounding from moderate Recreation. S●n de Tranq. anim. 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 hour he would be retained in no business, neither after that hour would he read so much as any Letter. Of Cato likewise, that he used to refresh his mind with wine; the like of Solon and Archesilaus', that they would usually cheer their spirits with wine: yet whosoever should object drunkenness to Cato, might sooner prove that crime honest, than Cato dishonest. So as, whether we believe the Greek Poet, It is sometimes pleasing to be a little madding; or Plato, who in vain expulsed Poets the bounds of his Commonweal; or Aristotle, That there can never be any great wit without some mixture of folly: Nullum magnum i●ge●●um s●ne m●●tura dementia su●●. ibid. we shall find, that even the gravest and most experienced Statists have sometimes retired themselves from more serious affairs, to refresh and solace their tired spirits with moderate recreations. The Poet excellently describes a man buried in the deep slumber of contemplation, after this manner; He dies, Horat. l. 1. ep. 7. penned up with study and with care. So were the Anchorites and Hermit's in former time, being wholly divided from society: yea so immured, as they seemed to be buried living. Whose conversation, as (questionless) it argued a great mortification of all mundane desires; so it ministered matter of admiration to such, who given to carnal liberty, wondered 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, Cellae & habitatio cognatae sunt. ●er. de vit. solitar. though their habitation was on earth: we perceive hence, how beneficial Recreation is to the mind, in cheering, solacing, and refreshing her, if used with moderation. How it lessens those burdens of cares, wherewith she is oppressed, revives the spirits, as if from death restored, clears the understanding, as if her eyes long time shut, were now unsealed, and quickens the invention, by this sweet respiration, as if newly moulded. Neither is this Benefit so restrained, as if it extended only to the mind; for it confers a Benefit likewise to the body, by enabling it to perform such labours, Tasks or Offices, as it is to be employed or exercised withal. There are two proverbs which may be properly applied to this purpose: Non calatham juno, non arcum sen per Apollo Tendit, amant requiem corpora ●essa suam. Once in the year Apollo laughs; this approves the use of moderate Recreation. Apollo's Bow's not always bend; this shows, that humane employments are to be seasoned by Recreation: we are sometimes to unbend the bow, or it will lose his strength. Continual or incessant employment cannot be endured: there must be some intermission, or the body becomes enfeebled. As for example; observe these men who either encumbered with worldly affairs, so tie and tether themselves to their business, as they intermit no time for effecting that which they go about: or such as wholly nailed to their Desk, admit no time for Recreation, lest they should thereby hinder the progress of their studies. See how pale and meager they look, how sickly and infirm in the state of their bodies, how weak and defective in their constitution? So as to compare one of these weaklings with such an one as intermits occasions of business, rather than he will prejudice his health 〈◊〉 serving times as well for recreation and pleasure, as for employment and labour, were to present a spectacle of juius Dwarf, Sueton. Tranq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not two foot high, and weighing but seventeen pound, with a Rhinoceros, Tiger or Serpent of fifty cubits long: such difference in proportion, such odds in strength of constitution. For observe one of these starved worldlings, whose aims are only to gather and number, without doing either themselves or others good with that they gather; with what a sallow and earthy complexion they look, being turned all earth before they return to earth. And what may be the cause hereof, Avari●i● bellua ●e●a, 〈◊〉, m●ol●anda est. Sallust. but their incessant care of getting, their continual desire of gaining, being ever gaping till their mouths be filled with gravel. So these, who are wholly given and solely devoted to a private or retired life, how unlike are they to such as use and frequent society? For their bodies, as they are much weakened and enfeebled, so is the heat and vigour of their spirits lessened and resolved, yea their days for most part shortened and abridged: the cause of all which proceedeth from a continual secluding and dividing themselves from company, and use of such Recreations, as all creatures in their kind require and observe. For if we should have recourse to creatures of all sorts, we shall find every one in his kind observe a recreation or refreshment in their nature. As the Beast in his chase, the Bird in her choice, Domi-porta, Lamax; qu●a ●●limum serpendo rel●nq●it. Vid Al●iat. in Emblem. Aelian in nat. hist. the Snail in her speckled case, the Polypus in her change, yea the Dolphin is said to sport and play in the water. For as * Rev. 4. ●1. all things were created for God's pleasure, so hath he created all things to recreate and refresh themselves in their own nature. Thus far have we discoursed of moderate recreation, and of the benefits which redound from it; being equally commodious to the mind as well as the body, the body as well as the mind: to the mind, in refreshing, cherishing and accommodating it to all studies; to the understanding, in clearing it from the mists of sadness: so the body, in enabling it for the performance of such labours, tasks, or offices, as it is to be employed or interessed in. It now rests that we speak something of her opposite, to wit, of immoderate recreation, and the inconveniences which arise from thence; whereof we shall but need to speak a word or two, and so descend to more useful points touching this Observation. The inconveniences arising from immoderate Recreation. Immoderatione rela●antur artus, imminuuntur ●i●s: moderatione religantur ar●us, reparantur vires. Laert. in vit. chill. AS the wind Caecias draws unto it clouds, so doth immoderate recreation draw unto it diverse and sundry main inconveniences: for this immoderation is a loosener of the sinews, and a lessener of the strength, as moderation is a combiner of the sinews, and a refiner of the strength. So dangerous is the surfeit which we take of pleasure or recreation, as in this we resemble Chylo, who being taken with the apprehension of too much joy, instantly died. Now who seeth not how the sweetest pleasures do the soon procure a surfeit? being such as most delight, and therefore aptest to cloy. How soon were the Israelites cloyed with quails, even while the flesh was yet between their teeth, and before it was chewed? Num. 11.33. So apt are we rather to dive than dip our hand in honey. Most true shall every one by his own experience find that saying of Solomon to be; It is better to go to the house of mourning, Eccles. 7.4. than to go to the house of feasting: for there may we see the hand of God, and learn to examine our lives, making use of their mortality, by taking consideration of our own frailty. Whereas in the house of feasting, we are apt to forget the day of our changing, saying with the Epicure, Eat, drink, and play; but never concluding with him, To morrow we shall die. So apt are we with Messala Corvinus to forget our own name, Man, who is said to be corruption; and the son of man, worms meat. For in this Summer Parlour 〈◊〉 floury Arbour of our prosperity, we can find time to solace and recreate ourselves; lie upon beds of ivory, and stretch ourselves upon our beds, Amos 6.4. and eat of the lambs of the flock, 5. and the calves out of the stall. Singing to the sound of the viol, and inventing to ourselves instruments of music like David. 6. Drinking wine in bowls, and anointing ourselves with the chief ointments, but no man is sorry for the affliction of joseph. In the year of jubilee all captives were delivered, all slaves enfranchised, all debts discharged. So universal are we in our jubilee, having once shaken off our former captivity. To prevent which forgetfulness, it were not amiss to imitate the Roman Princes, who (as I have elsewhere noted) when they were at any time in their conquests or victorious triumphs with acclamations received, and by the general applause of the people extolled, there stood one always behind them in their Throne, to pull them by the sleeve, with Memento te esse hominem: for the consideration of humane frailty is the soveraignest means to wean man from vainglory. Whence it was that Themistocles, when Symmachus told him, that he would teach him the art of memory, answered, he had rather learn the art of forgetfulness; saying, he could remember enough; but many things he could not forget, which were necessary to be forgotten; as the overweening conceit of himself, the glory of his exploits, and merit of his actions, the memory whereof tended more to his prejudice than profit. But to descend to the particular inconveniences occasioned by immoderate Recreation; we shall find both the Mind and Body, as by Moderation cheered and refreshed, so by Immoderation annoyed and distempered. It was a good rule which those great men of Rome observed in their Feast and Cup-meetings; Sen. de tranq. a●●m. We will drink not to drown us, but to drown care in us. Not to reave sense, but revive sense. Not as those who are ever carousing in the cup of Nepenthe, steeping their senses in the Lethe of forgetfulness. For these, like those b●se Elyots slaved to ebriety, have buried that glory of man, the reasonable part, in the lees of sensuality. These are so far from standing upon their guard, Pl●t. in apotheg. as the Devil may safely enter either upon the Forward or Rearward without resistance: for man's security is the Devil's opportunity, which he will not slip though man sleep. I read of one Leonides a Captain, who perceiving his soldiers left their watch, upon the City walls, and did nothing all the day long but quaff and tipple in Alehouses near adjoining, commanded that the Alehouses should be removed, Elian in vari● Hist. l. 3 ca 14. being the Citadels wherein they resided, from that place where they stood, and set up close by the walls; that seeing the soldiers would never keep out of them, at the least wise that they might watch as well as drink in them. These were soldiers fit for such a Captain, and a Captain worthy the training of such soldiers; being one who could sort himself to the necessity of the time, and frame himself to their humour; when he could not bring them of with more honour, yet he brought them to stand upon their guard, though they could hardly stand to their tackling: so as I conclude, their March could not choose but be lazy, when their heads were so heavy. Dies ●●●tos nolite inhonorare (inquit Ignatius) ●u●d tamen agun: isti, qui licentt●s ●●ulando crapule indulgent, 〈◊〉 calices ●●nriendo ebrictatem fove●t? Mel●●s est quod 〈◊〉 de f●●erent. quam 〈◊〉 de salt● e●●. Aug sup. Ps. ●2. Mark. 11 17. Generally, but irregularly, is this broad-spreading vice of Drunkenness holden now adays for a Recreation; so deeply rooted is the custom of impiety, being once strengthened by impunity. For what is our Sabbath Recreation in City and Country, but drinking and carousing, imagining (belike) that the Sabbath cannot be profaned, if we use not such works or labours wherein our Vocation is usually employed? If the jews made the Temple of God a Den of thiefs; we come near them in making that our Temple, which gives harbour unto thiefs. For what are our City or Country Alehouses, for most part, but the Devils Booths, where all enormities are acted, all impieties hatched, all mischievous practices plotted and contrived? These are those sinks of sin, where all pollution and uncleanness reigneth, where fearful oaths and profanation rageth, whence all sensual liberty ariseth. O Gentlemen, let not this professed friend to security attend you! It will make you unlike yourselves, transforming that glorious image which you have received, like Cyrces' guests, Homer. in Odyss. Horat in Epist. L●ert. in vit. Cleob. who became Swine, by being too sensually affected. It was sage Cleobulus saying, That one's servant made merry with wine, was not to be punished; for (saith he) in seeing him, thou shalt see thy folly of drunkenness all the better. Whence it was that some Countries have formerly used (though the custom seem scarcely approved) to make their slaves or vassals drunk, to show unto their children the brutish condition of that vice; whereby they might be the better weaned and deterred from that, which through the liberty of Youth is usually affected. For if we should but observe the brainsick humours of these professed drunkards, we would rather admire how reason should be so strangely drenched and drowned in the lees of senseless stupidity, than ever be drawn to become affecters of so loathsome a vice. Yet see the misery of deluded man; how many, and those of excellentest parts, have been and are besotted with this sin? for who ever lived, and showed more absolute perfection in action and person, than that great Conqueror and Commander of the whole world, Alexander the great? Yet what uncomely parts played he in his drunkenness? How full of noble affability and princely courtesy being sober? how passionately violent, once fallen to distemper? Witness the burning of Persepolis, to which cruel attempt he was persuaded by a common and professed Strumpet, even Thais, Vid. Quint Curt. lib. 5. whom all Greece had 〈◊〉 for a public prostitute. Likewise his kill of calisthenes, being one whom he so dearly affected, as he was never well, but when he enjoyed his company. Of both which facts he so repent, as it was long ere he would be comforted. Armatis, divum nullus pudor. Sil. Ital. Neither only such as he, who was a Soldier, and therefore might seem rather to claim in some sort a liberty in this kind: (for of all others, we observe such as these to be more addicted to these distempers, than others whose more civil and peaceable conversation have enured them to a better temper:) but even those (I say) whose sincerity of life, and severity of discipline had gained them all esteem in their Country, have been likewise branded with this aspersion. As Censorius Cato, than whom none more strict or regular; Asinius Pollio, than whom none more gracious or popular; Solon, than whom none more legal; Archesilaus', than whom none more formal. Yet if we did but note how much this vice was by the Pagan's themselves abhorred, and how they laboured to prevent the very means whereby this vice might be either cherished or introduced, we would wonder that moderation in a Heathen, should be so weakly seconded by a Christian. Amongst them, ☞ kinsmen kissed their kinswomen, to know whether they drunk wine or no; Plato. and if they had, to be punished by death, or banished into some Island. Plutarch. Plutarch saith, That if the Matrons had any necessity to drink wine, either because they were sick or weak, the Senate was to give them licence, and not then in Rome neither, but out of the City. And how much it was hated, may appear by the testimony of Macrobius, who saith, That there were two Senators in Rome chiding; Macrob. and the one called the others wife an Adulteress, and the other his wife a Drunkard, and it was judged that to be a Drunkard was more infamy. Thus you see even in Pagans, who had but only the light of Nature to direct them, how loath they were to drown the light of reason through drunkenness, being indeed (as a good Father well observeth) An enemy to the knowledge of God. ☜ To conclude then this first point; may it be far from you Gentlemen, to deprive yourselves of that which distinguisheth you from beasts: make not that an exercise or Recreation, 1 Tim. 6.23. Modico vi●o utere. Ecclesia matter est, noverca non est; libertas datur ad necessitatem, modo ●●●ibeatur ad vanitatem. which refresheth not, but darkeneth the understanding. Drink you may, and drink wine you may, for we cannot allow the device of Thracius, but we must disallow Saint Paul's advice to Timothy, Use a little wine for thy stomach's sake, and thine often infirmities. So as you are not enjoined such a strict or Laconian abstinence, as if you were not to drink wine at all: for being commanded not to drink, it is to be employed, not to use drunkenness, wherein is excess; for in many places are we allegorically and not literally to cleave to the Text. As for Origen, strange it is, that perverting so many other places by Allegories, only he should pervert one place, by not admitting an Allegory. For our Lord commanding to cut off the foot, or any part of the body which offendeth us, doth not mean we should cut off our members with a knife, but our carnal affections with a holy and mortified life: whence it is, that a Ita evenit, ut cum aliqu●d ubi non oport●t adhib●tur, illic ubi oportet negligatur. Te●tul. l●b. de paeniten. in●tio. Origen was justly punished by using too little diligence, where there was great need, because he used too great diligence where there was little need. No less worthy was b In Apolog. c. 45. Dem●critus e●caca●do s●ips●●●n●ontinentiam emendatione profitetur. At Christianus solvis oc●lis faeminam videt, a●imo adve●su▪ libidines cacus est. Democritus error of reproving, who was blinded before he was blind: for a Christian need not p●t out his eyes, for fear of seeing a woman, since howsoever his bodily eye see, yet still his heart is blind against all unlawful desires. Neither was Crates Thebanus well advised, who did cast his money into the Sea, saying, c Ego mergam vos, ne ipse merga● à v●bis. Nay sure I will drown you first in the Sea, rather than you should drown me in covetousness and care. Lastly, d Noctium Attic. l. 19 c. 13. Homo miser vites suas sibi omnes de●runcat. Thracius, of whom Aulus Gellius writeth, was for any thing that I can see, even at that time most of all drunken, when he cut down all his vines, lest he should be drunken. No, I admit of no such strict Stoicism; but rather (as I formerly noted) to use wine or any such strong drink to strengthen and comfort Nature, but not to impair her strength or enfeeble her. For as by a little we are usually refreshed, so by too much are we dulled and oppressed. There are some likewise, and these for most part of the higher sort (I could wish they were likewise of the better sort) who repair to the House of the strange woman, sleeping in the bed of sin, thinking so to put from them the evil day: And these are such as make whoredom a Recreation, sticking not to commit sin even with greediness, so they may cover their shame with the curtain of darkness. But that is a woeful Recreation, which brings both soul and body to confusion, singing Lysimachus song, Short is the pleasure of Fornication, but eternal is the punishment due to the Fornicator: so as, though he enjoy pleasure for a time, he shall be tormented for ever. But consider this, Gentlemen; you (I say) whose better breeding hath instructed you in the knowledge of better things; that if no future respect might move you (as God forbid it should not move and remove you from these licentious delights) yet respect to the place whence you descended, the tender of your credit which should be principally valued, the example which you give, Quo major, eò ●●●●ior; id●ue e●e●p●o perfice, 〈…〉 etiam ●e●●●●●endi exc●pla trib●as. and by which inferiors are directed, should be of force to wean you from all inordinate affections, the end whereof is bitterness, though the beginning promise sweetness. It was Demosthenes answer unto Lais, upon setting a price of her body, Non emam tanti paenitere: sure I am, howsoever this Heathen Orator prized his money above the pleasure of her body, and that it was too dear to buy repentance at so high a rate; that it is an ill bargain for a moment's pleasure, to make shipwreck of the soul's treasure; exposing reputation and all (being indeed the preciousest of all) to the Object of lightness, and Subject of baseness, paying the fraught of so short a dalliance with a long repentance. Wherefore my advice is unto such as have resorted to the House of the strange woman, esteeming it only a trick of youth, to keep their feet more warily from her ways: Prov. 2.16, 17. For her house draweth near unto death, and her paths unto Hell. So as none that go in unto her, shall return, neither shall they understand the ways of life. Let such as have herein sinned, repent; and such as have not herein sinned, rejoice, giving thanks to God, who hath not given them up for a prey to the lusts of the flesh; craving his assistance to prevent them hereafter, that the flesh might be ever brought in subjection to the spirit. For as the Lioness having been false to the Lion, Observations of admirable continency, instanced in beasts and birds. Vt er●ontur à muliere 〈◊〉, etc. ibid. ve●s. 12. The publication of Secular 〈◊〉 used by the Heathen, was cried in these words: Conv●nite ●d ludos spectandos, quo, neque spectavit quisquam, nec spectaturus est. Suet. in Claudio, cap. 21. Po●. Virg. de invent. lib. ●. cap. 1. O●id. Trist. l●b. 2. by going to a Libard; and the Stork consorting with any other besides her own mate, wash themselves before they dare return home; and the Hart, after he hath satisfied his desire, retires to some private or desolate Lawn hanging down his head, as one discontent, till he hath washed and rinsed himself, and then he returns cheerfully to his herd again: so we cannot be unto God truly reconciled, till we be in the flood of repentance thoroughly washed. Thus shall you from the ways of the strange woman be delivered; thus shall your good name, which is aptly compared to a precious ointment, remain unstained; and a good report shall follow you, when you are hence departed. There is another Recreation used by Gentlemen, but especially in this City; which used with Moderation, is not altogether to be disallowed: and it is repairing to Stageplays, where, as they shall see much Lightness, so they may hear something worthy more serious attention. Whence it is, that Thomas Aquinas giveth instance in Stageplays, as ●ittest for refreshing and recreating the mind, which likewise Philo judaeus approveth. But for as much as diverse objections have been, and worthily may be made against them, we will here lay them down, being such as are grounded on the Sacred Word of God; and with as much perspicuity and brevity as we may, clear and resolve them. Plays were set out on a time by the Citizens for the more solemnity of a league concluded betwixt the Cantons of Berna and Tiguris; touching which Plays, sundry differences arose amongst the Ministers of Geneva, which could not easily be determined, about a young Boy, Object. 1. who represented a woman in apparel, habit and person: Primum quod urgent illi Histri●mast: desumptum este Deutr. 22. de cultu mul●●br●, an pueris licu●● e●m assum●r●; earumque mores assimila●●? V●i Bez● omnes acquiescunt Theologi. in the end it was agreed of all parts, that they should submit the determination of this difference, with general suffrage and consent, to the authentic and approved judgement of their Beza, holden for the very Oracle both of University and City. This controversy being unto him referred, he constantly affirmed, that it was not only lawful for them to set forth and act those Plays, but for Boys to put on women's apparel for the time. Neither did he only affirm this, but brought such Divines as opposed themselves against it▪ to be of his opinion, with the whole assent and consent of all the Ecclesiastical Synod of Geneva. Now in this first objection, we may observe the occasion, which moved these zealous and learned Divines to make a doubt of the lawfulness of Stageplays, because (said they) it is not lawful for men to put on women's apparel, or women to put on mens. As we read how Stephanio, an Actor of Roman Plays, was whipped, for having a man's wife waiting on him, shorn in manner of a boy. Which doubt being so sound and sincerely cleared by so glorious a light of the Church, we will no longer insist upon it, but descend to the next Objection. Object. 2. We are therefore to come to another place of Scripture, pressed likewise by such as oppose themselves to the lawfulness of Stageplays, as we find it written in the 118. Psalm, Obiectio de sacra Scriptura sumpta & petita. Turn away my eyes that I see no vanity. Which requireth of us a twofold consideration; Generally, for the whole nature of things, as in that place of Solomon, Vanity of vanities, etc. in which sense I freely confess that Stageplays may pass under the name of Vanity. Specially, for subjects vain, light, foolish, frivolous, fruitless, being such as are to be applied or accommodated to no good use or profitable end; in which sense or signification our Stageplays may in no sort be termed vanity. Quamplurima in publicis Theatris sunt sp●ctanda, ad regendos mores, dirigendos motus, corrigendos animi metus, admodum ●●i●●a. For we shall gather, by a right use and application of such things as we shall hear and see, many excellent precepts for instruction, sundry fearful examples for caution, diverse notable occurrents or passages, which well applied (as what may not be perverted) may confer no small profit to the judicious hearer. The third Objection may probably ground itself upon the testimony of Saint Luke 6.24. Object. 3. Woe unto those that laugh now, etc. Whence it may be gathered, that if the Scripture condemn Laughter, then consequently Stageplays also, whose special aim and intendment is to make men laugh. But it is to be understood, that Christ directeth his speech to those perverse and malicious men, whose mourning is but a dissembled sorrowing, outwardly grieving, and inwardly laughing; who speak one thing with their mouth, but profess another thing in their life: for this is not to be understood of the common society or conversation of men, as if Christ should forbid any one to laugh at all; but rather of immoderate laughter, whence is that of the Poet; Woe unto thee whose Spleen affecteth laughter, For thy short joy shall turn to sorrow after. For as fear begetteth Humility, Vt metus humilitatem, sic nimia laeticia gestit levitatem. Cic. so too much mirth procureth levity. Much laughter corrupteth manners, and looseth the sinews of their former strength, but a grave countenance is the preserver of knowledge; yet addeth Ecclesiastes unto this: Eccles. 3.22. There is nothing better than for man to rejoice in his works; which David confirmeth Psalm penult. So as, there is nothing by this Objection proved, but what with all reason may be approved: for immoderate mirth is that which is here condemned, being that which we have in this observation especially touched and taxed: whence we may infer, that moderate delight tasting more of sobriety than levity, is not only allowed, but commended. Object. 4. The fourth Objection is taken from Saint Matthew, Chap. 12.36. But I say unto you, that for every idle word, etc. of which word, that we may use no other exposition, than what the ancient Fathers themselves have used; we will show in this place their several expositions upon this parcel of holy Scripture. Tertul. lib. de Patient. Tertullian in his book of Patience, understandeth by every idle word, whatsoever is vain and superfluous. But Theophylact by idle words understandeth lies, Theophylact. calumnies, all inordinate and ridiculous speeches. Chrysostom. chrysostom, almost after the same manner interpreteth it, saying, that by idle words are understood such as move uncomely and immodest laughter. Gregory. Gregory understandeth by these which want the profit ever redounding from modesty, and are seldom uttered upon any precedent necessity, things frivolous, fables, old-wives tales. All which several expositions, as they agree in substance, so do we close with them in every circumstance. For such as these which corrupt Youth by light and scurrilous jests, so little are they to be affected, as the very Stages where these are used, are to be hated. Object. 5. For the fifth, it is written to the Corinth. 10.7. and Exod. 32.6. The people ●ate down to eat and drink, and rose up to play: which argument is drawn from chrysostom, where he showeth that by these words the Apostle meant two main inconveniences, being the effects of false worship, and endangering the soul's shipwreck, to wit, the Idolatry, or Idolomany of the Israelites done to the Golden Calf in Dan and Bethel. But far be this from the conceit of any to imagine, that Stageplays intended for modest delight and Recreation, should ever move the Spectator to such abomination. For so much ought Stageplays to be from introducing any such impiety, as they should not so much as once present in their shows or Pageants, aught that might tend to the depraving of the Hearer in matters of conversation, De Deo loqui etiam vera periculosissimum est. A●nob. much less in drawing their minds to any profane or Pagan opinion: which should not be so much as once named, much less entertained amongst Christians. For the sixth, Object. 6. it is grounded on the foundation of the same Apostle, where in diverse places he writeth expressly against fables; as 1 Tim. 1.4. Give no heed to fables, etc. Again, the 1 Tim. 4.7. But cast away profane, and old-wives fables, etc. Again, the 2 Timoth. 4.4. Taxing such as shall turn their ears from the truth, and shall be given unto fables. Again, 2 Pet. 1.16. The Apostles in their doctrine were not directed by deceivable fables. In Com●d. de Third. But for these Comedians, let them speak for themselves, being such as follow the steps of Terence, Menander, etc. Or may be properly referred to the Lesbian rule of Menander, and the Lydian stone of Paul. For such as breed corruption in our manners (that I may jump in opinion with Plato) let them fail to * Anticyra insula est O●tae monii Thessalio opposita, ubi Helleborus crevisse dicitur. Anticyra, and undergo due censure for their error. But how worthy the works of some of the Ancient Comedians have been, may appear by the Apostles alleging diverse of their sentences in his Epistles, and vouchsafing to use the name of their Poets, by a general title, 1 Cor. 15.33. to approve some things in them worthy reading. As that of Luke 9.5. a proverb used by Euripid. in his Tragedies; that also of Menander, made sacred by the mouth of the Apostle Paul, 1 Cor. 15.33. As it is likewise manifest, that the same Apostle Paul used the authority of Aratus and Epimenides, Act. 17.28. All which add a reverend approbation to the authority of Poets. Object. 7. The seventh Objection which these Stage-Antagonists frame, is taken from Ephes. 5.4. where the Apostle willeth and warneth that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, such things as become no man, and which our very ears should abhor to hear, ought not to be so much as once named amongst Christians. Whereto I answer, that as these things tending to lightness were inveighed against by the Apostle, that he might leave unto us a more excellent pattern or example of modesty, which is an ornament that suiteth best with the children of God: So there is none, having the light of grace in him, or fearing the judgement that is to come, who will applaud these scurrilous jests, which are wont to deprave, but seldom to edify the understanding: whereof the Poet speaketh; jests that unseasoned are, I cannot bear, For they distaste a modest bashful ear. But it may be here again objected, Aut vi●. ul●m aut vehiculum. De civet. Dei. l. 9 c. 5. that every thing, being (as Augustine testifieth,) either a hindrance or a furtherance; these Stageplays, which are properly called the Bellowes of vice, may rather seem a hindrance in the course and progress of virtue, than any furtherance to him in his practice therein. Besides, Plays (saith Ambrose) ought not to be known of Christians, because there is no mention at all made of them in holy Scripture. Whereto we briefly answer thus with Peter Martyr that sound and profound Divine, that in holy Scripture we have (as it were) a general rule set down unto us, touching all things mediate or indifferent, in the number whereof are Plays necessarily included. Yea, but Augustine the Prince of the Latin Fathers, seems to affirm, that even those Stages or theatres where their interludes were acted, Theatra Idolatri●is is De●um sacris esse turp●ora, etc. August●nus Latinorum patr●●● Augustus. de civet. Dei. l. 2. c. 7. were more abominable than those idolatrous sacrifices, which in honour of the Pagan gods were offered. But hence is to be understood, that this holy Father meant of such solemn Plays or Interludes as were acted and usually celebrated by the Heathen in the honour of their Father * Nun● sum designatus Aedilis, babeo rationem quòd a populo accep●ri●, mihi ludos sanctissimos maxima●um ceremonia Cereri Liberoque 〈◊〉 Cic. in Ver. Quintilianus Hypocritam Hist●ionem appellat. Qui mores, motus, gestus, incessus, voces, vultus, deposure & dediscere (quorum personas agunt) nulla modo possunt. Elizabetha orbis Phoebe, inter mulieres Syb●lla, inter reginas Saba. Liber, and other Ethnic gods, for the yearly increase of their fruits: wherein many uncomely and immodest parts were played. Yea, but where shall we find these Stage-actors in former times so much as countenanced, being such as Quintilian termeth expressly, Hypocrites, from counterfeiting the manner, measure, motion, gesture, gate, grace, and feature of such persons as they represent; whose fashion they often retain when they have resumed their own Habit? yes, and by the eminent'st and noblest personages. Edward the sixth so much approved them, as he appointed one who was a witty Courtier to be (as it were) the chief master or disposer of the Plays, who by his office should take care to have them set forth in a princely and sumptuous sort; which Office to this day retains the name of the Master of the Revels. Likewise our late Queen Elizabeth of blessed memory, rightly styled the world's Phoebe, among women a Sibylla, among Queens a Saba: how well she approved of these Recreations, being (as she termed them,) harmless spenders of time; the large exhibitions which she conferred on such as were esteemed notable in that kind, may sufficiently witness. Neither did she hold it any derogation to that royal and princely Majesty, which she then in her regal person presented, to give some countenance to their endeavours, whereby they might be the better encouraged in their action. Yea, if we would but peruse some books treating of this subject, we should find Poets in general to have received such countenance and approbation from the most eminent'st Princes, as their Poems never wanted Patrons, nor the Author's themselves Benefactors: which by instances I intent here to confirm, though the prosecution hereof may seem digressive to our present discourse. We read how much Amyntas King of Macedonia, Homerus Sophocles heroicus, Sophocles Homerus trogicus. made of the tragical Poet Euripides, the Athenians of Sophocles; in what price the noble and Heroic poems of Homer were holden by Alexander, placing them in that curious Cabinet which he got in the spoil of Darius; and not only Homer the Father of the Poets, was so honoured by him, but for his sake all other meaner Poets: in so much as Chaerilus no very good Poet, had for every verse well made, a Philip's Noble of gold, amounting in value to an Angel English, Had Ovid supplied Chaerilus place, he might by this means have enriched his fortunes above the condition of a Poet. and so for every hundred verses (which a cleanly hand could presently dispatch) he had an hundred Angels. And since Alexander the great, how Theocritus the Greek Poet was favoured by Ptolemy King of Egypt, and Berenice his wife. Ennius likewise by Scipio, Virgil and Horace by Augustus; betwixt which two Poets the Emperor sitting one day, and one that might be bold ask what he did; Marry (said he) I sit here between groan and tears; Sedeo inter suspiria & lachrymas. for the one was ever sighing, and the other seemed as if he were ever weeping. But to descend to our later times; how much were I●han de Mehune, and Guillamne de Loris made of by the French Kings? and jeffery Chaucer, Father of our English Poets, by Richard the second; who, as it was supposed, gave him the Manor of Newholme in Oxfordshire? and Gower by Henry the fourth? Harding by Edward the fourth? Also how Francis the French King made Sangelais, Salmonius, Macrinus, and Clemens Marot of his Privy Chamber, for their excellent skill in Latin and vulgar Poesy. And Henry the eighth, for a few Psalms of David translated and turned into English Metre by Sternhold, made him groom of his Privy Chamber. Also one Grace, in what favour grew he with Henry the eighth, and after with the Duke of Somerset, Protector, for his Hunt is up, Hunt is up? And Queen Marie, for one Epithalamie made by Vargus a Spanish Poet, at her marriage with King Philip, solemnised in Winchester, gave him during his life two hundred Crowns pension. Nor were Poets only eminent in this kind, but esteemed for their universality of knowledge, apt for any office public; as in the administration of Commonweals affairs, conduct of Armies, etc. for we find that julius Caesar was not only the most eloquent Orator of his time, but also a very good Poet, though none of his doings therein be now extant. Quintus Catulus a good Poet, and Cornel. Gallus Treasurer of Egypt; and Horace the most delicate of all the Roman Lyrics, was importuned by many Letters of great instance, to be Secretary of State to Augustus the Emperor; ●ego la●do ruris amoeni Rivo●, & mus●o circumlita sa●a, nemusque. Hor. 1. epist. 10. Carmin● se●essum scribentis & otta quaerunt. which he nevertheless refused for his unhealthfulnesse sake; and being a quiet man, and nothing ambitious of glory, retired himself from public deportments. And Ennius the Latin Poet, was with all respect entertained as a fellow and Counsellor by African, for his amiable conversation. So Antimenides, of whom Aristotle reports in his Politics; and Tyrtaeus the Poet, though a lame man, was chosen by the Oracle of the gods from the Athenians, to be General of the Lacedæmonians Army. Nor may that noble and honourable memorial of that worthy woman twice French Queen, Lady Anne of Britain, wife first to Charles the eighth, and after to Lewis the twelfth, add less glory to this exquisite Art; who passing one day from her lodging toward the King's side, saw in a Gallery M. Allane Chartier the King's Secretary, an excellent Poet, leaning on a Tables end asleep, and stooped down to kiss him, saying thus in all their hear: We may not of princely courtesy pass by and not honour with our kiss, the mouth from whence so many sweet ditties and golden poems have issued. Frustra po●tas sores campos sui p●pulit. Sen. de Tranq. anim. Yea Plato himself, howsoever he may be said to exclude diverse Poets the bounds of his Commonweal, for their obscene and immodest labours, which effeminated youth, training them rather to the Carpet than the Camp; yet wrote he many Epigrams and excellent Poems in his younger years, before he intended himself to Philosophy. For even in Fables appear Seeds of Virtues, Macrob. in so●n. Scipionis. as Macrobius testifieth. Yea but our Stage-stingers, or Poet-scourgers, will again object, that these theatres, which were at first erected for honest delight and harmless merriment, grow many times busy with States, laying aspersions on men of eminent rank and quality; and in brief, Ad reprebendenda abena ●acta atque dicta ardes omnia animus. Solust. will spare none, so they may gain themselves by disparaging others. But I must answer thus much for them, albeit,- Non me tenet aura Theatri; that such as employ their pens in taxing or tainting any noble or meriting person in this kind, deserve no better censure, than as they whipped, so to be whipped themselves for their labour: for they must know (to use the words of one who was once an eminent Statist) that some things are privileged from jest, namely, Religion, matters of State, great persons, any man's present business of importance, and any case that deserveth pity; and generally, men ought to find the difference between saltness and bitterness. Certainly, he that hath a Satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others memory. This was very straight looked into by the ancient Heathens, who ordained many strict Laws to punish such bitter Satirists as touched the good name of any Citizen, either in public Stage o● any private work. The ancient Romans had a Law enacted in their twelve Tables, that whosoever should impeach any ones good name, o● detract from the credit of his person either in verse or action, should suffer death. So as Tiberius slew Scaurus, and not altogether undeservedly, for writing a spiteful Tragedy against him. In like manner did Augustus banish Ovid, for writing too wantonly towards some that were near him. So Nero enjoined Lucan silence, for his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. smooth invection framed against him. So as, Stesichorus writing bitterly against Helen, Aristophanes against Cleon, Eupolis against Alcibiades, calisthenes against Alexander, suffered equal punishments according to their demerits. Eupolis atque Cratinus, Aristophanesque poetae. Horat. Serm. li. 1. Sat. 4. This Eupolis is said to be o●● of the first Comedians, and was drowned in Hellespont, about the time of that famous Sea-fight between the Lacedæmonians and Athenians: but I can scarcely assent to his opinion; for we find it recorded, that he was thrown into the Sea by Alcibiades, for presenting him on the public Stage, embracing Timandra in a lascivious sort; and that he used these words: Oft times, Saepius me Eupolis in Theatro demersisti, semel te in mari demergam. Eupolis, hast thou drowned me upon the Stage, I will once drown thee in the Sea. Thespis likewise is said to be the first inventor of a Tragic Scene, as * Ignotum Tragicae genus invenisse Camenae Dicitur, et plaustris vexisse poemata Thespis, Quae cancre●t agerentque peruncti ●aecibus ora. Horat. in art. poet. Horace witnesseth: Thespis some say inventing first the strain Of tragic Scenes, grew famous in his vain; Whose Actors, that ye might the better note, With painted faces sung the lines he wrote, Mounted in Chariots; which with greedy ears The people heard, and hearing sent forth tears. And in these did Satyrus (no doubt) among the greeks show an admirable Art, being so highly extolled by Demosthenes, (for unto him did this Satyrus propose the first form of speaking plainly and articulately) as he was no less praised by him, than the Roman Roscius was by Cicero, or Aesopus to whom Cicero useth many titles of love and familiarity in his Epistles. For Roscius and Aesopus were held the choicest and chiefest Orators, even at that time when the Commonweal excelled not only in Eloquence, but also in Wisdom. The like of Pylades and Hyla, Master and Scholar, who were such passionate Actors, as they enforced admiration in the hearer. But to what end should I prosecute either Comic or Tragic subjects any further? My opinion briefly is this; As Comedies should breathe nothing but Terence's art, Cecilius gravity, Menander's sweetness, Aristophanes' conceit, and Plautus wit: so Tragedies should relish of nothing but of the royal and majestic measures of Sophocles, the sententious fullness of Euripides, and the sincere integrity of Seneca. For these which tend to corrupt youth, making their Stages Stews, or their Scenes mere Satyrs, to detract from the credit or estimation of any person either public or private; as their Authors deserve due punishment, so should they be avoided: the former sort, because they are in danger to deprave us; the latter, because perhaps we shall hear them touch the credit of such as are near us. For such Interludes (Gentlemen) as participate with neither of these, but in a temperate and equal course mix profit with honest delight; you shall account the time you bestow in hearing them, not altogether fruitlessly spent. For albeit the Italians are held worthy before all others to carry away the Garland for Poesy, being for number and measure fuller, and for weight and merit better, as may appear in the happy labours of Petrarch and Boccace; yet if we look homeward, and observe the grace of our presentments, the curiosity of our properties, and propriety of our action, we may justly conclude, that no Nation is or hath been so exquisite in that kind. But to draw in our sails touching this Recreation; as I approve of the moderate use and recourse which our Gentlemen make to Plays; so I wholly condemn the daily frequenting of them: as some there be (especially in this City) who, for want of better employment, make it their Vocation. And these I now speak of, be our Ordinary Gentlemen, whose day-taske is this in a word: Cum fame cruciantur Christi pauperes, effusis largitatibus nutriunt histriones. Greg. They leave their beds, to put on their clothes formally, repair to an Ordinary, and see a Play daily. These can find time enough for Recreation, but not a minute's space for Devotion. So as I much fear me, when they shall be struck with sickness, and lie on their deathbed, it will far with them as it fared with a young Gentlewoman within these few years; who being accustomed in her health every day to see one Play or other, was at last struck with a grievous sickness even unto death: during which time of her sickness, being exhorted by such Divines as were there present, to call upon God, that he would in mercy look upon her, as one deaf to their exhortation, continued ever crying, Oh Hieronimo, Hieronimo, me thinks I see thee brave Hieronimo! Neither could she be drawn from this with all their persuasions; but fixing her eyes intentively, as if she had seen Hieronimo acted, sending out a deep sigh, she suddenly died. And let this suffice to have been spoken of the moderate use of this Recreation: upon which I have the longer insisted, because I am not ignorant how diverse and different opinions have been holden touching the lawfulness of Stageplays, which I resolved to reconcile in as brief and plain a manner as I could, before I descended to the rest. For as much as we have begun 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 Siege, because Recreations of the same nature: descending from them to exercises requiring more alacrity of spirit, and more ability of body. Of these, which may be rather termed exercises of the mind, than exercisers of the faculties of the body, are Cards and Dice, a special Recreation: merely invented and intended to pass tedious winter nights away, and not to hazard one's fortunes at them, as many inconsiderate gamesters now adays will not stick to do: 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 think 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 apparel too (for he was very poor) sat weeping at the portal door of a Tavern. It chanced that a friend of his seeing him thus to weep and lament, Barthol. Merula. in Ovid. ●e a●●. amand. l. 2. 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 do I weep (replied Minacius) because there is Nothing. His friend still wondering; Why then (quoth he) dost thou weep thus, when there is nothing? for the very same cause (quoth he) because I have nothing. The one understood, that there was no cause why he should weep; 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 cross fortune, as they ascribe it, or rather by flat cheating, as they may more properly term it, stripped of their substance? Amongst the Romans, * Can●●, canalicula seu ch●us, a●ua Romanos ●actus erat omn●●um maxime inauspicatus, Hercules, Venus seu Basilicus, omnium benignissimus. Vid. Laps. antiq. lect. lib. 3. c. 1. Turn. adu. lib. 5. cap. 6. In Tessera●io lada, Midas ●actus erat f●● t●●at●ssimus. Demp●t. antiq. Rom. lib. 5. cap. 1. 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 be sure to play like young Gamesters to their own 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 fair revenues, by investing them as Heirs to their providence; need little to raise or advance their fortunes by these indirect means. For tell me Gentlemen, do ye game for gain, or passing time? if for gain, it is needless, ye have sufficient. If for passing time, your stake should be less, and your care for winning, more indifferent. Besides, do ye not observe what foists ye have daily resorting and frequenting these Houses; whose purses are lined with cheats, and whose profession is only to shark? eat their companies then, lest they pray upon you: whereby you shall make yourselves subjects both of want and weakness. Of want, by filling their purses with your coin; of weakness, by suffering yourselves 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 days, learn rather to prevent them, than profess 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 loss of it may move you to choler. And so I descend to Recreations more virile, wherein I will be brief, because I would hasten to the next branch. In this rank may be numbered 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 we observe the uses which may be made of it, as I have * In a Treatise entitled; The Huntsman's Range. elsewhere more amply discoursed; purposing here rather to touch them, than treat of them? in her doubles, note her cunning; in the dogs, eagerness of pursuing. Where all the senses remain for the time pleased, but when at default, how much are they grieved? What an excellent Melody, or natural Consort to delight the ear? What choice Objects to content the eye? what odoriferous smells in the floury Meads, to refresh the nose? only the Touch and Taste must have their pleasures suspended, Velletque videre, non etiam sentire. Actaeon apud Ovid. till the sport be ended. Non sine lepôre, tanto labour, pro uno Lepore homines torqueri video; saith one very wittily and elegantly. I can never choose but laugh, to see what labour men will take for a poor Hare. What Mountains they will climb, Quos montes ascendent, quas palades transibunt, quas vepres sentesque sine sensu percur●ent, modo unum Lepusculum tanto sudore capiant? what Marshes they will pass, what brakes and briers they will run through, and all for a Hare? which may be an Emblem of humane vanity; where men (miserable deluded men) will refuse no toil or labour to gain a trifling pleasure. What indirect courses they will take for a moment's delight, which is no sooner shown them, than vanished from them? These pleasures are most commonly affected by Youth, because they have agility and ability of body to maintain the pursuit of them: whence the Poet; Horat. The beardless Youth, when's guardians reins do yield, Sports him in Horse and Dogs, and open field, The reason may be this; he cannot endure restraint: for the heat of youth must needs take air, or it chokes itself 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 dogs as were presented by the King of Albany unto Alexander the Great, who would not stir at small beasts, but at Lions and Elephants, are the fittest for his kennel; for Youth is no sooner moving than mounting. Whence Ascanius in a youthful bravery; Wisheth some Boar or savage Lion should Optat aprum, aut fulvum descendere monte Leonem. Virg. Descend the Mount, and cope with him he would. So subject is Youth to expose itself to all dangers, swimming ever with bladders of vainglory, till they receive water, and it sink. There are some also of these youthful Huntsmen, who when they cannot speed in their sport, will rather buy it, than want it; that having their game on their back, they may proclaim to the world, how they are masters of their profession. And these are excellently displayed by the Poet, in the person of Gargilius; As once Gargilius, — ut o●●m Gargil●us, qui moan plagas, venabula, servos Dis●ertum transi●e●orum, populumque jub●bat: Vnu● ut è multis (Populo spectante) referret Emp●um mulus opium. Horat. Epist. lib 1.6. who one Morn betime Sent out his Servants forward to the chase, With Hunting poles, and twisted nets of line, To buy a Boar, which through the Market place Laid on a Mule, as if his men had slain him, Would, as he thought, eternal glory gain him. So apt are many in inventing, and eager in pursuing aught which may raise them a name, though in things merely indifferent. For as reputation is a common conceit of extraordinary virtue, so every one laboureth to acquire the end, albeit they miss the means of acquiring it. For how should any one imagine (unless his conceit were wholly darkened) that these things could be any means to perpetuate his name? But so soon transported is Youth with any fantasy suggested, (albeit upon no sufficient ground builded) as whatsoever his conceit whispers to him, that may tend to his praise, he entertains it with a greedy and eager desire, labouring to effect what may gain him popular esteem. Plato. 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 speak much touching this Recreation I will not address my discourse: only this is my opinion, that as it is generous, so generally is it most harmless, so it be moderately used; for otherwise it may weaken or enfeeble the body, impair the health, and be occasion of many inconveniences: for in my discourse upon the particular branch of this Observation, I am only 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 stoop to inferior Lures, having their minds so far above, as they scorn 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 air: but most of all to forgo her native liberty and feeding, and return to her former servitude and diet. But in this, as in the rest, we are taught to admire the great goodness and bounty of God, who hath not only given us the Birds of the air, with their flesh to feed us, with their voice to cheer us, but with their flight to delight us. The Eagle, which is indeed the Prince of Birds, and the prime Hawk, was observed much among the ancient Romans in all their Auguries: so as an Eagle hover in the air, in the reign of Augustus, and at last settling upon the name of Agrippa, and just upon the first letter of that name, Vid. Sueton. Tranquill. A. a lightning descending down from heaven, struck the first letter of his own name out, C. whence Soothsayers, by conjectural arguments gathered, that he should but live an hundred days after, and be afterwards canonised for a god: because Aesar, the residue of that name, in the Tuscan language signified god. For the Romans, of all Nations under the Cope of heaven, relied most upon the prophesying of Birds: so as we read, that they ever kept their Oscines or Birds of Augury, by which they collected what their success 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 success before Sicily, the Pullet's would not feed, He commanded they should be plunged in the Sea, that they might drink, 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: Greg. in Moral. exposit. in job. being of such sharp sight, as reflecting the beams of the Sun fixed upon her she can look upon the Sun without shutting her eyes, which are not to be dazzled, shine the Sun never so brightly. So as it is said, she makes a trial of her brood when they are but young, by mounting up, and fixing their eyes against the Sun: of which, if any be so tender-eyed, as they cannot look upon it, she disclaims them; but such whose sharp sight can look steadfastly upon it, she tenders them as herself. Whence many secret and sacred uses might be gathered, (for this is but the type of a divine Moral) if I should insist upon the exposition of that blessed Father; but I must briefly descend, to speak of the Moderate use of this Recreation. This pleasure, as it is a princely delight, so it moveth many to be so dear enamoured of it, as they will undergo any charge, rather than forgo it: which makes me recall to mind a merry tale which I have read, to this effect. Divers men having entered into discourse, touching the superfluous care (I will not say folly) of such as kept Dogs and Hawks for Hawking; one Paulùs a Florentine stood up and spoke. Not without cause (quoth he) did that fool of Milan laugh at these! and being entreated to tell the tale, he thus proceeded. Upon a time (quoth he) there was a citizen of Milan, a Physician for such as were distracted or Lunatic; who took upon him within a certain time to cure such as were brought unto him. And he cured them after this sort; He had a plat of ground near 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-deep, others to the groin, and some others deeper, according to the degree of their madness, where he 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 fifteen days began to recover, beseeching the Physician that he might be taken out of the water. The Physician taking compassion of him, took him out, but with this condition, that he should not go out of the room. Having obeyed him certain days, he gave him liberty to walk up and down the house, but not to pass the out-gate: while the rest of his companions, which were many, remaining in the water, diligently observed their Physician's command. Now it chanced, as on a time he stood at the gate, (for out he durst not go, for fear he should return to the Pit) he beckoned to a young Gentleman to come unto him, who had a Hawk and two Spaniels, being moved with the novelty thereof; for to his remembrance, before he fell mad, he had never seen the like. The young Gentleman being come unto him; Sir (quoth he) I pray you hear me a word or two, and answer me at your pleasure. What is this you ride on (quoth he) and how do you employ him? This is a Horse (replied he) and I keep him for Hawking. But what call you that, you carry on your fist, and how do you use it? This is a Hawk (said he) and I use to fly with it at Pluver and Partridge. But what (quoth he) are these which follow you, what do they, or wherein do they profit you? These are dogs (said he) and necessary for Hawking, to find and retrieve 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 year? Who answering, He knew not well, but they were worth a very little, not above six crowns. The man replied; what then may be the charge you are at with your Horse, dogs and Hawk? Some fifty crowns, said he. Whereat, as one wondering at the folly of the young Gentleman: Away, away Sir, I pray you quickly, and fly hence before our Physician return home: for if he find you here, as one that is maddest man alive, he 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-deep in the water. Inferring hence, The Romans, as 〈…〉 accounted all Prodigals madmen. Cic. 3 de Offic. Horae non auri dispendium defleo. that the use or exercise of Hawking, is the greatest folly, unless 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 expense which many are at in maintaining this pleasure. Who, as they should be wary in the expense of their coin, so much more circumspect in their expense 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 air. The Physician saith, that it is the best exercise which is, ad ruborem, non adsudorem; refreshing the spirits, and stirring up the blood a little, but not putting a man into any great sweat: for he that makes his Recreation a toil, makes himself likewise Pleasures Thrall. Rrefresh your spirits, stir up your blood, and enable your bodies by moderate exercise: but avoid mixing of distemper with your pleasure, for that were not to refresh, but depress the spirits; not to stir up, but stop the course of blood; not to enable, but enfeeble the body. And so I descend to the next branch, treating of Recreations best sorting with the quality of a Gentleman. Of Recreations best sorting with the quality of a Gentleman. TO propose what Recreations may please best, I cannot, (because I know not how you stand affected) but I shall, as near as I may, recount what especial Recreations best sort and suit with your quality. Of all those which I have formerly touched and treated, there is none but may be approved and entertained with an equal indifferency, 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 mean) as only intent to Court or Gallant it: for these shall have occasion to make use of their knowledge, in the one to grace and beautify them; in the other to shield and defend them. Yet in neither of these would I have them to imitate their masters: for ●o may they turn Cowards, and so show themselves true Fencers. Or in their Dancing use those mimic tricks which our apish Professanes use: but with a reserved grace to come off bravely and sprightly, rather than with an affected curiosity. You shall see some of these come forth so punctually, as if they were made up in a suit of Wainscot, treading the ground as if they were foundered. Others you shall see, so supple and pliable in their joints, as you would take them to be some Tumblers; but what are these but jacke-an-apes in gay clothes? But others there are, and these only praiseworthy, who with a graceful presence gain them respect. For in exercises of this kind (sure I am) those only deserve most commendation, which are performed with least affectation. Now I have heard of some who could do all this; show an excellent grace in their carriage; express themselves rare proficients in all School-tricks; being so much admired as who but they: yet observe the close, and they spoil all with an English trick, they cannot leave it when it is well. It is said of Apelles, that he found fault with Protogenes, in that he could not hold his hands from his table: and right so fares it with these young Cavalieroes, when they have shown all that may be shown to give content, striving to show one trick above Ela, they halt in the conclusion. For fence-play, I have known some puffed up with a presumption of skill, to have been too apt in giving offence: so as, of professors of worth, they became practisers of wrong. But see their unhappiness! this conceit or overweening opinion of their surpassing skill, brings them many times to an unexpected end, by exposing themselves to inevitable dangers. And this they do either for vain glory, being ambitious after fame; or else out of a quarrelling disposition, being no less apt to conceive or apprehend the smallest occasion of offence, than to prosecute revenge upon occasion offered. For the first, the bravest and noblest spirits have been affected to it, I mean Ambition, but their ends were more glorious. As Themistocles, Who walked in the night time in the open street, ☜ because he could not sleep: the cause whereof when some men did inquire, T●scul. lib. 4. he answered, that the triumph of Miltiades would not suffer him to take his rest. The like might be observed in Alexander, Who sighed that his father should win so much, ☜ and leave him so little to win. Qui●t. Curt. ●. 1. So as, it is said that he wept, hearing that there was another world, saying, He had not yet won one world. But with these it fareth many times, as it did with Marius, who not contented with the glory he got in the Cimbrian wars, by seeking to augment it, did extenuate it. Yet are these more noble in their aims, than such whose Ambition it is to commit all impieties, only to gain them a perpetual infamy. As Pausanias, who killed Philip of Macedon, ☞ only for fame or vainglory; so did Herostratus burn the temple of Diana, to get him a name by an infamous act. For the latter sort, being such as are given to quarrels, I have ever noted their gains to be small in all their adventures. For what are these, but such as value blood at a low rate? they pretend how their reputation stands engaged; they cannot put up such disgraces but with touch of cowardice; and what a blemish were it, for ones Reputation to be brought in question, upon terms so near concerning them, and not seek revenge? where the wide world would take notice of their disgrace, pointing at them in the streets, and saying, There go such and such who were most grossly baffled; preferring their blood before their honour, their safety before their reputation! O Gentlemen, how many of your rank and quality have perished by standing upon these terms! how many, and those of the choicest and selected'st rank, have exposed themselves to extremest danger, whereby they might gain themselves the style of valiant! how many, even upon trifling occasions have gone into the field, and in their heat of blood have fallen? He● quantum potuit terrae pelagiq●e parari, ho● qu●m civiles hauserunt sanguine dextra! Sure I am, their dear Country hath felt their loss, to whom in all due respect they should have tendered both love and life and not have made prodigal expense of that, which might have been a means to strengthen and support her state. Yet do I not speak this, as one insensible of wrong, or incapable of disgrace: for I know that in passages of this nature, public imputations require public satisfaction, so that howe'er the Divine Law, to which all humane actions ought to be squared, may seem to conclude, That we are to leave revenge to whom revenge belongeth; yet so passionate is the nature of man, and through passion so much weakened, as he forgets many times what the divine Law bids him do, and hastens to that which his own violent and distempered passion pricks him to. Now to propose my opinion, by way of direction, in a word it is this. As one may be a Ephes. 4.26. angry and sin not, so one may revenge and offend not, and this is by b Rom. 12.20. Prov. 25.21, 2●. heaping coals of fire upon our Enemy's head: for by this c Pro. 15.1.18. meekness is anger appeased, and we of our own fury revenged. But the best means to prevent occasion of distaste in this kind, is to avoid the acquaintance or society of such as are given to offence: whence it is that the wisest of Kings exhorteth us in these words: d Prov. 22.24. To have no familiarity with an angry man, neither go● with the furious man. 25. And why? Lest thou learn his ways, and receive destruction to thy soul. For indeed these, whose turbulent dispositions are ready to entertain any occasion of offence, albeit the occasion perchance was never intended, are unfit for any company, or to pass time withal in any Recreation. So as, of one of these it may be said, as was said of Scaeva, who showed apparent arguments of resolution, to slave himself to the servile yoke of tyrannous subjection; Infelix dominum quant â virtute parasti! Lucan. How many courses, miserable man, hast thou tried; How many ways hast thou traced; how many adventures entertained; to get thee a Master, Fury, Archtrai●our to that glorious fortress of Patience? These are those Bloodhounds who are ever in quest, and are never satisfied in pursuit, till their eyes become the sad spectators of a fall: yea, rather than these men will be out of action, they will engage themselves in maintaining other quarrels; so prompt they are to take offence, as a stranger's engagements must be made their own, rather than they will discontinue their former profession. Another sort there are, who albeit they find ability in themselves to subdue and moderate this passion of fury by the sovereignty of reason, The saying of Adherbal, Bomilcars' son; Vincere scis Hannibal, sed uti victoria nescis. L. Flor. l. 2. c. 6. Resembling Clement the fourth, who had a pregnant wit for projecting, unfortunate for achieving. yet it fares with them as it did with Hannibal, Who knew better how to conquer, than how to make use of his conquest: or as it is said of Glendor, That he was more able to get a victory, than skilful to use it. So these, though reason like a discreet Monitor advise them to moderate their passions, yet so ambitious are they of popular praise, as rather than they will lose the name of being esteemed resolute, they will oppose themselves to all perils, and entertain a course in the eye of true valour most dissolute. Yet respect to our good name, being indeed the choicest and sweetest perfume, must not be so slighted, as to incur apparent terms of disgrace, and not labour to wipe off that stain, Object. by showing some arguments, that we have so much conceit as to apprehend what an injury is, and so much spirit as to take revenge on him, by whom the injury is offered. Sol. It is true, neither am I so stupid, as not to conceive how insupportable the burden of those wrongs is, which touch our name. So as indeed, (to speak as a man unto men,) these wrongs are above the nature of mortality to bear: for the natural man tasting more of earth than heaven, whilst he ponders the quality of his disgrace, and how far he stands engaged, in respect of the opinion of men, to bear himself like himself, and not to bury such wrongs in silence, as if senseless of the nature of an injury; he never considers what the divine Law enjoins, but casteth his eye upon the wrong he sustains. Wherein, if passion will needs overmaster reason, (albeit I do not hold it consonant to the Divine Law, Moral, or national, but to all generous spirits experimentally useful) I could wish him to come off fair at the first, for this either wins him the buckler, or loseth it: so shall he ever gain to himself an esteem of conceit, in knowing the nature of a wrong; and an opinion of spirit, in daring to wipe off the disgrace that shall be laid upon him. For this is my Position, Fail at the first, and fail ever: for as the first onset terrifies the enemy, so in actions of this nature, the only means to gain opinion is to come off bravely in the beginning. Now perchance it may happen, that he from whom you have received wrong, will take no notice of your distaste, but will do as he did, who receiving a Challenge upon some personal touch, whereby he apprehended the occasion for his best advantage, of making choice (as the Challenged may) of time, place, weapon, and second, returned this answer to the Messenger; For the time, I know not when; for the place, when that time comes, it shall be the Alps; for the weapon, it shall be Guyes sword that slew the Cow on Dunmooth heath; and for my Second, it shall be yourself, that I may bring you within the compass of Duelloes. If with such your fortune be to deal, (as many there are more valiant in tongue than hand, more apt to offer wrong than tender satisfaction;) know thus much, that these Alps which he hath named, and whereto he never means to come, is what place soever you shall meet him; the time, whensoever you shall have fit opportunity to encounter him; the weapon, though he choose it, you may refuse it, (because it is too closely kept to come to) and make choice of your own weapon lest by going to Warwick Castle to procure a sword, you forget your wrong before you come there; and the Second, your only self; that as you are particularly wronged, you may be particularly righted: for as the wrong toucheth you and no Second, so you are to right yourself without a Second. But the safest and surest course (as I said before) not to partake with men of this condition, is to refrain their company and conversation: for these fiery Spirits, Vid. Homer. in Iliad. who have Thersites tongue and Antaeus' hand, are dangerous to consort with; for they seldom resort to any meeting, but either they do hurt, or receive it. So as, even in these tolerable Recreations of Horse-races, Cockings, Bowlings, etc. you shall ever see these throw one bone or other to make differences amongst men of quality and rank, wherein they will be sure to be interested as Seconds, if not as principal Agents. My advice therefore is, that you avoid their company, as disturbers of the public peace, interrupters of all honest Recreations, and professed enemies to all civil society. For, as we read of the Bird Curuca, Plin. in Nat. ●ist. that she will rather hatch the eggs of another, than hatch none at all; so these will rather engage themselves in others differences, and like subtle Spiders spin the web of dissension, than be without employment: but they hatch the Cockatrice eggs, reaping the fruit of their labours to their shame. But we have insisted too long upon them; wherefore we will return to our former discourse. As we have briefly touched some Recreations well sorting with the quality of a Gentleman, being such as tend especially to his accomplishment outwardly; so are we now to treat of such as may confer no less benefit to the inward man, by enabling him for matters of discourse. Of which rank, Reading of History is to be accounted as one especially tending thereto; Knowledges are as the Pyramids, whereof History is the Basis. and that not only in respect of discourse, but in respect of discipline and civil society; being there taught how to demean ●r behave ourselves in all our actions, how to moderate 〈◊〉 affection's, how to gain worthy esteem both in our ma●nagements public and private. Cicero entering into the commendation of Histories, honours them with this Rhetorical definition: Histories (saith he) are the witnesses of times, De Orat. 1. lib. the light of truth, the life of memory, the mistress of life, the messenger of antiquity: Whence Cicero moved Luccius to record his acts in his writings. In which notable exemplification, he shows what excellent fruits may be gathered from the select flowers of Histories. First, how the passages and events of former times are there recorded; Secondly, how the truth of things by the light of History is discovered; Thirdly, our memory is revived; Fourthly, our life is directed; Fiftly, antiquities successively transscribed. In Tacitus are three notes which are required in a perfect History; Annot. in Tacit. De quo verè dici potest, ut inclytus ille L●psius de Gui●cia●dino testatus est;" Prudens peritusque s●rip or, & qui tales Lectores suos facit. First, Truth, in sincere relating, without having any thing haustum ex vano; Secondly, explanation not only of the sequels of things, but also the causes and reasons; Thirdly, judgement in distinguishing things, by approving the best, and disallowing the contrary. Touching which three notes, we are to observe first, that there is necessarily required in every History a sincere relation of truth, foisting nothing in which may seem either fabulous or impertinent. Likewise, it is not enough to lay down or explain the sequels or issues of things, but the causes and reasons from whence those sequels issued. Thirdly, there is required judgement in distinguishing probabilities from improbabilities; never setting ought down for a grounded truth without approved authority. Having thus proposed unto you the fruits redounding from History, as also what is required therein, to make it more generally affected; it rests now that I show my opinion touching your choice of Histories: of which subject, because I have * In the Survey of Histories; which might be rightly entitled, The Muse's Wardrobe, or The Nobleman's Lecture; dilating on the various delights of History, the best accomplisher of true Gentility. Historic●m nobilem & verum. Aug. de Civit. Dei, 4. l. heretofore copiously treated, I will only speak a word, and so descend to the last branch of this Observation. Augustine in his fourth book De Civit. Dei, calls Sallust, A Noble and true Historian; noble in respect of his descent; true in respect of his discourse. Neither doth he indeed deserve any lesser title; for his phrase is elegant without affectation, his discourse continuate without impertinent digression, and the Series of his History stored with much sententious instruction. From the depth of a princely judgement, Caesar's Commentaries have received most noble approbation. But if you would take view of a flourishing State, Graecorum's Thucyd●dem & Herodotum, Latinorum Salustium & T. Livium facilè principes esse judicamus. L●●r. V●ll. in Pr●oem. Thucyd. whose greatness never any attained to, being raised from such beginnings; be acquainted with * Plinius junior wished he might be mentioned in the Histories of Cornel. Tacitus, because he did foresee then succeeding memory. Tacitus or Livy, where you shall observe the courses and passages of many eminent Princes, how they bore themselves in their height, how in their hate. Here you shall see, Those men, who (as Cosmo saith) carry their heart in their mouth, are more to be pitied than feared: for these judge men only by the outward appearance. Whereas Tiberius gloried in nothing so much as in cunningly cloaking his purposes with fair pretences, going invisible, and deluding his subjects resolutions with a seeming good. Here you shall likewise observe others so obsequiously seeming, as they strove not only to satisfy the * Non solum onim●, sed etiam 〈…〉 Cic. minds, but eyes of the Citizens, understanding well enough, that the common sort of people were catcht sooner by a * cheerful countenance, and a pleasing outward semblance, than any other respect whatsoever. Some you shall see note much, yet will be seen to note little: therefore Agrippina in Tacitus, knowing her life to be attempted by Nero, knew well, that her only remedy was to take no notice of the treason: so is Scipio described by Cicero, to be the most cunning searcher of m●ns minds; and Sylla by Sallust. Others you shall observe so much dejected presently upon any loss sustained, 〈◊〉 they entertain affliction with a desperate sorrow, crying out with Afranius son, Alas me wretched! or Philotas-like, receive such deep impression or apprehension of their disgrace, as through it they are forced to lose the faculty of speech. Whereas others, like Furius Camillus are neither puffed up with honour, nor cast down with disgrace: as his Dictatorship could not make him too haughtily affected; no more could exile from his Country cause him to be dejected. Such was the resolution of the ancient Romans, who at the disaster of Cannae, when their utter ruin and overthrow was rung in every place, did nothing unworthy themselves. Here you shall encounter with a jugurth, Speaking little, but doing much; There with a Catiline, ☜ Speaking much, but doing little. Here one, in all men's opinions worthy of an Empire before he had it, but most unworthy when he hath it, exemplified in a Cicero said of Galba's leaden and lumpish body: His wit had an ill lodging. Galba; there one much doubted before he have it, but generally loved when he had it, exemplified in b Who would have majesty preserved, virtute non cultu. Ma●r●b. lib. 2. Saturnalium c. 5 Dion. l. 4 4. Severus. Again, observe you may in the course of Histories, how justly God hath shown himself towards such as practised treason against their Princes, though they were heathens: find out one of all those who conspired Caesar's death in the Capitol, who died in their bed. For no sooner had Antony showed in his funeral Oration the thirty three wounds wherewith Caesar was deprived of life by his conspirators, and erected a Temple to Caesar, and sung a mournful hymn in memory of Caesar; then Trebonius and Decimu● were the first that were dispatched, being of the conspiracy. Cassius likewise was killed on his Birthday: who, some say, killed himself with the same dagger wherewith Caesar was killed; yea, observe the misery of these Assacinates, being so unhappy, as they could hardly find one so friendly, A●pianus Alex. as to lend a hand to end their ●●sery. For Cassius offered his throat to Pindarus his Page: Brutus to Strato, who denying to do it, was answered by a servant; Votis tuis nec deërit amicus nec servus. Plut. in vit. Pomp. The like revenge was inflicted on Septimius, for betraying his master Pompey. The like on the Magis, for their treacherous attempts, after the death of Cambyses. The like on Bessus for his disloyalty towards Darius. justin. Quint. Curt. And to descend to later times, even within the bounds of our own nation, what just revenge seconded those perfidious Complices; Alectus for conspiring against his dear Sovereign Carausius; and that Archtraitor Edrike, for his treacherous practices with Canutus the Dane, and breach of allegiance towards King Edmond? V●d. Polydor. Fab. Stow. & al. for seldom hath any State in any age been so happy, as it hath not bred a Catiline with a Catulus, a Cethegus with a Curtius, a Sertorius with a Soranus, a Quadratus and Quintianus with an Aemilius and Coriolanus. Besides, you shall observe what justice and integrity appeared in the heathen, chastising such as would be bribed or corrupted, though they were their enemies. So as, Mithridates took Manius Acilius, Appian. Alex. one of the chiefest Ambassadors of the Romans, and set him contemptuously upon an Ass, till he was come to Pergamo, where he put molten gold in his mouth; reproving the Romans for taking gifts. The like reward had Tarpeia, being corrupted by T. Tatius to deliver the Capitol: for having betrayed the gates of the Capitol to the enemy, I. Flor. l. 1. c. 1. Quint. Curt. l 3. only upon promise, that they should throw her the bracelets, which they wore on their left arms, this they accordingly performed, throwing also their targets upon her, with which she was pressed to death. You shall likewise find there, what reverence the Pagans showed to their Idolatrous Temples; and how careful they were to observe their Country rites, which they esteemed sacred, and what success ever followed the enterprises of such as committed, sacrilege. The very heathen observed, The miserable ends of such as committed sacrilege in their time. Virg. Aeneid. l. 2. that after such time as the Grecians once offered violence to the Temple of Pallas, that they lost all their hope, and never thrived after. Lactantius reporteth of diverse who were grievously punished for their impiety and profaneness towards the gods; as namely Fulvius the Censor, who for taking away certain marmoreas tegulas out of the temple of juno Lacinia, Lactant. de o●●g. error. cap. 8. was distraught of his wits. Appius Claudius for translating and conveying those sacred relics which were before consecrate to Hercules, within a while after lost the use of his eyes. Dionysius, who made a jest of Sacrilege, taking a golden cloak from jupiter Olympius his image, a woollen cloak being put in stead thereof, saying, That a golden cloak was too heavy in Summer, and too cold in Winter, but a linsey-wolsey cloak was fit for both; cutting off also Aesculapius golden beard, saying, It was no reason that the son should have a beard, and Apollo his father have none; and taking away certain cups of gold which they held in their hands, saying, It was a great madness, to refuse them offered; was for these driven into banishment. Pyrrhus, for robbing Proserpina's treasury, suffered ship wrack not far from the shore. Zerxes, who sent four hundred of his soldiers to Delphos, Valer. Max. to spoil the Temple of Apollo, had them all destroyed, and burnt with thunder and lightning. Marcus Cr●ssus, for taking a great mass of money out of the Temple, which Pompey would not meddle withal, perished there with his whole army. And here in Albion, we read of Brennus, who in his expedition to Delphos, was by a sudden hurly-burly, or immoderate fear, through a noise heard in the bowels of the earth, Vid. Chron. (raised indeed by the lamentable shriek and howl of the distracted Druids and ministers of Apollo) despairing of further success, perished with all his army. Whence may be observed, how justly such 〈◊〉 punished, who contemned the religion of their Country, robbing their Temples, and enriching themselves with the spoil of their gods: who, albeit they were Idols and no gods, or rather Devils and no Idols, yet so ill was their success in all their affairs afterwards, as they attributed the cause of their miserable ends to the contempt of their gods. But howsoever this may seem erroneously ascribed, sure I am, that thus it may be rightly applied: that where God is dishonoured, his Temple profaned, and religion contemned, nothing can be successfully or prosperously concluded. What good moral men have flourished in evil times. It is wonderful to note in such evil times, so good men, as we shall every where meet with in the course of Histories. An Aristides for justice, a Pelopidas for Temperance, a Numa for Prudence, a Trajan for Patience, an African for Continence; all which in this Cleanthes Table, History, show admirable virtues in a corrupt government. Again, reflect your eye on those whose love to their Country deserves eternal memory; and you will no less wonder at the greatness of their minds, than the happiness of those Realms that enjoyed them. Plut. initio Apotheg. regum. King Darius upon a time, by chance opening a great Pomegranate, and being demanded of what he would wish to have as many as there were grains in that Pomegranate? answered in one word, of Zopyrusses. Now this Zopyrus was a right noble and valiant Knight, who to reduce Babylon to the subjection of his Lord and Master, and defeat the traitorous Assyrians, suffered his body to be rend and mangled, and being thus disfigured, fled straightways to Babylon, where the Assyrians were entrenched: whom he made believe that Darius had misused him in this sort, because he had spoken in their behalf, counselling him to break up his siege, and to remove his army from assaulting their City. They hearing this tale, and the rather induced to think it true, because they saw him so shamefully disfigured in his body, were persuaded to make him their chief Captain: by which means he● betrayed them all, justin. lib. 1. in fine. and surrendered both them and their City into his Master's hands. The like we read of Codrus Prince of Athens, who according to the counsel of the Oracle, sacrificed his life willingly, to preserve the Liberty of his Country. The like did Gobrias, who offered his body to slaughter, to free his Country of a tyrannous Traitor. Yet observe withal, the ingratitude of former Ages to men of best deservings; Non dolenda solum sed periculosa etiam res est, cum ingratis habere negatium. Senec. Appian. Alexand. which caused Aeschines say, That though the City of Thebes and Athens were full of naughty men, yet not so full of any sort as of ungrateful men. This felt Annibal, this felt Asdrubal, this felt African; while Asdrubal within, must be accused by Asdrubal without: and noble African, than whom none ever deserved better of his Country, O ingrata patria, ne ossa quidem! Valer. Max. may beg a resting place for his bones, but must not have it. Again, it will not be amiss to note the sundry occasions of wars, proceeding from the sundry dispositions of men. Some strove for sovereignty; others for preservation of their Liberty: where, so eager was the one of gaining glory, the other of defending their Liberty, they were many times brought to such straits, Quint. Curt. l. 6. as there was more room for beholders, than fighters, many bearing arms, but could not use them. No less remarkable is it, to note what incredible exploits have been achieved by a handful of men under a valiant Leader: where by a more particular survey had of their actions, we shall find that observation of Plutarch to be most true: Plut. in Apotheg. Better is an army of Hearts, with a Lion to their Leader, than an army of Lions with a Hart to their Leader: Q●anti dux, tant●●x●rcitus. L. Flor. l. 2. c. 18. An Army being said to derive her strength from herself, but her spirit from her Captain. In ● word, Gentlemen, to observe the revolution of times ●he mutation of States, the Natures and dispositions of persons, the issues and events of things, would 〈◊〉 an employment of no less delight than profit; Pecoribus fa●igatis quoque ve●o●●or domun gradus est. Sen. de tranquil. anim. lib. 1. cap 1 conferring the ebbings and flow of foreign estates with our own. But to draw homeward, lest like Messala Carvinus by remembering the name of a stranger, we forget our own: there is no History more useful, or relation more needful for any Gentleman, than our own Modern Chronicles, where he shall observe many notable passages worthy his reading. As first, how his Country was first planted; how by degrees it became peopled; how to civility reduced; how by wholesome Laws restrained; and how by the providence of the Almighty, in so calm and peaceable manner established. Here he shall see a good King, but a bad man; there a good man, but a bad King. Again, here he shall see the State more weakened by civil broils, than foreign wars: Security being no less hurtful at home, than hostility abroad. Scipio used to have this sentence in his mouth: That easy, favourable and affable Captains, were profitable to the Enemy, which though they were beloved of their Soldiers, yet they set little by them. This shall you see verified in the too much indulgency of many of our Captains, through which lenity they made many hopeful Soldiers, absolute cowards. Again, to note the raising of many obscure persons to great honour; as likewise the pulling down of many eminent houses and families, would enforce no less admiration in us of God's divine Providence, than of his secret justice, who pulleth down, and setteth up, as seemeth best to his wisdom. To observe likewise, in the corruption of blood, what Noble Families have been tainted, which by the Prince's clemency were again restored. What dangerous attempts and practices have been undertaken, not only to shake but supplant the glorious frame of this Island: As in the reign of King john. labouring to divide and remove all succession to this Crown, from the Royal Line of our Princes, and to in●est foreign Princes therewith: where an English King was summoned to the French Kings Court, while Normandy was yielded by us, the Welsh invaded us, Lewis with a speedy arrival accosted us, and john himself was forced to leave us. Nay which was more, one of the Nurseries of our Island was displanted: An. Dom. 1209. for at that time was Oxford of her Students forsaken and abandoned, (which before for the space of three hundred and nine years had successfully flourished) so as not only the State, but Learning, the stern of State, became much weakened. Yet observe, how happily this storm was calmed, when it was least expected; for by the Viscount of Mellin his confession, lying then upon his deathbed, was the whole practice of the French, by a Frenchman discovered, which was no less happily afterwards prevented. For King john, being to repentance moved, took an oath before his Barons that all things should be reform, which the Barons likewise seconded with an oath to confirm his proceedings. Having crossed the Seas to jerusalem. So john was absolved, and that Crown which he had before resigned, he forth with resumed, being in this made more happy, in that being once so unhappy, he came to defeat his foes, make sufficient trial of his friends, and recover that by submission, which he had lost by his pride. Again, if we should but read, and reading consider, how peaceful the government, how quiet the sleeps, how cheerful the delights were of such as came by lawful and lineal succession to the Crown; and the heavy Nights, troubled thoughts, broken sleeps, and many tedious hours which those were owners of, who came by usurpation to enjoy (with little joy) a princely Diadem; we should of necessity conclude with Pompey; who being cumbered with his Honour, exclaimed to see Sylla's cruelty, being ignorant after what sort to behave himself in the dignity he had, and cried out: O peril and d●●ger never like to have an end! For to use one example for all; who should but consider the practices which Richard the third used to get a Crown, planting his Kingdom on an indirect foundation, Blond, and those many strange passages and overtures which happened in his Reign, with those fearful Visions which appeared to him before his death, would certainly set down this for his rest: that it is not what we have without us, but what we have within us that procures us peace or disquiet. Whence Polydore Virgil upon that terrible dream of Richard the third, Ideredo non s●it hominum, sed cons●ien●●a scelerum. Polydor. Virgil. the night before Bosworth field, in which he was slain, useth these words: I do not believe that these were the ghosts of men that did affright him, but the guilt of a troubled conscience that did torment him. Certainly, discourses of this nature cannot choose but minister much profit with delight, and enable you that are Gentlemen to entertain the time with much content to them that hear you. For in this Treasury or Storehouse of History, you shall find better means, than all the Helps to Discourse which our weak Pamphleteers can publish, to enable you for discourse in all companies. For to restrain or tie yourselves to a set form of discourse, as if you were to do nothing without rules, were too pedantical: beside, you should be sometimes so scantled, for want of subjects, that unless the subject whereof you are to discourse fall happily within your own Element, your Ship for want of Sea-room would run a ground. Whereas History (the sweetest Recreation of the mind) will afford variety, (being not curtailed by Epitomees, which are the Moths of History) both for tabletalk to delight, and discourse of more serious consequence. Which in my opinion would better seem a Gentleman, than to entertain time in nothing but the cry of Dogs, or flight of Hawks; which, as they are gentlemanly pleasures, and worthily approved (as I formerly noted) so are they to be used but only as pleasures and Recreations: of which to speak sparingly were much better, than only to discourse of them, as if our whole reading were in them. Neither do I speak this without just cause; for I have noted this fault in many of our younger brood of gentry, who either for want of Education in Learning, or their own neglect of Learning, have no sooner attained to the strength of making their fist a Perch for a Hawk, but by the help of some books of faulconry, whereby they are instructed in the words of Art, they will run division upon discourse of this pleasure: whereas, if at any time they be interrupted by occasion of some other conference, these High-flyers are presently to be mewed up, for they are taken from their Element. Wherefore Gentlemen, let me advise you in a word, so to entertain time in Recreation, as the pleasure you take therein, draw not your minds from more serious and useful employments. I have proposed to you, and made choice for you, of some Recreations which may no less delight and benefit your minds, than these other active delights do your bodies; use them, and you shall find such pleasure in them, as you may perceive profit and pleasure so equally mixed, as if at first intended to make your delight perfect. And so I come to the last branch, showing how a Gentleman is to bestow himself in them. AS one said of Love, How a Gentleman is to bestow himself in Recreation. that it should be a toy and no toil; so say I of Recreation; the spirits should be cheered by it, not drowned in it; refreshed, not depressed. I do not like of this eagerness after pleasure; for i● argues too much sensuality; The mind should ●e so tempered, as it may show an indifferency to the use of pleasure. Which I have surely found, as a main error in most part of young Gentlemen; whose eager appetite so unmeasurably pursuing the quest of pleasure, cannot contain itself from expressing outwardly, the love it conceives to such a pleasure inwardly. So as I have observed some entranced (as it were) with joy in the chase of Hare, or the flight of Hawk; which in my opinion argued much lightness: for no sooner was their pleasure at a stay or default, than all their former delight was turned to a contrary passion. I commend therefore his resolution who said; He was never so overjoyed with pleasure, but he thought it good to allay that surpassing joy, with the remembrance of the end of that pleasure. It is an excellent thing to moderate our joys, by considering the shortness of them; and to allay the height of them, by observing what breaches or intermissions are incident to them. Wherefore above all, it becometh a Gentleman to be circumspect in this kind, for even by his outward carriage may his weakness be discovered. Sure I am, there is nothing that tasteth more of true wisdom, than to temper our desires in effects of joy: so as I cannot sufficiently wonder, ☞ how Chylo being accounted one of the seven Sages of Greece, Desunctum asserunt immod●●a laetitia & senii imbecillitate, etc. Laert. in vit. chill. should be so overtaken with joy, as to die with excess thereof. The like we read of Argia the prophetess, who being carried in a chariot of gold to the Temple by her two sons, whereat she conceived no less joy than if her two sons had been invested with the title of Emperors, through excessive joy immediately died. But these passions rather become women than men, who should be themselves still, but especially when they feel any such conceit undermining them. It is written of Polycrates, that meditating one day with himself, how he had never any thing which crossed him all his life, but enjoyed all success both at home and abroad, so as he became fearful to his foes, and powerful to his friends: resolved to try how he might cross his good fortune, by a voluntary incurring of losing that he did exceedingly love. Wherefore one day he went unto the Seaside, where taking off a Ring which he did especially tender, he threw it into the Sea, intending thereby to cross himself, whom fortune would not: but see how Polycrates was crossed in his crosses: for not long after, a fisherman came and presented him the Ring he had lost, having found it in the belly of a fish; which did not a little trouble the Prince, saying; I perceive the gods owe me a displeasure, which they will do when I least expect it, and make me so much the more unfortunate, in that I never knew what misfortune meant. Which he afterwards found true, being deprived both of Crown and Dignity. Certainly, there is no means better to attemper and allay one's joy conceived in the pursuit of any pleasure, than to cross himself in the quest thereof: for this tasteth of true manhood, when one can master his affections, and stay himself in that he loves. Neither is this hard to do being once assayed; for we shall find more true content in the moderation of our pleasure, than in the pleasure itself. I have heard of some young Gentlemen, who purposely crossing themselves in some one pleasure or Recreation which they loved, and betaking themselves to their chamber, apprehended such a deep impression of the fruition of their pleasure, as they visibly (as it were) enjoyed that pleasure in their chamber, which others enjoyed in the field. That conceit is strong I will not deny; but that it should work so strange and strong an effect, I am doubtful: yet whosoe'er they be (if any such there be) sure I am they may well cross themselves in pleasures abroad, having such pleasant conceits within themselves. Now, as I would have young gentlemen to use moderation in the exercise itself; so would I have them to observe like moderation in their expense or charge requisite for that exercise or pleasure. It is dear bought pleasure that makes the Posterity beggars. Nero was taxed for his prodigality, because he would have his Fishing-rods of gold, Suet. in Nerone. and his Nets of purest silk; Vitellius for his embroidery, as well as his Epicurism; Lucullus for his Gardens; Antoninus for his Baths; Plut. in vi●. Sext. A●●d. Herodian. Caracalla for his Robes; Commodus for prodigal expense in all Recreations. Now what madness is it to bestow that to delight me, which I may wish one day I had to sustain me? Virtue atqu● sapientia maj r●n illis fuit, qui ex parvis opious tantum emperium secere, quam in nobis, qu● ea b●ne parta vi● retinemus. Sallust. to bestow that on my pleasure, which I may chance need to relieve nature? We have heard of one within this City, who like a prodigal Heir to his father's thriving providence, bestowed an incredible mass of money to satisfy his five Senses: but sure I think he was distraught of his Senses, and therefore quickly satisfied. It is no pleasure but a brutish affection, Maius d●decus est pa●ta a●●ttere, qua ● non omninò pa●avisse. Peculatus ●rarii fastus est. Ibid. which gives itself so over to delight itself, as rather than it will be restrained or moderated, will engage credit, state and all to have her desires fulfilled. Likewise in Games at Cards, Dice, Chess, or such houre-beguiling Recreations, I would not have our Gentlemen to play for that which may occasion in them the least base or unworthy fear. You shall see some of these peasantly Gamesters, who partly for desire of winning, or else for fear of losing, show a perpetual palsy in their joints, so full of troubled thoughts they are, or passionate fears, which apparently discover a baseness of disposition in them, whom either hope of gain or fear of loss can drive to such extremes. I would have you therefore so to bestow yourselves in these, as they may never force a change of colour in you: for there is nothing that may derogate more from the native Character of a Gentleman, than to express the least semblance of fear, for the loss of aught that he shall play. Neither is it any less touch to a Gentleman, whose affections should be so composed as they may express his Nature without any other Character, to fall into passion for aught that he shall lose. Albeit I have heard of one, who (much subject to this imperfection) chanced to be reproved by his friend, who in friendly and familiar sort wished him either to learn more patience in gaming, or else to surcease from game. What (quoth he to his friend) dost thou think I am a stock or stone, that I should have no sense of my loss? Surely I think there is no man that knows how he comes by his money, but will be moved for the loss of it. But I approve not of his Maxim: you shall see an old Gamester bear all cross chances with an equal and undejected spirit, whereas our young Gamesters (for passion is most incident to Novices) upon a cross throw, pull their hair, tear the Cards, stamp and fret like gummed grogram: so far they are from patience for want of experience. Their younger and unmellowed years never felt the crosses of a Gamester, and therefore can hardly digest them when they come. This the Philosopher seems to confirm, Assuetis nulla fit passio. saying; Nothing can be violent, being once habituate. For use or custom as it makes perfectness, so it begets a composedness of mind, to endure with patience whatsoever the extremity of fortune may inflict. But now in my discourse of Passion, which makes men so much forget themselves, as they will, rather than want a fit subject to revenge their ill fortunes on, minister occasion of offence to their dearest friends; there is one thing which I would have our young Gentlemen to take heed of, and that is, in their heat and height of passion to forswear gaming at all, or with such an one, because they had never fortune to be saviours at his hands; yet, as men careless of what they swear, without respect to what they formerly protested, presently fall, ●o game again with the selfsame company which they had so lately abjured. A doleful and woeful example we had of this within these few years of one, whose more eminent parts interested him greatly in his Country's hope; yet having dipped his hand in blood, was according to justice and equity adjudged to die, which was afterwards accordingly executed. This Gentleman, whose education had been ever with the best, and in the most frequented places, used much gaming, at which he had generally ill fortune; so as, feeling the smart of it, he resolved, binding his resolution with a solemn protestation, that if ever he gamed again, he might be hange●: which protestation was so usual with him, as nothing more frequent. But see this Gentleman's miserable end! Within few years after he suffered in himself what he had so often wished for himself. Take example hence, you I say, who are so prodigal in oaths, vowing, protesting, and swearing in your heat of passion, what you are no less apt to forget having cooled your passion. For though you little fear the effecting of that which you wish to yourselves, yet time may come when you would wish you had not used those imprecations upon yourselves. There is another thing likewise which I could wish young Gentlemen to be mindful of, and it is to make distinction of times for their Recreations: for as all times are not for all pleasures, no more are pleasures for all times. We are therefore to reserve so much time for our more serious affairs, as not to give way to pleasure or delight, and so neglect what we should principally intend. 〈◊〉. No expense is more precious than the expense of time; which is rather employed than wasted, when bestowed to the good and benefit of the imployer. So as, even in matters of pleasure or Recreation, I could wish you to betake you to those games which may best benefit your understanding; as in games at Cards, the Maw requires a quick conceit or present pregnancy; the Gleake (because of variety) requires a retentive memory. These are good exercisers of the minds, and such, as being made Recreations only, and no tricks to circumvent, may afford some help or benefit to the Gamesters understanding. Now therefore, do not (Theotimus-like) prefer lust before your eyes; prefer not any profit you are to reap by gaming, before the inward benefit which you may reap by conceiving. It is a mercenary Trade, to frequent Gaming-houses for gain, to alter the property of a Recreation, and make that an anguish which should be a solace, a torture which should be a pleasure. For what pleasure can that Gamester enjoy by play, whose heart is surprised with hope, fear, passion, despair, and a thousand perturbations, Suet. in Tiber. which like Tiberius' vision are ever startling him? Surely, if there be any pleasure in these Recreations, those only enjoy it, whose minds are neither cast down with the fear of loss, nor overjoyed with the hope of gain; making this use of all adverse or cross fortune: How miserable is that man, whose highest hopes rely on so light a mistress? How simple he, whose conceit is grounded on the constancy of fortune, who is only constant in inconstancy? How pitifully pitiless is his case, who puts finger in the eye, because he hath felt her frown? How forlorn is his hope, who having had experience of the extremest affronts of fortune, is ever giving himself occasion of new sorrowing? But chose, how truly happy is he, who makes use of fortunes braves, and receives what chance soever comes, with a cheerful brow? How truly blessed he, who cares as little for the insults of misfortune, as he prizeth all momentany success which so blind a Goddess can afford him? There is no grief more base or unworthy, than that which taketh beginning from loss in game: for why will we make a voluntary hazard to procure us sorrow? why should any one imagine himself to be more dearly tendered by fortune than another? If you play square, without intendment of advantage, then expect no more than another may look for, being equally interested in the share of fortune. For in these Recreations, as it is mercenary gain, which is got by game; so it is an indiscreet grief to sorrow in loss, or rejoice in gain. Recreations are not to be used as men use Trades; From this inordinate desire, spring two main branches; Cupi●itas acquire●di; avid●●as retine●di: Eagerness of gaining; greediness of retaining. these are to maintain us; the other to refresh us. So as they greatly pervert the use of pleasure, which make it a daily Task, as many of our English Gentlemen do; who made Heirs of their father's providence, esteem it the only Generous quality, to make use of their father's coin, without respect to his care. These are they who blemish their Descent, and detract from the glory of their House, consuming the Sunshine of their days in works of darkness. I have read a conceited Treatise composed by an Italian, entitled A Supplication to Candle-light: discovering the abuses committed and curtained by the silent and secret shade of night. Where it might be demanded, as God in Esay did ask the Devil our subtle Watchman, Custos quid de nocte? And there he shows how a great office is not so gainful as the Principall-ship of a College of Courtesans. For no Merchant in riches may compare with these Merchants of maidenheads, if their female Inmates were not so fleeting and uncertain. Too many, I fear me, there be of these licentious Gamesters, who make sin a Recreation, wantoning in the Lap of impudence, exposing their estate and name to a miserable hazard: whose Youth, as it adds fuel to desire; so Age, the truest Register of the follies of Youth, will besprinkle those desires with the bitter tears of repentance: grieving to have committed, what may hardly be redeemed. Blos. For he that surceaseth but then from sin, when he can sin no more, forsaketh not his sins, but his sins forsake him. It is one thing to fall into light sins, through occasion only, or humane frailty: and another thing to fall through affected negligence and security. far be the latter from you, gentlemans, whose aims ought to be so much the more glorious, as your Descents are noble and generous. Though humane frailty move you to offend, labour to redeem that time wherein you did offend, by vying sins with sighs, those ungodly tares with incessant tears; for if you will live when you be dead, you must die to sin while you be alive. And for as much as pardon cannot be procured, but where repentance is renewed; Omnium notarum peccatores; Et nulli ●ein●si poenitentiae ●a●i. Tertul. ac Poe●t●. in fine. as we are omnium notarum peccatores, so should we be omnium horarum poenitentes; as every hour sinning, so every hour sighing; as every hour committing, so every hour bringing forth fruits of remission. Thus like Hismenias the Theban, who would show musicians of all sorts, to imitate the best, and reject the worst; have I proposed and set down Recreations of all sorts, making choice withal of such especial and select ones, as best sort with the quality of a Gentleman, concluding how and after what manner he is to bestow himself in them. Neither have I taxed any particular Recreation, provided that it transgress not the bounds of modesty, but admitted it as indifferent for the use of a Gentleman. Quicquid repre●endendum non 〈◊〉 d●m est. Sen. de bene●. l. 6 cap. 39 Yea, such Recreations as may seem to undergo the censure of Lightness, have I not only not reproved, but worthily approved, being with decency used. Whereupon Gregory saith, I admire King David a great deal more, when I see him in the Choir, than when I see him in the Camp: when I see him singing as the sweet singer of Israel, than when I see him fight as the worthy warrior of Israel: when I see him leaping, Davide● s●lta●▪ ●em. 〈◊〉 stupeo quam p●gnantem. than when I see him weeping: when I see him dancing before the Ark, than when I see him drawing forth his army to the field. When David fought with others, Mora. l. 27. c. 27. 2 Sam. ●. 14. 1 Chro. 15.29. he overcame others; he wounded others; he made others sick. But when he danced before the Ark, and delighted himself, he was overcome himself, he was wounded himself, he was sick himself. But this sickness did rather affect him, than afflict him; joy him, than annoy him. I will play still (says he) that others may still play upon me. For it is a good sport when God is delighted, L●dam (inquit) ut illud. xi. Bonus ●udus quo M●ho● iras●itur, & Deus del●ctatur. Greg. Mag. though Michol be displeased. Whence you see, that it is not the Recreation, but the circumstance tending to that Recreation, which for most part giveth occasion of offence; as the Time when, God's Sabbath is not to be dishonoured, nor our serious occasions intermitted; the Place where, the Holy ground is not by the feet of Lightness to be profaned, nor Places where justice is administered, to the exercise of such delights enured; the Persons who, we must take heed lest the weakest of our Brethren be scandaled, or offence to any by our sports occasioned. Doing thus, we shall glorify God, not only in this life, but in that best and blessed life which is to come; if we fall not back into the same sins, but bid a long farewell to the illusions of the Devil; if with diligent attention to the word of God, earnest desire of conversion, and continual confession of our sins, we procure the careful eye of the Almighty to watch over us. For it sufficeth him in his great mercy that we surcease from sin, whereby we shall be more easily moved to the practice of all good works. Wherefore to conclude this Observance with that exhortation of golden-mouthed chrysostom, Chrysost. in Gen. Tom. 5. Tom. 6. cap. 1. to the end we may render more honour to his Sabbath▪ Let not any one henceforth be seen trying masteries on Horseback, nor spending any part of the day in unlawful meetings; Let not any one henceforth consort himself in games at Cards or Dice, or the tumultuous noise which ariseth from thence. For I pray you answer me (saith he) what profit is there in fas●ing, if all the day eating nothing, you game, sport, swear and forswear, and so spend the day in worse than nothing? Let us not, I beseech you, be so negligent in that weighty affair of our salvation, but rather let our communication be of spiritual things. And let every one take in his hand a godly book, and calling his neighbours together, water both his own understanding and theirs who are assembled, with heavenly instructions, that so we may avoid the deceits of the Devil. Performing this, Gentlemen, your Recreations shall be healthful to yourselves, helpful to your Country, delightful to the virtuous, and beseeming men of your rank, nobly generous. THE ENGLISH GENTLEMAN. Argument. Of Acquaintance; Of the choice of Acquaintance; Of constancy in the choice of Acquaintance; Of reservancy towards Acquaintance; Of the absolute end of Acquaintance. ACQVAINTANCE. THe comfort of an Active life consists in society, Observat. 6. as the content of a Contemplative consists in Privacy. Of the use of Acquaintance. Intermission of Action in the former, Cu●. Dentatus apud Senecam de tranq. anim. is a kind of death; Intention to Devotion in the latter, is a pleasant life. For solitary places are the best for prayer; but public for practice. We read that Christ went out into a solitary place, and there prayed: but he entered into the Synagogue, and there preached; that such Libertines as were there trained might be reclaimed. And Wisdom cryeth without, Mark. 1.35. Act. 6.9. Prov. 1.20. and uttereth her voice in the streets, that her words might be practised. As there is no public State which can subsist without commerce, traffic, and mutual society; so there is no creature living, whose life would not be tedious, being debarred from all use of company. There are two Birds which are noted both in divine and humane writ to be lovers of solitariness; the Owl in the Desert, and the Pelicane in the Wilderness. Which two, among diverse other birds, were accounted unclean, and therefore were not to be eaten by the jews. Deut. 14.16, 17. As retiredness from occasions abroad, makes us more serious in occasions at home: so this privacy or solitariness makes the memory more retentive in affairs useful to ourselves, but withdraws our hand from affording help or assistance to others. But life should be communicative; not only intending itself; but labouring wherein it may do good to any. ☞ For whereas Saint Bernard saith, that the a Bern. de vita solitaria. affinity is near between the dwellers in a Cell and in heaven: it is to be understood, that such whose mortified affections, and regenerate will have concluded all b Honours Mundi, tumores Mundi. Eucher. Epist. Par●ne de contempt. mundi. worldly honours to be worldly tumors; and all c Omnis seculi honour, Di●boli est negotium. Hil. can. 3. in Matth. secular honour to be the Devil's traffic, have stepped near unto heaven. Neither are we to conclude thence, that such who have to deal in the world, by commerce at home and abroad, are excluded from this affinity. For there are many (as we are to be charitably persuaded) who live in the world, & have to do with the world, yet are not of the world; that is, are not so affected to the world, as they could not find in their hearts to forgo all things they have in the world, for the love of him that created the world. Yea, who will not say, and with much comfort affirm, We will seek one good wherein consisteth all good, and that sufficeth; we will seek one joy wherein consisteth all joy, Quaeremus unum bonum in quo sunt omnia bona & sufficit. Aug. Med. and this only joys us. It is * Greg. Diligenti Deum sufficit ei placere q●em diligit, quia nulla major expetenda est remuneratio quam ipsa d●ectio. ●eo Magnus. Serm. 7. dejejunio. Grace and not the Place, which saveth the soul. For as there may be a wolf in sheep's clothing, so there may be a worldly mind in a Hermit's dwelling. Man's security is the devil's opportunity, which may be found in the Wilderness as well as in the World; neither is the one place less subject to temptation than the other. The Wilderness is secret, yet Christ was tempted in it. The Night is silent, yet doth that princely Prophet warn us, To lift up our hands in the night watches of temptation. For the life of man, as it is a continual temptation, so is there neither time, place, sex nor condition exempted from temptation. The Monk's Cell and the Monarch's Court are equally subject to it. This, devout Bernard seems to confirm in his description of such as professed a Monastic life, Mat. 4.1.3. Psal. 63.4. 1 Tim. 2 8, job 7.1. saying; They were large promisers, but slow performers, faire-tongued flatterers, but snarling backbiters, Bernard. in 4 lib. de consid. ad Eugen. In codem l●b c. 4 simple-seeming dissemblers, but malicious betrayers. Again, We (saith he) receive all into our Monasteries, in hope to better them; whereas in the Court it is more usual, to receive such as are good, than to make them good: for we have found by experience, that more good men have decreased than profited in it. Peri●lita●ur castitas in delaiis, humi●●tas in divit●●s, pietas in negotio, veritas in ●●ultiloquio, charitas in hoc nequam saeculo. 〈◊〉. Hence we may conclude this point, that no place is privileged from temptation, neither Cell nor Court: but those places are, and have been ever most subject to danger, where men were left to themselves to enter lists with temptation. Which proceedeth either from the natural frailty of man, in that he falleth from best to worst; or his want of judgement to discern best from worst: whence the Poet most divinely concludeth; When want of judgement reigns in humane breast, The best is ta'en for worst, the worst for best. God in his sacred wisdom having created man, thought it not good that he should be alone; and therefore made him an help meet for him. It was an excellent saying of that sage Cynic, Gen. 1.18. who seeing a young man all alone by himself, and demanding of him what he was doing, I am talking (quoth the young man) with myself; Take heed (said he) thou talk not with thine Enemy. ☞ For howsoever Cato might say in respect of the inward delight he took in Contemplation, I am never less alone, than when alone; we shall find this true, that man is never more ready to give way to temptation, than when he is alone. How needful then is Acquaintance, being indeed the life of the living; the particular benefits whereof extend to discourse, advice and action? Afranius. Of the benefit we reap by Acquaintance in matters of discourse. It is Experience hath begot wisdom, and Memory as a mother hath brought it forth. Now, what experience could we gain, if we should only be left to ourselves, and have none to help us in treaties or matters of conference? It is said of Demosthenes, that he recovered his speech only by direction; long would it be ere we attained to any perfection of speech, either in manner or matter, if we wanted these usual helps of conference, which enable us when, where and how we should speak. ☞ For as the Satire was afraid at the first sight of fire; or that Captain, who looking himself in a glass when he was angry, was affrighted with his own countenance, so should we, having never consorted or conversed with men, stand amazed when we approached their company. For what is it that ministers boldness and audacity to men, save their usual frequent of assemblies? or what is it, that so much benefits their knowledge, but their acquaintance with such who are professants of knowledge? Plutarch reporteth, that Plato came forth of Asia into Cilicia, for no other cause but only to see his dear friend Photion the Philosopher. See here the love of good men one to another; for amongst evil men can be no true friendship. For it is the aim of acquaintance that makes it good or evil; Amor ● praesente g●nd●t, absent dolet. Bern. sup. Cant. as to insinuate one's self into acquaintance for their own ends, to wit, to profit by it, or work on others weakness, this is acquaintance for Macchiavells Scholars, whose principal aim is to undermine; and under pretence of amity, shrowded their villainy. These hold concurrency with Friar Clement, Nil interest habere ostium apertum, vultum clausum. Cicero. Ravillac, jaurequy, Baltazar Gerard. They have an open gate, but a shut countenance; or if an open countenance, a close shut heart. Aristotle saith, that friendship is one soul which ruleth two hearts, and one heart which dwelleth in two bodies. Whereas these men, No rush without mire, no corrupt heart without sin. whose acquaintance hath relation to their own peculiar ends, have a heart and a heart; a Heart outwardly professing, and a Heart secretly practising; a Heart outward, and a Heart inward; outwardly pretending, and inwardly plotting. These are no Acquaintance for you Gentlemen▪ their Hearts are too far from their mouths; learning to prosper by others errors. Yea, by often conversing and practising with others, no less cunning than themselves, they have so far prevailed, as they are not only able to match them, Plin. in Nat. hist. but outstrip them: Serpens nisi serpentem comederit, non fit Draco: These are they who hatch the Cockatrice eggs; come not therefore near them, for The poison of Asps is under their Lips. Yea, they suck the gall of Asps, job. 20.16. and the Viper's tongue shall slay them. Yet, to leave you alone without company, would make your life as much loathed, as choice of Acquaintance makes you love it. He is a weak Prince that enjoys an Empire without people; and no less desolate or disconsolate is his state, who wants not for means, yet wants a friend to whom he may impart his mind. Lend me your hands therefore (Gentlemen) and I will direct you in a way how to make choice of Acquaintance in matters of Advice, which is the second benefit redounding from the use of Acquaintance. ☞ IF a man (saith Seneca) find his friend sad and so leave him; Of the choice of Acquaintance in matters of advice. sick without ministering any comfort to him; and poor without relieving him: we may think such an one goeth to jest rather than visit or comfort. Whence we may observe the office or condition of a friend, who, if his friend be sick, he will visit him; i● sad, he will cheer him; if poor, he will relieve him; if afflicted in mind, he will comfort him; otherwise his friendship is but dissembling, his visiting him, a mere mocking of him. job called his friends Miserable comforters, job 16.2. because their discourses were rather afflictions than comforts, their counsels rather corrosives than cordials, their exhortations rather scourge and scoffings, than soule-solacing refresh. These do not advise friends; but despise them; miserable are such Comforters. Wherefore I may well distinguish Acquaintance into two sorts; the one Halcion-like, come to us in a storm; the other Swallow-like, draw near us in a calm. The former sort observe Periandors' precept, Laert. in vit. Persand. Show thyself still the same, whether thy friend be in prosperity or adversity: but the latter observe that sentence of Optatus, All for the time, Omnia proten poor, ni●il pro veritate. Optatus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but nothing for the truth. All Acquaintance may be either compared to pitch staining, o●to balm curing. He that toucheth pitch shall be defiled therewith, saith the son of Sirach; such is the nature of much Acquaintance, Ecclus. 13.1. especially in these latter days, where vanity is more affected, than the practice of virtue, which should be only loved. Where many return worse than when they went forth, confirming that sentence, Sanabimur, si separemur à coetu. But Balm, it refresheth, cheereth, and cureth; such is that Acquaintance, whose conceits are delightful, discourse cheerful, and instructions fruitful. These, if we be at any time doubtful, will advise us; if in necessity, will relieve us; if in any affliction either outward or inward, will bear a part with us, to allay grief in us. A little Stybium is too much, such are the first; a great quantity of Styrax is too little, such are the last. A * Whose wood is sweetest, shade coolest, and coal hottest. juniper-tree maketh the hottest coal, and the coolest shadow of any tree: the coal is so hot, that if it be raked up in ashes of the same, it continueth unextinguished by the space of a whole year: so doth true friendship or faithful Acquaintance; Fabiolae Maus. 15. it affordeth the coolest shadow to refresh us, and the hottest coals, implying fervour of affection, being once kindled, to warm us. When poor Andromache craved Ulysses' advice, what he thought best to be done in behalf of her young son Astyanax; Conceal him (said he) this is the only means to save him. Lat●at, hac uno s●●w. S●n. in Troad. This showed his faithfulness in advising, albeit her Country's foe; for otherwise he would have persuaded her to submit herself and him to the hand of the merciless soldier, or reap a benefit by their bondage, making them his own Captives: As it is in the fable of the Crow, who coming to the Eagle that had got a Cockle, the fish whereof he could not get out neither by force nor art, he counselled him to mount up on high and throw the Cockle down upon the stones, and so break the shell: now all the while did the crafty Crow stay below expecting the fall: The Eagle throws it down, the shell is broken, the fish by the Crow is taken, and the Eagle deluded. Many such Counsellors there be, who advise not others for their good, but their own good. Others there be, who make use of their friends or acquaintance merely for their own ends; and rather than they will be prevented of their aims, they will expose the life and safety of their friend to imminent peril. And these resemble the Fox, who seeing a Chestnut in the fire, made use of the Cat's foot to take it out. But these are not those friends, whose advice is faithful, as their friendship is firm and grateful. Their aims are indirect, their advice tends to their own benefit, their counsel tastes of profit, and their directions become as pitfalls to their friends. Those to whom I would have Gentlemen known, are men of an other rank and quality, appearing like the Canii, Senecae, Aruntii, and Sorani; whose admirable virtues were inimitable in so corrupt a government. In Tiberius' time. Neither would I have them to shake off these friendly Monitors, if at any time their advice relish not half well to their palate; but rather honour them for their virtuous sincerity, as Epaminonda● honoured Lysias, Agesilaus Xenophon, Scipio Penetius, Alcibiades Socrates, Achilles' Phoenix, sent him by his father Peleus. For such as will not endure a friendly reproof, I would have their Acquaintance do with them as Plato did with Dionysius, who perceiving him to be incorrigible, left him. The rebukes of a friend are better than the kisses of an enemy; Pro. 27.5, 6. for the one, though at first displeasing, tend (if rightly used) to his conversion; but the other, though pleasing, tend (if not prevented) to his confusion. Had Alexander understood this aright, he would have preferred the faithful advice of his affectionate Clitus before all his conquests; for by his instruction might he have learned Humility, which lesson had been worth his world's Monarchy. Had Nero that Precedent of Tyrants, or Monster of men, given care to the wise advice of his loyal and learned Seneca, he might have found a Subject to love him, a Scholar to live with him, a Soldier to fight for him, and a Mother to bless him. For surely, as of all possessions friendship is most precious, being suited with virtue, without which there is no true friendship; so are we to value the life of our friend as the crown of our glory. Laert. in vit. Biant. For tell me, are you fad? your friend's conceit, as a sovereign receipt, will cheer you. Are you disposed to be merry? Mirth alone, is a single consort, your friend will partake with you. Suet. in August. Would you have one to pass the tedious night away, in telling tales, or holding you with talk? your friend will invent a thousand pastimes to cheer you, and make the night seem less tedious unto you. Is the burden of your griefs too heavy to bear? you have a friend to share with you in your burden. In brief, want you comfort? he will supply it; want you means to relieve your wants? he will afford it; want you counsel? he will impart it; want you all that man can want? you want not a friend who will supply your wants with his want. And so I descend from the benefit redounding from Advice, to the third and last, which is the profit or benefit which redounds from one friend to another in every peculiar action, exercise or recreation. Cicero, Tusc. lib. 1. the glory of Rome, and flower of Orators, exemplifying the prowess of Themistocles and Epaminondas, useth these words; Of the benefit properly derived from one friend to another in every peculiar action The Sea shall sooner overwhelm the Isle itself of Salamine, than it shall drench the remembrance of the Salamine triumph: and the town of Leuctra in Boeotia shall sooner be razed, than the remembrance of the field there fought, forgotten. But howsoever these Monuments may be razed or defaced by continuance of time, sure I am that the love which they showed to their friends, even to the apparent danger of their own lives, shall eternize their memory. Pelopidas a noble Grecian, skirmishing with the Lacedæmonians against the Arcadians, until such time as being hurt in seven places, he fell down at last for dead. Then presently Epaminondas, out of a princely resolution and noble affection to his distressed friend, stepping forth bestrid him, and fought to defend his body, he alone against many; till being sore cut on his arm with a sword, and thrust into the breast with a pike, he was even ready to give over. But at that very instant, Plutarch. in Pelopida, initio. Agesipolis King of the Lacedæmonians came with the other point of the battle in a happy hour, and saved both their lives when they were past all hope. Here see apparent arguments of true love, mixed with a noble and heroic temper: for friends are to be tried in extremities, either in matters of state or life: in state, by relieving their wants; in life, by engaging themselves to all extremes, rather than they will suffer their friend to perish. These are they who will latch the blow of affliction laid upon their friends, with the buckler of affection; preferring death before their friend's disgrace. Marcus Servilius a valiant Roman, who had fought three and twenty combats of life and death in his own person, and had always slain as many of his enemies as challenged him man to man; Plutarch in Paulo Aemilio, fine. when as the people of Rome resisted Paulus Aemilius triumph, stood up and made an Oration in his behalf: in the midst whereof he cast up his gown, and showed before them the infinite scars and cuts he had received upon his breast; the sight of which so prevailed with the people, that they all agreed in one, and granted Aemilius triumph. Here observe the tender respect of one friend towards another's honour: there is nothing unassayed, nothing unattempted, which may procure or further it. For this friendship or combination of minds, as there is nothing more precious, so there is nothing which doth comparably delight or solace the mind like unto it, Nihil lam aeque ●●l●cta●●ri● an●num quam am●●itia side is. Sen. in tranq. anim. being faithfully grounded. Their discourse like some choice Music delights our hearing; their sight like some rare Object contents our seeing; their presence fully satisfies us in their touching; their well-seasoned jests (like some delicious banquet) relish our tasting; and their precepts (like sweet flowers) refresh our smelling. Vt flores qui odore delict●nt. Ibid. Thus is every sense satisfied, by enjoying that which it loveth: for as senses wanting their proper objects, become useless; so men, whether in prosperity or adversity, wanting friends to rely on, are wretched and helpless: So as there is no greater wilderness than to be without true friends. For without friendship, society is but meeting, acquaintance a formal or ceremonial greeting. Whereas it is friendship, when a man can say to himself, * The expressive Character of a real friend. I love this man without respect of utility: for (as I formerly noted) those are no friends but hirelings, who profess friendship only to gain by it. Certainly, whosoever hath had the happiness to enjoy a true & faithful friend, to whom he might freely impart the secrets of his breast, or open the Cabinet of his counsels, he (I say) and only he hath had the experience of so rare a benefit daily redounding from the use of friendship: where two hearts are so individually united, as neither from other can well be severed. And as it is certain, that in bodies inanimate, union strengtheneth any natural motion, and weakeneth any violent motion; so amongst men, friendship multiplieth joys, and divideth griefs. It multiplies joys; for it makes that joy communicative, which before was single; it divideth griefs; for it shares in them, and so makes them less. Now perfection of friendship, is but a speculation, if we consider the many defects which are for most part subject to all worldly friendship: yea, and as the world increaseth in age, so it decreaseth most commonly in goodness: Name in soro sunt lights & ●c●●ones mol●●stae Posidip. dict. for in Courts, are suits and actions of Law; in Cities, tricks and devices to circumvent; in the Country, engrossing and regrating, of purpose to oppress. It is rare to see a faithful Damon or a Pythias; a Pylades or Orestes; a Bitias or a Pandarus; a Nisus or Euryalus. And what may be the cause of this, but that the love of every one is so great to himself, as he can find no corner in his heart to lodge his friend in? In brief, none can gain friends, and make a saving bargain of it, for now it is a rule commonly received; Si quis in ho mundo cunctis vult gratus haberi, Det, captal, quaerat, plur●ma, pauca, nihil. Plato. He that to all will here be grateful thought, Must give, accept, demand, much, little, nought. So as it may seem, it is not given to man to love and to be wise; because the Lover is ever blinded with affection towards his beloved; so as, he disesteemes honour, profit, yea life itself, so he may gratify his beloved. But my opinion is quite contrary; for I hold this as a firm and undoubted Maxim; that he who is not given to love, cannot be wise. For is he wise, that reposeth such trust in his own strength, as if he stood in no need of friends? Is he wise, who dependeth so much on his own advice, as if all wit and wisdom were treasured in his brain? Is he wise, who being sick, would not be visited; poor, and would not be succoured; afflicted, and would not be comforted; thrown down, and would not be raised? Surely in the same case is he, who sleights the purchase of a friend, preferring his own profit before so inestimable a prize. There is none, whether he be valiant, or a professed coward, but may stand in need of a friend in a corner. For be he valiant, he stands in need of a friend to second him; if a coward, he needs one to support him: Therefore, whosoever wanteth fortitude, whether it be in mind or body, let him embrace friendship; for if his weakness proceed from the mind, he shall find a choice receipt in the breast of his friend, to strengthen and corroborate him, so as grief may assail or assault him, but it cannot dismay or amate him. Again, if his weakness proceed from the body, that weakness is supplied by the strength of his friend, who will be an eye to direct him, and a foot to sustain him. Telephus, when he could find none amongst his friends to cure his wound, permitted his enemy to do it: and he who purposed to kill Prometheus the Thessalian, opened his imposthume with his sword. If such effects have proceeded from enmity, what rare and incredible effects may be imagined to take their beginning from amity? Than which, as nothing is stricter in respect of the bond, so nothing is more continuate in respect of the time: being so firm, as not to be dissolved; so strict, as not to be annulled; so lasting, as never to be ended. Neither is this benefit, derived from friend to friend, only restrained to matters of action or employment, but extendeth itself to exercises of pleasure and recreation. The benefits which redound from the mutual union or communion of friends in the exercise of Pleasure. For tell me, what delight can any one reap in his pleasure, wanting a friend to partake with him in his pleasure? Takes he delight in Hunting? let him choose Acquaintance that may suit him in it: not only a Hunter, but one whose conceit (if occasion serve) can reach further; such an one I would have him as could make an Emblem of the Forest where he rangeth, compose a Sonnet on the Objects which he seeth, and fit himself for aught he undertaketh. Of which rank, was that merry Epigrammatist, (as it may be imagined) who being taxed for wearing a horn, and could not wind it, made this reply; My friend did tax me seriously one morn, That I should wear, yet could not wind, the horn; And I replied, that he for truth should find it, Many did wear the Horn that ne'er could wind it: howsoever of all, that Man may wear it best, Who makes claim to it, joci non s●nt nimusalsi, multo minus insulsi; illi enim multum officiuni; isti, nisi per cachinnum, parum p●oficiunt. as his ancient Crest. To interveine conceits or some pleasant jests in our Recreations, whether discursive or active, is no less delightful than useful: but these jests should be so seasoned, as they may neither taste of lightness, nor too much saltness. jests festive are ofttimes offensive, they incline too much to levity; jests civil (for into these two are all divided) are better relishing, because mixed with more sobriety and discretion. Vanitati prosrie festivitas cedit. Cic. de orat. lib. 2. Catullus answer to Philippus the Attorney, was no less witty than bitter: for Catullus and he being one day at high words together; Why barkest thou, quoth Philippus? Because I see a Thief, answered Catullus. He showed himself a quick Anatomist, who branched man into three parts, saying, That man had nothing but substance, soul, and body; Lawyers dispose of the substance, Physicians of the body, and Divines of the soul. Present and pregnant was Donato's answer to a young Gentleman, who beholding a brave company of amorous Ladies and Gentlewomen, meeting Donato coming towards Rome, as one admiring their number and feature, said; As many Stars 〈◊〉 in the heavens be, So many maids has Rome to welcome thee. As many kids as on the Downs we see, So many Prostitutes in Rome there be. Quot coelum stellas, tot habet tua Roma puellas. by and by answered Donato; Pascua quot haedos, tot habet tua Roma-cinaedos. Phaedro being asked, why in the Collects, where Christian Bishops and Pagans be prayed for, the Cardinals were not remembered? answered, they were included in that prayer, Oremus pro haereticis & schismaticis. Well requited was that young Scholar, who giving his Master this Evening salute: Domine magister, Deus det tibi bonum sero; was answered by his Master: Et tibi malumcito. Witty, but shrewd was that answer of a Disputant in my time to his Moderator in Posterior: who demanding of him what the cause should be, that he with whom he disputed, should have so great a head and so little wit, replied; Omne majus continet in se minus. A base mind was well displayed in that covetous man, who unwilling to sell his corn while it was at an high price, expecting ever when the Market would rise higher; when he saw it afterward fall, in despair hanged himself upon a beam of his chamber; which his man hearing, and making haste, cut the rope and preserved his life: afterwards, when he came to himself, he would needs have his man to pay for the cord he had cut. But I approve rather of such jests as are mixed with less extremes: pleasant was that answer of Scipio Nasica, Scipio Nasica. who going to Ennius' house in Rome, and ask for Ennius; Ennius bade his maid tell him he was not within. So Ennius on a time coming to Scipio's house, and ask whether he was at home? I am not at home, answered Scipio: Ennius wondering thereat; Do I not know that voice (quoth he) to be Scipio's voice? Thou hast small civility in thee (answered Scipio) that when I believed thy maid thou wert not at home, yet thou wilt not believe me. Likewise to retort a jest, is an argument of a quick wit; as Leo Emperor of Byzantium answered one, who being crook-backt, jested at his bleared eyes; saying, Thou reprochest me with the defect of nature, A tergo Nemesis. and thou carriest Nemesis upon thy shoulders. Domitius reproaching Crassus, that he wept for a Lamprey; Crassus answered, but thou hast buried three wives without one tear. Alexander ask a Pirate, that was taken and brought before him; How he durst be so bold to infest the Seas with his piracy? was answered with no less spirit, That he played the Pirate but with one ship, but his Majesty with a huge navy. Which saying so pleased Alexander, that he pardoned him: reaping especial delight in that similitude of action, by which was transported the current of the King's affection. Other Conceits there are more closely couched, covertly carried, and in silence uttered; as that of Bias, who, when an evil man asked him what goodness was; answered nothing: and being demanded the cause of his silence; I am silent (quoth he) because thou enquirest of that, which nothing concerns thee. The same Bias sailing on a time with some naughty men, by violence of a tempest, the ship wherein they were, became so shaken and tossed with waves, as these naughty men began to call upon the gods; Hold your peace (said Bias) lest these gods you call upon understand that you be here. But lest by dwelling too long upon jests, Lacrt. in vil. Biant. I forget the Series of my discourse, I will succinctly conclude this branch, with my judgement touching Acquaintance in this kind. A rule of infallible direction, touching ●h●●ce of Acquaintance. As I would have Gentlemen to make choice of their Acquaintance by their sound, so I would not have them all sound: Music doth well with airs, but there is no Music in that discourse which is all air. My meaning is, I would not have these Acquaintance which they make choice of, all words or flashes of wit: for I seldom see any of these who are so verbal, Quisquis plus justo non sapit, ille sapit. Martial. l. 14. much material; or these who are all wit, but through height of a self-conceit they fall to much weakness. For these many times prefer their conceit before the hearers appetite, and will not stick to lose their friend rather than their jest, Those jests are best seasoned, that are least saked. which in my opinion is mere madness: for he that values his jest above his friend, over-values his conceit, and had need of few jests, or great store of friends. I have known some wits turn wittols; by making themselves Buffouns and stale jesters for all assemblies. Which sort are fitter for Gentlemen to make use of as occasion serves, than to entertain them as bosome-acquaintance: for as the benefit which redounds to one from another in action, exercise, and recreation, is mutually imparted; so is the danger no less incident one to another, where the ends or uses are perverted. Thus far have we proceeded in the discovery of those particular benefits which redound from discourse, advice, and action, by means of Acquaintance: being the Cement which so firmly joineth minds together, as they may be encountered by extremes, but divided never. Now for as much as the essential trial of Acquaintance consists in matters of highest consequence, we are now to address ourselves to such a choice, as our choice may admit no change. THe precept of that ancient Sage is worth remembering; Of the choice or judicious approvement of Acquaintance, in affairs of highest Consequence. A●icos sequere, quos non ●ud●at ●legisse. Bias. Neither Timist nor Timonist are within the lists of Acquaintance to be entertained. Follow such friends as it may not shame thee to have chosen. Certainly, there is no one argument to evince man of indiscretion, more holding than this; That he makes no difference or distinction in the choice of his friends. In which respect, no man can be too wary or circumspect, because herein for most part, consisteth his welfare or undoing. It were meet therefore that a Gentleman made choice of such for his friends or acquaintance, as are neither Timists nor Timonists, Fawners nor Frowners'. For the first sort, they are for all seasons, and all weathers; so as they may be fitly compared to the Hedgehog, who hath two holes in his siege, one toward the South, another toward the North. Now when the Southern wind blows, he stops up that hole, and turns him Northward; when the Northern wind blows, he stops up that hole likewise, and turns him again Southward. Such Urchins are all temporizers: The Timist or Time-observer displayed and displaced. they turn as the wind blows, and suit themselves for every occasion. These friends or Acquaintance who follow not us but ours, will be seen in all Liveries: Princes have felt the inconveniency of them, and inferior States have not been free from them: but the highest States generally are most subject to these retainers; For Princes by experience we have seen, Nec 〈…〉 Abused most where most their trust hath been. Now there are two kinds of Princes (saith Comines) the one are so cautelous and suspicious, as they are scarce to be endured: for they are almost come to that pass, as they think themselves ever deluded and circumvented. Such was Dionysius the tyrant of Syracuse, who grew so suspicious, as he would not trust any Barber to shave him, causing his own daughters to learn to shave. Others there be, who are so far from harbouring suspicion, as being of a dull and lumpish wit, they scarce understand what is commodious for them, and what not. Such was Domitian, who cared more for catching of flies, than retaining of friends: being so far from preventing danger, as he never foresaw it, till he felt it. In these there is small constancy of mind; for as they easily discontinue friendship, they as easily decline from hatred and embrace friendship. Constantine the great, being a professed foe to all these Timists, Sext. Aurel. in Constant. or temporising Sycophants, was wont to call them Gnats and Moths that pester a Prince's Palace. So aspiring be their aims, so base their means; Who like base Beetles as they have begun, In every Cowsheard nestle near the Sun. Whence, These Timists have resemblance to those applauding Parasites, by whom Antiochus was at one time saluted both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a glorious Prince, and a furious tyrant. Tam gravis ille mihi nigri quam limina ditis, o'er aliud qui fert, aliud suo pect●re conduit. Homer. lib. 2. as it may be probably gathered, was that sentence derived, Amici Curiae, Parasiti Curiae; fawning rather than friending, tendering only love where they hope to receive gain. These, as they have janus' front, for they carry two faces under one hood, so have they Simons heart, professing love, but practising hate: of which sort the everliving Homer thus concludeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There's nought on earth I more detest, Than sugared breath in Serpent's breast. Whence it was that the great spirited Byron, who showed more passion than resolution at his death, howsoever during all his time none was ever held for a more brave or noble Soldier; perceiving his trust (as he collected) betrayed by La Fin, with whom he had conspired, ☞ and by whom his practice was disclosed, he confessed that La Fin had bewitched him, exhorting his Host to be wary of him, lest he should delude and circumvent him with his impostures. For certainly, as more expressly appeared, not only at the time of his execution, but in all the passages of his practice, as he had reposed great trust in La Fin, in the whole management of that business; so having seen his trust weakened, and those many protestations of amity infringed, (though in practices of that nature there can be no true league of friendship) it moved him no less to impatience, than the discovery of his Treason. But these fawning friends or Timists which we have now in quest, as they are only for the present time, so will they undertake many times the most enormous and indirect course to raise their hopes, Cum Catilina polliceri novas tabulas, proscriptiones divitum, magistratus, sacerdotia, rapinas, ali● omnia quae bellum atque libido victorum fert. Sallust. that can be devised. When the rash-aspiring Catiline had promised to divulge those new tables, wherein were contained the proscription of the rich, Magistracies, Priesthoods, rapines, and all other insolences, which either the shock of war, or will of the Conqueror gives way to; he had followers enough upon the instant to second him in his hateful courses: being such as either his youth had made him acquainted with, or his dissolute course had consorted with: which unhappy followers made him doubtless, more violent in his attempts, and less considerate in his directions. How needful then is it, to prevent the occasion of so main an inconvenience? Plures homines pudore magis quam bona voluntate prohibitis abstinent. How expedient is it to avoid the frequent or society of such, as will not stick to be assistants in mischief? How consequent a thing is it, to wean one's self not only from their familiarity and inward acquaintance, but even from so much as conversing with them or writing to them. Esse inter nocentes 〈…〉 est. Cyprian. Epist. 2. Themistocles was suspected to be known to Pausanias' treason, although most clear of himself, because he wrote unto him. For as the nature of man is originally depraved, so by consorting with vicious men the arm of sin becomes strengthened. The Fuller (as it is in the fable) would by no means suffer the Collier to dwell with him under one roof, lest he should soil what he had rinsed. Which fable hath a moral relation to the course of our life, and the nature of such as we usually consort with: for there is a traffic or commerce as well of manners as persons, Ca●panus. of virtues and vices, as other commodities. The Babylonian hath been naturally said to be arrogant, ☞ the Theban passionate, the jew envious, the Tyrian covetous, the Sidonian a rioter, the Egyptian a sorcerer: neither did these nations keep 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 himself with their illusions, ☞ as he gave great attention to them; as Alexander was delighted with the Brachmanes. For Vice is such an over-growing or wildespreading weed, Peccatum semper pregnans, 〈◊〉 ex alio gig●●t. as there is no soil wherein it likes not, no kind of nature (of what temper soever) it invades not, and invading surpriseth not. To the Body, diseases are infectious, Vitia m●bi saint a. mi. Sen. to the Mind are vices no less obnoxious: for vices are the diseases of the mind, as infirmities breed distempers and diseases to the Body. So as, V●tia ad vi●inos serpunt & con●acta nocent. ib. whether we observe the state of Church or Commonweal, we shall find vices to be of a nature no less spreading than diseases; neither the state or Symptom of the mind less endangered by the infusion of the one, than the body by the infection of the other. For as the state Politic is much weakened by the haunt of these vices, so is that mourning Dove the Church, many times afflicted to see herself torn with Schisms and divisions: where as * Wasps make honeycombs, so Marcionists make Churches. How needful then is it to divide ourselves 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 Seals skin, which Pliny writes checketh lightning; as Tiberius wore always about his neck a Wreath of Laurel. But let us carry about us that Moli or herb of grace, whose precious juice may repel the spells of so enchanting a Siren. For as the Unicorn's horn being dipped in water, clears and purifies it, so shall this sovereign receipt cure all those maladies, which originally proceed from the poison of vice. Quae male ●●ssi●●tur, mis●r● insicitur. Q●●t vit●a, tot D●moni●. Tot Daemo●ia, quo● 〈…〉. The mind so long as it is evil affected, is miserably infected. For so many evils, so many Devils, first tempting and tainting the soul with sin, 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 swarm of Bees buzzing on every side; whatsoever that holy Father saith of one vice, may be generally spoken of all: so as we 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 tails, Si inrecentes 〈…〉 praemia. Sallust. wounding our poor souls even unto death. Requisite therefore is it to avoid the society of such whose lives are either touched or tainted with any especial Crime; these are dangerous Patterns to imitate, yea, dangerous to consort with; for as the Stork being taken in the company of the Cranes, was to undergo 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 sin. Avoid the acquaintance of these Heirs 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 sugared tongue and subtle train are ever plotting your ruin; hate the embraces of all insinuating Sharks, whose smoothness will work on your weakness; and follow the Poet's advice: Avoid such friends as feign and fawn on thee, Gratia quae coeat fict●●ale-s●rta sodalis Est velut in Siculo Scylla cavenda mari. Pub Faust. Andrel. Like Scylla's rock within Sicilian Sea. So dangerous are these Syrenian friends, that like the Sicilian shelves, they menace shipwreck to the inconsiderate sailer. For these, as they profess love, and labour to purchase friends; so their practices are but how to deceive and entrap those to whom they profess love. Pro. 29.5. Whence it is that Solomon saith, A man that flattereth his Neighbour, spreadeth a net for his steps. That is, he that giveth ear to the flatterer, is in danger, as the bird is before the Fowler. He whistleth merrily, spreadeth his Nets cunningly, and hunteth after his prey greedily. And let this suffice to be spoken for the Timist, who professeth observance to his friend only for his own end. Now Gentlemen, as I would not have you to entertain time with fawns, The Timonist. or Time detractor discovered and discarded. so neither with frowns. The former, as they were too light, so the latter are too heavy. The one too supple, the other too surly. 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 fair weather with them, for they are ever louring, bearing a Calendar of ill weather in their brow. These for the most part are Malcontents, and affect nothing less than what is generally pleasing: appearing in the world naturalised Demophons' whose humour was to sweat still in the shadow, Ar●st. Hist. anion. and snake in the Sun. So as, howsoever they seem seated in another Clime, for disposition they are like the Antipodes unto us, Nosque ubi 〈…〉 oriens 〈…〉 rubens 〈◊〉 ●umina 〈◊〉. opposing themselves directly against us in all our courses. They are of Democritus mind, who said, that the truth of things lay hid in certain deep mines or caves; and what are these but their own brains? For they imagine, there can be no truth, but what they profess. They proclaim defiance to the world, saying; Thou miserably deluded world, thou embracest pleasure, Tu voluptatem complecteris, nos compescirrus. Tu omnia voluptatis causa facis, nos nihil. Sen. de malis accidentibus bonis. Lib. 1. we restrain it. Thou for pleasure dost all things, we nothing. Now who would not imagine these Stoics to be absolute men? Such as are rare to see on earth, in respect of their austerity of life, and singular command over their affections? Such as are divided (as it were) from the thought of any earthly business, having their Minds sphered in a higher Orb? Such as are so far from intermeddling in the world, as they dis-value him that intends himself 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 employments, slight him as a Spender of time, and one unfit for the society 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 the Poet; Tak'st thou delight to trace those paths, Neu tihi pulchra patent caeci vestigia mundi, ●allere quae citi● quam renovare solent? where worldlings walked have, Which seldom do refresh the Mind, but often do deceive? Yet behold, how many times these men's severity comes short of sincerity! They will lay heavy burdens on others shoulders, which they will be loath to touch with the tip of their finger. The Tasks which they impose on others are insupportable, the pressures they lay on themselves very easy and tolerable. Of this rank was Aglataidas, of whom that noble and faithful Historian Comines writeth, saying; While he served in the Camp he was of a most harsh and austere condition, doing many things perversely, and desiring rather to be feared than loved. Such was this Timon, from whose name we entitle these frowning friends, who can hardly be true friends to any, being so opposite or repugnant to all, as they can scarcely hold concurrence with any. Plutarch. Neither was this Timon (as Plutarch reporteth of him) only harsh and uncivil towards men, but towards women also: so as going forth one day into his Orchard, and finding a woman hanging upon a wild Figtree: O God (quoth he) that all trees brought forth such fruit! Unfit therefore was this Timon for the Acquaintance of man, who professed himself so mortal and irreconciliable an enemy to the sociablest and entirest Acquaintance of man. So as, these Timonists are to be cashiered for two reasons; first, for their own harsh and rough condition; secondly, for the unjust grounds of their opinion, which dissents so far from society, as it disallows of Marriage, the ordinary means appointed to preserve society. So as, leaving them and their opinion, as already evinced, we will descend to make choice of your nearest Acquaintance, (I mean) the choice of your wife; the first day of which solemnity promiseth either a succeeding jubilee, or a continued Scene of sorrow, where nought is sung but doleful Lachrymae. What directions are to be observed in the choice of a wife. It was pleasantly spoken of him who said; Wives are young men's Mistresses; Companions for middle age; and oldmen's Nurses. The first sort take as much content in wearing their mistress favour, as winning it; the second sort in winning rather than wearing it; the third neither in wearing nor winning it, but like children, to be cherished and cockered by it. The second sort are we only to speak of, where wives are to be made companions, Gen. 1.13. and such entire ones, as they are bone of your bone, and flesh of your flesh. In the choice whereof, we will propose such necessary cautions, as shall be no less useful to yourselves, if rightly observed, than motives of comfort, if duly and exactly considered. He was reputed one of the wise men, that made answer to the question; When a man should marry? A young man not yet, an elder man not at all. Of which opinion was Arminius that Ruler of Carthage, The harsh and heremitical conceit of the Carthaginian Arminius, touching Marriage. whose harsh conceit of marriage proceeding either from personal disability, or some experience of woman's levity, deserves small approbation. For had it been Arminius fortune to have matched with Arminia, he would doubtless, rather have fallen into admiration of so sacred a rite, than into distaste of it. For this Noble Lady, being bidden to King Cyrus' wedding, went thither with her husband: at night when they were returned home, her husband asked of her, how she liked the Bridegroom, whether she thought him to be a fair and beautiful Prince or no? Truth (says she) I know not: for all the while I was forth, I cast mine eyes upon none other, but upon thyself. Or had Calanus prevented Hiero of his choice, he would have fallen from his Stoical dream to a Nuptial song; for one of Hiero's enemies reproaching him with a stinking breath, he went home and questioned his wife why she told him not thereof; but what answer gave this continent Lady? Surely (said she) I thought all men had the same savour. Or had Timon attained the happiness to join hands with Theogena, wife to Agathocles, he had not inveighed so much against the state of Marriage; for this renowned Lady showed admirable constancy in her husband's greatest misery, showing herself most his own, when he was relinquished and forsaken of his own, saying, That she was not given him to be a sharer only in his prosperity, Se non prosperae tantum, sed ●mn● fortunae inssesocietatem. but in what fortune soever should befall him. Or had Zenocrates enjoyed Zenobia, he would no less have admired his fortune, than beshrewed himself for depriving himself so long of so sweet a Companion. For this princely Lady, after the death of Odonatus (though a Barbarian Queen) yet by her reading of both Roman and Greek Histories, so managed the State after the decease of her husband, as she retained those fierce and intractable people in her obedience: being a woman no less absolute for learning, than discreet governing: for she abridged the Alexandrian, and all the Oriental Histories, (a task of no less difficulty than utility) whereby she attained the highest pitch of wisdom and authority. — vix ulla perennior u●na est Vel tibi grata magis, proprio quam corp●re bustum Condere.— und requiescit in urna. Ovid. Met. lib. 4. Or had Aristippus been so happy as linked himself with Artemisia, he would have preferred so kind and constant a yoke-fellow before all exterior contemplations: for this chaste and choice Lady, after the death of her beloved Mausolus, thought it not sufficient to erect a glorious monument in his memory, but to enshrine him in her own body, by drinking his ashes, and interring him in herself. Many such eminent women may we read of in Histories both divine and humane, whose virtues have equalled, if not surpassed most men. So as, howsoever it was the Milesian Thales his saying, that he had cause to give Fortune thanks for three things especially; first, for that he was a man, and not a beast; secondly, that he was a man, and not a woman; thirdly, that he was a Greek borne, and not a Barbarian: Women there be whose more noble endowments merit due admiration, because as in their sex weaker and inferior, so in the gifts of the mind richer and superior. But now to our Choice: for it is to be received as already granted, being by the authority of an Apostle confirmed, that Marriage is honourable among all: Hebr. 13.4. and every honourable thing is more eligible than that which is not honourable. Arist. lib. 1. Polit. cap. 1. Eam ●ligas mag●●●●●, quem magis admire is 〈◊〉 ●ideas, qu●m cum anci●●. S●neca. So as he that shuneth Marriage, and avoideth society, is to be esteemed a foe to humanity, or more than a man; as he whom Homer reprehendeth, saying: That he was tribe-lesse, lawless, and houselesse. I could wish every young Gentleman to make that Choice of his Mistress, which Seneca would have one observe in the choice of a Master; Choose him for thy Master (saith he) whom thou mayest more admire, seeing him, than hearing him. Neither altogether, as Egnatius in Catullus, is brought out showing the whiteness of his teeth: Egnatius quod candidos habet dentes re●id●t usquequaque, seu aed rei ventum est subsellium. Vid. Catull. in lib. E●eg. for all outward perfections, are but as fuel to feed desire, without that inward fair, which only maketh woman worthy loving. For what is a beautiful complexion, being an exterior good; or that which Euryclea his nurse praised, when she washed the feet of Ulysses, namely, gentle speech, and tender flesh, wanting those inward graces, which truly adorn and beautify women? So as it is much better to follow his direction in the choice of a wife, who said, that they were to be chosen a Epictet. Enchirid. Modestiá non formâ; which Modesty cannot admit of this age's vanity, where there nothing is less affected than what is comely. For, b Cypr. de discip●ina & habitu virg. these garish fashions agree well with none but prostitutes and shameless women. ☜ c Petr. Mart. in 2 Reg. 9.30. Neither can that face be a good one, which stands in need of these helps. For d Cyprian. what madness is it to change the form of nature, and seek beauty from a Picture? e A●b●. Hexam. lib. 6. cap. 8. Which Picture is vices posture, and the age's imposture. f Hieron. Neither do these affected trumperies, nor exquisite vanities become a Christian. g junius. For what is more vain, than dying of the hair, painting of the face, laying out of breasts? h Aug. de Christ. fide. Do not say that these can have shamefast minds, who have such wand'ring and immodest eyes. i Ambros. lib. 1. de office cap. 18. For the habit of the mind is to be discerned by the carriage: so as even in motion, gesture, and pace, is modesty to be observed. How miserable then is the state of these fantastic Idols▪ who can endure no fashion that is comely, because it would not be observed? How base is her shape, which must borrow complexion from the shop? k Hier. ad Furiam de vid. Ser. Tom. 1. How can she weep for her sins (saith S. Hierome) when her tears will make furrows in her face? With what confidence doth she lift up her countenance to heaven, which her maker acknowledges not? l Tertul. de hab. Mal. cap. 7. I would, I poor wretch (saith Tertullian) might see in that day of Christian exaltation, whether with Ceruse, and Vermilion, and Saffron, and those tires and toys upon your head, you are to rise again! which if they do, they shall certainly witness against them, m Scult. to receive the reward of their painting in a Lake of tormenting. n Cyprian. in lib. de hab. virg. For these are they who lay hands upon God, correcting with a hand of contempt the workmanship of God. These never carry a box of ointment to bestow on the members of Christ, but a o Vict. ad Salmonem. box of complexion they have in readiness to bestow on a cheek. Which sort of Wantoness (for how should I otherwise term them) are well displayed by one in their colours after this manner; p Tho. Hudson. She surely keeps her fault of Sex and Nation, And best alloweth still the last Translation: Much good time lost, she rests her faces debtor, Sh'as made it worse, striving to make it better. This introduced ulcer, which is now esteemed no sore, because custom hath taken away the sense of a sore, how much it was abhorred formerly, may appear by that command or constitution purposely exhibited to restrain it. q Clemens Alex. const. Apost. l. 1. cap. 9 Do not paint thy face which God hath made. But if our women would but consider how hateful these abuses are in the sight of the Almighty, yea, how much they were loathed even of all honest women in former ages, they would distaste them, sure I am, far more than they affect them. For if we will credit Saint r Hier. de exitu Leae. Hierome, writing to Marcelia, who saith; That those women were matter of scandal to Christian eyes, which painted their faces and eyes with Vermilion, and such like adulterate complexions. Yea he writes, That Maximilla Montanus his Prophetess, a woman-devill, by command from him whom she served, did use to paint. So Festus Pompeius saith, That common and base Whores, called Schoenicolae, used daubing of themselves, though with the vilest stuff. So did the Druids amongst the Romans, expressly shadowed by the Poet; s Vict. ad Salmonem. Preserve what Nature gave you, nought's more base Than Belgian colour on a Roman face. t Caesar. in Comment. So did our ancient Britain's, but not to make their faces more amiable, but to appear more terrible to the enemy. Thus much, gentlemans, I thought good to write, before you make your choice, that you may see who are worth loving before you make your choice. u Nazian. contra multeres immodice c●mptas. There is one flower to be loved of women, a good red, which is shamefastness; Here make your choice, and you shall find far more content in a native than artificial blush. For as Diogenes said to one that had anointed his hair; x Laert. lib. 6. Optimisunt odores qui adorant m●●s, al●te● no● sunt flores sed faetores. Take heed that thy smelling head bring thee not an ill-smelling life; so beware lest these perfumed Ones become not polluted Ones. For whosoever shall use them, I cannot choose but suspect them▪ howsoever I have read of some that maintained the use of painting, grounded upon these ensuing respects; y Lessius dej●sti. 〈◊〉 & jure. lib. 4. cap. 4 fol. 802. Such a cause there may be (saith one) that women may use painting, and without sin: As for example, if it be done of purpose to cover any blemish or deformity. Likewise, if the husband command that his wife should do it, to the end that among other women she might appear more amiable. Which opinion seems likewise confirmed by another, who affirms, z Pet. Al●gora in Compend o Manu●l. Navar. c 25▪ Numb. 19 f●l. 257. That to receive more beauty by attire or painting, though it be a counterfeit work, yet it is no mortal sin. So as Platina writeth, that Paulus Secundus, Bishop of Rome, used to paint himself. Whom if Diogenes had seen, he would doubtless have said to him, as he once said to a youth too curiously and effeminately dressed: If thou goest to men, all this is but in vain; if unto women, it is wicked. Wicked surely, it cannot choose, being (as it were) a reproving or reforming of the Almighty, whose workmanship is so absolute, as it admits of no correction. Take heed therefore that you be not taken with one of these Idols, as Pygmalion was with his Image; but so direct your affections, as she may be worthy your embrace, whom you shall choose. Which that you may the better effect, follow the Sages advice in your choice: Laert. in vit. C●e●b. Match with your equal. If not in fortunes, for so both may prove beggars, at least in descent: so will she the better content herself with your estate, and conform her the better to your means. For I have seldom seen any difference greater, arising from Marriage, than imparity of birth or descent, where the wife will not stick to twit her husband with her Parentage, and brave him with repetition of her descent. Likewise, as I would not have you to entertain so main a business without mature advice, so I would not have you wholly rely upon a friend's counsel; but as you are to have the greatest Oar in the Boat, so to make yourself your own carver: for he that is enforced to his Choice, makes a dangerous bargain. Wherefore ground your Choice on Love, so shall you not choose but like; making this your conclusion; To her in Hymen's bands I'll ne'er be tide, Whom Love hath not espoused and made my Bride. For what miseries have ensued on enforced Marriages, there is no Age but may record: where rites enforced, made the hands no sooner joined, than their minds divorced, bidding adieu to Content, even at that instant when those unhappy rites were solemnised. The next Observance in making your Choice, is matter of Portion; a business not altogether to be neglected; for if she be a good wife, a good Portion makes her no worse: and if an ill one, she had need of a Portion to make her better. For he hath a hard bargain that hath neither portion in a wife, nor out of a wife. We would account him a weak and simple man, that would enter bond without either consideration or security to keep him harmless. You are sure to be bound, be not so far from consideration, as have nothing to show for yourself for your own security. I can commend his wit, who having made choice of a Proportion, moving enough to gain affection, was not content so, but he must know further touching her Portion; that as her Proportion procured love, so her Portion might enable him how to live: like a quick Epigrammatist he proceedeth thus; I got a Portion and Proportion too, Portion and Proportion. One got, the other I desired to know, Which known, though at that season I was free, A thousand pound cost me my Liberty. O fool (quoth my Alexis) to be bound To thraldom's yoke, to gain a thousand pound! Content thee friend (said I) for worest thou what, I have been bound for a less sum than that, Yet ne'er was Bankrupt, but if so I doubt To lose by th'bargain, I will bank her out. It is a true saying, Something hath some favour; whereas he that neither gets good wife nor good portion, will make but a hard saver. For he that wants a wife to cherish him, had need of some money to cheer him. Having now made choice of your wife, being so well disposed (as it is to be intended,) she should not be much restrained: for she hath already resolved to be no gadder, but in resemblance of the Snail, a good Housekeeper. The Grecians accustomed to burn, before the door of the new married, the axletree of that coach, wherein she was brought to her husband's house, letting her to understand, that she was ever after to dwell there. Which custom she approveth, having made her family her commonweal, where she addresseth herself to govern without intermeddling in others affairs. Neither is she only to be freed from restraint of liberty in going abroad, (for her occasions call her, or else she could be contented to be housed for ever:) but in her desire of apparel, or any thing else that she affecteth. For wheresoever Christ is, there is a Vbi Deus est, ibi p●dicitia. H●●●en. ad Furiam de vid. Serm. Tom. 1. shamefastness; like as wheresoever Antichrist is, there is b Velamen istud An●i●hristi. ibid. shamelessness. And this chosen vessel well understands that all garish and gorgeous attire, is the attire of sin, which she will not so much as partake with, having learned how that Modesty is the only ornament which beseems a Matron. Wherefore, you should much wrong your Choice to restrain her from the use of any pleasure which she affecteth: for so well disposed is she, as she affecteth no other pleasure than to converse with Virtue, which she holdeth at a higher rate than to be purchased with a mass of treasure. But admit it were your fortune to bestow yourself on one, whose Licentious affection might second Faustina's, whose pride Sempronia's, and whose shrewd tongue Zantippe's: you must make a virtue of a necessity, and so learn to enure you to patience, as you may be able by continual exercise to encounter and subdue the violentest passions. How wisely did Aurelius cover his Faustina's shame, labouring to reclaim by mildness, when he could not prevail by bitterness? How discreetly was Sempronia's proud humour kerbed, and with as little impatience as might be reproved? How resolutely did Socrates forbear his wife Xanthippe, though a froward woman, because he thought he might better and with more patience converse with others? For Marriage is no such merchandise, as to promise return with advantage to all factors. There is a ceremonial custom used by the Duke of Venice upon the Ascension day, to go in a vessel called the Bucentor, made Galley-wise, with other Nobles a mile or two into the Sea: casting a Ring into it, (by which ceremony they wed the Sea) that it may never leave the City upon dry land. Certainly, whosoever he be that marrieth a wife, empledging his faith unto her by a Ring, must not think that he hath brought his ship to a perpetual harbour, but rather that he is now putting off from Land, and entering the main Ocean, where he is to encounter with many violent blasts, contrary winds, surging waves, ebbs and flows, which will not end till his journey end. It were wisdom therefore to bear what we may not avoid: considering, that as the Marriage state is subject to many occurrences, so it is endowed with sundry excellent privileges, as the gravity of the state requireth: Cal. Rhod. lib. 12. cap. 8. As in Rome, the Lex julia gave precedency to him who had most children; Privileges of Marriage. and in Florence at this day, he that is father of five children, straightway upon the birth of the fifth, is exempted from all Imposts, Subsidies, and Lones. Also here in England, a married man (out of a tender respect to his posterity) is not so soon pressed into the wars as single-men or bachelors. Wherefore, as the state is more honoured, so is more sobriety and government in it required; bearing yourselves patiently without bitterness, and forbearing your wives for their sex's weakness. Having thus far discoursed of Acquaintance both at bed and board; it were not amiss, if we set down some especial directions, which might better instruct you in the choice of them; Plin. l. 35. c. 10. which, as Protogenes seeing but a little line drawn in a Table, knew straightways it was Apelles doing, whom he had never seen; shall upon first sight resolve you, that those friends, or Acquaintance, to which these instructions shall direct you, are worthy loving and knowing. There is no one note more infallible of true friendship, than to express a faithfulness in misery: which faithfulness is ever found in these noble and generous Dispositions, who can say with Chylo, Laert. in vit. chill. That in all their life-time they were never guilty of Ingratitude. So as Nobility and Affability hold for most part concurrency: whence the Poet; A Disposition towardly and good, Implies a generous and a Noble blood. These keep continual records of courtesies received; with a Catalogue of such friends as have at their hands worthily deserved. It is reported of Henry the fifth, that he never promised any thing, but he registered and set it down with his own hand. Such noble sparks are these, who, as they receive acceptably, so they render back bountifully, making no other benefit of Amity, than as of a mutual or reciprocal courtesy. Neither is it to be wondered at, that I should here make choice of Descent or Birth, as an especial or infallible note of true and faithful Amity: for there is a natural strain in all creatures, which they take from the parents that bred them; Forts creantur fortibus & bonis: Est in juvencis, est in equis patrum Virtus— Horat. Strong men from strong their native strength do gather, Both Bull and Horse take spirit from their father. It is a common saying amongst us, That a Gentleman will do like a Gentleman; he scorns to do unlike himself, for his word is his gage, and his promise such a tie as his reputation will not suffer him to dispense with. Men of this rank, as they are ready to bear an equal share in their friend's misery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so are they resolved with a spirit undaunted, (if such be their chance) in their own persons to sustain misery; for they esteem no man so unhappy, Insel cem dicebat Bias qui ferre nequiret inselicita●em. baert. as he that cannot bear unhappiness. In Sicilia there is a fountain called Fons Solis, out of which at midday, when the Sun is nearest, floweth cold water; at midnight when the Sun is farthest off, floweth hot water. Pomp. 〈◊〉 l. 1. Such fountains are these firm friends, who, when the Sun shineth hottest upon you, with the rays of prosperity, will yield you cold water, no great comfort or succour, because you need it not: but when the Sun is farthest off, and the darkest clouds which fortune can contract, sit heaviest on you, than they send forth hot water; they weep with you, there is hot water; they suffer with you, there is hot water; they cheer you drooping, comfort you sorrowing, support you languishing, and in your extremest fortunes are ever sharing. Quorsum alter dives, alter pauper? theophra. Nil habet infelix paupertas darius in se, Quam quod ridiculos homines facit— juven. Sat. 3. These cry with Theophrastus, What care we if this friend be rich, that friend poor, we are the same to either? Make choice therefore of these well bred Ones, for though some degenerate, most of them hold. Whereas, chose, these who are of a base dunghill descent, it is seldom seen but they have some base and unworthy condition; being generally all for the time, but little for trust, or as Tops which always run round, and never go forward, unless they be whipped. Such a Neuter among the Romans was Tully, who could not resolve, whether he should take Caesar's part or Pompey's part. Quem sugiam scio, quem sequar nescio. Homer. Iliad. 5. Among the Grecians was Tydides', who could not determine whether he should join himself with Achilles or Hector; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among the Persians was Nabarzanes, who seeing his Master's fortunes decline, laboured to join himself to him whose fortunes were in rising. Such were Tiberius' friends, who shrunk from him, hearing with patience, Tiberium in Tiberim. And such were our Northern Borderers, who have been always uncertain friends in extremities, and assured enemies upon advantage. Of which it may be said, as was spoken of the Philosopher's cloak, Pallium video, Philosophum non video: I see the cover of a friend, Nihil turpius dubio & incerto, pedem monò reserente, modò produc●nte. Sen. epist. 96. but no friend. For as nothing is more hateful than a doubtful and uncertain man, who now draweth his foot back, and now putteth it forward; so there is nothing more distasteful to any man, than these fair protesting friends, whose hollow and undermining hearts make a show of fair weather abroad, when there is a tempest at home, coming towards you with their feet, but going from you with their hearts. In brief, they are Danaus' tubs, or running sieves that can hold no water; leave them therefore to themselves, if you desire in safety to enjoy yourselves. Now, to the end I may acquaint you likewise with the rest of such Motives to Love, as are powerfully working in the affection of the mind; Sundry inducing motives to Love recounted. Parentage. Benevolence. Fame. as we have touched the first Motive or inducement to Love, to wit, Parentage or descent, which cannot so far degenerate from itself, but it must of necessity show itself: so it attracts other motives of love unto it, as Benevolence in rewarding; excellency or admiration proceeding from the fame of such redoubted Hero's, as have their names charactered and engraven in leaves of brass, to preserve their memory: as Solomon for his wisdom, whom, no doubt, Nicaula Queen of Saba had a desire to see & be known to, through report of his wisdom; so as her long journey seemed short, having understood that to be true with her own ear, which she had only heard of before by report. How much likewise was David affected for his Valour, in discomfiting the uncircumcised Philistin? So was Alexander, whose report brought the Amazon Thalestris from her own Country, of purpose to be known to so invincible a spirit. So Hercules, Achilles, Dardanus, Diomedes, Scipio, Hannibal, Constantine, etc. whose exploits purchased them Love to such as were never acquainted with their persons. Pardoning likewise of injuries, Pardoning of injuries. is an excellent motive of Love. When Chylo's brother was angry that himself was not made Ephorus as well as he: O (quoth he) I know how to suffer injuries, so dost not thou! Though Diogenes the Cynic answered uncivilly to Alexander, when he came to his poor Mansion in Synope, his Philosopher's Barrel, yet he replied unto his Satirical speech with no indignation; but said to such of his attendants, as derided the boarish and exotic speech of Diogenes, If I were not Alexander, I would wish to be Diogenes. The like instance may be confirmed by holy Writ: where Miriam, for murmuring against Moses, was stricken with a loathsome Leprosy: he could not suffer this condign punishment to be inflicted on her, Numb. 12.10.13. but demanded of God that he would cure her. Another motive to Love, Concurrency in hatred. is Hatred, where an ill occasion procureth among enemies a reconciliation. Herod and Pilate enemies before, were reconciled in combining their powers together against Christ. Mastiffs, if set together, will fight till death, but in the presence of a Bull will join together. Compassion in affliction. Sometimes mutual affliction procureth mutual affection. Such resorted to David, as were persecuted by Saul, 1 King. 22.2. 2 Sam. 15.37. being such as were amaro animo. Where Saul's enmity brought David to a trial of Hushai's faithful amity; where he found the words of Ecclesiasticus to be true, Ecclus. 6.14. A faithful friend is a strong defence; and he that findeth such a one, findeth a treasure. For when we are in the greatest straits, such an one showeth the most strength: So as the Apostles words may be here verified, Strength is made perfect in weakness. Virtus in infirmitate perficitur. 2 Cor. 12.7. Delivery from danger. Where one afflicted friend supporteth another, by joining their strengths together. Another motive there is, proceeding from some especial delivery from danger: for who will not esteem him for a friend, who will expose himself to danger, to deliver his friend? Judith 13.10. judith entered Bethulia with Holofernes head, and by that means preserved her Country from ruin and desolation. Esther 8.11. Esther procured the death of Haman, repealed those severe and cruel laws enacted, proclaimed, and even ready to be executed by Hamans' suggestion, in the kingdom of the Medes and Persians; whereby she purchased eternal honour, love and memory in her Country. The same love gained Moses for delivering the Israelites from the thraldom of Egypt. Exod. 15.1. Joshua 24.31. Judg. 16.2. Maccab. 13.15 V●d. Eccl. à cap 44. ad 51. The like may be said of joshua, Samson, Maccabeus, and many others frequent in holy Writ. The Romans so highly honoured and affected such as protected their Country, and defended her Liberty, as they bestowed no less style on them than Patres Patriae. Another motive there is, drawing one Enemy to love another, induced thereto in respect of Compassion, Expression of virtue. or some other princely virtue which he seeth in him. 1 K●ng. 24.26. When Saul understood that David might have taken away his life, and would not, Levavit vocem & flevit: his threats were changed into tears, and his passion into a tear-swollen admiration, to see his foe so full of compassion. Acknowledgement of injuries. We are induced likewise to love them that tell and confess sincerely their offences; for an ingenuous acknowledgement of what is done, moves us to commiserate his case by whom it is done, yea quencheth all hate, A position of Aristot. Rhet. 2. cap. 4. Vt tenuissima scintilla quae in Oceanum demittitur. Chrysost. in hom. ad Pop. Suffering of injuries. Bounty, or Munificense. 2 Cor. 9.7. Ecclus. 6.8.13. as if a small spark were drenched in the Sea. Likewise in the toleration of wrongs, we are enforced to love him who suffereth them, and having power to revenge, will not out of the nobleness of his spirit, do what he may. To conclude, Bounty is a Motive to Love; for giving gifts gathereth friends: which Bounty is most worthy acceptance, when done with cheerfulness. Hilarem datorem diligit Deus. Thus have we traced over such Motives as generally induce or procure Love, Friendship, or Acquaintance; wherein observe the lesson of the Son of Sirach: Depart from thine enemies, and beware of thy friends: for some man is a friend for his own occasion, and will not abide in the day of thy trouble. Now if you would understand, how a man may know a friend, you shall find him described, and by certain infallible marks discovered in the twelfth Chapter of the same book. But always, Ecclus. 12.8, 9 Ibid. cap. 13.6.8. Obad. 7. Beware (saith he) of deceitful friends, lest feeling the bitterness of them, you find the saying of the Prophet true: All the men of thy confederacy, have driven thee to the borders: the men that were at peace with thee, have deceived thee, and prevailed against thee: they that eat thy bread, have laid a wound under thee: there is none understanding in him. Make choice then of him for your Acquaintance, whom you may worthily esteem of as a second-selfe: so may you communicate your counsels freely, Arist. Eth. lib. 4. acquaint him with your griefs friendly, and share in comforts and afflictions fully. Thus much for the choice of Acquaintance; wherein I have the rather enlarged my discourse, because I know that as there is nothing more useful to direction or instruction, than where good ones are elected; so there is nothing more hurtful in the main matter of discipline or conversation, than where ill ones are affected and frequented. MAny and singular were the commendations attributed to Augustus, Of Constancy in the choice of Acquaintance. Ecclus. 6.7.5. amongst which none more absolute than this: As none was more slow in entertaining, so none more firm of constant in retaining; which agrees well with that of the Son of Sirach: If thou gettest a friend, prove him first, and be not hasty to credit him. But having found him, we are to value him above great treasures: 14. the reason is annexed: A faithful friend is a strong defence, and he that findeth such a one, findeth a treasure. This adviseth every one to be no less wary in his choice, than constant in the approvement of his choice; so as it rests now, that we press this point by reasons and authorities, illustrating by the one, and confirming by the other, how consequent a thing it is to show ourselves constant in the choice of our Acquaintance. There is no one thing more dangerous to the state of man, or more infallibly proving fatal, than lightness in entertaining many friends, and no less lightly cashiering those who are entertained. Which error I have observed to have borne principal sway in our new-advanced Heirs, A●ârunt Solem ardentem, oderunt arguentem. whose only ambition it is to be seen numerously attended, fantastically attired, and in the height of their absurdities humoured. These are they, who make choice of Acquaintance, only by outward habit, or which is worse, by roisting or russian behaviour: with whom that false Armoury of yellow Bands, nitty Locks, and braving Mouchatoes have ever had choice acceptance. And herein, observe the misery of these depraved ones; who having made choice of these mis-spenders of time, and abusers of good gifts, they will more constantly adhere to them, than with better affected Consorts. Oh that young Gentlemen would but take heed from falling unwarily upon these shelves, who make shipwreck of their fortunes (the remains of their father's providence;) yea not only of their outward state, which were well to be prevented, lest misery or baseness overtake them; but even of their good names, those precious odours which sweeten and relish the Pilgrimage of man! For what more hateful than to consort with these companions of death, whose honour consists merely in protests of Reputation, and whose only military garb is to toss a Pipe is stead of a Pike, and to fly to their Tinderbox to give charge to their smoky Ordnance, to blow up the shallow-laid foundation of that shaken fortress of their decayed brain? These hot-liverd Salamanders are not for your company (Gentlemen) nor worthy your Acquaintance; Vt ab iis meliores fiant, aut eos quibuscum versantur, meliores faciant. for of all companions, those are the worthiest acceptance, who are so humble-minded and well affected, as they consort with others purposely to be bettered by them; or being knowing men, by their instructions to better them. That course which the ancient Vestals observed, Inter Vestales hoc celebre fu●t, primò discunt quid agant, pof●ea agunt quod discunt, tertio alios d●cent quod discant & agant. such useful Companions as these have ever seconded. They first learned what to do; secondly, they did what they had learned; thirdly, they instructed others to do as they had learned. Such as these were good Companions to Pray with, to Play with, to Converse or Commerce with. First, they are good to Pray with; for such as these only were they who assembled together in one place, employing their time religiously in prayers, supplications, and giving of thanks: and honouring him, whom all Powers and Principalities do honour with divine Melody: Non est strepitus oris, sed jubilus cordis, non sonus labiorum, sed mo●us gaudior●●, con. ordia voluntatum non cons● nantia vocum; Parum enim pro. lest sola voce cantare sine cordis intention. Bern. which was expressed not so much with the noise of the mouth, as with the joyful note of the heart, nor with the sound of the lips, as with the soule-solacing motion of the spirit, nor with the consonance of the voice, as with the concordance of the will: For, as the precious stone Diacletes, though it have many rare and excellent sovereignties in it, yet it loseth them all, if it be put in a dead man's mouth: so Prayer, which is the only pearl and jewel of a Christian, though it have many rare and exquisite virtues in it, yet it loseth them every one, if it be put into a deadman's mouth, or into a man's heart either, that is dead in sin, and doth not knock with a pure hand. So many rare precedents have former times afforded, all most inimitable in this kind, as to make repetition of them, would crave an ample volume; we will therefore only touch some special ones, whose devotion hath deserved a reverence in us towards them, and an imitation in us after them. Nazianzen in his Epitaph for his sister Gorgonia, writeth, that she was so given to Prayer, that her knees seemed to cleave to the earth, and to grow to the very ground, by reason of incessancie or continuance in Prayer; so wholly was this Saint of God dedicated to devotion. Gregory in his Dialogues writeth, that his Aunt Trasilla being dead, was found to have her elbows as hard as horn; which hardness she got by leaning to a desk, at which she used to pray; so continued was the devotion of a zealous professor. Eusebius in his History writeth, that james the brother of our Lord, had knees as hard as Camels knees, benumbed and bereft of all sense and feeling, by reason of continual kneeling in Prayer; so sweet was this Task, undertaken for God's honour, where practice made that an exercise or solace, which the sensual man maketh a toil or anguish. Hierom in the life of Paul the Eremite writeth, that he was found dead, kneeling upon his knees, holding up his hands, lifting up his eyes: * Etiam cadaver mortui officioso gestu precabatur. so that the very dead corpse seemed yet to live, and by a kind of zealous and religious gesture to pray still unto God. So transported or rather entranced was the spirit of this lovely Dove, as even in death he expressed the practice of his life. These followed Augustine's rule in their form of Prayer: Quaerite quod quaritis, sed non ubi quaritis. August. Seek (saith he) what you seek, but seek not where you seek. Seek Christ, that's a good what. Seek what you seek; but seek him not in bed, that is an ill where. But seek not where you seek: Moses found Christ not in a soft bed, but in a bramble bush. For as we cannot go to heaven on beds of down, no more can those devotions pierce heaven which are made on beds of down. Albeit, every place is good, for as no place is freed from occasion of sin, so no place should be free from Prayer, which breaketh down the Partition-wall of our sin. But certainly those downy Prayers taste too much of the flesh, to relish well of the spirit; Delicatus magister est, qui pleno ventre dispatat de ●●junio. Hieron. Qui saturest pleno lauda● jejuni● ventre. for as he is a delicate Master, who, when his belly is full, disputeth of fasting; so he is a sensual Prayer, who in his bed only, addresseth himself to devotion. Neither are these only good companions to pray with, but also to play with; I mean to recreate and refresh our minds with, when at any time pressed or surcharged either with cares of this world, or in our discontinuance from more worthy and glorious Meditations of the world to come: for as in the former we are usually plunged, so by the latter we are commonly enfeebled, at least wearied, if by some Recreations, to entertain and allay the tediousness of more weary hours, we be not refreshed and solaced. Now in our choice of Acquaintance, Ecclus. 13.16. as like requireth like, so are we to sort ourselves to an equality both in degree and condition. When some of Alexander's companions demanded of him, Quint. Curt. l. 1. if he would run a race with them; Willingly, (said he) if there were Kings to run withal. For this parity breeds affection, and an equality of minds in any recreation: while neither respect to an inferior rank begets contempt, nor an eye to superiority begetteth fear. Amicitiae ut pares quaerunt itae & faciunt. Vt cuique est atas, ita quemque facetus adopta. Hor. l. 1. epist. 6. Suaves omnes siunt sales Inter socios & sodalci. Besides, as there is an equality of degree, so is there an equality of mind concurring with that degree. There is no pleasure affected by one, which is not entertained with free approbation by another: for in all their jestings, sport, and delightful meetings, they are provided of a disposition, equally tempered to give a jest, and take a jest: having ever in mind that common English proverb, Play with me, but hurt me not; jest with me, but shame me not. For their sports, as they are harmless without guile, so their conceits are pleasant without gall. There is neither saltness in the one, nor harshness in the other. Neither do these make sport or pastime a vocation, Quae demen●ia est potius trabis quam sequi? Seneca. Nec quia delectat, placet; sed quia placet, delectat. ibid. Engregium apud vos virtutis officium ●●●●ptates persuadere: Super mensam recognoscentes omnia gentium animalia: & quò magis implentur, eò magis inexplebiles. ibid. as if they were borne to nothing else than Play: for these delights of theirs, which are ever moderate, and therefore truly seasoned, they make use of, as Physicians of sugar-plates, which they minister to their patients, to take away the taste of a more bitter potion. It is worth observing, to note the excellent use which these men make of Recreation. They can use it with such temperance, as they can command the pleasure which they use, and not be commanded by it. Their only pleasure is to contemn pleasure, yea even to disesteem it in their height of pleasure: neither, because pleasure delighteth, doth it please them, but because it pleaseth, it doth delight them. It is the excellentest office of some men's virtue to persuade the use of pleasure, recounting at their Table creatures of all sorts, with which by how much more they are filled, by so much more their appetites remain unsatisfied. Briefly, whereas their discretion hath subjected appetite to reason, in gaming they play without desire of gaining; in Recreations of the Body, their aim is to refresh and renew Nature, without any desire of mastery; in their solemn feasts, they feed without sursetting; in their May-games, they are merry without exceeding; in their flashes or encounters of wit, they are pregnant, present, and pleasant without offending. Those are most fruitful and fertile in rendering fruit (saith the Philosopher) which partake most of cold and moist: which position intendeth the conceptive part; but my assertion reacheth further; for I conclude, such as these being equally tempered, to be most copious in the principal works or faculties of the understanding, being three; first to discourse▪ second to distinguish, third to choose. Three faculties of the understanding. For the first whereof, it resteth that we now proceed in proof, concluding; These not to be only the best Companions to pray or play with (as we have formerly proved) but to converse, or commerce with, as we shall hereafter make manifest. Megabizes esteemed Alexander as a Prince, whiles he stood in his School and said nothing; but when he began to talk of things which he knew not, he said unto him, That even his little children would laugh him to scorn. This speech of Megabizes proceeded (as may be imagined) from some words uttered, or reasons alleged by Alexander, which relished little of Philosophy, being a Study to which a Soldier is for most part a stranger. But these men, whom we now have in hand, and whom we have made choice of, as fit companions to converse and commerce with, These observe that maxim; He that knoweth how to speak well, knoweth also when he must hold his peace. are men of such singular discretion, as they will prefer silence before discovery of their ignorance. These know for what end or purpose the bars and gates of the lips and teeth (like a double ward) were ordained to limit or restrain the Tongue. These observe, how man hath two eyes to see with, two nostrils to breathe with, two hands to labour with, two feet to walk with, but one Tongue to talk with; implying, that one Tongue requires as much government as any two members of all the body. These think an hour before they speak, and a day before they promise. Neither only is their Speech wisely silenced, but when delivered, discreetly seasoned. Seasoned with mildness and affability, without the least expression of roughness or austerity. Where two meek men meet together, their conference (saith Bernard) is sweet and profitable; where one man is meek, it is profitable; where neither, it proves pernicious. Neither in mildness and affability only, but in the highest pitch of wisdom, ☜ is their discourse seated. Whence it was (as I have heretofore noted) that Aristotle debating of the convenience and propriety of discourse before Alexander; maintained, In lib. de se●re●. s●cret●r. that none were to be admitted to speak, but either those that managed his wars, or his Philosophers which governed his house. Which wisdom of discourse hath been formerly so much affected, ☜ as Plutarch reporteth that Plato came forth of Asia into Cilicia, for no other cause but only to see his dear friend Photion the Philosopher, and to converse with him. This caused Nica●la▪ the Queen of Saba, to travel from her own Country to judea, to hear the wisdom of Solomon: yea, peruse those Athenian Nights in Gellius, how and in what excellent manner, with what variety of discourse, propriety of conference, strength of arguments those Winter-nights were bestowed, and you shall find there fit companions for Scholars, Soldiers, and all Generous professors. Neither are they consorts only fit to converse with, but to commerce with also; for these are no bankrupt merchants, or desperate factors, who use to dispense with conscience and credit, rather than in a conscionable sort discharge their credit. So as, how soever the Son of Sirach may seem to conclude, Eccl. 26.28, 29 There be two things, which me think to be hard and perilous; A Merchant cannot lightly keep him from wrong, and a Victualler is not without sin. So well and equally are the ships of these good merchants ballased, as rather than they will make shipwreck of a good conscience, or run their reputation upon the shelf of disgrace, they will suffer the worst of extremes. These are none of those, Talis substantia non est stabilis, aut ipsis inventibus est peritura, aut à ma●is haeredibus est dissipanda. Chrysost. in Mat. who make sale of deceitful commodities, to enrich their seldom thriving progeny with impostures. These are none of those trifling Mountebanks, who draw on customers with fair protests, and show strange experiments upon their sophisticated oils, to delude the ignorant. These are none of our inconsiderate Factors, who make exchange of English money with Indian trifles, enriching foreign countries with our treasures, and fooling our own with their feathers. These are none of our Sea-sharkes, who under pretence of merchandise, exercise piracy; bearing the world in hand that they befriend us, when they practise all hostility against us. These are none of our dangerous Spies, who pretending they come to trade or commerce with us, arrive purposely to note what strength is amongst us. No, these are Factors of better temper and more honesty, hating deceit, though that might enrich them; scorning the Mountebanks trade, though that might draw customers to them; discarding all inconsiderate Factors, who give money for feathers, though in fooling others, they might gain by them; cashiering all Sea-sharkes, who by piratical practices, use to support them; excluding all dangerous Spies, who to discover others weakness, purposely embark them. In brief, would you have their character? They can discourse of novelties without affectation, impart their minds freely without dissimulation, valuing no loss so great, as the hazard of their reputation. These are those friends which deserve your choice and acceptance; These are they, who, as upon good grounds you have made choice of, so should you be constant in your choice. For you are not to be so light in the choice of your Acquaintance, as in the choice of your fashion; where every giddy head sorts himself to what is newest, not what is neatest; for so should you be ever choosing, and far from constancy in choosing. Rather having got a friend and proved him, first in matters of small weight, and afterwards in affairs of greater consequence; labour by all means to retain him, for you have found a treasure: Forsake not this old friend, Ecclus. 9.10. for the new is not comparable unto him. You have got a friend, proved and tried him to be no ambitious man, for ambition is fearful, and for the least cross of fortune will forsake true friendship. You have got a friend, proved and tried him to be no covetous man, for covetousness selleth fellowship, faith and honesty; to conclude, you have got a friend, who will not by glozing deceive you; by aiming at his own private ends, entrap you; by hunting after popular praise, disvalue you; or by consorting which Politic heads, endanger you. Keep him then, and be constant in your choice, holding him so firmly knit unto you, as if he were individually united to yourself; for a friend, (provided that he be such an one as we have charactered him) is a second-selfe, Aristot. l. 4. Eth. and therefore as impossible to be divided from you, as you from yourself. And may this suffice to be spoken touching constancy in the choice of Acquaintance, wherein as we ought to be circumspect in our choice, so ought we to be constant, having had proof of the faithfulness of our choice. THere is nothing which argues more indiscretion, Of reservancy towards Acquaintance. Eccles. 6.7. than an aptness of discovering ourselves; so as, we are advised in getting a friend, to prove him first, and not to be hasty to credit him. For albeit, the precept may seem general, The secrets of our friend we may not discover; which is confirmed by the Son of S●rach, Who so discovereth secrets, loseth his credit, and findeth no friend after his will. Yet, how many are there, who either through unfaithfulness, Chap 27.16. to 22. as they will not, have brought their friends to extremest hazard? Yea, not only our common friends, but even those who sleep in our own bosom; as Dalilah played with Samson, either simply or subtly will discover our secretest counsels to our enemy: so as, we may take up the complaint of Samson, which he made in the discovery of his Riddle: If he had not ploughed with our Heifer, judg. 14.18. he had not found out our Riddle. Had not that woman by the River of Sorek, that subtle Dalilah, Chap. 16.19. betrayed his trust, how invincible had Samson remained, no less powerful to his friends, than fearful to his enemies? Whence we may gather, how dangerous it is to discover the secrets of our heart, even to those to whom we have engaged our heart: for we ought not to give our friend power over us. This is seconded by a divine precept: Eccles. 33.18. Give not thy son and wife, thy brother and friend, power over thee while thou livest; and give not away thy substance to another, les● it repent thee, and thou entreat for the same again. Whence we are advised to a twofold reservancy; first in concealing our secrets; secondly, in retaining our substance. For the first, he explains himself more fully in the ensuing verse; As long as thou livest, and hast breath, give not thyself over to any person. Verse 19 For the second, he gives a reason in the end of the former verse; Give not away thy substance to another, lest it repent thee, and thou entreat for the same again. Of which two parts, and the reservancy which we are to observe in either, my purpose is briefly and plainly to entreat; and first of the first, to wit, reservancy of secrets, wherein I will be as brief as the quality of the Subject will suffer me. Secrecy. It is said of Geese, that, when at the change of seasons, they pass from Cilicia, over the mountain Taurus, which abounds with Eagles; they carry stones in their bills, for fear their cry should discover them to their enemies. Reason should teach us that, which Nature hath instructed them, lest by diverting from the rule of reason, we become inferior to them, who never had the use of reason. For there is nothing which detracts more from the glory of man, than by too prodigal a discovery of himself, to lay himself open to the trust of another: so as it may be positively averred, There is nothing that betrayeth a man so much to ruin, Aditum nocendi perfido praestat sides. Sen. in Ocdip. as his own credulity. Dionysius gave strait commandment, the head of Brias, one of the Gentlemen of his Chamber, should be cut off, for telling Plato, who had demanded of him what the Tyrant did, That he had stripped himself by reason of the heat, and was painting in a Table. So tender were Princes of the discovery of their actions, even in affairs of indifferency. Let us imitate therefore that Grecian of former times, who being told that his breath did smell, answered, It was by reason of the many Secrets, which had a long while lain rotting, and putrifying within him. Let our bosom (the recluse of Secrets) be like the Lion's den in the Apologue; towards the mouth whereof, the prints and prickings of sundry sorts of beasts, might easily be discerned, Sed nulla retrorsum, but from thence none at all. Let us always talk with Harpocrates, ☜ at the sign of the finger on the mouth; and learn of Anacharsis, that the tongue hath need of more strong restraint than Nature. Let us not be too curious, 1 Sam 6.19. with them of Bethshemesh, in the search of other men's Secrets, nor yet too careless with Hezekiah, 2 King. 20.13. in the discovery of our own. Morality giveth us a prohibition for the one, and a precept for the other; Seek not to know that Secrecy Arcanum neque t● s●rulaberis ullius 〈◊〉; Comm●ss●m● nelegis, & 〈◊〉 tortus & ●ra. H●r. thy friend reserved hath, But keep what's tendered to thy trust, though drunk with wine and wrath. And indeed it is a profanation of duty to publish any thing we should not; and too much insinuation to wind ourselves in the privacy of others Secrets, which make known we ought not. Those things therefore, which are to be concealed, let us conceal them, Vt curia Martis Athenis, as close as either silence or darkness will afford us means to keep them, both from eye and ear: for the better effecting whereof, there is necessarily required in every one a wise distrust, and slowness of belief, wherewith the breast must so equally be balanced, that he may steadily run on, without suffering shipwreck in such a doubtful and dangerous course. It hath been ever held a singular argument of policy, to have an open face, Frontem a●eriat, mentem legate. Ci●. but a shut heart; to give entertainment with a free and affable countenance, but with a wise and discreet reservancy of our counsels, to prevent the occasion of giving our friend power over us. Yea, but it may be objected, it may sometimes fall out, that a friend cannot perform the office of a friend, but by discovering the secret purpose or practice of another: For how could faithful jonathan advertise David of Saul's wicked purpose against him, 1 Sam. 20.12. but by discovering what Saul in secret had imparted to him? How could he (I say) have advertised David of his father's fury, by shooting three arrows, 30. but by discovering what his father had secretly intended against him? To which objection it may be thus answered; That, as amongst evil men there can be no true friendship continued, so neither are the Secrets of such men, tending ever to mischief and effusion of innocent blood, to be concealed, but by all means should be discovered, that such tragical issues might be prevented. Yea, but it may be again objected, that admit this were so, may we not impart our griefs to a friend, or communicate our counsels to one, whom we have made trial of to be trusty and faithful? To which I answer, that we may, but with this provision, that we never unrip our bosom so far, as to give our friend power over us, in matters which may either concern life, state, or name. For though your experience of the trust of such a friend hath been long, and those affairs wherein you have employed him, of serious consequence: we have known many Comical beginnings, have a Tragical Catastrophe; many promising mornings turn to dusky afternoons; many fair glozing friends recoil (like the Bat in the fable) and become either Neuters, or professed enemies. So as, it was wisely answered by that learned Sage to one who demanded of him, Quid difficile? arcana (inquit) retice●e, & ocium recte disponere. Laert. in vit. chill. what he thought to be the hardest thing in the world; To keep Counsel, quoth he. We say, it is good sleeping in a whole skin; but how can our sleeps be quiet, our rest from terrors freed, when we have lost our liberty by committing our Secrets to others trust? ☜ Yea, but friendship, being one soul ruling two hearts, Aristot. or one heart dwelling in two bodies, loseth her prerogative, if excluded from partaking in her friends griefs or comforts: for would you think it well, ☜ that your friend should find you sad, Seneca. and so leave you; sick, without ministering any comfort to you; or poor, without relieving you? Surely, you could not choose but think such an one cometh to jest, rather than to visit or comfort you. Now, how should he comfort you, who is wholly ignorant of the cause of your discomfort; or how minister any receipts to you, when he knows not what distempers you; or how relieve you, when he knows not of any poverty that hath befallen you? Whereto I answer, that these are not to be numbered among those Secrets which we hold unfitting to be imparted or discovered, by one friend to another; for the discovery of these may profit, but cannot prejudice us. Whereas, the disclosing of such Secrets as concern our name, may afterwards brand us with infamy; or such as concern our state, may bring us to poverty; or such as concern our life, may wove our unhappy web in a fearful tragedy. Therefore it is good counsel, not to give our friend power over us, but with a circumspect eye to take heed whom we entertain as a friend; and of what nature those Secrets are, which we impart to that friend. When that unhappy Emperor Commodus had communicated his secretest thoughts to Martia, his best affected Concubine; and withal, how his purpose was, before many days were ended, Sext. Aurel. in vit. Commodi. to dispatch Laetus and Electus, two of his Senators: She perceiving how the world went, and that the Emperor was no less inconstant in his love, than illimited in his lust, discovered to the Senators what the Prince had intended against them; which to prevent, with one consent they resolved to dispatch the Emperor, and so rid them of all occasion of fear. far more hateful was that act of Bessus and Nabarzanes, in discovering the counsels of their unfortunate Prince Darius; which discovery, though it deposed their Prince of Crown, and deprived him of life, rewarded those disloyal Traitors with a deserved end. Should we but take a view of the doubleness and deceitfulness of friends, whose only aims are, for most part, to take advantage of our openness, we should find, 2 Sam. 15.32. though there be some Hushays, or faithful friends, so there be some false Brethren, who secretly (under pretence of amity) will labour to undermine us. For if we be great, we shall have some to ply our vein, soothing us with the height of our place, the eminence of our state, our easy access to a higher step, if we will take hold of occasion; and with these are youngmen, whose unripened judgements never attained to the discovery of persons, chiefly pleased, and to these are their secretest thoughts ever imparted; on these are they wholly planted, and in these is their principal trust reposed: yet lo, they trust in broken staves of reed, 2 King. 18.21. on which if they lean, they will go thorough their hand and pierce it. Again, are we rising to greatness, and in the first Spring of promotion? We shall find these chattering Swallows ever flying about us, pretending friendship and secrecy in our counsels; but misery attends us, if we entertain them. To be brief, are we rich? If we have discovered any Secret to them, which may prejudice us being revealed, we shall be sure to have that Secret vented, if our hollow coun●ellour be not rewarded. Are we poor? though our state need not fear undoing, our Secrets must be discovered, if the meanest may be gratified by the discovery. Thus no Rank may be exempted, no degree freed from prejudice, where counsels are disclosed. Indeed sometimes it happeneth, that a friend discovers the secrets of a friend; because, out of the justness of himself, and the integrity of his own conscience, which no respect will suffer him to violate, he cannot endure the sinister or indirect practice of his friend, and therefore discovers it to give means of prevention to the innocent. Which may be instanced in the ●●ount of Melin his confession, ☜ who lying upon his deathbed here in England, Stow Annal. in vit. johan. disclosed the purpose of King Lewis his Master, to the chief Peers and Barons of the Realm; who considering the inevitable danger into which they were falling, by giving free entry to the French King, wisely in time (and but in time) expulsed him, receiving their unhappy deposed King, to avoid an ensuing mischief. Now the occasion of this discovery, though it be diverse ways conjectured, yet the probablest in my opinion is, to refer it to the compassion which Count Melin had of the English Nation, whose state had been, to the judgement of all men, grievously shaken, had Lewis, as he was already arrived, been peaceably possessed of the same. Now to conclude this point, I hold that English proverb worthy our remembrance, in affairs of Secrecy: One may keep counsel, but two cannot: implying, that it is the safest and surest course to be a man's own Secretary, so shall ●e not give his friend power over him, but sleep quietly without fear of discovery, having none but his own breast to betray him to his enemy. reservancy in respect of our Substance. The second thing, which, as we formerly noted, requireth a reservancy in us towards our Acquaintance, is a respect to our Substance; which should neither be lashed out lavishly, nor hoarded up niggardly. And herein I have observed a great vanity in young Gentlemen, Sal●st. who are no sooner mounted in their father's saddle, or made heirs of his providence, than upon purchase of Acquaintance, (which a young master cannot want) he begins to squander his revenues upon gifts, to feed his thirsty followers: but see the issue of these bountiful Novices, they change their Acres into pieces, and so piecemeal divide them, till they fall all into pieces, and have not one piece to cover them. So as, it is true which the Poet hath observed; The Prodigal and fool gives Prodigus & stu●tus donat quae spernit, & odit. Horat. l. 1. ep. 7. what he scorns and hates, And with his state makes other men to glory in their states. Wherefore the lesson is good, and well deserveth our observation, which is given to us by the Son of Sirach: that not only to our friends, Acquaintance, or the like, but even to our children, whose natural respect to their Parents, should bind them to be grateful, we should not be too forward in distributing our Substance, concluding thus: Ecclus. 33 21. For better it is that thy children should pray unto thee, than that thou shouldest look up to the hands of thy children. If we be advised to use this reservancy to our own, even those whose natural affection will enforce bounty at the Parent's hand, much more to our Acquaintance, whose pretended semblances, or outward protestations many times tend rather by fawning to feed on us, than by true profession of friendship to bestead us. Oh Gentlemen, how many through too easy a hold have exposed themselves, as a prey to the avaricious desires of their followers; where many times it falleth out, that the servant is able to purchase his master, having enriched himself by feeding his humour! Yet see the unthankfulness of many of these; having made them a garment of their master's shreads, and raised themselves to a great estate by his prodigality, they can learn to put on a scornful countenance towards their landless master, entertain him with contempt, forget his bounty, and ascribe all to their own thriving providence, which proceeded merely from his profuseness. So well can these thriving Timists, who raise their fortunes from their master's ruins, shape themselves to all times, that they may profit by all means. There are Acquaintance likewise, whose aims as they extend only to themselves, so they will use any indirect course, how irregular soever, to bring their purpose about. And of these, we had a late example, even in our own Country, and within the walls of this flourishing City: which example, that it might remain to the memory of succeeding times, for the benefit whereof, as well as of these present, our labours should be addressed, I thought good here to set down. There was a young Gentleman, whose profuser course having consumed much of his means, was enforced, upon some present extremities urging him, to make a mortgage of a piece of land, which piece was the very last which he had left him: the money being lent and spent, and now the unforeseen day of payment approaching, the young Gentleman driven to an exigent, made recourse by chance, to an ancient Acquaintance of his, by trade a Chandler, who was a moneyed man, and could find a friend in a corner, who upon a commodious bargain would at any time bestead him of a good Sum. He, the Chandler I mean, noting what benefit the Mortgage of the young Gentleman's land might be unto him, if he redeemed his estate, which now lay a bleeding, and took the Mortgage into his own hand, concluded with the Gentleman, and relieved his present wants, proposing a certain day for redemption of the said Mortgage: which was kindly accepted of by the Gentleman, little thinking how he fell from the fire into the flame, and by avoiding Charybdis, had fallen into Scylla. The time now drew near, which was limited the Gentleman to redeem the premises: whence a double care or fear ensued; a fear and provident care in the Gentleman of procuring money to redeem it; a fear in the Chandler, lest it should be redeemed, and so the hopes he had of so beneficial a bargain frustrated. Which to prevent, (mark the impiety of the age even in this one example) the Chandler against the day limited and prefixed, repairs to a consort of opportunate Agents for his purpose; Assacinates fleshed in all mischief, and ready to embrace any motion, or engage themselves in any action, which might minister fuel to their riot. And these he acquaints (as it seems their Acquaintance was ancient) how he knew of a rich Booty for them, if they had hearts to attempt, and resolutions to effect, what their present wants enforced them to attempt. They desirous to hear of that booty, promising him reward if their purpose came to effect, pressed him (as little pressing needed to such a base instrument) that he would discover, where this booty might be purchased. He imparted his mind freely, and told them that such a Gentleman (being the same who had made a Mortgage of his land unto him) was to come provided of a great Sum of money, upon such a day, and by such a place, as gave opportunity for the attempt, which they might easily obtain, having none but himself and his man to resist them. They, at the first seemed jealous of him, imagining it was some fetch merely to entrap and circumvent them; but being more confident upon his protestations, that his purpose was to benefit them, not to betray them; they generally consented to this plot, provided that they might have his company, not only to direct them, but share and partake with them: whereto the Chandler condescended, choosing rather to be an assistant in the practice, than prevented of his purpose. To be short, visard's and disguises were provided, and all things fitted, that such an attempt might be furthered: where, by direction of their Leader, they took their stand, where the unfortunate Gentleman was to pass; who, within some few hours after, came according to their expectance, provided of a Sum purposely to redeem his estate (the last remainder of his fortunes) out of the hands of the Chandler. But he is intercepted and bid stand, whose present occasions admit no stay: and in brief, stripped of all his money, and bound, he and his man, and thrown into a gravell-pit, where we leave them: and return to this perfidious Chandler, who expecting to be a sharer as well in the stake, as in the forfeiture of his estate, is by his witty Copesmates used after another sort than he looked for; being bound hand and foot, and thrown into a ditch adjoining; where he remained, till a Shepherd's boy having occasion to come that way, hearing one piteous mourning, drew near to the place where he heard the voice; but seeing only there bound in an ugly vizard, and disguised after an uncoth manner, as one afraid, he run from him, albeit the Chandler humbly entreated him, to lend his helping hand to lose him. The noise which the Chandler made, desiring aid from the Shepherd, and the Shepherd denying aid to the Chandler, was now come to the care of the afflicted Gentleman, and his man: wherefore they sent out their complaint, as men pitifully distressed; which the Shepherd hearing, came forth with to the place where they lay bound, and seeing the Gentleman, and his man, lent them his helping hand, and delivered them from their bonds: directing them withal, to the Pit where the Chandler his treacherous Acquaintance lay, whom he knew by his disguise to be one of those, who had taken his money from him: but having pulled off his vizard, and perceived him to be none but the Chandler, his professed friend▪ you may imagine what diversity of perplexed thoughts encountered him; but suspecting the worst, which after proved the truest, he caused him to be brought before a justice, where he was examined touching the premises, which, to his shame he confessed, discovering himself to be both Actor and Author of that perfidious complot. For which, being committed, and legally tried, he was adjudged according to his desert, to receive the condign punishment of death. Whose goods being confiscate, our late Prince of renowned memory, out of his royal compassion to the Gentleman's estate, allotted so much in his princely bounty, as redeemed his engaged lands, repossessing him thereof to his great joy, and an example to succeeding ages, not to repose too much confidence in the profession of Acquaintance. Many examples of like sort (though this may seem imparallel) might be here produced, but I cannot insist upon this point. What hath been herein discoursed, principally tendeth to this end and purpose, to deter young Gentlemen from discovering themselves too openly to these glozing and temporising Acquaintance, whose only aim is to benefit themselves by their weakness, and make their prodigality the only foundation of their providence. Whence it is, that many times they become enrichers of their retinue, but beggerers of their posterity. And which is of all others most miserable, those, whose Sponges they were, and had squeezed them of all their fortunes, will contemptuously demean themselves towards them, and unthankfully slight them, who by impoverishing their own means, have enriched them; whose natures in the person of one especial ungrateful man, are to life expressed by the Poet; Ragged rocks him bred, Nascitur escopulu, nutritus lacte serino, Et dicam silices pectus habere suum. Ovid. brute beasts him fed, No thankfulness can enter His seared Breast, or sealed Chest, which is of flinty temper. And let this suffice to be spoken of reservancy towards Acquaintance, both in respect of our secrecy of counsel; lest by discovering ourselves either upon confidence of another's trust, or transported with passion, (the end whereof is the beginning of repentance) we give out friend power over us, and so by too credulous trust bewray our own weakness: or in respect of our Substance; by a prodigal bounty to our friends and followers, without respect had of our means, and so make our followers our masters. So as, it is right wholesome counsel, which that wise Son of Sirach gave, and which we formerly alleged, but cannot be too often renewed; Ecclus. 33.18. Give not away thy Substance to another, lest it repent thee, and thou entreat for the same again: 28. concluding with this excellent precept; Be not excessive toward any, and without discretion do nothing. Now excuse me, gentlemans, if I have insisted longer on these two points, than the quality of the Subject we have in hand, might seem to require: for I am not ignorant how many of your rank have unfortunately fallen on these two dangerous shelves, either, I mean, by too open a discovery of themselves, or by too prodigal a hand in giving, what they may afterwards stand in need of to relieve themselves. But of these we shall have occasion to speak more amply in our discourse of Moderation; mean time, let this lesson be ever imprinted in the Tablet of your memory: Impart your Mind, but not your Secrets; give where you see desert, but with such Reservance, as it may neither repent you to have given, having extended your bounty to such as are thankful; nor grieve you to have discovered yourselves, having imparted your mind to such as are faithful. Of the absolute end of Acquaintance. IT is a maxim in Philosophy: Whatsoever is, it is for some end: so as all our counsels, and consultations, businesses and negotiations, have ever an eye or aim to some special end, to which they are properly directed. For as we see in Elementary bodies, every one by natural motion tendeth to their own proper centre, as light bodies upward, heavy ones downward, being places wherein they are properly said to rest or repose: even so in Arts and Sciences, or the proper Objects to which they are directed, and wherein they are peculiarly said to be conversant, there is ever a certain end proposed, to which, and in which their aims are limited or confined. Whence it is, that excellent Moral saith, Omni● labour alisquò reseratur, aliquò respiciat, Sen. de tranq. anim. Cornel. Gall. That every Task, Labour or Employment must have reference and respect to some end: which the Poet confirmeth, saying; All things which are, must have a proper end, To which by course of Nature, they do tend. So as in my opinion, there is nothing which proceeds in a course more contrary to Nature, than Suits of Law, whose Object is end without end; consuming time and substance in frivolous delays, and multiplicity of Orders, which like Hydra's heads, by lopping off or annulling one, gives way to decreeing of another. Now to enter into discourse of the absolute end of Acquaintance, we are as well to reprove the indirect ends, which some make of it, as approve of those good and absolute ends for which it was ordained. Wherefore to come unto the point, we are to understand that Acquaintance is nothing else but a familiar friendship, Seneca. or friendly familiarity, which we have one with another. Now there is nothing which doth comparably delight the mind, like a faithful friendship; being, as the Stagyrian Philosopher well defineth it; ☜ One soul which ruleth two hearts, Aristot. and one heart which dwelleth in two bodies. So as, of all possessions friendship is most precious, where we are to make no other estimate of our friend's life, Laert. in vit. Biant. than of our own glory: a friend being nothing else than a second self, and therefore as individuate as man from himself. How much then is this sweet union or communion of minds abused, when friendship is only made a stale of, professing love and familiarity only for our own ends? And where shall we come, where this abuse of friendship and sociable Acquaintance is not practised? In the Court we shall find smooth and sweet-sented friends, who make friendship a compliment, and vow themselves ours in Protests, Congees, and Salutes: but whereto tend they, but to wind us in, and so become engaged for them? For it stands with reason, think they, as we are familiar with them in compliments of courtesy, so they should be familiar with us in the Mercer's book. Too precious are these men's Acquaintance, and too heavy their engagements; let us therefore turn from them, and travel towards the City. And what shall we find there, but many dangerous and subtle friends, who like politic Tradesmen, having heard of our estates, and how we are come to years to dispose of them, will profess themselves to be our Countrymen, in which respect we cannot choose, but make bold with them and their commodities rather than any stranger? Yet it is strange to see how strangely and unconscionably they will use us, making ever their commodities vendible with protestations, and binding them upon us with terms of courtesy. We must then needs conclude, that these men tender friendship but only for their own ends. We are therefore to seek further, and descend to the Country, where we are likest to find them. Yet see, the general infection of this Age! We shall find there, even where simplicity and plain dealing used ever to keep home, great moneyed men, who to enrich their seldome-prospering Heirs, will offer us any courtesy, and to show they love us, they will lend us, to support our state, and maintain our riot: but observe their aims; in feeding us, they feed on us; in succouring us, they soak us; for having made a prey of us, they leave us. Likewise, we shall find there, many Summer-Swallowes, and find that Sentence in them verified; Though one Swallow make no Summer, yet one man's Summer makes many Swallows. Where then shall we find them? Surely in all these places which we have traced: for in the Court, we shall find friends no less complete than complemental; in the City, friends no less trusty than substantial; and in the Country, friends no less faithful than real. Ecclus. 6.13.8. Notwithstanding, we are taught to beware of our friends; and the reason is this, for that some man 〈◊〉 a friend for his own occasion, and will not abide in the day of trouble. Having now made choice of such friends and Acquaintance, as may seem to deserve both our knowledge and acceptance, we are to respect the aim or end to which all friendship and Acquaintance may truly and properly be referred. Which (as we formerly observed) is not only matter of gain or worldly profit, as these Brokers and sellers of amity esteem it: for, as much friendship may be found in Cheap amongst the Huxters, or in Smithfield with the Horse-coupers, as these profess. But rather, how we may benefit the inward man by a friendly conversation one with another. For which cause (as we have elsewhere noted) came Plato forth of Asia into Cilicia to see and converse with his dear friend Photion, ☜ Nicaula the rich Saban Queen, to visit Solomon; Brutus the sincere Roman, to converse with Utican. These, though Pagans, so highly valued knowledge, as their aim was to entertain friendship with knowing-men, purposely to increase, at least preserve their knowledge. For Learning, which is the producer of knowledge, hath ever had such exquisite and admirable effects, as it hath gained due and deserved esteem, not only in respect of opinion, but title and honourable approbation. So as, Nathan Citraeus writeth, In It●nera●io. pag. 444. that in Prage, an University of Bohemia, where john Hus, and Hierom of Prage professed, that, they that have continued professors for the space of twenty years together, are created Earls and Dukes both together. And therefore their style is to be called Illustres, whereas they which are singly and simply but only either Earls or Dukes, are called Spectabiles. Neither maketh it any matter that they have no revenues, to maintain Earldoms or Dukedoms: for they have the title notwithstanding, even as Suffragans have of Bishops. This esteem of Learning was no less effectually expressed by one, who encountering with a Scholar, who through necessity was enforced to turn beggar, cried out; A Scholar and a Beggar too! Scolasti●us & Mendi●u●; ● S●●ulacea●a! The Age is blind doth plainly show. Yet how contemptible Riches (that worldlings Idol) hath ever been to these, whose conceits were not engaged to pelf, nor their affections to desire of having, may appear by the admirable contempt of diverse Pagans towards riches, preferring a voluntary poverty before all worldly possessions. This might be instanced in Anacharsis, who refused the treasure sent him by Croesus; Nun alterius seculi 〈◊〉 est transire per terram auri sine auro? Bern. de Consid. lib 4. Zeno noster cum omnis su● audiret submersa, jubet (inqui●) ●e fortuna expeditiùs Philosophari. Sen. de tranq. anim. Morgam vos ne mergar à vobis. Magnum est malum non posse ferre malum. Sen. in Anacreontes, who refused the treasure sent him by Polycrates; and Albionus, who refused the treasure sent him by Antigonus. The like indifferency towards riches, appeared in the admirable and inimitable patience of Zeno, who hearing all his substance to be drowned by shipwreck upon the Sea; Fortune (quoth he) bids me to address myself to Philosophy more speedily. The like in Mimus, who threw his goods into the Sea, saying; Pack hence ye evils, for ye were hindrances to me in my pursuit after better goods; it is better for me to drown you, than be drowned by you. Whence it was that Demetrius was wont to say, That nothing could be more unhappy than that man, to whom no adversity ever happened: for that opinion, even amongst the Ethnics hath been generally held for most authentic, That nothing can be truly said to be good or evil, but a good or evil mind. Sen. de mal. accident. bonis. lib. 1. Now whereas we have sufficiently proved, that no true friendship can be but only amongst good men, (I mean morally or civilly good) and that aim in the profession of friendship or Acquaintance, is either to better them, or be bettered by them: we are in like sort to make this our aim or supreme end, that having made choice of such whose eminent parts deserve our respect and acceptance, we are to employ our time in conversing and conferring with them, the better to enable us in employments public or private. Neither is this only the absolute aim or end of friendship, for so we should infer that our acception or entertainment of friends had reference only to our own private ends, without relation to him with whom we have entered the lists of Acquaintance. We are therefore to have an eye to these especial offices of friendship, being such as deserve our observation and imitation, if so be we deserve the name or title of friends. First is, if we see our friend doubtful or unresolved, to advise him; Especial offices wherein friendship and Acquaintance should be exercised. if afflicted, to comfort him; if sick or restrained, to visit him; if weak in estate or impoverished, to relieve him; if injured, to labour by all means to right him; and in all things to be helpful to him, supplying his necessity by apparent testimonies of our approved amity. It is reported, that on a time, Duke Godwin bringing up a service to Edward the Confessors Table, he chanced to slip with one of his feet, but to recover himself with the other; whereupon presently he used these words in the Kings hearing; One brother supports another. O (quoth the King) so might I have said too, if Godwin had not been! meaning, that he was the cause of his brother's death, whose life was a staff to his state, but his fall a weakening to his feet. Certainly, every faithful friend should be as a Brother, or as in a natural body one member ministers aid and succour to another; where the head cannot say to the foot, I have no need of thee, nor the foot to the hand, but every one in their distinct and mutual offices are ready to execute their several duties: So, I say, should friends and Acquaintance be one to another; not in preying or feeding one upon another, as if all were fish that came to net, for this were to make no difference or distinction betwixt friend or foe, but for some intendment of private benefit to dissolve the strict bond of friendship. Whereas a friend, ☜ being indeed a man's second self, or rather an individuate companion to himself, Arist. (for there is one soul which ruleth two hearts, and one heart which dwelleth in two bodies) should be valued above the rate of any outward good, Maxima f●lici●as hujus mundi consistit in amicis. Boe●. de consol. Phil. being such a happiness, as he giveth a relish to the days of our pilgrimage, which otherwise would seem like a wilderness: for the world, as it is both to be loved and hated; loved, as it is the work of the Creator; hated, as the instrument of temptation unto sin; ministers some few hours of delight to the weary pilgrim, by the company and society of friends, recourse and concourse of Acquaintance, without which comfort, how tedious and grievous would these few years of our desolate pilgrimage appear? How highly then are we to value the possession of a good friend, who partakes with us in our comforts and discomforts, in the frowns and fawns of fortune, showing himself the same both in our weal and woe? Nemo me amicus ben●sicen●ia, nemo inferend● injuria ●imicus superavit. Plut. in vit. Syll. It is written of Sylla, that never any did more good to his friends, or more harm to his enemies. Which princely courtesy to his friends could not choose but increase them, howsoever his extreme courses towards his enemies might seem rather to enrage than appease them. For as remembrance of benefits argues a noble nature, so forgetting of injuries (having in the mean time power to revenge) implies a bravely resolved temper. Posse & nolle, nobile. Whence it was, that Themistocles, when Symmachus told him, he would teach him the art of memory, ☞ answered, he had rather learn the art of forgetfulness; saying, he could remember enough, but many things he could not forget, which were necessary to be forgotten. As the overweening conceit of himself, indignities done him by his foes, opposition in the quest of honour, and the like; all which a great mind could hardly brook, being so illimited as he can admit of no corrival in his pursuit of honour. But to descend to the greatest benefit which proceeds from friendship, Commerce and Acquaintance: we shall find how miserable the state and condition of this flourishing Island had been, whose Halcyon days have attained that prerogative of peace, which most parts of Christendom are at this day deprived of; had not the friendly compassion, and devout zeal of sundry learned and faithful instruments of Christ, delivered her from that palpable blindness and Heathenish Idolatry under which she was long detained captive. * Vsque ad adventum Christi, Brita●nia fertilis provincia tyrannorum, & Scoticae gentes, omnesque usque ad Ocean●m per circuitum barbarae nationes, Moysen Prophetasque ignorabant. S. Jerome in the end of his Dialogue against the Pelagians writeth thus: Until the very coming of Christ, (says he) the Province of Britain, which hath been oftentimes governed by Tyrants, and the Scottish people, and all the Nations round about the Ocean Sea, were utterly ignorant of Moses and the Prophets. So that then, by the testimony of S. Jerome, all our Religion was superstition, all our Church-service was Idolatry, all our Priests were Painims, all our gods were Idols. And to appropriate to every Nation their peculiar god, there was then in Scotland the Temple of Mars; in Cornwall the Temple of Mercury; in Bangor in Wales, the Temple of Minerva; in b Stow Annal. in vita Morgani. Malden in Essex, the Temple of c Camdeni Britan. in Essexia. Victoria; in Bath, the Temple of Apollo; in Leycester, the Temple of janus; in York, where Peter is now, the Temple of d Stow Annal. in vita Bladud & Leyre Regum, & Severi Imperatoris. Bellona; in London, where Paul's is now, the Temple of e juellus in Tractat. de sacris Scriptures. pag. 129. Act 19.28. Diana. Therefore it is very likely, that they esteemed as highly then of the Goddess Diana in London, as they did in Ephesus; and that as they cried there, Great is Diana of the Ephesians, so they cried here, being deluded with the same spirit, Great is Diana of the Londoners. Even no more than 53. years before the incarnation of Christ, when julius Caesar came out of France into England, so absurd, senseless and stupid were the people of this Land, that instead of the true and everliving Lord, they served these Heathenish and abominable Idols, Templum Christi ●n te● plum Iov●s, Mariae in Veneris diceres ●onversa. D Aeg●●●ius. Mars, Mercury, Minerva, Victoria, Apollo, janus, Bellona, Diana, and such like. And not long after, to wit, Anno Christi 180. King Lucius being first Christened himself, forthwith established Religion in this whole Kingdom. But thanks, thanks be to God, in the time of the New Testament, three and fifty years after the incarnation of Christ, when joseph of Arimathea came out of France into England, many in this Realm of blind and ignorant Pagans, became very zealous and sincere Christians. For Saint Philip the Apostle, after he had preached the Gospel throughout all France, at length sent joseph of Arimathea hither into England: Who, when he had converted very many to the Faith, died in this Land, and he that buried the body of Christ, was buried in f Gildas▪ l●b de victoria A●tchi A●. Glastenbury himself. Also Simon Zelotes, another Apostle, after he had preached the Gospel throughout all Mauritania, at length came over into England: who, when he had declared likewise to us the doctrine of Christ crucified, was in the end crucified himself, and buried here in g Nicephorus l. 2. cap 40. Britain. About this time h D●rotheus in Synopsi. cap. 23. Rome 16.10. 2 Tim. 4.21. The flourishing state of the Church, amidst many hoary winters of innovation. Aristobulus, one of the seventy Disciples, whom Saint Paul mentioneth in his Epistle to the Romans, was a reverend and renowned Bishop in this Land. Also Claudia a noble English Lady, whom Saint Paul mentioneth in his second Epistle to Timothy, was here amongst us a famous professor of the faith. Since which time, though the civil state hath been often turned up-side down by the Romans, by the Saxons, by the Danes, by the Normans, yet the Gospel of Christ hath never utterly failed or been taken from us. This the holy Fathers of the Church, which have lived in the ages next ensuing, do declare. Tertullian, who lived Anno 200. writeth thus; i Advers. judae. cap. 3. H●spaniarum omnes termini, & Galliarum diversae nationes, & Britanna 'em i●accessa Romanis l●ca Christo vero subdita. All the coasts of Spain, and diverse parts of France, and many places of Britain, which the Romans could never subdue with their sword, Christ hath subdued with his word. Origen, who lived Anno 260. writeth thus; k Hom. 4. in Ezek. Qu●ndoterra Britanniae ant● adventum Christi●n univ● Dei cons ●sit relig●onem? Nunc vero uni●●●sa terra cum leticia clamat ad Dominum. Did the I'll of Britain before the coming of Christ, ever acknowledge the faith of one God? No; but yet now, all that Country singeth joyfully unto the Lord. Constantine the Great, the glory of all the Emperors, borne here in England, and of English blood, who lived Anno 306. writeth in an Epistle thus; l Socrat. l. 1. c. 9 Whatsoever custom is of force in all the Churches of Egypt, Spain, France, and Britain, look that the same be like wise ratified among you. Saint chrysostom, who lived An. 405. writeth thus; m Hom. 18. in 2 Cor. In all places wheresoever you go into any Church, whether it be of the Moors, or of the Persians, or even of the very Isles of Britain, you may hear john Baptist preaching. Saint Jerome, who lived Anno 420. writeth thus; n Epist. ad Ev●grium. Anno 500 Columbanus in Anglio, Palladius in Scoli●, Patritius in Hibernia s●o●uit. The Frenchmen, the Englishmen, they of Africa, they of Persia, and all barbarous Nations worship one Christ, and observe one rule of religion. Theodoret, who lived Anno 450. writeth thus; o Advers. Grae. lib. 9 The blessed Apostles have induced Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doctrine of Christ. Gregory the Great, who lived An. 605. writeth thus; p Epist. lib. 2. cap. 58. Who can sufficiently express, how glad all the faithful are, for that the Englishmen have forsaken the darkness of their errors, and have again received the light of the Gospel? Beda, who lived Anno 730. writeth thus; q Hist. lib. 1. c. 1. England at this present is inhabited by Englishmen, Britain's, Scots, Picts, and Romans, all which though they speak several tongues, yet they profess but one faith. Thus you see, how the Gospel of Christ, having been first planted in this Land, by joseph of Arimathea, and Simon Zelotes (in whose time Aristobulus and Claudia, and not long after King Lucius also lived) hath ever since continued amongst us; as testifieth Tertullian, Vide praeter caeteros n●cn inu● melyti nominis, vitam B●rnard●. lil. 2 cap. 7. &. Bernard. de considerate. lib 3. Origen, Constantine the Great, Athanasius, chrysostom, Jerome, Theodoret, Gregory, Beda, and many more, which might here have been alleged. Now, how singular and exquisite a benefit have our progenitors received, by means of these faithfu●l professors of the Gospel, and first planters of the Christian faith here in this Island? What a miserable famine of the Word had the people of this Land sustained, if these faithful friends and sincere Witnesses of the truth, had not loosed from the shore, and embarked themselves in danger, to deliver them from the danger of soul's shipwreck? In which danger, we likewise had been sharers, had not this so rich a fraught, so inestimable a prize rescued us from danger, and directed our feet in the way of peace. The story of Theseus includes an excellent Moral; whose love to his dear friend Pirithous, the Poet labouring to express, shows how he went down to hell, of purpose to deliver his friend from the thraldom of Pluto, under whom he remained captive. Which without offence or derogation, Si mi●cere licet figmentis sacra pr●fa●is. may properly seem to allude, (next to that inimitable mirror of divine amity) to these noble and heavenly Warriors, who descended (as it were) even to the jaws of hell, encountering with the insolent affronts of many barbarous Assassinates, ready to practise all hostility upon them. Yet see their undaunted spirits! their godly care inflamed with the zeal of devotion, and their love to the members of Christ, kindled with the coal of brotherly compassion, made them as ready to endure, as those hellish fiends and furies, the enemies of the truth, were ready to inflict; choosing rather to perish in the body, than to suffer the poorest soul, bought with so high a price, to be deprived of the hope of glory. These were good and kind friends, being such as would not stick to lay down their lives for their friends; suffering all things with patience and puissance of mind, to free their distressed brethren from the servile yoke of hellish slavery, and bring them by means of God's Spirit, by which they were directed, to the knowledge of the all-seeing verity. In upupae nido lapis est diversi coloris, qui tam occultae est virtutis ut gerentem p●ane invisibilem ●od let. Albert. Mag. Basil. Such as these profess not friendship under pretences or glozing semblances, making their heart a stranger to their tongue, or walking invisible, as if they had found the stone in the Lapwings nest; but as they are, so they appear, affecting nothing but what is sincerely good, and by the best approved. Their absolute aim or end of friendship is to improve, reprove, correct, reform, and conform the whole Image of that man with whom they converse, to his similitude whom all men represent. If at any time they enter into discourse, it ever tends to fruitful instruction; if at any time they enter into serious meditation of the world, their meditation is not how to purchase estate, or fish after honour, or build a foundation on oppression, to enrich their posterity with the fruits of their injurious dealing. No, they have the testimony of a good conscience within them, which testifies for them, should the world and all her Complices bandy against them. Wherefore, admit they should be put to all extremities, and suffer all the indignities which envy or malice could dart upon them, the weight of every injury is to be measured by the sense or feeling of the sufferer; Omnis injuria in sensu patientis. for the apprehension of the Sufferer makes the injury offered, Gravis est miseria iniquè fere●ti, suavis au●em est divino amore serv●●t●. great or little; if he conceit it small or no injury, howsoever others esteem it, the burden of the wrong is light, and therefore more easily sleights it. Now Gentlemen, we have traced over the whole progress of Acquaintance, wherein if haply it be thought, that we have sojourned too long, my answer is; that in passages of greatest danger, there is required more circumspection, than rashly to go on without due deliberation. And what occurrent in all the passage or pilgrimage of man, is beset with more danger than the choice of Acquaintance; especially to you Gentlemen, whose means is the Adamant of Acquaintance? We have therefore insisted the longer upon this Subject, that you may be the less subject to such, who will wind them in with you, of purpose to feed and prey on you. To cure which malady, no receipt more sovereign, than to imprint in your memory that golden rule or princely precept, recommended by that pious and puissant Saint Lewis to his son Philip, in these words: Have especial care that those men, whose Acquaintance and familiarity you shall use, be honest and sincere, whether they be Religious or Secular; with whom you may converse friendly, and communicate your counsels freely; but by all means avoid the company of naughty and wicked men: Precept. 9 vid. Gaguin. lib. 7. Hist. Franc. Sur. Tom. 4. whose society ever tends to inordinate respects. Take these Cautions therefore as the last, but not lest worthy your observation. Be not too rash in the choice of your Acquaintance, for that shows weakness; Nor inconstant to those you have chosen, for that argues lightness; Nor too forward in the discovery of your counsels, for so you might be taxed of too much openness; ever aiming at that absolute end of Acquaintance, to profit more and more in the practice of goodness. So shall God be your Guide, good men your friends, and your Country where you had education, receive much glory from your life and conversation. THE ENGLISH GENTLEMAN. Argument. Moderation defined; No virtue can subsist without it; Wherein it is to be used; Wherein to be limited; Of the accomplished end which attends it. MODERATION. IN the whole progress of man's life, Observat. 7. which is nothing else, but a medley of desires and fears; we shall find, that there is no one virtue which doth better adorn or beautify man, than Temperance or Moderation; which indeed is given as an especial attribute to man, purposely to distinguish him from brute beasts, whose only delight is enjoying the benefit of Sense, without any further aim. THis Moderation therefore, being a note of distinction betwixt man and beast, let us draw near to the knowledge of this so exquisite a virtue; Moderation defined. which, that we may the better attain, let us first see how she is defined: because every instruction grounded upon reason touching any subject, Omnis quae à ratione suscipitur de al qua re institutio, debet a definitione p●oficisci, ut intellig●tur quid sit id, de quo disputetur. Cic. office lib. 1. aught to proceed from a definition, that we may the better understand what that is, whereof we dispute. Moderation is a subduer of our desires to the obedience of Reason, and a temperate conformer of all our affections, freeing them from the too much subjection either of desires or fears. First, it causeth our Desires to be subject to the obedience of reason, pulling us always by the sleeve, and remembering us how we are men and partakers of reason, and therefore ought not to subject our Desires to the captivity of Sense, as brute beasts which have no reason. Secondly, it is a conformer of all our affections, freeing them from all unworthy subjection, either in respect of our Desires or Fears: of our Desires, as having learned in all things to be contented, whether that portion wherewith God hath blessed us, be little or great: of our Fears, as suffering no worldly thing to be so nearly endeared to us, as to fear the losing of it, which we so dear tender. For the first, it is an excellent saying of a sage Moral, There is no difference between having, Nihil interest an habeas, an non concupiscas. Sen. and not desiring; for he that desires nothing, enjoys more than he that possesseth the whole world; for his desires are satisfied, which the worldling can never be, so long as his thoughts and desires are to the objects of earth engaged: so as, the difference betwixt the poor wanting, and rich not using, is by these two expressed, the one carendo, ☞ the other, non fruendo: whereas, if the poor having little, desire no more than that little which they have, they become rich in desire, and enjoy by desiring little, more above estimate than the dunghill wretch (whose eyes cannot enjoy themselves for coveting) will ever be master off. For as men sick of an Atrophy, eat much, but thrive not; so these, though they devour widows houses, feed upon the fat of the Land, lay land unto land, and hoard up treasure to enrich a progeny of rioters, yet these seldom thrive with the fat of their oppressions, but make ofttimes as fearful ends, as their beginnings were calm and prosperous. It is a singular blessing, which the Poet attributes to one, who was not only rich, but could enjoy that he had freely; God gave thee wealth, Dii tibi divitias dederant, artemque fruendi. Hor. epist. lib. 1. and power to use it too, Which these Earthworms of ours can never do. Neither only in matters of Desire, are we to entertain the choice company of Moderation, but in our Fears, where we many times fear to forgo, what we already with much content enjoy. So as, the former direct their aim to what they have not; but the latter stand surprised with fear, left they should lose what they already have: the former argues an avaricious mind, who can never confine his Desires to what it hath; the latter a worldly besotted affection, that can never find heart to forgo what it already enjoys. A Philosopher perceiving Dionysius to sit merrily in the Theatre, after he was expulsed his Realm, condemned the people who banished him: Certainly, this Prince showed an admirable Moderation, both in respect of his Desires and Fears; first, in his Desires, extending not his thoughts above that low verge whereto his Tyranny had forced him; nor fearing any succeeding loss, being above the reach of greater misery. This Moderation appeared in Furius Camillus, ☜ whom neither Honour could too much transport, Plutarch. in vit. Camill. nor disgrace cast down; bearing the former with no less temperance, than he did the latter with patience; & esteeming it his only conquest, to conquer passion in the height of affliction. It is likewise a great argument of Moderation, when in extremity, we stand prepared to encounter with the worst of danger, passing all inducements to fear, with a mind no less resolute than cheerful, saluting affliction with a smile, and entertaining surmises of danger with a jest. This did Cr●ssu●, who being willed by the Arabian guides to make haste before the Moon was past Scorpio; 〈◊〉. Alex. But I (said he) fear more sagittary, meaning the Archers of Persia. There is nothing which expresseth more true worth in any man, than his constancy and courage in the encounters of this life; imitating, in this respect, Vespasian, who upon the instant of his Dissolution, when death had summoned him to make present surrender, by paying his debt to Nature, of that short Lease of life, which with many an unquiet hour he had traced, standing up upon his feet, used these words; It became an Emperor to take his leave of earth standing: implying, that the extremities which either Nature or Fortune could inflict upon him, Plutarch. in vit. V●spas. could not so much deject him, or by their assaults enforce him to do aught unworthy himself. Whence we are taught (and well may this lesson deserve our observation) to entertain this life with patience, Habere vitam in patientia, ● ortem in des●d●rio. Sen. expecting death with a desired assurances for there is no better means to moderate the passions of Desire and Fear, than to enter into meditation of the world; and withal to consider, how there is nothing of that esteem in the world, that may seem worthy our Desire, coveting to have it, or worthy our Fear, inwardly doubting to lose it. This serious consideration will be of force to move the greatest worldling to a Moderation of his desires, subjecting them to the obedience of reason. Whereas, if he should give reins to his own Avarice, ☞ Ericthous bowels could not contain more in proportion, than his in an illimited desire and affection: for the World, being like a City without a wall, a house without a door, a ship without helm, a pot without a cover, and a horse without a bridle; hath brought out people equally consorting with her in nature and temper; of unbridled and uncorrigible dispositions, naturally affected to all sensual liberty, preferring one minute's pleasure or profit, Caberes Christi, quid gauds? quia sucius es pecorum? Aug. before an eternity of succeeding pleasures and profits, reserved for those only whose lives are employed in promoting their Maker's glory, being wholly addressed to please him; and whose deaths, like the choicest odours, send out a sweet smell, the perfume of a good and virtuous life, sending out a voice, even in their last period to praise him. What admirable moderation diverse ancient Princes have shown, especially in their contempt to the glory and pomp of this life, Histories can afford sufficient examples; but to omit foreign instances, my purpose is to insert here one of our own, which, by how much more near us, by so much deeper impression should it enforce in us. Canutus, that was absolute King almost of five Kingdoms, somewhat before the Conquest, upon a time in his Progress riding near the Thames, light and sat down before the shore: then, as it were to try a conclusion, he commanded the water being now-ready to arise again and to ●low, not to come any nearer him. But the water keeping his natural course, came up still higher and higher, till it began to wet him. Whereupon to his Nobles, which were about him, Ye call me (says he) your King and Master, and so indeed I am; and yet lo ye, I cannot command so much as this little stream; but do what I can, that will do still as it lift. Whereupon presently he posted to Westminster, and resigned his Crown to the Crucifix there; neither could he ever after this be persuaded to wear it any more. The like indifferency to all princely honours, showed those memorable Saxons, Kingulfus, Iva, Ceodulphus, Eadbertus, Ethelredus, Keredus, Offa, S●bbi, Sigeberius. Charles the fifth Emperor of Germany, gave up his Empire into the hands of the Prince's Electors, and withdrew himself in the year 1557. into a Monastery. The like of late years did his son King Philip of Spain. Neither need we to exemplify this subject, touching contempt of the world, only in such as the glorious light of the Gospel had shone upon, but such whose times of darkness had never attained to so blessed a Sunshine: As may be instanced in Dioclesian, Mihi credit, mori mallem quam imperare. Oth●. who voluntarily relinquished the flourishingest Empire in the world. Yea, to add one example more, even amongst those, whose best Religion is Policy, and whose only aims are to enlarge their own Sovereignty. Amurah the second, Emperor of the Turks, after he had gotten infinite victories, became a Monk of the straightest Order amongst them, in the year of our Lord 1449. All which may seem to confirm what Seleuchus being King was wont to say, Curia curis stringitur, Diadema spinis cingitur. Aphorism. That if a man knew with what cares a Diadem was clogged, he would not take it up, though it lay in the street. So as, when the Romans had despoiled Antiochus of all Asia, he gave them great thanks, saying, they had rid him of many insupportable cares. Now, as we have defined this virtue to be a subduer of our desires to the obedience of reason, and a temperate conformer of all our affections; so are we to direct our eye to the conclusion, to wit, a freer of the affections from the too much subjection either of desires or fears. So as, we are here to observe, that he is the man whom our definition only aims at, whose well-tempered breast is neither transported with a desire of enjoying what it hath not, nor surprised with a fear of losing what it now enjoys. Having so much as may content him, the loss whereof should he sustain, could ne'er deject him. Such an one the Tragic Poet entitleth a Prince, as one too worthy to be numbered among the inferior rank: Sen. in Thiost. Who fears, desires, and stifling cares suppress, Are Kings at least, they can be nothing less. For these are they who have absolute sovereignty over their passions, and in prosperity scorn as much to be proud, as in adversity to show themselves base. Yea, they will rather entertain the extremest encounters that Misery can lay upon them, than lose the least of that liberty of mind, with which their noble temper hath endued them. In brief, those only who dis-value sublunary things, esteeming them as they are, only to minister to our necessity, and not to rear them, as blind worldlings use, in the tabernacle of their heart to commit idolatry, keep consort with this Definition; for the golden means, as it is only approved by them, so in a princely moderation of their affections, they are ever readiest to enter lists with their own passions, that if any either exceed or come short of this mean, they may so square and hammer it till it be reduced to a proposed means. And let this suffice, for the Definition: we will now descend to the second branch, wherein we intent to show, that no virtue can subsist without Moderation, being indeed the temper which allayeth and aptly disposeth all our actions, making them equally seasoned, which otherwise would become violent and immoderate. AS Moderation is a subduer of every inordinate or indisposed affection, No virtue can subsist without it. so is it a seasoner or temperer of all our actions, making them seem worthy the title of virtuous, which without this temper would appear vicious. For without this Moderation, he that is liberal should incur the name of prodigal, the frugal the name of miserable, the resolute be termed dissolute, the moral civil man a coward, the wise Stoical, the regular merely formal, the just rigorous, the merciful remiss. So defective is the structure of all virtues, wanting the sweet temper of Moderation to season them. Neither proceedeth this from the malevolent or uncharitable censures of men, as former times have been too apt to traduce or misinterpret their best deservings, by aspersing some unworthy blemish upon their demerits. As in Rome, if the Piso's be frugal, they are censured parsimonious; if the Metelli religious, they are taxed superstitious; if the Appii popular, they are termed ambitious; if the Manliis austere, they are styled tyrannous; if the Leliis wise, they are curious; the Publicolae aspiring, if courteous: But merely upon the want or deficiency of such actions, which are not tempered with Moderation. For to give instance in each kind; how nobly and invincibly did Alexander the great bear himself in all exploits? how much feared abroad, and how much loved at home? how affable to his friends, and how terrible to his foes? Yet how much were all his actions of valour and matchless resolution darkened through want of Moderation, being so excessively given to passion in his drink, as his nearest and dearest friends could not be secure from his fury? For howsoever those acts and exploits of his against Darius, yea against all opponents, expressed the nobleness of his person, with the continued attendance of succeeding fortune; ☞ yet the death of Cly●us and depopulation of Persepolis, Quint. ●urt. detracted as much from his glory, as ever his Conquests gained him glory. Likewise, how just and sincere was Agesilaus held in all matters of justice? Plutarch. in vit. Ages. how free from this Age's stain, corruption? how far from personal respect, or to be overawed by the offender's greatness? so as, like the world's General (of whom we even now made mention, and) of whom Plutarch reports, Plutarch. in Alexandio. that he used to shut the one ear with his hand, when he heard any accuser in criminal causes, thereby (as he said) reserving audience for the defendant; semblably did this renowned Patron and Patterne of unblemished justice: yet how greatly did he eclipse those more glorious lights which shone in him, Plut. in Apo●heg. Eras. in Apotheg. Ludens par impar, equita●sque in arundine longa. Agis rex Lacedaemon. for want of moderating his affection towards his children? So as his riding upon a cockhorse did no less argue his weakness, than his sincerity in matters of justice witnessed his uprightness. Lastly, how profoundly wise was the Lacedaemonian Chilo held to be, being numbered among the seven Sages of Greece, and elected Ephorus, a place of especial honour and esteem? how exquisite his sentences? how quick and pregnant his answers? how solid his reasons? how absolute in all his proceedings? ☜ Yet behold, for want of moderation of his passions, La●rt. in Chilo. how childishly he gave way to excess of joy, whereby he was enforced to pay his debt to nature. Whence we may easily collect, that no virtue, how Cardinal soever, can subsist without the assistance of moderation, being that Lesbian rule which directs the Model, and makes it truly accomplished. All virtues (saith one) do make a Commonwealth happy and peaceable: but Temperance alone is the sustainer of civil quietness; What excellent fruits are derived from Temperance. for it taketh care that the Realm be not corrupted with riot and wanton delights, whereby diverse States have been cast away. Or to descend more particularly to those divine effects which this virtue produceth, it hindereth dishonest actions, restraineth pleasures within certain bounds, and which maketh men to differ from bruit beasts. Moreover, Homer. lib. 10. odyss. this is that herb, which Mercury gave to Ulysses, lest he should taste of the Enchanters cup, and so with his fellows be transformed into a Hog, wallowing in the mire of all sensual delights. So as, whosoever is endued with this virtue, Oculidolores. Plut. in vit. Alex. stands fortified against all assailants; those eyesores (for so Plutarch calls them) I mean those attractive objects of lust cannot surprise him: ☜ nor those worldly tumors (for so Eucherius styles them) I mean worldly honours, Honours mundi, tumores mundi. Eucher. ●pist. Paraen. de contempt. mundi. entrap him. Nor those robes or rags of shame, the gorgeous attire of sin, (which Hierome calls Antichrists veil) delude him. Nor those Thiefs of time, (for so the Orator is pleased to call them) I mean friends and acquaintance, Velamen istud Antich●●sti. Hieron. ad Furi●m de vid. Serm. Tom. 1. Amici sures temporu. Cic. overjoy him. In brief, as the Unicorn's horn being dipped in water, clears and purifies it; so there is no poison either arising from the tempting object of beauty, from the ambitious aspiring to honour, from the attire of sin or cover of shame, or from those sweet time-beguilers our acquaintance, which is not frustrated by this choice and sovereign receipt of Temperance. So as this is that virtue, which (though in general it deserve to be affected of all) great men ought specially to embrace, that by their example the common sort might become temperate: for this is the reason why so many now adays live riotously like beasts, namely, because they see Noblemen and Magistrates that govern the Commonwealth, to lead their lives wantonly, as Sardanapalus did. Arist. lib. 1. Ethic. cap. 5. Whence it was, that the Poet so seriously concluded; Great is the crime, it cannot choose, If he be great that doth it use. For as we see in colours, there is none which discovers any soil or blemish so much as white; or as we have observed in the eclipse of the Sun, that it draws more eyes to view it, than the darkening of any inferior light; so amongst the children of men, though sin be sin in every one, yet more noted, and in that more exemplar, in these high peering Cedars, I mean our Peers and Nobles, than in these lower shrubs, whose humble condition frees them from like public observance. How necessary is it then for you, gentlemans, whose birth hath ennobled you, whose breeding hath enabled you, and whose more generous spirits have emboldened you, to undertake assays for the glory and benefit of your Country, the better to express your love & allegiance to your Prince: to become affecters and practisers of so singular a virtue, that your lives might be patterns of Moderation unto others, seeing more eyes are fixed upon you than on inferiors? You are the Moulds wherein meaner men are casten; labour then by your example to stamp impressions of virtue in others, but principally Temperance, seeing no virtue can subsist without it. Accepit luxuries sceptrum; quid sperandum est praeter nauf●agium? August. It is dangerous (saith Austin) when prodigality and riot sway a Sceptre; neither only is it dangerous for the person, whose illimited affections, of a Prince make him a vassal; but for the whole body of the State, training it to all impiety by his evil example. Plut. in Apoth. The Laconians, by means of wise and temperate Princes, became admired for their Moderation and continence: insomuch as their spare diet, their homespun raiment, and their general hate to all excess, made them no less honoured at home, than feared abroad. Whereas chose, the S●donians by following the riotous examples of some of their licentious Princes, fell into all excessive gluttony. So powerful and persuasive were the lives of Princes, to enforce impressions of goodness or badness in the imitation of their Subjects. But to take a review of those main assailants of Temperance, Car● & mundus plenisunt sp●nis: conversari in his & non laedi, divinae potentiae est, & non virtutis humanae. Bern. lust, ambition, gorgeousness in apparel, luscious fare, company-keeping, and the like, we shall find, that where this Temperance is, albeit these objects even in their height should encounter him, the bait will be long laid ere it can take him. For to run over all these, and illustrate them with proper instances, we shall plainly show, that where a divine power is ready to assist, and man no less ready, upon temptations approaching, to resist, all these motives can take no place. What admirable Continency showed Alexander in the conquest of his affections, ☜ sparing Darius' wife and his three daughters? Quint. Curt. li. 3. how greatly did this world's Monarch enlarge his glory by this only conquest? Yet to reflect upon those objects of beauty, we shall find, if records be true which write of them, that for beauty they were incomparably gracious, and for state the choicest Dames of Persia. The like we read of Scipio, cum de virtutibus agitur, nulla excellent●or ●ernitur quam illa, quae in cast●s ad●lescentibus invenitur. Sallust. in jug. who being a young man of four and twenty years of age, of strong constitution, and promising personage, in the taking of a City in Spain, repressed his flames of lust, albeit a beautiful maid was brought him; restoring her to a young man called Allutius, to whom she was espoused, with a great reward. But incredible is the report of Zenocrate's Continency, who lying all night with Lais, though she used all the provocations and enticements she could devise, yet he remained immovable to her voluptuous inducements. And to close this illustration with an heroic instance; Vid. Plutarch. in Apotheg. Cleopatra in the last tragic Scene of her disasters, kneeling at the feet of Caesar, laid baits for his eyes; but in vain; Q. Curt. lib 4. cap. 11. her beauties were beneath that Prince's chastity. Neither are Histories (those precious treasuries of time) less plentiful in instances of Moderation touching motives of Ambition. When all the worthy Romans (I mean such whose demerits had gained them an eminent esteem with their Country) had a desire to preserve their memories by erection of their Statues, Cato would not; and being demanded the cause, answered; If I might choose. Mallem quaeri cur Statue m●hi nulla posita ●it, quam cur sit. I would rather have it asked why Cato hath no Statues erected for him, than why they are erected for him. Implying, that Virtue, which is the most continued shrine, Cato. Seneca. and as that sage Moral saith▪ maketh man a God, had more power to eternize him, than all material Monuments, which, as they are subject to corruption, so shall their names be; which are engraven on them. Praefulgebant junius & Blaes●●●, eo ipso, quòd effigies ●orum non visebantur. Tacitus. From their contempt shown to these sumptuous covers of corruption, junius and Blaesus, by the testimony of Tacitus, received no less glory; whose Statues, because they were not engraven in stone, appeared more conspicuous to the eye of the State. No less Moderation of his desires showed Agesilaus, that princely pattern of justice, who, when the Egyptians came forth of purpose to adore him, for those numerous and glorious victories which he had achieved, couched himself close upon the grass, without least show or semblance of Majesty, expressing the humility of his thoughts, by the lowness of his seat. But of all others, there is no one example, to instance a true Moderator of Ambition, like that noble and victorious Champion, Godfrey du Boulogne, whose valour so bravely employed in expulsing the Turks and freeing jerusalem, that City of the great King, from miserable slavery, had gained him so deserved a name, as it was thought fit his honourable service should be rewarded with a golden Diadem; but how answered this glorious Champion? far be it from me (quoth he) to suffer the servants head to be with a Crown of gold paled, where the Master's head was with a Crown of thorns pierced. To produce likewise instances in such whose Moderation in attire, manifested their contempt to these covers of shame, Plut. in vit. we shall find Lycurgus, Photion, Pelopidas, with many others, such professed foes to gorgeous apparel, Legitur in Gestis Romanorum, quod ille qui primi●ùs inter eos vestem purpuream induit, a fulgure percussus est, & sic interut. Faces faecesque superbiae, S●●ton as they always retained their ancient country wear with such plainness, as they expressed what they were, by the garments they wore. For a man's garment (saith the Son of Sirach) and his excessive laughter, and his going, declare what person he is. Insomuch as Augustus Caesar bore always hatred to gorgeous and sumptuous apparel, terming it the blazer and bruiter of our pride, the nests to hatch the lascivious brood of Lechery. In like manner, to descend to all those assailants of Temperance, we shall find many excellent subduers of their own affections, using an admirable kind of restraint or Moderation in their fare. The number of guests amongst the Romans in any solemn feast privately observed, was not great; seldom times exceeding nine: whence Aulus Gellius saith, that the number of guests should begin with the Graces, and end with the Muses; that is, they must not be fewer than three, nor more than nine. Which use was occasion of that adage, Septem convivium, novem convitium faciunt; Seven make a banquet, Aul. Gell. noct. Atti. l. 13. c. 11. Alex. Gen. dier. lib. 5. cap. 21. nine a riot. Albeit that luxurious Emperor Heliogabalus seemeth to have been delighted with the number of eight, whence he invited to supper, to make his feast more singular, eight bald ones, eight blind ones, eight gouty ones, eight deaf ones, eight hoarse ones, eight very black ones, eight very long ones, eight very fat ones, and eight hooke-nosed ones, being delighted with that Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Stuckius de convi. lib. 2. cap. 2. whose Ape, it seems, that late conceited Academic was, who invited the blind, lame, and deformed to a supper, for whom he had provided fowls, as different to their palate by nature, as they were to others in feature; furnishing his feast with Owls, Cuckoos, Staniels, and popinjays, to make himself infamously famous for his invention. But to proceed with these Ethnic instances of Moderation; Democritus preserved his life without any other sustenance, save only the smell of hot bread, for the space of nine days: which abstinence or restraint was not enjoined him, for neither his own estate, nor any superior commanding power, had enforced him to that misery; but purposely to prepare himself for celebrating with more solemnity the feasts which were kept in honour of Ceres, called commonly (as I take it) Buthysia; resembling in greatness of celebrity, and magnificence of state, that huge sacrifice called Hecatomb. Pythagoras likewise was of that wonderful Moderation in his fare, and that through no infirmity of Nature, in that he could not, but through an incessant desire to his studies; with a vehement affection to the preservation or propagation rather of all living creatures; as he would desire two things of God, if the possibility thereof could stand with the conservation of humane society; that he might not Speak, that he might not Eat: ☜ by the one to prevent offence in discourse, by the other avoid surfeit by excess. Haec duo à Deo, mudò cum conservatione naturae stare ●oterint, unici postulabat; ut a loquendo & edendo perpetuò abstineat. So as, he commanded his scholars even in unreasonable things, as Birds, Beasts, Fishes, etc. to abstain from cruelty; entreating both Fowlers and Fishers to let go the fowl and fish they had caught, or at least redeem them with money, and let them go. But too immoderate was this care, and too foolish this pity; for creatures were ordained for the use and service of man; he than that neglecteth the use, neglecteth likewise the ordinance. But in Subjects of Moderation, none more absolute, than where Nature is urged by necessity to crave relief, and occasion is ministered, yet the desire restrained: as in extremity of thirst, when Nature requiteth drink, which according to the Philosopher's axiom, Vltimum r▪ ●ugium natur●, est potus. Axioma. is the very last refuge of Nature, either through compassion or manly Moderation her desire is restrained. This did Alexander, who out of a princely Moderation or noble compassion, when he was almost consumed with drought, having a head-piece full of water presented unto him, would not drink himself, but offered it to his soldiers. Much to be admired was this act of Moderation, and a motive of general affection; that a Prince urged by the extremest effects of Thirst, and having occasion and means to satisfy the request of Nature, yet moved with compassion towards his fellow-soldiers (for so used he to term them) he choosed rather to want himself, than to be a wanting in any compassionate office to their necessity. Certainly this act deserveth so much the more to be commended, by how much the extremity was greater which he suffered. Darius, when in his flight he drank muddy and stinking water, said, That he never drank a sweeter draught. Which implies, what torment he endures who feels the extremity of thirst. The last assailant of Temperance (as we formerly observed) was Company-keeping; which indeed is such a stealer of time, or béguiler of tedious hours, as it makes passing of time a mere pastime. Yet observe, what diligent care hath been had, by making choice of such (as I have elsewhere noted) whose society might better them. Peruse those Athenian nights in Gellius, ☞ and you shall find how fruitfully those nights were employed, Gellan Nect. Attic. Aug. de Academ. how delightfully passed: making discourse of Philosophy, that well-consorting Melody, which gave general content to all the Company. Besides, it is worth our observation, to take a view of the special care diverse Ancients have had of the Company they consorted with: having such in as great distaste that were evil, as they bore all due reverence to such as were good. We read how the Prienean Bias, having occasion to sail on a time with some ill-disposed men, by reason of a violent tempest, the ship wherein they sailed was so shaken, as these wicked men, moved rather by fear than devotion, begun to call upon their gods; ☞ which Bias hearing, Hold your peace (quoth he) lest the gods you call upon understand that you be here; Laert. in vit. B●ant. covertly taxing their impiety, and showing that their prayers would be little acceptable to the gods. But an example much more divine, and so much more deserving our imitation, may be here commended to us in the person of the blessed Evangelist S. john, ☞ who would not come within the Bath where the Heretic Corinthus was, August. lib. 3. de Bapt. cont. Don. cap. 10. so much did he hate the fellowship of him, who, to use Augustine's words, Was no fan for the Lords floor. Thus have we run over those mainest and mightiest assailants of Temperance; now let us, as we have illustrated each of them with proper instances of Moderation, annex some reasons why these assailants of Temperance ought to be restrained: and first for the first. Lust, the sensual man's sin, is said to be a friend, which brings man in acquaintance with the Devil, as Ebriety is an enemy to the knowledge of God. Ebrietas in●mica est cogni●oni Dei; Cupiditas 〈◊〉 necessitudim Diabolt. Ambrey. lib. 1. de Abraham. Quil●xuriatur vivero mortuus est. Hier. Besides, it is a vice detestable both to the brute beast and Barbarian; it withdraws the mind of the creature from meditation of his Creator; makes man commit sin even with greediness; makes the Image of God companion for a Harlot; makes him who should be the Temple of the Holy Ghost, a Cage of unclean birds; prostitutes the glory of the soul to the pleasure of sin; and prefers a sensual delight before the obedience of reason. He sells his Birthright for less than a mess of pottage, exposing his soul to the traffic of shame. He values a minute's joy above all future delight; yea, rather than lose his present content, he will suffer an eternity of torment. This bleere-eyed Lover is so blinded with affection towards his beloved, that he will rather lose his own soul, than lose that which he affecteth. Thus you see the Lustful man uncased, his blindness discovered, his sundry weaknesses displayed, and the heavy effects which from hence are derived: good reason then have you to restrain an affection so overspreading, a motion so mortally wounded, a contagion so generally killing. Take into your consideration the shortness of the pleasure, being but a moment; the vengeance or punishment due to that pleasure, being eternal. What wise man, having nearly served his apprenticeship, will for a minute's pleasure forfeit his Indenture, and lose his freedom for ever? We should hold him destitute of common sense, who having a Princess offered him, will foolishly lose her for embraces of an Harlot. If you will keep yourselves unspotted till the day of his coming, you shall be espoused to a princely Bridegroom, and receive Palms in your hands at his coming. Go not in by the ways of the strange woman, but keep your beds undefiled, knowing the state which you have undertaken to be honourable before God and man. For I in no case will limit you to a monastic or regular restraint, but approve of both estates, I mean both the single and married life, being undertaken in the fear of God, Bona est cas●itas conjugal▪ mel●or continentit vidualis, optima perfectio vi●ginalis. Beda. Qui non nuhent & ●xor●s non ducunt, sicut Adgeli in terra sunt. Ambros. Supergreditur virginitas conditionem humanae naturae, per quam homo angel●s assimilatur. ibid. Virginitas si lab●tur, nulla poenilentia reparatur adintegritatem. Isid. de Sum. Bon. A●denter loquor, cum omnia possit Deus suscitare, tamen non potest virginem post rian●m. Valet quidem de poena ●●●●rare, sed non valet ●o ronare corruptam. Hier. worthy the acceptance of every faithful Christian. For the Virgin's estate, as it draws nearer to angelical perfection, so the Married to the preservation of humane society or propagation. So as Saint Augustine might seem rather to be traduced, than truly alleged for this place, Virgins do more than lawful, as Adulterers less: for my conceit shall ever be freed, from imagining so divine a Father to approve of such an error: for both estates are commended; the one good, the other better; both which titles, as they are by the Apostle on these two estates conferred, so are they by us to be reverently esteemed. Briefly, restrain all immoderate desires of the flesh, which fight against the spirit, so shall you find that inward tranquillity which obedience to your lusts shall never bring you. Ambition, the second assailant of Temperance, is such an high-mounting bird, as she useth to build her nest ever in the tallest Cedars, hatching her aëries in the highest spires, to express her unbounded aims. This passion or distraction rather, of all others, brings man soon to a forgetfulness of himself: ever aspiring, but never obtaining; ever sailing in a tempestuous sea, attended by many hostile and piratical adherents, whose aims are to intercept all peaceable passengers, filling the whole State full of mutinies and combustions. Pindarus describes him to be such an one, who strives to touch the Clouds, and cope with jove himself, but his aims draw him on to speedy ruin. What reason then is there, to foster or cocker such a professed foe to public and private peace? Who is he, having understanding, will receive into his barge, where he is, a quarrelous turbulent fellow, who in desperate fury will not stick to overwhelm the vessel, both of himself, and the rest that consort him? Who is he, that will engage him in peril, when he may in safety enjoy himself, and be free from danger? Who is he, that will desire to climb, when he knows there is no means to save him from falling, being got up? Surely the Ambitious man is ever environed with peril, yet such is his folly, he will rather choose to incur danger, than lose the present opportunity of acquiring honour. Besides, they whom this unbounded passion hath once surprised, are so much distempered, as of sleep they are quite deprived; which disquiet proceeds either from emulation towards others, or an ambitious desire of advancement in themselves. ☜ For the first, Themistocles was wont to say, that Miltiades victory in Marathon, bereft him of his sleep. For the latter, Sylla could never take rest, till by the terror of his legions, Velea, or Velleia. Alphons. in lib. de Haeres. in verb. Tyrannis. S●to lib. 5. the lust. & lure. quaest. 1. artic. 3. he had obtained the law Valeria to be made, whereby he was created Dictator for eighty years; as Caesar the law Servia, by which he was made perpetual Dictator. Albeit, having obtained what they desired, and arrived at the port whereto their course was directed, they found an Empire to be a monstrous and untamed beast, wounding them with many thorny cares, which deprived them of all seasonable rest. Do you then love to be at peace, to enjoy perfect liberty, to be divided from all occasions of disquiet? Restrain those Icarian thoughts, whose soaring wings are ever laved in the depth of ruin. Confine your thoughts within an equal limit; and let not your projectments be above hope of effecting. Those braving builders of Babel, Si tanta humilitate se deprimit divina majestas, superbire in quo andet & praesumit humana infirmitos? Aug. de const●ctu viciorum. aimed at too high a story to bring their work to perfection. Let the foundation be built on firm ground, and the building will prosper better. For howsoever, fair pretences may for a time appear in the habit of truth; daubing up a rotten inside with a specious outside: He that sitteth in the Heavens and searcheth the hearts and reins, shall have them in derision, breaking them in pieces like a potter's vessel. Restrain then this fury or frenzy of the mind, and with timely Moderation so bound in and confine your affections, as no aspiring thought may enter that place, which is reserved for a higher place: so shall you enjoy more absolute content in restraining, than enlarging your thoughts to the motives of Ambition. ☞ Gorgeous attire, being the third assailant, moving man to glory in his shame, Mihi m●●abile sit quod non enecentur, cum tancum onus bajalent. Clem. Alexand. 2. Paedag. and gallant it in his sin, is to be especially restrained, because it makes us dote upon a vessel of corruption, strutting upon earth, as if we had our eternal mansion on earth. What great folly is it to prefer the case before the instrument, or to bestow more cost upon the Sign than on the Inn? Me thinks the bitter remembrance of the first necessity of clothes, should make men more indifferent for them: if man had never sinned, his shame had never needed to have been covered. O nobilem magis quam foelicem pannum! Stob. Ser. 47. For sin was the cause of Adam's shame, and his shame the cause he fled unto the shade, which afforded him Fig-leaves to cover his Nakedness. What vanity then, yea, what impudence to glory in these covers of shame? Would any one, having committed some capital offence against his Prince, for which he is after pardoned, but on condition he shall wear a halter about his neck, become proud of his halter, and esteem it an especial badge of honour? We are all in the selfsame case; we have committed high treason against the King of heaven, yet are we received to mercy, bearing about us those Memorials of our shameful fall or defection from our King; which should in all reason rather move us to be ashamed of ourselves, than to prise ourselves higher for these ornaments of shame. Sure I am, as he is a fond man that values the worth of hi● horse, Sen. Epist. 47. by his sumptuous saddle or studded bridle; so h● is most foolish, who estimate a man by his garment▪ Yet see the misery of this age! the cover of shame is become the only lustre to beautify him: but be not ye so deluded; Visus jam est vestis non tegumenti. Clem. Alex. Paedag. lib. 2. cap. 16. Chrysost. Tom. 1. Hom. prise the ornaments of the mind for the choicest and chiefest beauty: far be it from you to glory in this attire of sin, these rags of shame, these worme-workes, which withdraw your eyes from contemplating that supreme bounty and beauty, purposely to fix them upon the base objects of earth, which detract much from the glory of a reasonable soul. The Swan prides not herself in her blacke-feets; no more should you in these Covers of your transgression, which, whensoever ye look on, may put you in mind of your first pollution. No reason then to affect these, which had man never sinned, he had never needed, being before clothed with innocence as with a garment, and with primitive purity, as with a raiment. Whence it appears, that many glory in the rags of shame, while they glory in these robes of sin: Now who, endued with reason, would pride him in that which augments his shame, or esteem that a grace which asperseth reproach on him? Nicetas saith plainly; No punishment so grievous as shame. And Nazianzen yet more expressly; Better were a man die right out, than still live in reproach and shame. Ajax being ready to dispatch himself, used these as his last words; No grief doth so cut the heart of a generous and magnanimous man, as shame and reproach. For a man to live or die, is natural; but for a man to live in shame and contempt, Vivere & mori naturae functio: Indi●●io esse proprio duc●●ur. Ambros. ep. 70. and to be made a laughing ●●ocke of his enemies, is such a matter, as no well bred and noble minded man that hath any courage or stomach in him, can ever digest it. Delight not then in your shame, but in a decent and seemly manner affect that Habit most, which becometh most; restraining that profuseness, which the vanity of this age so much exceeds in; and assuming to yourselves that attire which gives best grace to modesty, and hath nearest correspondence with Gentility. Neither is Luscious fare to be less avoided, or with less strictness restrained. Many reasons whereof might be here produced, but we will cull out the chiefest, to wean our Generous Vitellians from their excessive surfeits. Venture vitae Charybdis. Diog. apud Laert. First, dainty dishes are foments to wanton affections, begetting in the soul an unaptness to all spiritual exercises: for this is a general rule, that the body being strengthened, the soul becomes weakened: for fasting is a preparative to Devotion, but riot the grand-master of Distraction. Look how it is in the health of the body, Chrysost. Hom. 4. in Gen. and so it is in the state of the soul: if a man have a good appetite, and a stomach to his meat, it is a sign 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 soul, Impossibile est hic implere ventrem & ibi mentem. Hier. in epist. questionless all is not well between God and him; but if he have a longing and an hungering desire of the Word, than 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, Si sermo meus caperetur, caperet: Nam si● est sermo Dei, & sic esse debet fidelibus, sicut pisci hamus; tum capit qu●ndo capitur, nec sit captis injuris; ad salutem enim, non ad perniciem capiuntur. Aug Tract. 42. in johan. it will take us. But what means may be used to procure this longing and hungering 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 soul to be feasting; it is macerating of the flesh, that fattens the spirit. For it is sumptuous fare, that is the soul's snare: Sagina corporis, Sagena cordis: It is the net which entangles the heart of man, drawing her from the love of her best beloved Spouse, to dote on the adulterate embraces of sensual beauty. 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 ability, as well as desire, to his sensual pleasures. Whence a learned Father most divinely concludeth: Aug. in l. Confess. I fear not (saith he) the uncleanness of meats in respect of their difference, but uncleanness of desire in respect of concupiscence. Neither doth the kind or difference of the meat (saith another) pollute so much, Blos. Collyr. Haret. 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 down, than what an ancient Father hath already proposed. Gregor. in Mor. exposit. in job. We nourish our bodies (saith he) lest by being too much weakened, they fail us; and we weaken them by abstinence, lest by too much feeding them, they press us. So then, temper your desires, that neither too much restraint may enfeeble them, nor excess surcharge them. For as the body being weakened, the soul becomes strengthened; so where the body becomes too much enfeebled, the performance of spiritual exercises is disabled. Qui per annos plurimos tecum familiariter vixit, ad m●nsam tuam sedit, cibum de manu tua sumpsit, in sinu tuo dormivit: cum v●luit, tecum colloquium habuit, lic j●re haer●ditario servus tuus est. Bernard. Aristot. de Historia animalium. lib. 6. cap 9 Lucretius' lib 6. Oppianus lib. 2. de venatione. But in all things, take heed of pampering a disobedient servant; he sleeps in your bosom, that imagines mischief 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 domestic enemy 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 loss 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 Fountain, whereby the infection of the venom 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 Fountain of living waters, that all sensual 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 drinks. The reasons are two; the one is, it is an enemy 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 deep drinkers have but shallow memories. ☞ Their common saying is, Ebriosus consundit naturam, amittit gratiam, perdit gloria●●, incurrit damna●●onem aeternam. Ambros. lib. de Paenut. Dum absorbent ●inum absorbentar à vino. Vt cautes, evitemus cali●es, ni in ore na●seam, in ment nausragium sentiamus. Pestis non saevius grassatur in urby, quam Ebrieta● in cord. Let us drown care in healths: which drowning of care makes them so forgetful of themselves, as carried away with a brutish appetite, they only intent their present delight, without reflection to what is past, or due preparation to what may succeed. O restrain then this mighty assailant of Temperance! Be ever yourselves, but principally stand upon your guard, when occasion of company shall induce you; being the last we are to speak of. This Company-keeping, how much it hath depraved the hopefullest and towardliest wits, daily experience can witness. For many we see civilly affected, and temperately disposed of themselves, not subject to those violent or brainsick passions, which the fumes of drink beget, till out of a too pliable disposition they enter the lists of Good-fellowship (as they commonly term it) and so become estranged from their own nature, to partake with Zanies in their distempered humour. So as in time, by consorting with evil men, they become exposed to all immoderate affections, such is the strength of custom. Whence it is, ☞ that Saint Basil saith, Passions rise up in a drunken man (note the violence of this distemper) like a swarm of Bees buzzing on every side. Bosil. Now you shall see him compassionately passionate, resolving his humour into tears; anon like a frantic man, exercising himself in blows; presently, as if a calmer or more peaceable humour had seized on him, he expresseth his loving nature in congees and kisses. So different are the affections which this valiant Maltworm is subject to; yet howsoever, out of a desperate Bravado he bind it with oaths, that he will stand to his tackling, he is scarce to be credited, for he can stand on no ground. But to annex some reasons which may effectually dissuade every generous-affected spirit from consorting with such * Amongst which consorts of death, if at any time it be your fortune to encounter with these civil city-foists, whose Cheats are their Chequer, timely discard them, lest untimely experience make you distaste them. Sociats as are a blemish to a Gentleman; imagine with yourselves, how mortally dangerous it is to enter an infected house; how fearful would any one be of the state of his body, if he should have one in his company who had the carbuncle or plague-sore running upon him? how much would he condemn his own rashness to entertain any such in his company; and with what respect or cautelous advice would he prepare to expel the poison of that infection, at least to prevent the occasion? no cost might be spared, no care intermitted, that some sovereign receipt might be procured, whereby the apparent danger, into which his inconsiderate rashness had brought him, might be removed. Now if our bodies, being but the covers of more curious and exquisite instruments, Run with the RO● unto the Rose; The ROE must win, the Rook must lose: For Northern Rooks are little worth Compared with those the South brings forth. be so especially tendered, with what respect ought we to provide for the safety or security of our souls? The ground of a disease is to mix the sound with the sick: now the soul's disease is sin, wherewith she laboureth more painfully than the body can do, being annoyed with any infirmity. Those that are sick, are vicious men, whose disease though it be insensible, and in that less curable, Senec. de tranq. anim. Bernard. August. Emissinus. it breaks out into loathsome ulcers, which stain the pristine beauty of the soul. Now as we serve so many vices, we serve so many masters; and so many masters, so many devils: each one having so many devils, as evils. Which miserable servitude to prevent (for no slavery is base than the service of sin) the best and soveraignest receipt that may be applied or ministered to the soul-sick patient, Stultum est servire diabolo offenso, quinullo placatur obsequio. Greg. is the receipt of aversion; to turn aside from the ways of the wicked, and to keep no company with the transgressor: for this aversion from the companions of sin, is a conversion to the God of Zion. Would you then have God turn to you? turn you from your sins. Would you be at one with your Maker? be ever divided from these sensual mates, so shall you be made happy by the company of your Maker. Would you be found at heart? leave to comfort with these of an uncircumcised heart, whose paths lead to perdition, and they that walk therein shall be the heirs of shame. For howsoever these instruments of sin (as I have sometimes observed) may make a show of godliness, or pretend, merely under colour to give a varnish to their vicious lives, a semblance of goodness, yet it is but mere painting they deal with; they deny the power thereof in their life and conversation. A ridiculous Actor in the City of Smyrna, pronouncing, O coelum! O heaven! pointed with his finger toward the ground: which, when Polemo the chiefest man in the place saw, he could abide to stay no longer, but went from the company in a chafe, saying; This fool hath made a Solecism with his hand: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he hath spoken false Latin with his hand. Such ridiculous Actors are these time-spenders; they pronounce heaven with their mouth, but point at earth with their lives; like wise Polemoes' therefore stay no longer with them, if at any time you have consorted with them: for their practice is only to gull the world, and with smooth pretences delude their unhappy consorts. Their profession is how to play the hypocrite-christian, but being unmasked, their odious Physiognomies are quickly discovered. Make use therefore of your experience, and with all Temperance so counterpoise the weight of your passions, as none of these assailants (though their incursions be never so violent) may ever surprise the glorious fortress of your mind. Which the better to effect, let Lust be counterpoized by continence; Ambition by humbleness; gorgeous apparel by comeliness; luscious fare by abstinence; and company-keeping by that sweet seasoner of all virtues, Temperance. ☞ Thus you have heard, how, as without salt there can be no seasoning, no war without discipline, no tillage without manuring, no estate without managing, no building without a foundation; so no virtue can subsist without moderation. AS we have hitherto expressed the dignity or sufficiency of this virtue, Wherein Moderation is to be used. in that it giveth subsistence to all other virtues: so are we now to entreat of the ampleness of it, proposing such subjects wherein it is principally said to be conversant. Now, though there be no humane action which is not subject to many defects, being not throughly seasoned by this exquisite virtue, yet the use thereof may be reduced to these two, as proper subjects wherein it is to be exercised; Aurum horamque petunt, petendo perdunt, perdendo periunt. expense of coin, and expense of time: for without moderation in the one, we should be prodigal of our substance; without moderation in the other, we should grow too profuse in the expense of that, which is more precious than any earthly substance. Now touching worldly substance, Expense of Coin. as we are to be indifferent for the loss or possession of it, so ought we to be careful in the use or dispensation of it. As it is not to be admired when we possess it, no more is it to be altogether disesteemed, because we stand in need of the use of it. Tertull. instit. lib. 3. cap. 23. If money be so much to be contemned, (saith an ancient Father) express thy bounty, show thy humanity, bestow it upon the poor: so may this, which of necessity thou must lose, relieve many, which otherwise might perish by hunger, thirst, or nakedness. Thus to bestow it, were not prodigally to spend it, but to lay it up in a safer Treasury, even in Christ's almes-box, to the disbursers great advantage. Yea, but you will object, you have other means to employ it in; you have a family to support, a posterity to provide for, a state to maintain, and pleasures suiting with your rank and quality to uphold; I grant it; and you do well in having a care to your family, for he is worse than an Infidel that wants this care. It is commendable likewise in you to have an eye to your posterity, for Nature requires this at your hand. To maintain likewise your state, and to continue your pleasures suiting with men of your rank; I allow it. But where, or in what sort must this be done? For the place where, surely none fitter than your own country where you were bred; setting up there your rest, where you received your birth. Let your Country (I say) enjoy you, who bred you, showing there your hospitality, where God hath placed you, and with sufficient means blessed you. I do not approve of these, This is excellently seconded by a Princely pen, in a pithy Poem directed to all persons of rank or quality to leave the Court, and return into their own Country. who fly from their Country, as if they were ashamed of her, or had committed something unworthy of her. How blame-worthy then are these Court-comets, whose only delight is to admire themselves? These, no sooner have their bedrid fathers betaken themselves to their last home, and removed from their crazy couch, but they are ready to sell a Manor for a Coach. They will not take it as their fathers took it: their Country houses must be barred up, lest the poor passenger should expect what is impossible to find, relief to his want, or a supply to his necessity. No, the cage is opened, and all the birds are fled; not one crumb of comfort remaining to succour a distressed poor one. Hospitality, which was once a relic of Gentry, and a known cognizance to all ancient houses, hath lost her title, merely through discontinuance: and great houses, which were at first founded to relieve the poor, and such needful passengers as traveled by them, are now of no use but only as Way-marks to direct them. But whither are these Great ones gone? To the Court; there to spend in boundless and immoderate riot, what their provident Ancestors had so long preserved, and at whose doors so many needy souls have been comfortably relieved. Yet see the misery of many of these rioters! Though they consume their means, yet is the port they live at mean: for they have abridged their family, reduced their attendants to a small number, and (unnecessary expenses set aside) drawn themselves to within as narrow a compass as possibly they may. For to take a view of those which are in ordinary roll, you shall find none but a Page, a Coachman, a Lackey, and perchance a Cook, if the veils of the house will maintain one, or they be not in fee with some City Cook, whom they usually repair to, at best betrust, and so run on score quarterly. Now if you ask me, how their means should be consumed, when they live at so low commons; my answer is, the less they bestow on their Caterer, the more they bestow on their Tailor. They cut it out of the whole cloth, and divide their acres piecemeal into shreds. Where their fantastic light-ones resort oftener to the house of the body-maker than the soule-maker: affecting nothing more than what may make them most noted. But observe the issue of these courses, Relata ad se magnitudine aeris alicujus, quam quidam Eques Romanus dum vixit cclav▪ rat, culcieram emi cubicularem sibi jussit: & praeceptum mirantibus hanc ratione redd●dit; Habenda est ad somnum culcitra, in qua ille cum tanium d●beret, dormire pot●●it. Macrob. Saturn. l. 2. c. 4. Gentlemen; when they have maintained their riot with much expense, and engaged their means to these great moneyed men, whose jubilee it is to entertain acquaintance with one of these green wits, they run upon the shelf of ruin, and make their posterity the heirs of want. Which having incurred, what distracted and divided sleeps, what distempered thoughts, what hourly afflictions may we imagine them to be subject to? For what engagement worse than debt, when every shadow resembles a Sergeant, every familiar touch or stroke of a friend, an arrest of an Officer? Augustus Caesar, hearing of them talk in his Court, what a huge sum of money a certain Knight in Rome owed at his death, and that all his goods were to be sold, to make payment of his debts, commanded the Master of his Wardrobe to buy for him that bed, wherein this Knight used to lie: For, says he, if I cannot sleep sound in that bed wherein he could sleep, that owed so much, then surely I shall sleep in none. Surely, there is no affliction greater to a Noble Spirit, whose thoughts cannot endure engagement, than to be subject to the extremity of an unconscionable Creditor, who usually makes advantages his revenues, and forfeitures the inhauncers of his fortunes. Neither is this respect to be had only in the disposing of yourselves in Court or City, but likewise in the Country: for though it be best spent, which is bestowed in Hospitality, and in relieving those hungry souls, whose express images require your charity; yet are you to consider how charity begins with itself: so as, howsoever you are bound to relieve and support those, whose present wants exact so much at your hands, yet ever with reservancy of a competent or convenient providence, so to sustain the want of others, as not to procure want to yourselves by sustaining others. But this needs little pressing: for experience shows, that very small instruction will suffice any one to be provident enough in their bounty or exhibition to the poor. Let us therefore divert the current of our subject, and address our exhortation to you; purposely moving you to a moderation of your expense in your pleasures, or those more easy vanities of this life. As profit and pleasure make the sweetest Music, so there is no pleasure, how incomparably delightful soever for the present, but it affords much bitterness, having no respect to Providence. Now, as all virtues may be comprised under the name of frugality, Frugal men being rightly styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tusc. l. 3. provided that we understand it to be of that absolute power and command, that neither excess nor diminution bear any sway in it, it appeareth that without this frugal moderation no state can be well managed, no estate rightly husbanded; so as, whether you have an eye to pleasure or profit, this frugality or equally tempered providence must be Sovereigness in both. For first, there is no pleasure which hath not respect to virtue: how then may that properly be termed a pleasure, which hath no relation to frugality, under which name all virtues may seem to be comprised? Likewise, there is no profit which is not joined with honesty; how then may that properly be termed a profit, which hath no respect to honest providence, upon which all profits are truly grounded? The best course than that you can follow, either in your choice of pleasures, or pursuit of profit, is ever to examine whether that pleasure which you affect, have respect to virtue, or that profit which you have in pursuit, be firmly grounded on honest providence: so shall neither pleasure so much enthral you, as to engage your fortunes to her, nor profit so entangle you, as to neglect conscience for the love you bear her. Surely, there is nought more dangerous to young Gentlemen, whose unriper years have not sufficiently instructed them in the follies of vanity, than to give reins to their desires, and so become Bondslaves to pleasure. For those that will deny their eyes nothing that they can desire, nor resist their own wills in aught that they affect, be they endued with never so much wisdom, it becomes foolishness, being blinded with their own delights. They then only, whose native temperance hath prepared them, or continual wrestling with the infirmities of nature hath enured them, have attained this degree of perfection; not only (I say) to use Moderation in their expense, but in their restraint of every pleasure; labouring to become commanders of themselves in the desires and affections of this life: which of all others make men the absolutest conquerors. For man, whose natural pravity, drawn from the corruption of his first parents, is ever working in him new motions of disobedience, layeth continual siege and battery to the fortress of the soul, suggesting to her motives of pleasure and delight, which the carnal man will easily condescend to, because he favoureth not the things of the spirit. Yea, how many do we see, who begin in the spirit, but end in the flesh, making their end far worse than their beginning? How necessary then is this Moderation, to curb or check such inordinate motion as arise in us, by reason of our natural infirmity and weakness? Neither do I so much insist upon the Moderation of your expenses, as if Coin were of that esteem, as it only deserved respect. For if Riches increase, we are not to set our hearts upon them; but rather to show our indifferency towards them in our free and liberal use of them. Dona prius quam tempora dedit. For he who gave gifts before he gave time, creating all things for our use in the world, before he brought us into the world, without the use or ministry of these could preserve and support us, whom he hath appointed as governor's or rulers over all these: for he who created all things without means, can likewise preserve those things which he hath created without means. Yea, though he hath given us the fruits of the earth to feed us, the fells of beasts to clothe us, Datur etiam vermibus nere●e viscer●bus, acuratiorem cultum praebere hominibus. Vid. Pet. Mart. yea, works out of the bowels of worms to beautify us; yet is he tied no more to these exterior means, than he was before, creating all things without means. No King is necessarily tied, that only pure Bullion should be current among his Subjects, for if occasion serve, he may stamp Leather, Brass, or any other metal, which being authorized by his image or superscription, is not to be denied within his Dominions. Much more he, who contains the world in his fist, restrains not his power to any outward means; working sometimes with means, sometimes without means, sometimes against means, sometimes above means. With means, as when he fed those which followed him into the wilderness with bread; above means, when he fed so much people with so little bread; without means, when he himself fasted so long without bread; against means, when he caused the very Ravens to bring his Prophet bread. No, this exhortation rather tendeth to move you to rely on God's providence, yet withal not to abuse those creatures which he hath bestowed on you, but to use them with Temperance, Sobriety, and Moderation: for what is it to abound in all riches, surfeit in pleasures, enjoy the treasures of the whole earth, yea to want nothing that either the eye can desire, Quò cumuli gazae, si desin● ossibus urrae? Ensdem penates habu●t & regi●m, & rogum, & sepulchrum. Valer. Max. de Tull. Hostil. or the heart affect? Surely nothing; Alexander, the Monarch of the world, had all other things save only a Sepulchre to bury him in, when he was dead; he never thought of that: for alas, when corruption shall receive what Mortality renders, and man after so many days passed over in delights, shall make his bed in the dark, those perfunctory pleasures which he so much affected, those temporary blessings which he enjoyed, shall be as if they had not been. So moderate therefore your expenses in the use or dispensation of your earthly Mammon, that it may appear, your hearts are where your Treasure is, and your Treasure where your heavenly master is: for what is this world, but a List environed with fearful Combats? Ambros. So as the world is more to be feared when it smileth, Aug. Epist. 144. than when it frowneth, and more to be taken heed of, when it allures us to love it, than when it moves or induceth us to contemn it. Bernard. de Adventu s●rm. 1. Howsoever, they who embrace the world, are like unto them, who are drowned in waters; for their minds are so drenched in the depth of worldly affections, and so entangled by the reeds and oaze of earthly vanities, Aug●st. in M●d. ca●. 9 as they are divided from the Sailor's Star, and the Haven of the shipwrecked soul, being miserably forced to grope in darkness, without a light to direct them; and to remain woefully shelfed, being far from sight of haven to receive them. And let this suffice to have been spoken touching Moderation in your expense of coin; I mean, your frugal dispensation of such estates, as God hath blessed you withal; ever remembering that you must give account of your Talon; not only (I say) of your Talon of knowledge, but of that Talon of Substance, whereof in this life you were possessed. And so I descend to your Expense of time, that precious Treasure which is incomparably to be valued above all that we enjoy, because it affords a respite of using or employing, whatsoever we enjoy. Expense of time. TIme is so absolute and sovereign a Regent, as he is all-commanding, but not to be countermanded; whence we commonly say, that Time and Tide stayeth for no man. There is nothing undertaken by man, which can be effected without the attendance and graceful assistance of Time. Neither can experience be gained, nor Truth, the Daughter of Time discovered, nor the issue of any man's expectance attained, nor any thing worthy observance produced, unless Time further it. There is nothing of consequence, Eucherius. that can be done at an instant: great Tasks require long Time; neither can we limit Time, Nil preciosius tempore, & heu nil hodie eo vilius invenitur: transeunt di●ssalutis & nemo cogital. Bern. but Time will limit us: whence it appears, that nothing can be intended, much less effected, unless Time assist and second it. Time being thus precious, we must of necessity value it above any inferior Substance, seeing without the company of Time, we are wholly deprived of the use of our Substance. Whence it was that a friend of mine caused these two verses to be set directly before his Table of accounts; If Coins expense be such, pray then Divine How rare and precious is th'expense of Time. Now there be three sorts of persons, with whom I am to encounter by way of admonishment, for their abuse or careless expense of Time; the Ambitious, Voluptuous, and miserable covetous person. For the first, he trifles away Time, in the pursuit of impossibilities, spending his means, and misspending Time, in hope of a day; which day he seldom or never sees, for his Time is a bridged before it come: so as the date of his death anticipates the day of his hopes. Now to point out the place of his abode, he is ever to be found in the eminentest places, for obscurity fits not his humour, whose only aims are to acquire honour. He is so far from moderating his humour, as he is humorously conceited of his worth, and thinks whatsoever the Parasite says in his commendations, to be no less than what he in his own proper person deserves, For his Contemplations, they are ever mounting, yet seldom so high mounting as heaven, for his thoughts are directed to another Sphere. He is prodigal in his feasts, solicitous in the pursuit of friends, impatient in the quest of rivals, and importunate in the dispatch of his affairs: Majus dedecus est, par●a amittere, quam non omninò paravisse. Sallust. and though it be a greater reproach to lose what is got, than not at all to get; yet his aim is to get, though he foresee his loss before he get: and though the least liberty be apportioned to the greatest fortune, yet in his highest fortunes will he use the greatest liberty: the reason is, he conceits himself to walk in a Cloud, where no popular eye can reach him. He is unmeasurably opinionate, and admires his own knowledge, wherein he discovers his own folly: for as he that seeks to be more wise than he can be, shall be found to be less wise than he should be; so he who conceits himself more wise than he is, displays himself to the world what he is. So as it seems, he differs in opinion from the Poet, who holds this as a maxim: He's solely wise, Martial. lib. 14. who is not selfely selfely wise, But humble in the judgement of his eyes. Now his daily Tasks may be aptly compared to Domitian's sports, who spent the whole day in catching Flies. For those many projects which he hath devised, those impossible aims he hath contrived, Sext A●●el. in Domit. those airy Turrets he hath reared, fall in the end to nothing; and like those misty conclusions of the deluded Alchemist, bewray the folly of him that form them. Ne quid us●uam honesti occu●●●●l 〈◊〉. Vid. Tacit. And as Domitian grew ashamed of his own impieties, exiling all Arts, lest the knowledge of them should bring him to a discovery of himself: so the ambitious man whose aims are as boundless, as his purposes fruitless, when his eyes begin to be unsealed, and those scales of ambition, which hindered his sight, removed, he will then (if then be not too late) acknowledge his shame, quam quisque pess●me ficin, ●am maxim t●t●s est. Sallust. and ingenuously confess that his unbounded aims deserved no better guerdon; for had his actions been sincere, they had made him more secure. Likewise for the Voluptuous man, whose belly is his god, and sensuality his delight, let me speak thus much: as his care extends but only to the day, slaving himself to the pleasures of sin, and preferring the husks of vanity, before the soule-solacing cates of eternity: so shall his misery appear greater, when deprived of those delights, wherein his sole felicity consisted. This fleshly Libertine mis-imployeth Time in two respects; first, in respect of himself; secondly, in respect of those good creatures which were ordained for the use or service of himself. In himself, 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 God's good creatures, by converting them to abuse, which were only ordained for use, and turning them to wantonness, which were created for health and relief of weakness. This is he, who makes life a merriment, his pilgrimage a pastime, each year his jubilee. This is he, who turns fasting into feasting, praying into playing, almsdeeds 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 souls starving. Cujus cupediae ●er ula mediae, cujus januae ca●cera mendici. This is he, whose dishes are the poor man's curses, and whose gate is the beggar's jail, where they are barred from least crumb of comfort. This is he, who stalks 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 vain show. This is he, who sends forth his ear, to convey unto him some choice melody to entrance him; his taste, with some luscious viands to provoke him; his smell, with some rare perfumes to cheer him; his touch, with soft clothing, or whatsoever may more effeminately move him. But where to shall these outward delights avail him, when the cold earth shall entertain him; when he shall be divided from them, and they from him? Dan. 5.6. When Belshazzar beheld the hand upon the wall, he was put quite out of his humour of jollity; his cheerfulness was turned into pensiveness, 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 fearful and ungrateful summons shall peremptorily enjoin him to bid a due (a long a due) to those sensual consorts which accompanied him, those inordinate meetings which so much delighted him, yea, all those licentious pleasures which so inchained him; he will exclaim (but in vain shall be those exclamations) and curse the occasions of his misspent Time. O what a hard task would he endure, to redeem what his Security hath lost? What extremities would he suffer, what difficulties undergo? How great and exceeding things would he promise? Pet. Dam. de hora Mortis. In what bonds of firm devotion would he stand engaged? Surely there is nothing that either flesh could sustain, or Mortality suffer, which he would not most willingly endure, to deliver his endangered soul from eternal torments. Lastly, for the miserable Covetous wretch, who makes great use of his Coin, but small use of his Time, treasuring up vengeance against the day of wrath; how careful is he in making his barns larger, in filling his chests fuller, in enhancing his rents higher; but how respectless of that supreme good, wherein all happiness consisteth? See, how Menedemus-like, he is ever digging and delving to raise a fortune for his seldom thriving posterity. Thus lives he, to become an eternal affliction to himself; in whose person the Poet very properly expressed a Miser's nature after this manner; Sic mihi divitias, samuli patie●dolahores, Nec minor est domino servus in aresu●. Thus do I dig, thus do I delve ●'enrich my state thereby, Yet th'poorest slave of all I have, enjoys as much as I. This was one of those vanities which the wisest of Princes observed, Eccles. 4 8. 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 Caitiff his due Character: V●inam invidi oculos haberent in ●mnibus locis, ut de omnibus soelicitatibus torquerentur: Nam quanta sunt foelicium gaudia, tanti invidorum sunt gemitus. Seneca. He is his own executioner, being good to none, but worst to himself. His eye is so fixed on earth, as he finds no Time to erect it to heaven. He employs 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 increaseth his cares with his substance, and the more he adds to his estate, the more he detracts from his content. The poor he hath always with him, for he makes all poor that deal with him. In brief, he is of all others most miserable, because in his riches he hath all his consolation: which, like the Egyptian reed, will fail him in his confidence, leaving him bare and naked to the testimony of a guilty conscience. Luke 12. For how secure was the Richman (as he thought) when he invited his wretched soul to take her rest, 19 having much goods laid up for many years; but this selfe-securitie was the occasion of his succeeding misery, 20. for that night was his soul to be taken from him. It is a true saying, that the Devil requires nothing of man but Security, 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 himself, crieth out thus; 1 Mac. 6.11. Oh into what adversity am I come, and into what floods of misery am I now fallen? He addeth the reason anon after; 13. 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 seem terrible, being to be divided from the staff of his confidence, from thence to descend without least hope of comfort to the land of forgetfulness: Fiori non potest ut male muriatur, qui bene vix●rit. Bl●s. Encli●id. pirvul. auth●r. 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 remedy of her own poison, a receipt for her own infection; so the evil man carrieth always with him the punishment of his own wickedness, the which doth never leave (so incessant is the torment of a guilty conscience) to wound and afflict his mind, both sleeping and waking; so as, to what place soever he betake him, he cannot so privately retire, but fear and horror will awake him; nor sly so fast, though he should take the wings of the morning, but fury and vengeance will overtake him. Having thus far proceeded in the treating of such Subjects, wherein Temperance is required, and of such assailants, by whom she is usually encountered and impugned: it rests now, that I impart my advice briefly touching Temperance or Moderation of the Passions of the mind, Moderation of the Passions of the mind reduced to two Subjects. whereof (omitting the rest, as having elsewhere discoursed of them) I will only, and that briefly, insist of these two, the passions of joy and Sorrow. joy.. This passion (to insist on joy first) requires direction, to order our desires aright in the matter of joy.. Every man loves a glad heart; and wisheth joy, as the fruit of his labours; job 31.25. He●●er 5 11. Eccles. 2.2. Dan. 5.1, 2, 3, etc. but therein many mistake. First, one rejoiceth in his Substance, he hath gotten much. Secondly, another rejoiceth in his Promotion. Thirdly, another doteth upon that mad mirth which Solomon speaks of. Fourthly, another rejoiceth in a Table richly decked, an overflowing cup, a faring deliciously every day. Fifthly, another rejoiceth at the destruction of him, job 31.29. whom he hates. Sixthly, another rejoiceth in sin, and wickedness. It is a pastime to a fool to do wickedly. It is the Drunkard's joy to be at the cup early, Prov 10.23. Esay 5.11. job 24.15. Zeph 1 9 Gen. 21.9. job 17.6. Psal. 69.12. and to sit till the wine hath inflamed them. The twilight glads the heart of the Adulterer. The Oppressor danceth upon the threshold of him that is oppressed. Ishmael geereth at Isaac. Holy job was as a Tabret to the godless ones; and the Drunkards made songs on David. But this is not that joy which is required, because the foundation of this joy is grounded on sin: wherefore we are to find a joy more pure, more permanent: for the joy of the wicked is short, but the joy of the righteous shall endure for ever. This joy which we are to seek, and whereon we are to ground our sole content, is no carnal but a spiritual joy: the joy of our hearts, the divine Melody of our souls, concluding with the blessed Apostle; God forbid that we should rejoice in any thing, G●l. 6.14. but in the cross 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 soul. We are to rejoice likewise, 1 Thess. 4.7. forasmuch as God hath called us not to uncleanness, but unto holiness. We are to rejoice in the testimony of a good conscience, being that continual feast which refresheth every faithful guest. We are to rejoice in our brother's aversion from sin, and conversion to God; in his prosperity and success in his affairs of state. But above all things we are so to moderate our joy in the whole progress of our life, that our joy may the more abound in him, who is the crown of our hope after this life. The like directions are required in our moderation of sorrow: 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. 2 Sam. 13.2. Sorrow we may, but not as Ammon did, till he had deflowered Thamar, for that was the sorrow of licentiousness: 1 King. 21.4. Sorrow we may, but not as Ahab did, till he had got Naboths vineyard, for that was the sorrow of covetousness: Gen. 37.11. Sorrow we may, but not as Joseph's brethren did, grieving that their father should love him more than them, for that was the sorrow of maliciousness: jonah 4.1. Sorrow we may, but not as jonah did, grieving that the Ninivites were not destroyed, for that was the sorrow of unmercifulness. Lastly, sorrow we may, but not as the * Or, Gederans. joseph. li. 17 6.13. Matth. 8.34. Gergesenes did, grieving for the loss of their swine, for that was the sorrow of worldliness. These sorrows 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 heaviness, it crowneth the soul with happiness. Quo quisque sanctior, co ejus in orando fletus uberior. Aug. And this is not a sorrow unto sin, but a sorrow for sin; 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 prayer are his teats plentifuller. Here sounds the Surdon of religious sorrow, the awaker of devotion, the begetter of spiritual compunction, and the sealer of heavenly consolation; being the way to those that begin; Via est incipientibus: veritas est proficientibus: & vita perfectis. Tho. à Campis in soliloq. animae. cap. 12. truth to those that profit, and life to them that are perfect. But alas, the natural man (saith the Apostle) perceiveth not the things of the spirit of God; for they are foolishness 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, 1 Cor. 2.14. beseeching the divine assistance to minister strength to our weakness, that what is wanting in the flesh, may be supplied by the spirit: yea daily to set our hourglass beside us, and observe those precious grains (the minute treasures of time) how swiftly they run thorough the Cruet, whereof not one must fall unnumbered: for as a hair of the head shall not perish, Bernard. no more shall the least moment of time. Now how healthful were it (though the carnal man distaste it) to vie tears with grains of sand, that our sins, being as the Sands of the Seashore, that is, numberless, might be bound up and thrown into the deep Sea of eternal forgetfulness: so as they may neither rise up in this life to shame us, nor in the world to come to condemn us. Surely, if you would know those blessed fruits which true penitent sorrow produceth, you shall find, that He who sows in tears, shall reap in joy: Neither can any one go to heaven with dry eyes. May your tears 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 bolted from the bran of corruption, receive your portion in the land of the living. And may this Sacrifice of tears which you offer up unto him, whose eyes are upon all the ways of the children of men, minister like comfort to your souls, as they have done to many faithful members of Christ's Church. And let this suffice to have been spoken of such Subjects, wherein Moderation is to be used: for to speak of Moderation of sorrow for sin, 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, Wherein Moderation is to be limited. 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 entertain so much as modest mirth, or approve of the temperate and moderate use of those things, which were at first ordained for the use and service of man, digresseth as far from the rule of moderation in restraint, as the profusely minded Libertine doth in excess. How hard a thing is it then to observe with indifferency an equal or direct course herein, when either by leaping short or over, we are subject to error? So saith blessed Cranmer; Some lose their game by short shooting, some by over shooting: some walk too much on the left hand, some too much on the right hand. Now to propose what form of direction is best to be observed herein; we will take a view of those Subjects, whereof we formerly treated, and set down in each of them what Moderation is to be used. All waters are derived from three ways or currents: springing either by fountains and spring-heads, from the bowels of the earth inwardly drained; by rivers and conduits from those fountains derived; or hail and snow from the earth extracted, where some ascend, some descend: so passions are three ways moved in our bodies; by humours arising out of our bodies; by external senses, and the secret passage of sensual objects; or by the descent or commandment of reason. Now to insist on the motion or effect of each passion we shall not greatly need, having sufficiently touched them in our former discourse; we will therefore upon a review of those several Subjects, Lust, Ambition, Gorgeous apparel, Luscious fare, Company-keeping, etc. reduce them and the occasion of them to those three troubled Springs, from whence miserable man, by means of the immoderate appetite of sense, sucks the baneful poison of sin; The Concupiscence of the Flesh, the Concupiscence of the eyes, and the Pride of life: for whatsoever is in the world (as a good Father noteth, Aug. Soliloq. cap. 12. and as the blessed Apostle himself affirmeth) is one of these. As first, whatsoever suiteth or sorteth with the desire or delicacy of the flesh, 1 john 2.16. ministers fuel or matter to feed the Concupiscence thereof. Now this fleshly Libertine takes no delight in the Spirit, Concupiscence of the flesh. but in the Flesh; he loves to be clothed in purple and fare deliciously every day; he loves to keep company with those consorts of ruin and misery, who drink till they be inflamed, and delight themselves in the pleasures of sin. Secondly, whatsoever relisheth of vanity, ministers him objects of content, to feed the unsatiate concupiscence of his eyes: which eyes, like Dinah, stray from him, Gen. 34.1. fixing themselves upon some vain object, which suits ever best with his choice, who owes them, and so conveys some present but perfunctory delight unto him. As if he be covetous, they show him Naboth's vineyard; 1 King. 21.2. 2 Sam. 11.2. judith 16.11. Gen. 25.30. if wanton, a beauteous Bersheba, or the sandals of judith, which ravished the eyes of Holophernes; if dainty-toothd, Jacob's red pottage; if proud, the silks of Tyre; in brief, they fit every one with an object according to his condition. Lastly, whatsoever may minister content to the proud and highminded man, who walks upon his Turrets, saying, Is not this great Babel which I have builded? Dan. 4.17. Esther 7.10. Dan. 5.1. is suggested to him; putting him in mind of Hamans' honour, but never of Hamans' Ladder; telling him of Balthazars birthday, whereon he feasted royally, but never of his last day, Dan. ●. 30. Acts 12.22. whereon he died fearfully; showing him Herod's garment which shone as the Sun, and of his applause, The voice of God and not of man; but never of the eclipse of that Sun, Qui modò immortalu vocabar, etc. Euseb. when he became so loathsome, as his smell could be endured by no man. Now to propose our rules of limitation in the Moderation of these: As we are commanded to subdue the flesh with those inordinate affections, which arise from the infirmity thereof; so are we not enjoined to kill the flesh, for so should we digress from the rule of humanity: for no man hateth his own flesh, Ephes' 5.29. but loveth and cherisheth it. No; our righteousness in this life, which may be rather said to consist in the remission of sins, August▪ de civil. Dei, l. 19 c. 27. than perfection of virtues, as it is to be furthered by all ordinary and direct means, so are we not to transgress that law, line, or limit, which is prescribed. We must not cut off our members with a knife, but our carnal affections with a holy and a mortified life. ☜ Whence it is, that Origen was justly punished by using too little diligence where there was great need, Tertul lib. de poenilen, initio. because he used too great diligence where there was little need. For, gelding himself, he prevented himself of a greater conquest: Quem de stumine Gallo, qu● per Phrygiam labitur, propinasse ar●itremur; de q●o quicunque bibit, tautepere insanire solet, ut seipsum illicò castraturus est. Pump. Laetus de sacerd. Blos. for there is no mastery to get the mastery of sin through disability. For as he that surceaseth but then from sin, when he can sin no more, forsaketh not his sins, but his sins forsake him; so he who disableth himself for committing sin, lest his ability should draw him to sin, disableth not his sins, but his sins disable him: for howsoever he hath disabled the act of sin, he hath not suppressed the occasion, which resteth not so much in the act, as in the desire to sin. No less worthy was Democritus error of reproving, who was blinded before he was blind: for a Christian need not put out his eyes for fear of seeing a woman; Tertul. in Apolog. c. 45. since howsoever his bodily eye see, yet still his heart is blind against all unlawful desires. The princely Prophet saith indeed, Psal. 11.8. Lord turn away my eyes from vanity; but this turning doth not so much imply the look of the eye, as the lust or assent of the heart. Neither is it so requisite to make a covenant with our eyes that they shall not look upon a woman, as to make a covenant with our hearts that they may never lust after a woman. In like sort, if any intemperate or immoderate desire to luscious fare or delicious drink should surprise us, whose subtle fumes unrivet each joint of the memory, and loosen the cement which held it fast; ☞ (for you shall ever note, as I said before, that deep drinkers have but shallow memories:) we are so to prevent the abuse, that we contemn not the moderate and healthful use of them. For as to use them in excess is to abuse them, so not to use them at all is to contemn or neglect God's providence in them. We must not say with the Epicure, Let us eat and drink, for to morrow we shall die; but rather let us eat and drink, as if to morrow we should die; remembering that strict account which every one must give of the use or abuse of God's creatures: for it is not the use, but abuse which produceth sin. So as Thracius, ☞ whom I formerly touched, and of whom Aulus Gellius writeth, Noctium Atticarum li. 19 c. 13. covertly glancing at his folly, was for any thing that I can see, even at that time most of all drunken, when he cut down all his vines, lest he should be drunken. Likewise in the quest or pursuit of honour, as it is ambition to hunt after it, undeserved; so it is the most apparent testimony of true and approved virtue, to obtain it undesired. For this reluctancy to receiving of honour, can never be without some mixture of pride: for they would have the world to observe, how well they deserve it; and again, their humility (which is seldom in these without some tincture of vainglory) in that they so little desire it. So as, these popular and fiery spirits, whose only aims are to dignify themselves, deserve no sharper curb for over-valuing themselves, than these, who pride themselves in their humility, deserve for counterfeiting a kind of debasing or disvaluing of themselves to the eye of the world. Whence I might take occasion to speak of those precise Schismatics, who cannot endure any precedency or priority of place to be in the Church, but an equality of Presbytery; but I will leave them to a sharper censure, till they be throughly cured of their distemper. Now for the second motive to sin, Concupiscence of the eye. which is the Concupiscence of the eye; as it is so to be moderated that it stray not, so should it be so directed that it sleep not; sleep not, I say, in the survey of that, for which it was created. The eye strayeth, when it coveteth what it should not; it sleepeth, when it retireth from what it should: it strayeth, when it lusteth after a strange woman▪ it sleepeth, when it readeth not the Law of God, to reclaim it from lusting after a strange woman: it strayeth, when it lusts after Naboths vineyard; it sleepeth, when it looks not after God's vineyard. Neither is the eye so to be limited, as if contemplation were only intended; for as it is not sufficient to pray, unless we practise as well as pray; so is it not sufficient to look upon the Law, unless we live after the Law on which we look. We read that Abraham buried Sarah in the cave of Ma●pelah, Gen. 23.19. that is, in a double Sepulchre. He that burieth his mind in knowledge only, without any care of practice, he buries Sarah in a single Sepulchre: but he that buries his mind, as well in the practice and feeling of religion, (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double Sepulchre: and so must all we do which are the true children of Abraham: for then with Abraham burying our spirit in a double Sepulchre, we shall with Elizeus have a double Spirit; 2 King 2.9 15. a spirit that as well doth, as teacheth. Otherwise, we are but tinkling Cymbals, making only a sound of religion, without any sound or sincere profession: 1 Cor. 13.1. being (as that honey-tongued Father saith) in body inward, Corpore interius, sed corde exterius. Bernard. Med. cap. 8. but in heart outward. Now the eye, as it is the tenderest and subtlest organ of all others, so should the object on which it is fixed, be the purest and clearest of all others. The Eagle accounts those of her young ones bastards, ☞ which cannot fix their eyes upon the Sun, and with equal reflection (as it were) reverberate the beaming vigour or splendour thereof: which should be the Emblem of divine contemplation; teaching us, that howsoever we have our feet on earth, we are to have our eyes in heaven: not by prying too saucily into the sealed Ark of God's inscrutable will, but by meditating ever of him, so to rest in him, that after earth we may for ever rest with him. It is observed by professed Oculists, that whereas all creatures have but four muscles to turn their eyes round about, Columella lib. 5. cap. 9 man hath a fifth to pull his eyes up to heaven. How far divert they then their eyes from the contemplation of that object, for which they were created, who cannot see their neighbour's ground but they must cover it, nor his beast but they desire it, nor any thing which likes them, but with a greedy eye they heart-eat it? So large is the extent or circuit of their heart to earthly things, as they can see nothing but they instantly desire; so straight is the circumference of their heart to heavenly things, they set no mind on them, as if altogether unworthy their desire. So as I cannot more aptly compare these idolising worldlings to any thing, Foetorem quem ab ibis p●i●s emisissel, ob ore denuo recipit. Pl●n. in Na●▪ bist. Aelian. Gerson. than to the bird Ibis, which is of that filthy nature, as she receives those excrements in at her mouth, which she had purged before from her guts. Neither do they resemble this bird only in respect of their bestial or insatiate receipt, but also in the unbounded extent of their heart. Oris Apollo writeth, that the Egyptians when they would describe the heart, paint that bird which they call Ibis; because they think that no creature, for proportion of the body, hath so great a heart as the Ibis hath. Neither hath our worldly Ibis a less heart to the filthy desires of the world, being of necessity forced to leave the world, before he can leave desiring the things of this world: for their eyes, Satan-like, come from compassing the whole earth, esteeming no joy to the worldling, like much enjoying: yet am I not so rigorously affected, or from feeling of humanity so far estranged, as with Democritus, to move you to pull out your eyes, that the occasion of temptation might be removed, by being of your eyes, those motives to temptation, wholly deprived. Ariost●. Nor with that enamoured Italian, to wish you to fix your eyes upon the beams of the Sun, till they were ●eared, that the sight of your Mistress might not move your disquiet. No; enjoy your eyes, and make them directors to guide you, not as blind or deceitful guides to entrap you; Erga mundum hab●amus oculum re●ortum. use the object of this Sense, but wean it from assenting to concupiscence; concluding ever with that good remembrance, May that object be from our eyes removed, which makes us from our dear Lord divided. Now for the last Motive, Pride of life. which is the Pride of life; it was Lucifer's sin, and therefore should be each true Christians scorn. August. Soliloq. cap. 2●. For this sin (saith an ancient and learned Father) are the children of the kingdom thrown into utter darkness: and whence cometh this, but because they ascend up unto that Mountain, unto which the first Angel ascended, and as a Devil descended? He who entertaineth this Motive, is an ambitious man, who (as one rightly observeth) may be well and fitly similized with the Chameleon, who hath nothing in his body but Lungs; so the badge of the ambitious is to be windy and boisterous: whereas, if he would measure all his undertake, rather by the dignity of the thing, than the Ambition of his mind, he should find as much content as now he finds disquiet. It was the rule of a wise Statesman, and well deserves it the observance of every private person, Omnia metiri malim dignitate quam ambitione. Pl●n. in epist. but especially of such who sit near the Stern of State; not to suffer any ambitious heat transport him, but to measure a●l things according to their dignity and worth: and withal, rather to refer the opinion of themselves and their actions to the censure of others, and freely put themselves to be weighed in the judicious scale or balance of others, than to be approvers of themselves without the suffrage of others: for certainly, as there is no humour more predominant than Ambition, nor apt to make man forgetful of himself; so he who is of a haughty and proud disposition * Judging of another consisteth in these three points: First, when a man doth well, to say he doth evil. Secondly, when a man doth evil, to say that man doth worse. Thirdly, when a thing is doubtful, to take it in the worse part. Vid. Annal. Stow. Laert. in vit. Pittaci. dis-values all others, purposely to prise his own deserts at an higher estimate. I remember with what character that proud English Cardinal was decoloured, who bore so great stroke in this Kingdom, as it was in his power to shake the foundation of Monasteries, and from their ruins to raise his own structures; that he was so puffed up with Ambition, as he preferred the humour of his person, before the discharge of his Profession. Surely that sentence was verified in him, Promotion declares what men be; for never was his Nature throughly discovered, nor his inside displayed, till his outside was with the Cardinals Palls graced. How necessary is it then for man, being more subject to Pride himself in his height, than with patience to receive a fall, to learn how to moderate his acception of honour, before he come to honour? For I do not so limit him, as if he should not at all receive it, but rather how he should demean himself having received it. Neither in Ambition only, but in that attire of ●in, gorgeous apparel, is the like limitation to be used: for herein are we to observe such decency, as neither the contempt thereof may tax us of irregular carelessness, nor affectation thereof evince us of too singular niceness: for the former, as it implies a careless indifferency, so the latter argues an effeminate delicacy: for God hateth no less in man this sloth and sluttishness, than he hateth too much neatness and niceness. Yea, I have ofttimes observed no less pride shrouded under a threadbare cloak, than under a more sumptuous coat. So as, Antisthenes went not far a wrong, who seeing Socrates show his torn cloak, showing an hole thereof unto the people; ☜ Lo, quoth he, thorough this I see Socrates vanity. It is not the Hood which makes the Monk, Pallium video, Philosophum non video. nor the Cloak which makes the Philosopher; but the Disposition of the mind, which makes him a true or false professor. It is good therefore, in the use of these things to observe the end for which they were ordained; now apparel was not ordained to pride us in it, ☜ but to be kept warm by it. Comment in 1 Regum cap. 1. Peter Martyr showeth, that Clothing doth keep the body warm two ways: By keeping in the natural heat of the body; and by keeping out the accidental cold of the air. This then being ordained for necessity, is not be used for vainglory: for howsoever (to such excess of vanity is this age grown) that fashion is esteemed neatest, which is newest; discretion will inform you better, and tell you that fashion is of all other the choicest, which is the comeliest. But that these three main Motives to temptation, and professed assailants of Moderation, I mean, Concupiscence of the flesh, Concupiscence of the eyes, and Pride of life may be the better resisted, Chrysost. lib. de orand● Des. incessant Prayer is to be used. For Prayer is God's honour, Man's armour, and the Devil's terror; it is God's oblation, Man's munition, and the Devil's expulsion. By Prayer are those Treasures digged, which faith in the Gospel beholdeth. As it is then God's Sacrifice, let it be Man's Exercise, that it may defeat the Devil's malice: saying with blessed Augustine; August. Soliloq. cap. 1●. Behold, O Lord my God, the whole world is full of the snares of Concupiscence, which they have prepared for my feet, and who shall escape them? Truly he, from whom thou shalt take away the pride of his eyes, that the Concupiscence of his eyes may not seize on him; and from whom thou shalt take away the Concupiscence of the flesh, that the Concupiscence of the flesh may not surprise him; and from whom thou shalt take away an irreverent and unbridled mind, that the pride of life may not craftily deceive him. O happy he, to whom thou shalt do this, surely he shall pass his days in safety! Thus far have I proceeded in discourse touching both manner and matter, how and wherein Moderation is to be limited. Where, in the pursuit of honour, as I would have you no Canius, too Stoically to contemn it; so no Cassius, too tenderly to affect it: Likewise in the pursuit of Wealth, as I would have you no Mimus, too scornfully to hate it; so no Midas, too slavishly to hug it: Likewise in the pursuit of Fancy, as I would have you no Arminius, too severely to loathe it; so no Arsenius, too dear to love it: Likewise in Fare, as I would have you no Pythagoras, too rigorously to abstain it; so no Diagoras, too riotously to epicure it: Likewise in Apparel, as I would have you no Diogenes, too carelessly to use it; so no Demosthenes, too curiously to choose it: Lastly, in Pleasure, as I would have you no Philopomenes, too strictly to despise it; so no Philoxenus, too highly to prise it. For Origen himself eunuching, Democritus his eyes blinding, Crates his money drowning, and Thracius his vines destroying, no less offended (as we have before observed) in exceeding the limit by Nature proposed, than the Libertines of their time, came short of that rule which Moderation had prescribed. But drawing near shore, I am now to descend to the last branch of this Observation, treating of the Accomplished end which attends Moderation. AS there is no Art or Science which hath not some especial end, Of the accomplished end which attends Moderation. to which it is properly directed; so is there no Virtue which works or actuates not for some end; in the acquisition whereof it is fully satisfied. Now touching this end, whereto all virtues were and are properly directed; both Heathen and Divine Philosophers with one consent have concluded it to be that Summary or Supreme good, than which nothing could be better in respect of the fullness, higher in respect of the worthiness, or safer in respect of the secureness. But how different in opinion the ancient Philosophers have been touching this Summary or Supreme good, what it should be, or wherein it might be properly said to consist; there is none having been conversant in their Ethics, but he sufficiently knows it. Lib. de Philosophic apud Aug. de Civitate Dei. lib. 29. cap. 1. So as Varro reporteth, that these ancient Philosophers have held and maintained two hundred threescore and eight several opinions concerning Felicity. Where some placed their Summary good in Honours or preferments, others in Pleasures or delights, but few in that true or accomplished Felicity▪ the testimony of a good conscience, which only makes man happy; and without which, enjoying all, he enjoys nothing: for were this Felicity or accomplished end, to which all virtues are properly directed, to be found on Earth, than were the hopes of many good and virtuous men frustrated, whose thoughts are so far above the foundation of earth, The difference betwixt the Ethnic and Christian Ethick, in the opinion of Felici●ie. or all those perfunctory delights, which this low Theatre can afford; as they have esteemed such men of all others most miserable upon earth, whose thoughts were not erected above earth, but sla●ed to the desires of this life; as if their hopes extended no further. No; in vain were those many sigh and groan in the spirit, those incessant labours and watchings, which the faithful so willingly undergo, if there were no happiness save only in enjoying the delights of this life; the fruition whereof, as they tender no true sweetness, so are they ever attended by sharp repentance. For howbeit, every one be reputed worthy, if he be wealthy, and nought if he be needy; yet when Sin, having three punishments, Fear, Shame, and Gild; Fear of judgement, Shame of men, and Gild of conscience: shall convent and convict him, he shall find that riches cannot deliver in the day of wrath. So as howsoever the sin seem sweet, the sting of sin shall wound his heart: Prov. 10.17. For the bread of deceit is sweet to a man, but his mouth shall be filled with gravel. Likewise the highminded man, whose heart hath been only set on Titles of Honour, howsoever he seemed raised or reared above the pitch of common earth, disdaining these poor wormelings, who had the selfsame Maker, though inferior to this high Cedar in honour; when he shall be forced to call Corruption his mother, and worms his brethren and sisters; when he must leave that high Babel, which his pride erected; those worldly swelling tumors, his slippery honours, which he once enjoyed; those Sycophants, the followers of greatness, which he so much affected; yea, the world itself, where all his imaginary glory was stored; he shall then find goodness to be far better than greatness, and worldly dignity to add fuel to those Viols, which he hath worthily incured. Likewise the Voluptuous man, as he hath enjoyed the pleasures of sin 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 feel that the pleasure of sin was final, but the punishment due to sin eternal; he shall feel a worm ever gnawing, never ending; fiery tears ever streaming, never stinting; grief ever gripping, never ceasing; death ever living, never dying: yea, that worm which gnaweth and dieth not, that fire which burneth and quencheth not, August. Bernard. that death which rageth and endeth not. But if punishments will not deter us, at least le● rewards allure us. The faithful cry ever for the approach of God's judgement; the reward of immortality, which, with assurance in God's mercies, and his Son's Passion, they undoubtedly hope to obtain; with vehemency of spirit inviting their Mediator; Revel. 22.10. Come Lord jesus, come quickly. Such is the confidence or spiritual assurance which every faithful soul hath in him, to whose express Image as they were form, so in all obedience are they conformed; that the promises of the Gospel might be on them conferred and confirmed. Such as these care not so much ●or possessing aught in the world, as they take care to lay a good foundation against the day of trial, which may stand firm against the fury of all temptation. These see nothing in the world worthy their fear. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. This only (say they) is a fearful thing, to fear any thing more than God. These see nought in the world worthy either their b Qui nil habe● in m●ndo quod appetat, nihil est quod de mundo per timescal. Cyprian. desire or fear; and their reason is this, c Quis ei deseculo metus est, cui in seculo Deus tutor est? ibid. 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 fear the loss 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 go out: For these walk not in darkness, nor in the shadow of death, as those to whom the light hath not as yet appeared: for the Light hath appeared in Darkness, De hac die lux pr●ficit, sed nox deficit. Aug. giving light all the night long to all these faithful believers, during their abode in these Houses of Clay. Now to express the Nature of that Light, though it far exceed all humane apprehension, much more all expression: Clemens understandeth by that Light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Clemens. which the Wise-woman, to wit, Christ's Spouse, kept by means of her candle which gave light all the night long, the heart, and he calleth the Meditations of holy men, Candles that never go 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, we leave it to the credit of antiquity, August. de Civil. Det. lib. 21. cap. 6. only Augustine's report we have for it; but without doubt in every faithful 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 appears, that the Heart of every faithful soul is that Light which ever shineth, and his faith that virgin Oil which ever feedeth, and his Conscience that comfortable Witness which assureth, and his devoted Zeal to God's house, that Seal 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: Tract. 49. in job. Vnde mors in anima? quia non est fides. Vnde● o'er in co●po●e? quia non est anima. Ergo animae tuae anima est fides. Whence comes it that the soul dieth? because faith is not in it. Whence that the body dieth? because a soul is not in it. Therefore the soul of thy soul is faith. But forasmuch as nothing is so carefully to be sought for, nor so earnestly to be wrought for, as purity or uprightness of the heart: for seeing there is no action, no study, which hath not his certain scope, end, or period; yea, no Art, but laboureth by some certain means or exercises to attain some certain proposed end; (which end surely is to the Soul 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 minds (passing over corporal and external labours) for which end those studies or exercises were at first undertaken? For let us think with ourselves, if we knew not, or in mind before conceived not, whither or to what especial place we were to run, were it not a vain task for us, undertake to run? Even so to every action are we to propose his certain end: Vid. Lansparg. in Pharetra divini Amoris. which being once attained, we shall need no further striving towards it, being at rest in ourselves by attaining it. And like end are we to propose to ourselves 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 four; overcoming of anger by the spirit of patience; wantonness by the spirit of continence; pride by the spirit of humility; and in all things unto him whose image we partake, so nearly conformed, that like good Proficients we may truly say with the blessed Apostle, We have in all things learned to be contented. For the first, Anger. This might be instanced in our late Fleet●street tumult. to wit, Anger, as there is no passion which makes man more forgetful of himself; so to subdue it, makes man an absolute enjoyer of himself. Athenodorus a wise Philosopher, departing from Augustus Caesar, and bidding him farewell, left this lesson with him, ☜ most worthy to be imprinted in an Emperor's breast; Plutarc. in Apotheg. Roman. That when he was angry, he should repeat the four and twenty Greek letters. Which lesson received Caesar as a most precious jewel, making such use thereof, as he showed himself no less a Prince in the conquest of this passion, than in his magnificence of state, and majesty of person. No less praiseworthy was that excellent sovereignty which Architas had over this violent and commanding passion, ☜ (as we have formerly observed) who finding his servants loitering in the field, or committing some other fault worthy reproof, like a worthy master, thought it fit first to overmaster himself, before he would show the authority of a Master to his servants: wherefore perceiving himself to be greatly moved at their neglect, as a wise Moderator of his passion, he would not beat them in his ire, Cic. Tusc. lib. 4. but said; Happy are yea, that I am angry with you. In brief, because my purpose is only to touch these rather than treat of them, having so amply discoursed of some of them formerly; Ir● mort●lium debet esse mortalis. Lactant. as the Sun is not to go down upon our wrath; so in remembrance of that Sun of righteousness, let us bury all wrath: so shall we be freed from the viols of wrath, and appear blameless in the day of wrath. For in peace shall we descend to our graves without sighing, if in peace we be angry without sinning. Wantonness. Secondly, wantonness, being so familiar a Darling with the flesh, is ever waging war with the spirit; she comes with powdered hair, painted cheek, straying eyes, mincing and measuring her pace, tinkling with her feet, and using all immodesty to lure the unwary youth to all sensuality. ☞ These light professors (as S. Jerome to Marcelia saith) are matter of scandal to Christian eyes; those eyesores which wound the inward man with the sting of anguish. Now what receipt better or more sovereign to cure this malady, than to take away the cause which begets this infirmity? And what may we suppose the cause to be, but the complacency of the flesh? when we labour to satisfy our desires, and give easy reins to our affections. August. For the flesh while she is obedient, becomes a servant to the soul: she governeth, the other is governed: this commandeth, that is commanded: but having once begun to usurp, she will scarcely ever become a faithful and loyal subject. What necessity then is there enjoined us to stand upon our guard, when we have a Tarpeia within our gates, ready to betray us to our professed enemy? With what continual and incessant labour ought we to employ ourselves, that this untamed jebusite might be so tired and wearied, that all inordinate motions might be extinguished, which by sloth and want of employment are ever cherished? Let us then embrace Continence, and by power of so good a spirit dispossess the bad. Let us not entertain those dangerous motives to sin, which like a Snake in the bosom, will wound us to death. And what be those motives? Wanton thoughts, and wanton words, which corrupt men's manners with wicked works. It is a sure note, and worthy observance; whensoever any thought is suggested to you, which tasteth of evil, make the door of your heart fast, lest you give actual possession to the Devil. 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 scurrility, seems to deface that image, by laying on it the dark and sable colour of death. For as muddy water is an argument that the fountain is troubled; so filthy words are witnesses that the heart is corrupted. A good Tree brings forth good fruit, a pure Spring clear water, and an uncorrupt heart words tending to the edification of the hearer. Now he, who useth his tongue to filthy communication, incurs a threefold offence: First, in dishonouring God; Secondly, in sinning against his own soul; Thirdly, in ministering matter of scandal or offence to his brother. How necessary is it then, to keep a watch upon our mouth, and a gate of circumstance unto our lips, that we offend not with our tongue; which like the poisonous Adder, stings even unto death, wounding the soul with an incurable dart? Neither do I, speaking of wantonness, only restrain my discourse to incontinence, but to whatsoever else may properly tend to the complacency 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 turn the grace of God to wantonness, making a profession of faith, but denying the power thereof in their life and conversation. Thirdly, Pride. Pride, that Luciferian sin, whose airy thoughts are ever mounting, must be subdued by the spirit of humility. We would hold it to be no faithful part of a subject, to make choice of no livery but his, who is a professed foe to his Sovereign. And what I pray you, do we, when we attire ourselves in the habiliments of Pride; not only outwardly in gorgeous apparel, choicest perfumes, and powdered locks, but likewise inwardly, in putting on the spirit of Pride, attended by scornful respects, disdainful eyes, and haughty looks? Can we be truly termed Subjects? May we, wearing the Devil's crest, partake of the seamlesse coat of Christ? May we expect a Crown after death, that oppose him who wore a thorny Crown, to crown us after death? No; as the Soldier is known by his Colours, the Servant by his cognizance, the Sheep by his mark, and Coin by the stamp; so shall we be known by our Colours if we be Christ's Soldiers, by our Crest or Cognizance if his followers, by our mark if his Sheep and Lambkins, by our stamp or superscription if his Coin or Starling. August. O know, by how much we are the humbler, by so much to our Beloved are we the liker! Let us resemble him then in all humility, that afterwards we may reign with him in glory. Lastly, that we may become conformable unto him, whose image we have received, we are to learn of the blessed Apostle, in all things to be contented. Content (saith the Proverb) is worth a Crown, but many Crowns come far 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 soon learned as proposed: Wherein true content properly consisteth. for Content, briefly, consists in these two; To be free from desiring what we have not, to be free from fearing to lose what we already have. Now he, who seeth nothing in the world worthy desiring, cannot choose but be free from fear of losing, being so indifferent touching the world, or whatsoever else he hath in enjoying. For he that neither hath, nor so●th aught in the world which he esteems worthy his love, enjoyeth nought but he can willingly be content to leave; for no man feareth the loss of that which he doth not love. But to draw nearer a point: these two passions or affections of desire and fear; desire of having more than we have, fear of losing what we already have, may be properly said to have a threefold respect; To the goods or endowments of the Mind, of the Body, and of Fortune. For the first, The goods of the Mind. Plato in Tymaeo. Plato in his Tymaeo saith; If a man lose his eyes, or feet, or hands, or wealth, we may say of such an one, he loseth something; but he who loseth his heart and reason, loseth all. For in the womb of our Mother, the first thing which is engendered or participates form, Pri●ùm eritur, pos●remum moritur. is the heart, and the last which dieth is the same heart. So as properly it may be called Reasons Treasury or store-house, where those divine graces are seated, which confer the best beauty to man, giving him a note of distinction from other creatures, the more to dignify man. For howsoever all creatures have hearts, yet only to man is given an understanding heart. Other creatures have hearts indeed sensible of present pain, but they cannot recall to mind what is past, or probably collect by what is past, the seasons of times, or issues of affairs likely to ensue. In the heart of man, there is the reasonable power, with which he governeth himself; the irascible power, with which he defendeth himself; and concupiscible, by which he provideth for things necessary to relieve himself. Now admit we were deprived of that principal blessing, the intellectual part, so as like raving and raging Orestes, we were forced to take many blind by-paths, wanting the means of direction by reason of our woeful distraction, and crying out with Octavia in Seneca; O, to the spirits below that I were sent, For death were easy to this punishment! Admit, Quis me S●ygias mittet ad umb●as? Morijuvabit, poena nam gravior niece est. Sen. in Octau. I say, all this; yet is the afflicted soul to be content, abiding Gods good leisure, who as he doth wound, so he can cure; and as he opened old Tobiths eyes, so can he, when he pleaseth, where he pleaseth, and as he pleaseth, open the bleered eyes of understanding; so with a patient expectance of God's mercy, and Christian resolution to endure all assaults with constancy, as he recommendeth himself to God, so shall he find comfort in him, in whom he hath trusted, and receive understanding more clear and perfect than before he enjoyed. Or admit one should have his memorative part so much enfeebled, Messala Corvin. as with Corvinus Messala he should forget his own name; yet the Lord, who numbereth the stars, and knoweth them all by their names, will not forget him, though he hath forgot himself, having him as a Signet upon his finger, ever in his remembrance. For what shall it avail, if thou have memory beyond Cyrus, who could call every soldier in his army by his name, when it shall appear thou hast forgot thyself, and exercised that faculty rather in remembering injuries, than recalling to mind those insupportable injuries which thou hast done unto God? Nay more; of all faculties in man, Memory is the weakest, first waxeth old, and decays sooner than strength or beauty. And what shall it profit thee, once to have excelled in that faculty, when the privation thereof adds to thy misery? Nothing, nothing: wherefore, as every good and perfect gift cometh 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 loss of this or that faculty, refer himself with patience to his sacred Majesty, who in his change from earth will crown him with mercy. The goods of the Body. Secondly, for the goods or blessings of the Body, as strength, beauty, agility, etc. admit thou wert blind with Appius, lame with Agesilaus, tongue-tied with Samius, Plut. in vit. Aut. Gel. Noct. Attie●. 5 c. 9 Sutton. Tra●●. Homer. in odys. dwarfish with Ivius, deformed with Thersites; though blind, thou hast eyes to look with, and that upward; though lame, thou hast legs to walk with, and that homeward; though tongue-tied, thou hast a tongue to speak, and that to Godward; though dwarfish, thou hast a proportion given thee, aiming heavenward; and though deformed, thou hast a glorious feature, and not brutish to look 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 we to come to God. Again, admit thou wert so mortally sick, as even now drawing near shore, there were no remedy but thou must of necessity bid a long a due to thy friends, thy honours, riches, and whatsoever else are dear or near unto thee: yet for all this, why shouldst not thou remain 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 than that feareth death, feareth him that bringeth glad tidings of life. Therefore to esteem life above the price, or fear death beyond the rate, are alike evil: for he that values life to be of more esteem than a pilgrimage, is in danger of making shipwreck of the hope of a better inheritance; Certum est quod morieris, incertum est quando, quomod●, aut ubi; quoniam ●bique te mors expectat, tu quoque si sapiens sueris, ubique eam expect. bis. Bern. in Med. 3. and he that feareth death as his protest enemy, may thank none for his fear but his security. Certainly, there is no greater argument of folly, than to show immoderate sorrow either for thy own death, or death of another: for it is no wisdom 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 confess it were a great loss, 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 Princess we had of sacred memory, who looking one day from her Palace, might see one show immoderate signs or appearances of sorrow, so as she, moved with princely compassion, sent down presently one of her Pensioners to inquire who it was that so much sorrowed, and withal to minister him all means of comfort; who finding this sorrowful mourner to be a Counsellor of State, who sorrowed for the death of his daughter; returned directly to his Sovereign, and acquainted her therewith. O (quoth she) who would think that a wise man and a Counsellor of our State could so forget himself, as to show himself a child for the death of his child! And surely, whosoever shall but duly consider man's frailty with death's necessity, cannot choose 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. Excutit redeuntem natura, ut intrantem. Sen. But perchance it may be by some objected, that the departure of their friend is not so much lamented, for that is of necessity, and therefore exacts no tears of sorrow, being, if spent, as fruitless as the doom reverselesse; but their sudden or inopinate departure. Whereto I answer, that no death is sudden to him that dies well: for sudden death hath properly a respect rather to the life, how it was passed or disposed, than to death, how short his summons were, or how quickly clozed. Io. Mathes. preaching upon the raising up of the woman's son of Naim by Christ, within three hours afterward died himself: The like is written of Luther, and many others. As one was choked with a fly, another with a hair, a third pushing his foot against the tressall, another against the threshold falls down dead: So many kind of ways are chalked out for man, to draw towards his last home, and wean him from the love of earth. V●●● introitus, innumeri exitus. Menander. Those whom God loves, saith Menander, die young: yea, those whom he esteemeth highest, he takes from hence the soon: And that for two causes; the one is to free them the sooner from the wretchedness of earth; the other to crown them the sooner with Happiness in Heaven: For what gain we by a long life, or what profit reap we by a tedious Pilgrimage, but that we partly see, partly suffer, partly commit more evils? Nazian. in suneb. orat. pro Casario. Priamus say more days and shed more tears than Troilus. Let us hence then learn so to measure our sorrow for aught that may or shall befall us, in respect of the body, that after her return to earth, it may be gloriously reunited to the soul, to make an absolute Consort in Heaven. Thirdly, The goods of Fortune. and lastly, for the goods or blessings of Fortune; they are not to command us, but to be commanded by us; not to be served by us, but to serve us. And because he only in the affairs of this life is the wealthiest, who in the desires of this life is the neediest; and he the richest on earth, who sees little worth desiring on earth: we are so to moderate our desires (as I have formerly touched) in respect of those things we have not, that we may labour to overmaster our desires, in thirsting after more than we already have; likewise so to temper and qualify our affections in respect of those things we have, as to show no immoderate sorrow for the loss of those we have, but to be equally minded, as well in the fruition of those we have, as privation of those we have not. For of all others, there is no sorrow base nor unworthier, than that which is grounded on the loss of Ox, or Cow, or such inferior subjects. Neither incur they any less opinion of folly, who carried away with the love of their Horse, Hound, or some such creature, use for some prize or conquest got, to rear in their memory some Obeliske, or Monument graced with a beauteous inscription, to preserve their fame, because (poor beasts) they have nothing to preserve themselves: for howsoever this act seem to have some correspondence with gratitude, labouring only to grace them who have graced us, rearing a stone to perpetuate their fame, who memorised our Name by speed of foot; yet is it gross and so palpable to those, whose discretion is a moulder of all their actions, as they account it an act, worthier the observation of an Heathen than a Christian. Cimon buried his Mares, bestowing upon them specious Tombs, when they had purchased credit in the swift razes of the Olympiads. Xan●ippus bewailed his Dog's death, which had followed his master from Calamina. Alexander erected a City in the honour of Bucephalus, having been long defended by him in many dangerous battles. And the Ass may well among the Heathen be adorned with Lilies, Violets and Garlands, when their Goddess Vesta by an Asses bray, avoided the rape of Priapus. But howsoever these actions among Pagans might carry some colour of thankfulness, rewarding them, by whose speed, fury, agility, or some other means, they have been as well preserved as honoured: yet with Christians, whose eyes are so clearly opened, and by the light divine so purely illumined, would these seem acts of profaneness, ascribing honour to the creature, to whom none is due, and not to the Creator, to whom all honour is solely and properly due. In brief, let us so esteem of all ●he goods and gifts of Fortune, as of Utensils, fit for our use and service, but of the Supreme good, as our chiefest So●ace: For he who subjected all things to the feet of man, Aug. Soliloq. cap. 20. that man might be wholly subject unto him, and that man might be wholly his, he gave man dominion over all those works of his: so he created all outward things for the body, the body for the soul, but the soul for him; that she might only intend him, and only love him, possessing him for solace, but inferior things for service. Thus far, ☜ Gentlemen, hath this present discourse enlarged itself, to express the rare and incomparable effects, which naturally arise from the due practice of Moderation, being indeed a virtue so necessary, and well deserving the acquaintance of a Gentleman, (who is to be imagined as one new come to his lands, and therefore stands in great need of so discreet an Attendant) as there is no one virtue better sorting his rank, not only in matters of preferment, profit, or the like; but in matters of reputation or personal engagement, where his very name or credit is brought to the tesh. Look not then with the eye of scorn on such a follower: but take these instructions with you for a farewell. Doth Ambition buzz in your ear motions of Honour? This faithful Attendant, Moderation, will dissuade you from giving way to these suggestions, and tell you, Ambition is the high road which leads to ruin, but Humility is the gate which opens unto glory. Doth Covetousness whisper to you matters of profit? Here is one will tell you, the greatest wealth in the world, is to want the desires of the world. Doth Wantonness suggest to you motives of Delight? Here is that Herb of Grace, which will save you from being wounded, and salve you already wounded. In brief, both your expense of Time and Coin, shall be so equally disposed, as you shall never need to redeem Time, because you never prodigally lost it; nor repent your fruitless expense of Coin, because you never profusely spent it. Thus if you live, you cannot choose but live for ever: for ever, in respect of those choice virtues which attend you: for ever, in respect of your good Example, moving others to imitate you. And for ever, in respect of that succeeding glory which shall crown you. THE ENGLISH GENTLEMAN. Argument. Of Perfection; Contemplative and Active; The Active preferred; Wherein it consisteth; Of the absolute or Supreme end whereto it aspireth, and wherein it resteth. PERFECTION. WE are now to treat of a Subject, Observat. 8. which, while we are here on earth, is far easier to discourse of, than to find; for Perfection is not absolute in this life, but gradual. So as, howsoever we may term 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 find it far above the Sphere of Mortality to ascend to: for man, miserable man, what is he, or of himself what can he, to make him absolutely perfect? Exceed can he in nothing but sin, which is such a natural imperfection, as it wholly detracts from his primitive Perfection. Time was indeed, when man knew no sin, and in that ignorance from sin consisted his Perfection. But no sooner was that baneful Apple tasted, than in the knowledge of sin he became a professant. We are therefore to discourse of such Perfection, as we commonly in opinion hold for absolute, though in very deed it appear only respective and definite; for to treat of that Perfection which is transcendent or indefinite, were to sound the Sea, or weigh the Mountains, so far it exceedeth the conceit of man: yea, I say, to task humane apprehension to the discussion of that sovereign or supreme Perfection, were as unequally matched, as ever were earth and heaven, strength and weakness, or the great Behemoth, and the silliest worm that creepeth in the chinks of the earth. Let us address ourselves then to this Task, and make this our ground, that as no man is simply good but God; so no man is absolutely perfect till he 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 evil days of our Pilgrimage shall be expired: yet is there a gradual Perfection, which in some degree or measure we may attain, becoming 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 God's Spirit, and a desire in man to second that assistance by an assidual endeavour. Which devout and godly endeavour, that it might be the better furthered, and his glory, by whose grace we are assisted, the more advanced; needful it were to reduce to our memory, daily and hourly these two main Considerations. First, those three professed Enemies that infatigably assail us, which should make us more watchful. Secondly, Two Considerations of main consequence. that faithful friend, who so courageously fights for us, which should make us more thankful: for our Enemies, as they are some of them domestic, so are they more dangerous; Bern. Mod. 15. for no foe more perilous than a bosom foe. Besides, they are such pleasing Enemies, as they cheer us, when they kill us; sting us, when they smile on us. And what is the instrument they work on, but the soul? And what the time limited them to work in, but our life? Which humours do swell up, sorrows bring down, August. Manual. cap. 8. heats dry, air infect, meat puff up, fasting macerate, jests dissolve, sadness consume, care straitneth, security deludeth, youth extolleth, wealth transporteth, poverty dejecteth, old-age crooketh, infirmity breaketh, grief depresseth, the Devil deceiveth, the world flattereth, the flesh is delighted, the soul blinded, and the whole man perplexed. How should we now oppose ourselves to such furious and perfidious Enemies? Or what armour are we to provide for the better resisting of such powerful and watchful Assailants? Certainly, no other provision need we, than what already is laid up in store for us, to arm and defend us, and what those blessed Saints and Servants of Christ have formerly used, leaving their own virtuous lives as Patterns unto us. The Christians complete Armour. Their Armour was Fasting, Prayer, and works 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 perform. And first, Augustin. for Fasting, it is a great work, and a Christ●●●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 took upon her an usurped authority, to humble herself to the soul's sovereignty. Likewise Prayer, how powerful it hath been in all places, might be instanced in sundry places of holy Scripture. Sicut nullus locus vacat à peccando, ita nullus locus vacet à precando. In the a Matth. 4.1.3. Desert, where Temptation is the readiest; In the b Luke 19.47. Temple, where the Devil is ofttimes busiest; On the c Mark 4 38. Sea, where the floods of perils are the nearest; In d 1 Thess. 5.3. Peace, where security makes men forgetfull'st; And in e Exo. 17.11.12 War, where imminent danger makes men fearfullest: Yea, whether it be with Daniel in the f Dan. 6.22. Den; or Manasses in the g 2 Paralip. 37. Dungeon; whether it be with holy David in the h 2 Sam. 12.20 Palace; or heavenly jeremy in the i jerem. 37.15. Prison: the power and efficacy of Prayer, sacrificed by a devout and zealous believer, cannot choose but be as the first and second rain, fructifying the happy soil of every faithful soul, to her present comfort here, and hope of future glory elsewhere. Thirdly, works of Devotion, being the fruits or effects of a spiritual conversation; as ministering to the necessity of the Saints, wherein we have such plenty of examples, both in divine and humane writ, as their godly charity, Qui copiosiores sunt, & volunt pro arbitrio quisq●e suo quod visum est contribwill, & quod ita colligitur apud praepositum deponitur, etc. Iust. Mart. Apol. 2. or zealous bounty might worthily move us to imitate such blessed Patterns in actions of like Devotion. For such were they, as they were both liberal, 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 Governor, or Disposer of the stock of the poor, was forth with committed. Here was that poor-man's Box, or indeed Christ's Box, wherein the charity of the faithful was treasured. Neither did these holy Saints or Servants of God, in their Alms eye so much the quality of the person, as his Image whom he did represent. And herein they nourished not a sinner, Non peccatorem, sea j●stum panperem nu●rit, quia in illo non culpam, sed naturam diligit, etc. Greg. Mag. but a righteous beggar, because they loved not his sin, but his nature. 〈◊〉 now, because we are to treat of Perfection, in each of these we are to observe such cautions, as may make the work perfect without blemish, and pure from the mixture of flesh. As first, in that godly practice of fasting, to observe such mediocrity, as neither desire to be known by blubbered eyes, The fruit of Fasting. Vid. Cyprian. serm. de jejuni● tom. 2. Basil. de jeju●. homil. 1. Tertul. lib. de jijun. hanging down the head, nor any such external 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; Origen. hom. 10. in Levit. so diverse times were by the ancient Fathers and Counsels 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. S. Gregory instituted certain public Fasts, resembling the Rogation week, with such like solemn processions against the plague and pestilence, as this Rogation week was first ordained by another holy Bishop to that end. Vid. Bedem; qu● viro verè venerabil● (tes●im●nio Polydori) nihil fuit castiu●, nihil melius, nihil verius, etc. Polydore. lib. 1. Greg. in Mor. Expos. in job. As for the Ember days, they were so called of our ancient forefathers in this Country, because on those fasting days men ate bread baked under embers or ashes. But to propose a certain rule or form of direction, there is none surer or safer, than that which we formerly proposed; So to nourish our bodies, that they be not too much weakened, by which means more divine offices might be hindered; and again, so to weaken our bodies, that they be not too much pampered; by which means our spiritual fervour might be cooled. For too delicate is that master, ☜ who, when his belly is crammed, Hieron. would have his mind with devotion crowned. Secondly, The power of Prayer. for Prayer, as it is to be numbered among the greatest works of charity, so of all others it should be freest from hypocrisy: for it is not the sound of the mouth, but the soundness of the heart, which makes this oblation so effectually powerful, and to him that prayeth, In Dei auribus d●siderium vehemens clamor magnus est; remissa inten●io, vox submissa. Bernard. Greg. in dialog. Nazian. in Epitaph. Gorgon. sororis ejus. Euseb. in hist. Hieron. in vit. Paul. Er●mit. so powerfully fruitful. It is not beating of the breast with the fist, but inward compunction of the heart, flying with the wing of faith, that pierceth heaven. For neither could Trasilla's devotion, whereof Gregory relates, have been so powerful, nor Gorgonias' supplication, whereof Nazianzen reports, so fruitful; nor james the brother of our Lord his invocation, whereof Eusebius records, so faithful; nor Paul the Eremites daily oblation, whereof Jerome recounts, so effectual; if pronunciation of the mouth, without affection of the heart; beating of the breast, without devotion of mind; dejection of face, without erection of faith, had accompanied their prayer. For it is not hanging down the head like a bulrush, which argues contrition, but a passionate affection of the heart which mounts up to the throne of grace, till it purchase remission. Thirdly, for Almsdeeds and other works of Devotion, being the fruits or effects of faith, as they are sweet odours, and shall not lose their reward, being duly practised; so we must take these three cautions by the way, lest such sweet fruits be corrupted. The first is, Vid Dict. Andr. in Tortura Tort. to give our own, and not another's, for that were robbery: The second is, to give to the poor, and not to the rich in hope of commodity: The third is, to give in mercy or fellow-feeling of others wants, and not for vainglory. For howsoever the poor need not care for any of these respects, because he is rewarded; yet the giver is to care, because his reward should hereby become frustrated. Certainly, there is nothing which relisheth better to the palate of our Maker, than ministering relief to the needy Beggar, who is God's beggar, as a holy Father calls him, Greg. Nazian. and therefore should be relieved for his cause that sent him. Those Goats set on the left hand do affright me, not because they were robbers, but because they were no feeders; saith Nazianzen: therefore are we willed to feed the hunger-starved soul, lest want should famish him; for if we suffer him to die for food, we, and none but we did famish him. Thus if we observe aright the zealous and religious practice of those blessed Patterns, who have gone before us, and have left their memorable lives as examples to be imitated by us, we shall in some measure attain to that Perfection, whereof we now discourse; labouring so to moderate our affections herein, as neither vainglory, nor any other fleshly respect may interpose itself in actions of such main and serious consequence. For albeit, as I formerly noted, no man may come to that absolute Perfection, either in matters of knowledge, or practice of life, as if nothing could be further attained, but that the very highest pitch of perfection were acquired; yet are there degrees which in some measure may be attained, if those virtues which conduce to this perfection be duly practised. For, it is not professing of virtue, but practising; neither practising of one, but all, which gives life to this perfection. For he whom we sincerely perfect call, Excels not in one virtue, but in all. Which perfection far exceeds all others, derived from some exquisite knowledge in Arts or Sciences; for these, how absolute soever they be, come far short of that perfection which longer time and experience might bring them to. ☜ Alcibiades is reported to have been so skilful in all Arts and Exercises, that he won the prize in what enterprise soever he took in hand; which was no small glory, when in the Olympian or Istmian games he no sooner appeared, than those who were to contend with him, were forth with dismayed: yet came this perfection short of that whereof we now discourse. For it may be probably gathered, that, albeit he was the activest in his time on Isthmus, yet all the activest youths, of Greece were not on Isthmus, or if they were, yet the whole world had youths more active, and in all parts more absolute than there were in Greece. For to seek perfection on earth, either in respect of mind or body, either in ability of the one, or excellency of the other, were- in aethere quaererenidum; he only being most perfect, who acknowledgeth himself to be most imperfect. Cicero brings in M. Antony, Cicero 1. lib. de Orat. saying, that there be many follow, and yet come not to the perfection. Which he might have instanced the best in himself: for who, for discipline more exquisite, for attempts in his own person more valiant, for ripeness of wit more pregnant, or for tongue more powerfully persuasive than M. Antony? Yet to observe how much those more excellent parts were disabled, that light of understanding darkened, that pregnancy of wit rebated, that persuasive Orator by a wanton Oratresse seduced; yea, even that Mirror of men blemished, might move us freely and ingenuously to acknowledge, as there is nothing more variable than man in respect of his condition, so nothing more prone to evil in respect of his natural corruption. So as, howsoever he may seem in some sort perfect, either in moderating his affections with patience, or subduing his desires with reason, yet there is ever some one defect or other that darkens those Perfections. Wherefore as Marius bombasted his stockings to give a better proportion to his small legs; if any one would have his good parts set out, he had need to wear some counterfeit disguise to cover his wants, and so gall the world, as juno deceived Ixion with a cloud. Truth is, that the worthiest men have been stained with some notable crime. Plut. in vit. Caesar, though he 〈◊〉 mo●derate, yet was he incontinent: Alexander, though continent, yet was he immoderate: Sylla, though valiant, yet was he violent: Galba, though eminent, yet was he insolent: Lucullus generous, yet delicious; Marcellus glorious, Cicer. 4. lib. Tuscul. yet ambitious; Architas patient, yet avaricious; Archias pregnant, yet lascivious. So as Homer's understanding, Plato's wit, Diogenes phrase, Aeschines Art of Oratory, and Cicero's tongue, could not assume to themselves such perfection, as to free them from other blemishes, which detracted as much from their worth, as these perfections added to their glory. For howsoever that saying of Solon may seem authentic; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solonis dict. All things among men are sound and perfect; it is to be understood, that he meant of dealings or commerce among good men, whose word is their bond, and whose profession is to deal uprightly with all men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Physic. All things among such men are sound and perfect, for no commodity can move them to infringe their faith, or falsify their word for any advantage. But it may be objected, if none can be perfect, whence is it that we read, we ought to be perfect as our heavenly Father is perfect? Matth. 5.48. Heb. 6.1. 1 Cor. 1.10. Coloss. 1.28. or how is it that Paul exhorteth us to perfection? or how may we be presented every man perfect in Christ jesus? Surely not of us, nor of ourselves, but through him who became righteousness, and all perfection for us, that he might perfect that in us, which was far from us, without his especial grace working or operating in us. Yet are we to labour and strive hard towards the mark that is set before us, not ceasing till we become conformable unto him, and be made perfect in him. But become conformable unto him we cannot, unless we take delight in contemplating him, to whom our desire is to be conformed. We will therefore descend to the second branch proposed, to wit, the Contemplative part of Perfection, wherein we shall easily find what divi●e comfort is ministered to the mind, in contemplating Him, who distinguished Man from the rest of his creatures, by a reasonable mind. IT was the saying of a Heathen, If God took delight in any felicity, Of the contemplative part. it was in Contemplation. To the free use whereof, even those which are (as Hortensius called L. Torquatus) unlearned, rude and ignorant, may be admitted. For howsoever some have been pleased to term the Images of Saints, laymen's books; sure I am, whosoever he be, be he never so simple or ignorant, that contemplateth God in his creatures, shall find sufficient matter, in that voluminous book of his Creation, to move him to admire the workmanship of his Maker. For the heavens are his, Psal. 89.11. the earth also is his; and he hath laid the foundation of the world, and all that therein is. So as, even from the Cedar of Lebanon to the grass upon the wall, hath he shown his power and his might to the ends of the world. Now to the end this Contemplation might not be hindered by any worldly objects, we are to withdraw our eye from the Creature, and fix it wholly upon our Creator. For how can any one behold the glory of heaven, when his eyes are poring upon earth; or how should he, whose affections are planted upon his gold, erect his thoughts to the contemplation of God? So as we must not only leave whatsoever we love on earth, but even leave ourselves till we become wholly weaned from earth; so shall our affections be in heaven, though our temporary plantation be on earth. For what are these Ostrich-winged worldlings, who never fly up, stooping to every lure that either honour, profit, or preferment cast out, but base Haggards, who lie down and dare not give wing for fear of weathering? Whereas these high fliers, whose aims are above earth, are ever meditating of earth's frailty and heaven's felicity. August. These consider how the solace of the captive is one, and the joy of the freeman another. These consider, how that he who fighs not while he is a Pilgrim, shall not rejoice when he is a Citizen. These consider, that it is an evident sign that such an one hates his Country, who holds himself to be in good state while he lives a Pilgrim. These will not prefer the husks of vanity before those inestimable treasures of glory. These, and only these, value earth as it should be valued, desiring rather to leave earth, than set their love on aught upon earth. Lanspurg. Neither can death take any thing from him going out of the world, who sets his love on nothing in the world. Whereas it is much otherwise with them, whose eyes are accustomed to darkness; for they cannot behold the beams of that supreme verity: neither can they judge any thing of the light, whose habitation is in darkness: they see darkness, they love darkness, Aug. Soliloq. cap. 34. they approve of darkness, and going from darkness to darkness, they know not whither they fall. 2 Tim. 4.10. Acts 8.11. Such was Demas, who forsook his faith, and embraced this present world. Such was Simon Magus, who bewitched the people with sorceries, to gain himself esteem in the world. Acts 19.24. Such was Demetrius the Silver-smith, who brought great gains unto the Craftsmen, and mightily enriched himself in the world. And in a word, such are all those whose eyes are sealed to heavenly Contemplations, but opened to the objects of earth, prising nothing else worthy either viewing or loving. It is rare and wonderful to observe what admirable Contemplations the Heathen Philosophers enjoyed, though not so much as partakers of the least glimpse of that glorious light which is to us revealed! How deeply searching in the influence of Planets, how studious after the knowledge of Herbs, Plants, virtue of Stones, which enforced in them no less admiration, than delight in so sweet a Contemplation? Now if the Heathens, who had no knowledge of God, but only a glimmering light of Nature, being not so much (I say) as the least beamling in comparison of that glorious light which we enjoy, conceived such sweetness in the search of causes and events, preferring their contemplation before the possession of earth, or all that frail earth c●uld promise; what surpassing comfort or ineffable sweetness are we to conceive in the contemplation of God, the one and only practice whereof maketh man blessed, although in outward things he were the poorest and needfullest in the world? Ignoravi, quod ●an s●●vis, O bone jesus, esse● tuus emp●e●us, tam b●nestus at●actus tuus, tam debciosus convictus tuus. Bonave●●. The blessed Saints and faithful servants of God have been so ravished with this sweetness, as they were drunk with joy in contemplation of the Highest. For either honour or preferment, they were so indifferent, as they rejected it; and for riches so equally contented, as they disvalue it, selling their possessions, and laying the money at the Apostles feet. Yea Peter, to instance one for all, no sooner tasted this sweetness, than forgetful of all inferior things, he cried out as one spiritually drunk, saying; Lord, August. Soliloq. Cap. 22. it is good for us to be here; let us make us here three Tabernacles, let us stay here, let us contemplate thee, because we need nothing else but thee: it sufficeth us, Lord, to see thee, it sufficeth us, I say, to be filled with such sweetness as cometh from thee. One only drop of sweetness he tasted, and he loathed all other sweetness. What may we imagine would he have said, if he had tasted the multitude of the sweetness of his divinity, which he hath laid up in store for those that fear him? N●● invenio quid licentius appellandum ex●●limenus coelum ●●eli domino, quam contemplantem etc. Aug. M●● c. 19 Surely, the contemplative man, whose affections are estranged from earth, and seated in heaven, makes use of whatsoever he seeth on earth, as directions to guide him in his progress to heaven. His eyes are not like the Ambitious man's, whose eyesore is only to see others great, and himself unadvanced: nor like the Covetous man's, whose eyes (Tarpeia-like) betray his soul, seeing nothing precious or prosperous which he wisheth not: nor like the Voluptuous man's, whose sealed eyes are blind to the objects of virtue, but unsealed to the objects of vanity, seeing nothing sensually moving which he affects not: nor like the Vainglorious ma●s, who practiseth seldom what is good or honest for the love of goodness, but to be praised and observed. Whereas, the true Contemplative man loves virtue for virtue's sake, concluding divinely with the Poet; This amongst good men hath been ever known, Virtue rewards herself, herselfe's her crown. And for these light objects of vanity, he as much loathes them, as the Voluptuous man loves them; and for coveting, he is so far from desiring more than he hath, as he is indifferent either for enjoying or foregoing what he already hath; and for aspiring, he holds it the best ambition of any creature, to promote the glory of his Maker. He is ever descanting on this divine ditty; O how glorious things are spoken of thee, O thou City of God for his thoughts are sphered above earth, and lodged in the Contemplation of heaven. And if so be, that he chance to fix his eye upon earth, it is, as I said before, to direct his feet, and erect his faith to the Contemplation of heaven. August. Soliloq. cap. 21. For by consideration had to these temporal goods (to use the words of a devout Father) he gathereth the greatness of the heavenly Council: comprehending by these little ones, those great ones; by these visible, those invisible ones: For if the Lord show or rather shower so great and innumerable benefits from heaven, and from the air, from the land and sea, light and darkness, heat and shadow, dew and rain, winds and showers, birds and fishes, and multiplicity of herbs and plants of the earth, and the ministry of all creatures successively in their seasons ministering to us, to allay our loathing, and beget in us towards our Maker, an incessant longing, and all this for an ignoble and corruptible body; what, how great, and innumerable shall those good things be, which he hath prepared for them that love him, in that heavenly Country, where we shall see him face to face? If he do such things for us in this prison, what will ●ee do for us in that Palace? Great and innumerable are thy works O Lord, King of heaven! For seeing, all these are very good and delectable, which he hath equally bestowed upon both good and evil: how great shall those be which he hath laid up only for the good? If so diverse and innumerable be the gifts, which he bestoweth both upon friends and foes; how sweet and delectable shall those be, which he will only bestow upon his friends? If such comforts in this day of tears and anguish, what will he confer on us in that day of Nuptial solace? If a prison contain such delights, what, I pray you, shall our Country contain? No eye (O Lord) without thee, hath seen those things which thou hast prepared for them that love thee: for according to the great multitude of thy magnificence, there is also a multitude of thy sweetness, which thou hast hid for them that fear thee: for great thou art, O Lord our God, and unmeasurable neither is there end of thy greatness, nor number of thy wisdom, nor measure of thy mercy, neither is there end, nor number, nor measure of thy bounty: but as thou art great, so be thy gifts great: because thou thyself art the reward and gift of thy faithful warriors. Thus is the spiritually Contemplative man ever employed, thus are his affections planted, thus his desires seated, caring so little for earth, as he is dead to earth long before he return to earth; drawing daily nearer heaven, having his desire only there, long before he come there. Now to instance some, whose profession was merely contemplative, having retired or sequestered themselves from the society of this world, we might illustrate this subject with many excellent Patterns in this kind, as those especially who strictly professed a monastic life, becoming severe Enemies to their own flesh, and estranging themselves from conversing witt●man. Which kind of discipline, as it was in respect of humanity too unsociable, so in respect of themselves, doubtless, sweet and delightful; being so entranced with divine contemplation, as they forgot earth and all earthly affections. Veni●● ad 〈…〉 perfectio est. Caesar Arelat●nsis. hom. 23. p. 14. Aug. in ●●tract. de Anton. E●cmita hoc ●ef●rt, q●em. Damas●●n: pri●um monasticae vitae professorem vocat. vid. Histor. Barla●m. vid. Paul● Diaconum. Of this sort, you shall read sundry examples; whereof one more memorable than the rest might be instanced in him, who reading that sentence of holy Scripture, Go and sell all that thou hast, presently imagining it to be meant by him, did so. The like contempt towards the world, might be instanced in holy Jerome, Paulinus that good Bishop of Nola, and many others, upon which I would be loath to insist, for brevity sake. Neither certainly can they, whose thoughts are erected above the centre of earth, having their Hearts planted where their treasure is placed, deign to fix their eye upon aught in the world, because they see nothing worthy affecting in the World: for they think godliness is a great gain, 1 Tim. 6.6.18, 19 if a man be content with that he hath. They do good, being rich in good works, and ready to distribute, and communicate; laying up in store for themselves a good foundation against the time to come, Philip. 4.11. that they may obtain eternal life. Yea, they have not only learned in whatsoever state they are, therewith to be content, but wholly to relinquish both self and state to advance the glory of God. But it may be now well objected, that these men whereof we now treat, are fitter for a Cell than a Court, and therefore too regular masters, to have young Gentlemen for their Scholars: for how should these, whose education hath been liberty, conversation public society, and who hold good fellowship an appendice to Gentry, betake themselves to such strictness, as to be deprived of common air, live remote from all company, passing the remainder of their days in a wilderness, as if they had committed some egregious fact that deserved such severe Penance? mistake me not, my meaning is much otherwise: for as I would not have Gentlemen Libertines, so I would not have them Hermits; for the first, as they are too prodigally secular, ☞ so the latter are too severely regular. Neither am I ignorant how a * Magis resistit ignis fe●ro quam ligro, sed cum ignis vincat utrunque, intensior est calor in ferro quam in ligno. Stoll. de contempt. m●nd. Quod tentationi quorundam Sanctorum assimilari potest: Acriùs tentationi resistunt, susceptam tamen aliiùs retinent. Cloister may be no less shelter unto error, than a more public place of delight or pleasure. But my discourse touching this Contemplative Perfection, was purposely to draw the Curtain from before the Picture, and to show to their eye that fair Idea, or feature which hath been so long shadowed; I mean the fair and beautiful structure of the inward man, which so long as it is darkened with these bleere-eyed Leahs, these objects of vanity, cannot enjoy itself, but piecemeal, as it were, divided from itself, seems wholly deprived of life, for a Heart divided cannot live. And what are these objects of vanity, whereon the eye of your Contemplation is usually fixed, but those soule-soiling sores of this Land, Pride and Voluptuousness? With what greediness will a young gallants eye gaze upon some new or fantastic fashion, wishing (O vain wish!) that he had but the brains to have invented such a fashion, whereby he might have given occasion to others of imitation and admiration? With what insatiableness, will he fix his eye upon some light affected Courtesan, whose raiment is her only ornament, and whose chiefest glory is to set at sale her adulterate beauty? No street, no corner but gives him objects which draws his eye from that choicest object, whereon his whole delight should be seated: No place so obscure, wherein his Contemplative part is not on the view of forbidden objects greedily fixed. How requisite then were it for you, young Gentlemen, whose aims are more noble than to subject them to these unworthy ends, to take a view sometimes of such absolute Patterns of Contemplative Perfection, as have excelled in this kind? But because a threefold cord is hardly broken, I will recommend unto your consideration a threefold Meditation, the daily use and exercise whereof may bring you to a more serious view of your own particular estate. A threefold Meditation of necessary consequence. First is, the worthiness of the soul; secondly, the unworthiness of earth; thirdly, thankfulness unto God, who made man the worthiest creature upon earth. For the first: What is she, and in glory how surpassing is she (to use the selfsame words which an holy Father useth) being so strong, Aug. Med. c. 27. so weak, so small, so great, searching the secrets of God, and contemplating those things which are of God, and with her piercing wit is known to have attained the skill of many Arts for humane profit and advantage? What is she, I say, who knoweth so much in other things, and to what end they were made, yet is wholly ignorant how herself was made? Vita corporis anima, vita animae Deus. A Princess surely; for as a Queen in her Throne, so is the soul in the body; being the life of the body, as God is the life of the soul; being of such dignity, as no good, but the Supreme good, may suffice it; of such liberty, as no inferior thing may restrain it. August. Manual. cap. 25. How then is the soul of such worthiness, as no exterior good may suffice it, nor no inferior thing restrain it? How comes it then, that it stoops to the Lure of vanity, as one forgetful of her own glory? How comes it then to be so fledged in the * Viscus est amor possessionis, affectus cognatio●●, cupidi●a h●noris, & 〈◊〉 voluptas. Bern. Med. 14. birdlime of inferior delights, as nothing tasteth so well to her palate, as the delights of earth? Surely, either she derogates much from what she is, or there is more worthiness on earth, than we hold there is. Having then taken a short view of the dignity or worthiness of the soul; let us reflect a little upon the unworthiness of Earth, and see if we can find her worthy the entertainment of so glorious a Princess. Earth, as it is an heavy element, and inclineth naturally downward, so it keeps the earthly minded Moule from looking upward. There is nothing in it which may satisfy the desire of the outward senses, much less of the inward. For neither is the eye satisfied with seeing, be the object never so pleasing, nor the ear with hearing, be the accent never so moving, nor the palate with tasting, be the Cates never so relishing, nor the nose with smelling, be the Confection never so perfuming, nor the hand with touching, be the Subject never so affecting. And for those sugared pills of pleasure, though sweet, how short are they in continuance, and how bitter, being ever attended on by repentance? And for honours, those Snowballs of greatness, how intricate the ways by which they are attained, and how sandy the foundation whereon they are grounded? How unworthy then is Earth to give entertainment to so princely a guest, having nothing to bid her welcome withal, but the refuse and rubbish of uncleanness, the garnish or varnish of lightness? For admit this guest were hungry, what provision had Earth to feed her with, but the Husks of vanity? If thirsty, what to refresh her with, but with Wormwood of folly? If naked, what to clothe her with, but the cover of mortality? If imprisoned, how to visit her, but with fetters of captivity? Or if sick, how to comfort her, but with additions of misery? Since then, the worthiness of the soul is such, as Earth is too unworthy to entertain her, expedient it were that she had recourse to him that made her, and with all thankfulness tender herself unto him, who so highly graced her. Let man therefore in the uprightness of a pure and sincere soul weaned from Earth, and by Contemplation already sainted in heaven, say; What shall I render unto thee, O my God, for so great benefits of thy mercy? What praises, Aug. Med. c. 15. or what thanksgiving? For if the knowledge and power of the blessed Angels were present with me to assist me, yet were I not able to render aught worthy of so great piety and goodness, as I have received from thee: yea surely, if all my members were turned into tongues to render due praise unto thee, in no case would my smallness suffice to praise thee, for thy inestimable charity which thou hast shown to me unworthy one, for thy only love and goodness sake, Non est aequum tempore & die memoriam benefi●it definir●. Cicero. exceedeth all knowledge. Neither is it meet that the remembrance of a benefit should be limited by day or date; but as the benefits we receive are daily, so should our thankfulness be expressed daily, lest by being unthankful, God take his benefits from us, and bestow them on such as will be thankful. And let this suffice for the Contemplative part of Perfection; descending briefly to that part, which makes the Contemplative truly perfect by Action. WE are now to treat of that, Of the Active Part. Omnia volumus scire, nihil agere. which is easier to discourse of than to find: for men naturally have a desire to know all things, but to do nothing; so easy is the Contemplative in respect of the Active, so hard the Practice in respect of the Speculative. How many shall we observe daily, Gasper. in Hippolit. propounding sundry excellent Observations, divine Instructions, and Christianlike Conclusions touching contempt of the world, wherein this Active Perfection principally consisteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gell. Noct. Att●● lib. 17. cap. 19 Luke 18.21. yet how far short come they in their own example: so easy it is to propound matter of instruction to others, so hard to exemplify that instruction in themselves? This may be instanced in that Ruler in the Gospel, who avouched his integrity and Perfection, concluding, that he had kept all those Commandments which Christ recounted to him, from his youth up: yet when Christ said unto him, 22. Sell all that thou hast and distribute unto the poor, and thou shalt have treasure in heaven, and come follow me: we read, he was very sorrowful; for he was very rich. 23. So miserable and inextricable is the worldling's thraldom, when neither the incertainty of this life, nor those certain promises made unto him, in hope of a better life, can wean him from the blind affection of earth. Necessary therefore it is, that he, who desires to attain this Active Perfection, unto which all good men labour, moderate his desires towards such things as he hath not, and address himself to an indifferency of losing those things which he already hath: Multi miscrisunt magis habendo quod amant quam carendo. Amando enim res noxias, niseri habendo sunt miseriores. Aug. for he, whose desires are extended to more than he enjoys, or who too exceedingly admires what he now enjoys, can never attain that high degree of Active Perfection. The reason is, no man whose content is seated on these external flourishes of vanity, can direct his Contemplation, or erect the eye of his affection to that eternal Sun of verity, whom to enjoy, is to enjoy all true Perfection; and of whom to be deprived, is to taste the bitterness of deepest affliction. Now, how are we to enjoy him? Not by knowledge only, or Contemplation; but by seconding or making good our knowledge by Action: for we know, that there is a Woe denounced on him, who knoweth the will of his Father and doth it not; when neither his knowledge can plead ignorance, nor want of understanding in the Law of God, simplicity or blindness. We are therefore not only to know, but do; know, lest ignorance should misguide us; do, lest our knowledge should accuse us. Behooveful therefore were it for us to observe that excellent precept of holy Jerome: Sic vivite, ut nemo de vobis male loqui absque mendacio possit. Hieron. epist. ad Coelum de instit. matris. So live (saith he) that none may have just cause to speak ill of you. Now, there is nothing which may procure this good report sooner, than labouring to avoid all means of scandal; as consorting with vicious men, whose noted lives bring such in question as accompany them. This was the cause (as I formerly noted) why Saint john would not stay in the Bath wih the Heretic Corinthus. ☞ O how many, and with much grief I speak it, have we known in this little Island, well descended, with choicest gifts of nature accomplished, of their own disposition well affected, who by consorting with inordinate men have given reins to liberty, and blasted those fair hopes, which their friends and Country had planted on them! how requisite then is it, for every one whose thoughts aim at Perfection, to consort with such as may better him, and not deprave him; ☜ inform him, and not corrupt him? For if there be a kind of resemblance betwixt the diseases of the body, Morbianimi sunt vitia. and the vices or enormities of the mind; what especial care are we to take, lest by keeping company with those who are already depraved, we become likewise infected? Men would be loath to enter any house that is suspected only to be infected; which if at unawares they have at any time entered, they presently make recourse to the Apothecary to receive some sovereign receipt to expel it. And if men be so afraid lest this house, the body, which like a shaken building menaceth ruin daily, ☜ should perish, Petrarch. what great respect ought to be had to the soul, which is the guest of the body? Shall corruption be so attended and tendered, and the precious image of incorruption lessened and neglected? God forbid; specious or gorgeous Sepulchers are not so to be trimmed, that the cost bestowed on them should cause the divine part to be wholly contemned. To remove which contempt (if any 〈◊〉 there be) I will recommend to your devoutest meditation these two particulars. Two especial memorials recommended to our devoutest meditation. 1. The Author of our Creation. 2. The End of our Creation. First, who it was that made us: Secondly, for what end he made us: To which two briefly, we intent to refer the Series of this present discourse. For the first, we are to know that no man is his own Maker: It is he that made us, who made all things for us, that they might minister unto us and to our necessity, ordaining these for our Service, and himself for our Solace. He it is who hath subjected all things to the feet of man, that man might wholly become subject unto him: yea, and that man might become wholly his, he gave man absolute dominion over all those works of his; creating all outward things for the body, the body for the soul, and the soul for himself. And to what end? Even to this end, that man might only intend him, only love him, possessing him to his Solace, but inferior things to his Service. Now, to dilate a little upon this great work of our Creation, August. Soliloq. cap. 20. we may collect from sacred Scripture a fourfold Creation or Generation. The first in Adam, who came neither of man nor woman; the second in Eve, who came of man without woman; the third in Christ, who came not of man but woman: the fourth in us, who came both of man and woman. For the first, as he had from Earth his Creation, so it showed the weakness of his composition, the vileness of his condition, with the certainty of his dissolution. For the second, as she had from man her forming, so it figured their firmness of union, inseparable communion, and inviolable affection. For the third, as he came only of woman, so he promised by the Seed of the woman, to bruise the Serpent's head, who had deceived woman, and restore man to the state of grace, from which he had fallen by means of a woman. For the fourth, as we came both from man and woman, so we bring with us into the world that Original sin, which we derive both from man and woman, the sting whereof cannot be rebated, but only through 〈◊〉, who became man borne of a woman. But in this great work of our Creation, we are not to observe so much the matter, as quality and nature of our Creation. For the matter of our Creation, or that whereof we be composed, what is it but vile earth, slime and corruption? So as, howsoever we appear beautiful, specious and amiable in the sight of man, whose eye is fixed on the external part, yet when the oil of our Lamp is consumed, Ecce pulchrum ac p●●tiosis lapide patre ●ad●ver tegentem! Gasp. in He●aclit. and we to dust and ashes reduced, we shall deserve no better inscription than this; Behold a specious and precious shrine covering a stinking corpse! Wherefore ought we to observe the internal part, and the especial glory we receive by it: for hereby are we distinguished in the quality of our Creation, from all other creatures, who govern their actions by Sense only, and not by Reason. Hence it was that, ☜ that divine Philosopher gave God thanks for three especial bounties conferred on him: Plato. First was, For that God had created him a reasonable creature, and no brute beast; Secondly, For creating him a man, and no woman; Thirdly, For that he was a Grecian, and no Barbarian. This it was which moved that blessed and learned Father Saint Augustine to break out into this passionate rhapsody of spirit. Aug. Soliloq. c. 9 Thy hand could (O Lord) have created me a stone, or a Bird, or a Serpent, or some brute beast: and this it knew, but it would not for thy goodness sake. This it was which forced from that devout and zealous Father this emphatical discourse or intercourse rather with God; who upon a time walking in his garden, ☜ and beholding a little worm creeping and crawling upon the ground, In Vit. Anselm. presently used these words; Dear Lord, thou mightst have made me like this Worm, a crawling despicable creature, but thou wouldst not, and it was thy mercy that thou wouldst not; O, as thou has● ennobled me with the Image of thyself, make me conformable to thyself, that of a worm I may become an angel; of a vassal of sin▪ a vessel of Zion, of a shell of corruption, a Star of glory in thy heavenly mansion. And in truth, there is nothing which may move us to a more serious consideration of God's gracious affection towards us, than the very image which we carry about us: preferring us not only before all the rest of his creatures in sovereignty and dominion, but also in an amiable similitude, feature, and proportion; whereby we become not only equal, but even superior unto Angels, Aug. Soliloq. c 8. because Man was God, and God Man, and no Angel. To whom are we then to make recourse to, as the Author of our Creation, save God, whose hand hath made and fashioned us, whose grace hath ever since directed and prevented us, and whose continued love (for whom he loveth, he loveth unto the end) hath ever extended itself in ample manner towards us? How frivolous then and ridiculous were their opinions, who ascribed the Creation of all things to the Elements, as Anaximenes to the piercing Air; Hippeas to the fleeting Water; Zeno to the purifying Fire; Zenophanes to the lumpish Earth? How miserably were these blinded, and how notably evinced by that learned Father, who speaking in the persons of all these Elements, and of all other his good creatures, proceedeth in this sort? Aug. Soliloq. c. 31 I took my compass, (saith he, speaking to God) in the survey of all things, seeking thee, and for all things relinquishing myself. I asked the Earth if it were my god, and it said unto me that it was not, and all things in it confessed the same. I asked the Sea, and the depths, and the creeping things in them, and they answered, we are not thy god, seek him above us. I asked the breathing Air, and the whole Air, with all the inhabitants thereof made answer: Anaximenes is deceived, I am not thy God. I asked the Heaven, Sun, Moon and Stars: neither are we thy god, answered they. And I spoke to all these who stand about the gates of my flesh, tell me what you know concerning my god, tell me something of him: and they cried out with a great voice, He made us. Then I asked the whole Frame and fabric of this World, tell me if thou be my god? and it answered with a strong voice, I am not, said it, but by him I am, whom thou seekest in me, he it was that made me, seek him above me, who governeth me, who made me. The interrogation of the creatures is the profound consideration of them, and their answer the witness they bear of God, because all things cry, God hath made us: Rom. 1.20. for as the Apostle saith, the invisible things of God are visibly to be understood by those things which are made, by the creatures of the world. Thus we understand the Author of our Creation, of whom seriously to meditate, and with due reverence to contemplate, is to die to all earthly cogitations, which delude the sinne-belulled soul with extravagancies. And let this suffice for the first Memorial or Consideration, to wit, who it was that made us; we are now to descend to the second particular, which is, for what end he made us. He who rested not till he had composed and disposed in an absolute order of this Universe, The end of our Creation. proposed us an example that we should imitate: So long as we are Pilgrims here on earth; so long as we are Sojourners in this world, we may not enjoy our spiritual Sabbath; we may stay a little and breath under the Cross, after the example of our best Master, but rest we may not. For what end then did he make us? That we might live such lives as may please him, and die such deaths as may praise him; lives blameless and unreprovable; lives sanctified throughout, pure without blemish, fruitful in example, plentiful in all holy duties, and exercised in the works of charity, that he who begetteth in us both the Will and the Work, may present us blameless at his coming. Now, that our lives may become acceptable unto him, to whose glory they ought to be directed, we are in this Tabernacle of clay to address ourselves to those studies, exercises and labours, which may benefit the Church or Commonweal, ministering matter unto others of imitation, to our souls of consolation, and in both to God's name of glorification: Wherein appeareth a main difference betwixt the Contemplative and Active part: for sufficient it is not to know, acknowledge and confess the divine Majesty; to dispute or reason upon high points touching the blessed Trinity; to be rapt up to the third heaven (as it were) by the wings of Contemplation; but to address ourselves to an actual performance of such offices and peculiar duties, as we are expressly enjoined by the divine Law of God. Our Lord in the Gospel, when the woman said, Blessed is the womb that bore thee, Luke 11.27. and the breasts that gave thee suck: 28. Answered, Yea, rather blessed are they that hear the word of God, and keep it. And when one of the jews told him that his mother and brethren stood without, desiring to speak with him; He answered, and said unto him, Math. 12.47. that told him, Who is my mother? and who are my brethren? 48. And stretching forth his hand toward his Disciples, 49. he said, Behold my mother and my brethren: 50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, Vid. Aegid in hunc locum. ●●ria Quart. & Quint. Hebd. Prim. and mother. It is not knowledge then, but practice which presents us blameless before God. Therefore are we exhorted to work out our salvation with fear and trembling. Not to idle out our time in the marketplace, as such who make their life a repose or cessation from all labours, studies, or virtuous intendments. Of which sort those are, (and too many of those there are) who advanced to great fortunes by their provident Ancestors, imagine it a Task worthy men of their places, to pass their time in pastime, Nec prederunt hic divitiae divitibus, nec parentes filiis, nec Angeli ipsi proderunt. Chrysost. Ille Ind●x nec gratia p●evenitur, nec misericordia iam fectitur, nec pecunis corrumpitur, nec satisfactione v●l poena mitigabitur. August. and employ their days in an infinite consumption of misspent hours, for which they must be accomptants in that great Assize, where neither greatness shall be a subt●●●●g to guiltiness, nor their descent plead privilege for those many hours they have misspent. O how can they answer for so many vain and fruitless pleasures, which they have enjoyed, and with all greediness embraced in this life? Many they shall have to witness against them, none to answer for them: for their Stoves, Summer arbours, Refectories, and all other places wherein they enjoyed the height of delight, shall be produced against them, to tax them of sensual living, and witness against them their small care of observing the end for which they were made. O Gentlemen, you whose hopes are promising, your more excellent endowments assuring, and yourselves as patterns unto others appearing, know, that this Perfection whereof we now entreat, is not acquired by idling or sensual delighting of yourselves in carnal pleasures, which darken and eclipse the glory or lustre of the soul, but in labouring to mortify the desires of the flesh, which is ever levying and levelling her forces against the spirit! Now this Mortification can never be attained by obeying, but resisting and impugning the desires of the flesh. Wherefore, the only means to bring the flesh to perfect subjection, Singular precepts of Mortification. is to cross her in those delights which she most affecteth. Doth she delight in sleep and rest? keep her waking; takes she content in meats and drinks? keep her craving; takes she solace in company? use her to privacy and retiring; takes she liking to ease? enure her to labouring: Briefly, in whatsoever she is delighted, let her be always thwarted; so shall you enjoy the most rest, when she enjoys the least. Hence it was that Saint Jerome, that excellent pattern of holy discipline, counselleth the holy Virgin Demetrias, to eschew idleness: exhorting her withal, Hieron. ad Demet. that having done her prayers, she should take in hand wool and weaving, after the commendable example of Dorcas, Act. 9.39. that by such change or variety of works, the day might seem less tedious, and the assaults of Satan less grievous. Neither did this divine Father advise her to work, because she was in poverty, or by this means to sustain her family; for she was one of the most noble and eminent women in Rome, and richest; wherefore her want was not the cause which pressed him to this exhortation, but this rather, that by this occasion of exercising herself in these laudable and decent labour, she should think of nothing, but such as properly pertained unto the service of God: which place he concludeth in this manner. Ibid. prope finem. I speak generally, no raiment, ornament, or habit whatsoever shall seem precious in Christ's sight; but that which thou makest thyself, either for thine own peculiar use, or example of other Virgins, or to give unto thy grandmother, or thy mother, no, though thou distribute all thy goods unto the poor. See how expressly this noble woman was enjoined to her task, that by intending herself to labour, she might give less way unto error. ☞ Certainly, as man's extremity is God's opportunity, so the Devil's opportunity is man's security: we are then principally to take heed lest we give way to the incursion of Satan, by our security of life and conversation. And what is it that begetteth this security, Idleness begetteth security, properly termed the Souls Lethargy. but Idleness, which may be termed, and not improperly, the Souls Lethargy? For nothing can be more opposite to this Actual Perfection, than restor vacancy; we say, virtue consisteth in Action; how then may we be said to be favourers, followers, or furtherers of virtue, when we surcease from Action, which is the life, light, and subsistence of virtue? Wherefore, as it is little to read or gather, Parum est legere, aut colligere; sed intelligere, & in formam redigere, hoc artis, hoc laboris est. Casman. but to understand and to reduce to form what we read, gather or understand; for this is the ornament of Art, the argument of labour: so it is little or to no purpose, that we know, conceive or apprehend, unless we make a fruitful use of that knowledge by serious practice, to the benefit of ourselves and others. I have known diverse Physicians, some whereof were of great practice, but small reading; others of great reading, but small practice; and I have heard sundry men of sufficient judgement confidently aver, that in cases of necessity they had rather hazard their lives in the hand of the Practice than Theoric: and their reason was this; though the Practic had not exercised himself in the perusal of books, he had gained him experience in the practice of cures; and that the body of his patient was the only book within his Element. To which assertion I will neither assent, nor wholly descent; for as he that practiseth before he know, may sooner kill than cure; so he who knoweth, and seldom or never practiseth, must of necessity, to get him experience, kill before he cure. But sure I am, that many ignorant Laymen, whose knowledge was little more than what nature bestowed on them, by means of regular discipline, and powerful subduing of their own affections, have become absolute men; being such as reached to as high a pitch of Actual Perfection, Vid. Histor. Barlaam. Aug. in retract. as ever the learned'st or profoundest man in the world attained: for it is neither knowledge nor place, but the free gift of God's grace, which enableth the spiritual man to this Perfection. Bernard. Now, forasmuch as not to go forward, is to go backward; and that there be two Solstices in the Sun's motion, but none in times revolution, or in a Christians progression: the only means to attain this Actual Perfection, at least some small measure or degree therein, A Christians Ephemerideses. is every night to have our Ephemerideses about with us, examining ourselves what we have done that day; how far we have profited, wherein benefited our spiritual knowledge. Again, wherein have we reform our life, or expressed our love to Christ by communicating to the necessity of his Saints. By which means, we shall in short time observe what remains unreformed; esteeming it the sweetest life, every day to better our life. But principally, are we to look to our affections which rise and rage in us; ☜ and like the Snake in the fable, pester and disturb the inner house of man: for these are they, Basil. which (as Saint Basil saith) rise up in a drunken man (drunk I mean with all spiritual fornication) like a swarm of Bees buzzing on every side. When the affections of men are troubled, they change them like Circe's cups, Plutarch. in moral. from men to beasts. Neither is it so ill to be a beast, as for man to live like a beast. O then, let us have an eye to our affections; let them be planted, where they may be duly seasoned! Earth makes them distasteful; let them be fixed then in heaven, the only thought whereof will cause them to be delightful. And to conclude this branch; it will not be amiss for us, to counterpoise our affections (if we find them at any time irregular) with weights of contrary nature; Revel. 9.1. as if we find ourselves naturally affected to Pride (that Luciferian sin) to counterpoise it with motives of Humility; as the vileness of our condition, baseness of our composition, and weakness of our constitution: or naturally inclined to Covetousness (that Mammon's sin) to give, Coloss. 3.5. though the gift afflict us, liberally, that our forced bounty may in time wean us from our inbred misery: if of grating oppression, or grinding extortion (that Ahab's sin) let us make restitution with good Zacheus, 1 King. 21.4 16 Luke 19 8. and though we cannot do it so frankly as he did, yet let us do it as freely as we may; that our restitution may in some sort answer for our former oppression: if of excess in fare and gluttony (that Dives sin) let us so moderate our delight in feeding, Luke 16.19. that our delight may be to sustain Nature, and not oppress her with exceeding: if of Lust or sensuality (that Ammon's sin) where that sin may abound, ● Sam. 13.2. the Sense is obeyed, let us subject all our delights to the government of reason, and reason to the sovereignty of grace, that the flesh may be resisted in what it most affecteth, and in that seconded, wherein it least delighteth: Gen 3.1. & 37.4 if of Envy, (that Serpentin● sin) let us entertain brotherly love, for Envy can bear no sway where Love reigneth: Gen. 4 5. if of Wrath (that cain's sin) embrace Patience; so shall Fury be suppressed, where Patience is lodged: Prov. 26.15. if of Sloth, (the Sluggards sin) let us enure ourselves to some Exercise that may most delight us, so in time we may become exercised in Tasks of greater difficulty: being first from Sloth weaned, afterwards to greater labours enured. Thus to fight were to vanquish; thus to enter lists, were to reap spiritual solace; for through him should we triumph, who sees us fight, cheers us failing, and crownes us conquering. And this shall suffice to have been spoken of the Active part of Perfection, purposing according to our former method, to compare the Contemplative and Active together; the parts or properties of both which being duly examined, it shall more plainly appear how the Active is to be preferred. IT is a barren faith, The Active part preferred. we say, that is not attended on by good works; and no less fruitless is that knowledge which is exercised only in Contemplation, and never in Action. We are therefore with Elizeus to have a double spirit; a spirit that as well doth, as teacheth; not only a proffering of words, Agapetus. but also an offering of works. So as, it is not breathing or moving, or talking, which argue a spiritual life; but abounding plentifully in all holy duties, expressing those effectual and powerful fruits of a living faith by works of charity and obedience, which may any way tend to the glorifying of God, edifying our neighbour, or conforming ourselves to him, ☜ whose Image we bear. Now, as there is no comfort comparable to the testimony of a good conscience, Bern. de interdomo. c. 1. being that inseparable companion which shall attend us to glory or confusion 〈◊〉 there is no punishment, torment or affliction so grievous as shame; N●cetas. u Nazianzen. Ambros. epist. 70. which deriveth the cause, ground, and beginning, either from doing that which we ought not, or from not doing that which we ought: as the comfort we reap from the testimony of a good conscience, deriveth properly the primary cause and effect from doing that which we ought, and abstaining from doing that which we ought not. And what be those works which are principally commended unto us, Anime tuae gratum feceris si misericors fu●ris. Bern. de m●do bene vivendi. but works of charity and devotion? For to our own souls (saith a devout Father) shall we be right acceptable and grateful, if we compassionate the estate of our poor brother, by being merciful: yea, there is nothing that commendeth more a Christian man, or argueth a Christianlike affected mind, Nil magis commendat Christianum animum etc. Ambros. 1. Tim. pag. 8. Tract. 5. in joh. than to show compassion to those that are afflicted. For in this there is a resemblance betwixt the Creature and Creator, loving, as he himself loved; showing compassion, as he showed. O let me commend this so commendable and generous a quality, Dives factus est propter pauperem, & pauper propter divitem; pauperit est rogare, divitis erogare. August. to your admittance, Gentlemen! for believe me, there is no one property that shall better accomplish you, no armoury that may more truly deblazon you: for it is a badge of Gentry to show compassion towards misery. What profit shall you reap, if having only superficially read some Treatise tending to the comfort of such as are either in body afflicted, or in mind perplexed, or in both distressed; if you apply not these directions of comfort to them thus miserably dejected? What reward, He preacheth best, Qui dicit non lingud sed vitâ. Aug. s●r. 18. the verb Dom. I say, shall you receive, upon the account by you given, of the Sick which you have visited; when having known how to comfort men in their affliction, you have not ministered the least comfort to them in their visitation? Or when you shall be demanded, where are the hungry which you have refreshed, the thirsty whose thirst you have quenched, the naked whom you have clothed, the miserable oppressed soul whose case you have not 〈◊〉 pitied but redressed? And you shall answer, how you did indeed visit them, but minister small comfort unto them; you knew them to be oppressed, and the way to redress them, but other occasions detained you, as you could not relieve them: Nay rather, have you not added wormwood to their affliction? Have you not surfeited in their suffering, fattened yourselves in their famishing, and raised your states by their ruin? Were not your tables stored, when they were starved; did not you feast, when they fasted; did it not affect you to see them afflicted? If at any time you felt this in yourselves, let the doleful remembrance thereof produce torrents of tears from your distreaming eyes; supply your manifold misdeeds with many almsdeeds; your transgressions with compassions; your oppression with fourfold restitution; that your sin may no more be had in remembrance: yea, let me use that exhortation to you, which a learned Father used upon like occasion; Charitas viscera tua percutiat. August. Let charity smite your bowels; see not the Image of your Redeemer disgraced, but forth with labour to right him; see him not oppressed, but to your power redress him; see him not starve, if you have bread to relieve him; or thirsty, if you have drink to refresh him; or naked, if you have a garment to clothe him; or in any sort distressed, if you have means to succour him. Vt à Christo accepimus beneficium, praestemus Christiani officium, praebendo membris Christi hospitium. Oh consume not that on prodigality, which might procure the prayers of many poor souls for you! their prayers are your praises; their morning and evening sacrifice, way-marks to direct you unto Paradise: take heed than you offend none of these Little ones, but cheer them; be not as thorns in their eyes, or pricks in their sides, but minister all necessary comfort unto them. Now, if this appear a matter of difficulty, pretending that the supportance of your state exacts so much of you, as you can reserve nothing to exhibit upon these works of charity; hear me whosoever thou 〈◊〉 makest this objection: Provocaris Christiane, provocaris a vidua in certain August. Be provoked, O Christian, be provoked by the widow of Sarepta to this encounter! Encounter I call it, because the flesh suggests sundry occasions to avert thee from it. That charitable widow, 1 King. 17 15. though she had but a little meal, she imparted of that little to a Prophet; though she had but a little Oil, yet she freely bestowed it to refresh a Prophet. The woman of Samaria, when jesus said unto her, Give me to drink, john 4.7.9 answered; How is it that thou being a jew, askest drink of me, which am a woman of Samaria? Sundry such like answers will flesh and blood make, to dispense with works of Charity: or like the answer of churlish Nabal; Who is David, and who is the son of jesse? There be many servants now adays, that break away every man from his master: 1 Sam 25.10. Shall I then take my bread and my water, and my flesh which I have killed for my Shearers, and give it unto men, whom I know not whence they be? O let not these objections divert the current of thy compassion! Eye not so much his Country, whether neighbour-borne, or a stranger, as his Countenance, the express Image of thy Saviour. But to descend to some reasons, why the Active part of Perfection is to be preferred before the Contemplative; this amongst others is the most effectual and impregnable. In that great day of Account, when the sealed book of our secretest sins shall be unsealed, our privatest actions discovered, our closest and subtlest practices displayed, and the whole inside of man uncased; it shall not be demanded of us, Eo d●e in qu● ratio reddetur, quid fecimus, non quid novimus, quaeretur. what knew we, but what did we. Fitting therefore it were to prefer Action before Knowledge in this life, being so infallibly to be preferred after this life. Howbeit, greater is their shame, and sharper (doubtless) shall be their censure, whose education in all Arts divine and humane hath enabled them for discourse, fitted or accommodated them for managements public or private; yet they, giving reins to liberty, invert their knowledge to depraved ends, either making no use of such noble and exquisite endowments, or which is worse, employing them to the satisfaction of their own illimited desires. O happy had these been, if they had never known the excellence of learning, for ignorance is to be preferred before knowledge loosely perverted! Object. Yea but, will some object, I cannot see how any one should observe a Law before they know it; wherefore, as I think, Knowledge is to be preferred, because by Knowledge is Action directed. Sol. It is true indeed, Knowledge directs and instructs, for otherwise we should grope in darkness; neither do I exclude all Knowledge, but admit so much as may instruct man sufficiently in matters of faith; put him in remembrance of heaven, whose joys are ineffable; of Hell, whose pains are intolerable; of the last judgement, whose sentence is irrevocable. So as I exclude only this gross ignorance, or blind Paganism, for to these is the way to heaven closed, because they are divided from that light, without which the celestial way cannot be discerned. Whereas then I have so much insisted heretofore upon the Contemplative part of Perfection; my aim was to show how those, who continued in a Contemplative and solitary life, sequestering themselves from the cares and company of this world, doubtlessly conceived ineffable comfort in that sweet retirement: yet in regard they lived not in the world, the world was not bettered by their example. But in this Active Perfection, where the Active part no less than Contemplative is required, we intent those who do not only know, but do▪ and in the Actions of this life, Luke. 5.16. use to make their Lights so shine before men, Object. that they may see their good works. Yea but, it may be again objected, all sins be properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and bear the name of ignorance; how then may we exclude any knowledge? Sol. Every Sin indeed implies an ignorance of the creature towards the Creator; which ignoran●● imports rather a forgetfulness. For admit a man should steal, commit perjury, or any such act contrary to the express will and commandment of God; it were to be imagined, that this breach or transgression of the divine Law, proceeded not of ignorance: for he could not choose but know, that consent to any of these incurred the breach of his Law: but rather it may be said, he had not God before his eyes, but out of a wilful forgetfulness, violated the ordinances of God. The Active preferred before the Contemplative for two respects. But to conclude this Branch in a word, the Active is to be preferred before the Contemplative, for two respects; The first whereof hath relation to our selves; The second to others. To ourselves; having account to make for the Actions of our life; how we have employed or bestowed those Talents which he hath lent us; what use, profit, or benefit we have made of them; in what spiritual affairs have we been exercised, in what holy duties trained! Have we not preferred private profit before the testimony of a good conscience? Have we not laboured to enhance our means by sinister and indirect courses? Have we not withdrawn our hand from relieving our needful brother, or defrauded the labourer of his wages? Have we not consorted with the evil doer, and encouraged him in his sin? Have we not hindered some pious work tending to the honour of God, and imitable for example of others? Have we propagated the Gospel, comforted Zion when she mourned, repaired those breaches which were in her, and received those in peace which blessed her? Have we only sought the kingdom of God, and the righteousness thereof; esteemed godliness to be great riches; left ourselves and all, to be followers of him who gave us dominion over all? If we have done this, as we are here in the Alpha of grace, we shall be there in the Omega of glory: here initiate, there consummate; but having known the will of our Father, and done it not; read principles or instructions of a good life, and observed them not; conversant in deep mysteries, and applied them not; studied in all Arts and Sciences, and practised them not; how miserable is our knowledge, pronouncing on us a heavier judgement! Wherefore in respect of ourselves, whether our knowledge be great or little, if our conversation be not in heaven, though our habitation, during our Pilgrimage, be on earth; our knowledge is but as a tinkling Cymbal, and shall smally avail us before the high Tribunal. For knew we the power and virtue of all creatures, of all plants and vegetive bodies, from the Cedar of Lebanon, to the Hyssop upon the wall, yet were this knowledge fruitless, being not seconded by a life conformable to that knowledge. §. Secondly, in respect of others; Action is the life of man, and example the direction of his life. How much then do such men prejudice those who live in the world, that betake themselves to a private or retired life, estranged from humane society, and ending their days in some solitary cave, as men divided from the world! For howsoever their manner of life be religious, their discipline strict and rigorous, and in their devotion fervent and zealous; yet they deprive others of the benefit, which they might reap by their example. Wherefore most safe and sure it is (to use the words of a judicious Author) for those who have a desire to take upon them a solitary life, G●spar. in Heraclit. cap. 2. Mundum ex animo prius fugare, quam mundum sugere. to retire and withdraw their affections before they withdraw their bodies from the world, and to force the world to fly from their mind, before they fly the world; lest going out of the world, they carry about with them the world. For as he may live ill, who liveth apart from the society of men; even so, though they fly not into the wilderness, yet may they fly the world, and amidst the crowd of people live solitary by an inward contemplation of the supernal glory; and in midst of a clamorous Court confer with themselves, and converse with God: in the mean time, whatsoever they know or can do, that may any way tend to the common good, benefit or utility of humane society, to effect it accordingly, Nec divinitùs acceptum talentum●n terram defodere. ibid. and not bury that talon in the ground, which they have received from above; which rule they are to observe after the example of the most holy and excellent men of both Orders, Ecclesiastical (I say) and Secular. Thus far have we proceeded in the examination or discussion of these two especial parts of Perfection, Contemplative and Active; wherein by manifest and infallible arguments we have proved, how the Active part is to be preferred, both in respect of ourselves and others; because a life well acted shall minister most comfort to ourselves, besides that light of example which it yields unto others. Now as the Active is preferred, it resteth that we show you wherein this active part of perfection consisteth; which discovered, that whereof we treat, and would gladly find, may be the sooner attained. Wherein the Active part of Perfection consisteth. THere is no building, which, as it relies on a foundation, consists not of some material composition; no body but it consists of nerves, arteries or sinews, which cement the lineaments together; no confection which consists not of some simples, for otherwise it were not mixed, but simple and uncompounded. The like may be said of this choice and exquisite Confection, this Active part (I mean) of perfection. For as all Rivers tend to the Sea, to make one Ocean; all Creatures to make one Universe; so all Virtues aim at Perfection, which once attained, they surcease from action. Now in this discourse of Active perfection, the period of Man, we do not mean of that absolute perfection or accomplishment, which admitteth no blemish or imperfection: for we are to seek that above us, not below us; for our righteousness, justice, and perfection is such in this life, as it rather consisteth in the remission of sins, ☞ than perfection of virtues. Yea we sin daily; so as properly we can attribute nothing to our own strength but weakness, Aug. de Civit. Dei l. 19 c. 27. to our own ability but infirmnesse, to our resolves but uncertainnesse, to our wills but untowardness, to our affections but depravedness, nor to the whole progress of our lives but actual disobedience. But rather (I say) we mean of that Christian perfection, which every one in this Tabernacle of clay is to labour for; that we may become perfect through him, who became weak that we might be strengthened, hungry that we might be nourished, thirsty that we might be refreshed, disgraced that we might be honoured; yea, who became all unto all, that by all means he might gain some. But wherein may this Actual perfection be properly said to consist? Active Perfection consisteth in Mortification of action and affection. In Mortification; which like the swift gliding torrent of Hydaspes, divides or dilates itself to two channels; Action, and Affection: Action in expressing it; Affection in desiring to express it Action in suffering; Affection in desire of suffering. The one actuating no less in will, than the other in work. Where the Action being more exemplar, and in that more fruitful, gives precedency to Affection, which concurres with the act to make the work more graciously powerful. For, where a work of Mortification is performed, and a hearty desire or affection to that work is not adjoined, that Action may be properly said to be enforced, rather than out of a free or willing disposition accepted. Now this twofold Mortification extends itself properly to these three Subjects; Mortification extends itself in a threefold respect, to these three distinct subjects. 1. Life. 2. Name. 3. Goods. Mortification in our disesteem of life. Life, Name, Goods. Life, which even Humanity tendereth; Name, which a good man before the sweetest odours preferreth; Goods, on which the worldling, as on the Supreme good, relieth. For the first, many excellent and memorable examples of sundry devout and constant servants of Christ jesus, are in every place frequent and obvious; who for the confirmation of their faith, and the testimony of a good conscience, joyfully and cheerfully laid down their lives, esteeming it an especial glory to be thought worthy to suffer for him, who with all constancy suffered, to become an example of patience to them: which were easy to illustrate by the sufferings of many eminent and glorious Martyrs. Prudentius writeth, that when Asclepiades commanded the tormentors to strike Romanus on the mouth, the meek Martyr answered; I thank thee, O Captain, that thou hast opened unto me many mouths, whereby I may preach my Lord and Saviour: Tot ●ece laudant ora, quot sunt vulnera: Look how many wounds I have, so many mo●thes I have to praise and laud the Lord. Ignatius words were these, to witness his constancy at the time of his suffering: Frumentum sum Christi, Iren. advers. haeres. lib. 5.6.28. & per dentes bes●earum molor, ut mundus panis Dei inveniar. I am Christ's corn, and must be ground by the teeth of wild beasts, that I may become pure manchet for the Lord. It is reported that blessed Laurence, being laid upon the Grediron, used these words to his Tormentors: Turn and cut, it is enough. Saint Andrew, when he went to be crucified, was so rapt with joy, as he rejoiced unmeasurably in that blessed resemblance of his Master's death. Blessed Bartholomew willingly lost his skin for his sake, who had his skin scourged, that he might be solaced. john drank a Cup of po●son, to pledge his Master in a cup of affliction. ☞ Thus Laurences Gridiron, Andrew's Cross, bartholomew's Skin, john's Cup, expressed their Mortification, by a willing surrender of their life, for his sake, who was the Lord of life: Yea, should we survey those strange invented torments, during the bloody issue of the ten Persecutions, which were contrived by those inhuman Assacinates, whose hands were deepe-died in the blood of the Saints, we should no less admire the constancy of the persecuted suffering, Euseb. in Eccles. Hist. than the cruelty of the Persecutors inflicting: What racks, hooks, harrows, tongs, forks, stakes were purposely provided to torment the constant and resolute Professors of the truth, wearying the tormentors rather with tormenting, than abating any part of their constancy in the height and heat of their tormenting: Ruffinus lib. 10 hist. cap 36. Yea, they were solaced in the time when they suffered; esteeming * 〈◊〉 multis the●a est, mihi litera foelix. Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soi bit, scribit & ill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. death to be such a passage, as might give them convoy to a more glorious heritage. Neither did these blessed Professors of the faith, receive comfort by the eye of their meditation firmly fixed on heaven, but by the compassion and princely commiseration of diverse eminent and victorious Emperors bearing sovereignty then on earth. Constantine the Great used to kiss the eye of Paphnutius, which was bored out in M●●ciminus time. The like noble and princely compassion we read to have been showed by Titus, Trajan, Theodosius, and many other Princes graciously affected towards the poor afflicted and persecuted Christians: Yea, God moved the hearts of those, who naturally are most remorseless or obdurate, in commiserating the estate of his afflicted. Which may appear by the jailor in the Acts, Act. 16 33. who washed Saint Paul's stripes and wounds. O how comfortable were these passions or passages of affliction; these tortures or torments, the trophies of their persecution▪ The blessed memorial whereof shall extend the date of time, receiving a crown of him, who is the length of days. So, as King Alexander's Stags were known an hundred years together by those golden collars, Plin. lib. 8. c. 32. which by the King's commandment were put about their necks; or as King Arthur's body being taken up somewhat more than six hundred years after his death, was known to be his by nothing so much, as by the prints of ten several wounds which appeared in his skull; so these glorious stamps of their passion, shall appear as trophies to them in the day of exaltation; because, as they lost their lives for the testimony of the Gospel, they shall find them recorded in the book of life, receiving the crown of consolation, for the deep draught which they took of the cup of affliction. Aug. Tract. 49. i● johan. And reason there is, we should disvalue our l●ves for the profession of our faith, since forlorn and miserable is his life, that is without faith. For if the Heathen, whose future hopes were fixed on posterity, and not so much as the least knowledge of eternity, dis-esteemed their lives to gain them renown, or propagate their country's glory; much more cause have we to subject our lives to the censure of death, having hope after death to live in glory. It is reported; that the body of Cadwallo, an ancient King of the Britain's, Hollinshed. being embalmed and dressed with sweet confections, was put into a brazen image, and set upon a brazen horse over Ludgate, for a terror to the Saxons: and Zisca, the valiant Captain of the Bohemians, commanded that after his decease his skin should be flayed from his body, to make a drum, which they should use in their battles, affirming that as soon as the Hurgarians▪ or any other Enemies, should hear the sound of that drum, they would not abide but take their flight. This moved Scipio to appoint his Sepulchre to be so placed, as his image standing upon it, might look directly towards Africa, that being dead, he might still be a terror to the Carthaginians. If respect of Pagans to their Country, or an eye to popular glory did so inflame them, as their Country's love exceeded their love of life, surviving in their death, and leaving monuments of their affection after death: how lightly are we to value the glory of this life, if the loss thereof may advance our Father's glory; ☞ or aught tending to the conservation of this life, Cyprian. Contrariisunt illis sactiosi ●aeretici, quorum conscientia usque adiò sunt amplae, ut in illis civitatem decem millium civium aedificare possis, quemadm●dum quidam Magnum Alexandrum depinxit. Aegid. in 1 Thess. 5. Tertul. 4. l. cont. Marcionist. being assured by him, whose promises fail not, by such a small loss, to gain eternity? Now, as it is not the death, but the cause of the death, which makes the Martyr; we are to know, that to die in the maintenance of any heretical opinion is Pseudo-martyrdom: for howsoever those Arrians, Manichees and Pelagians; those Macedonians, Eutichees and Nestorians; yea, generally all Heretics were constant and resolute enough in seconding and maintaining their erroneous opinions: yet forasmuch as the cause, for which they contended, was Heresy, tend it might to their confusion, but never to their glory: for as honeycombs (saith learned Tertullian) are by Wasps composed, so are Churches by the Marcionists (and consequently by all Heretics) disposed: in whose Synodals or conventicles, many thousands are perverted, none converted, or to the Church of Christ faithfully espoused. ☜ Whereas Truth, which may be pressed, but not oppressed, assailed, but never soiled, like the green Bay-tree in the midst of hoary winter, or a fresh Spring in the sandy desert, appears most glorious, when her adversaries are most malicious; bearing ever a countenance most cheerful, when her assailants are most dreadful. Neither only in this glorious act of Martyrdom, but in all inferior works, the affection of the mind, In omnibus quae agimus, finem intentionis, magis quam actum operationis intendit. August. Soliloq. cap. 14. as well as the action of the man, is to be considered: for God himself, who hath an eye rather to the intention than action, will not approve of a good work done, unless it be well done. As for example; when the Pharisee fasted, prayed, gave alms, and paid tithe of all that he possessed, he did good works, but he did not those good works well: the reason was, he exalted himself in his works, Luke 18.14. without attributing praise unto him, who is the beginner and perfecter of every good work: for his fasts were hypocritical and not of devotion, his prayers ineffectual, because they sounded of Ostentation, his alms unacceptable, because exhibited only for observation, and his 〈◊〉 abominable, being given to celour his secret oppression: for which cause did our 〈◊〉 pronounce a woe upon them, Luke 11.42. saying, Woe unto you pharisees; for 〈◊〉 tithe Mint and Rue, and all manner of herbs, and pass 〈◊〉 ●●dgement and the love of God: these ought ye to have done, and not to leave the other undone. Whence it appears, that the work itself was approved, but the manner of doing it reproved; for that they preferred the tithing of 〈◊〉 and Rue before the judgement and love of God; yea, so they preferred it, as the one was performed, while the other of more serious and consequent importance was omitted. Whence we are cautioned, that in our works of Mortification, we do nothing for any sinister or by-respect; but only for the glory of God, to whom, as all our Actions are properly directed, so are they to have relation only unto him, if we desire to have them accepted. Is it so, that this Actual Perfection is to be acquired by Mortification, wherein is required not only the action but affection? And that we are even to lay down our lives, if the cause so require, to promote the glory of our Maker? Tell me then, gentlemans, how far have ye proceeded in this spiritual progress? Have ye unfeignedly desired to further the honour of God, repair the ruins of Zion, and engage your own lives for the testimony of a good conscience? have ye fought the Lords battle, and opposed yourselves against the enemies of the Truth? Have ye shut the door of your chamber, the door of your inner Parlour, I mean your heart, from the entrance of all earthly affections, sensual cogitations, and expressed true arguments of Mortification, the sooner to attain this high degree of Christian Perfection? Have ye made a covenant with your eyes not to look after the strange woman, a covenant (I mean) with your hearts never to lust after her? Have ye weaned your itching and bewitching humours, from affecting foreign and outlandish fashions, which howsoever they be to fashion conformed, they make man of all others most deformed? Have ye done with your reere-suppers, midnight revels, Curtain pleasures, and Courting of Pictures? Have ye left frequenting Court-maskes, Tilt-triumphs and interludes; boasting of young Lady's favours, glorying more in the purchase of a glove, than a Captain in the surprisal of a Fort? Have ye cashiered all those Companions of death, those seducing Consorts of misery, and betaken yourselves to the acquaintance of good men, conceiving a settled joy in their society? O then thrice happy you! for having honoured God, he will honour you; having repaired the ruins of Zion, he will place you in his heavenly Zion; or engaged your lives for the testimony of a good Conscience, he will invite you to that Continual feast of a peaceable Conscience; or fought the Lords battle, he will say you have fought a good fight, crowning you after your victory on earth, with glory in heaven; or shut the door of your Chamber, and kept the room clean and sweet for your Maker, he will come in and sup with you, that you may rejoice together; or made a covenant with your eyes not to look after the strange woman, with those eyes ye shall hehold him, who put enmity between the Serpent and the Woman; or weaned your itching and bewitching humours from affecting Outlandish fashions, madding after fantastic habits (for * Parùm resort, vestin tua an S●ricea an Cilicea, modò pudica sit, non meretricia. stuff it skils not, whether silken or woollen, so the fashion be civil and not wanton) you shall be clothed in long white robes, and follow the Lamb wheresoever he goeth; or done with your midnight 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 Masks, Tilt-triumphs and Interludes, the glorious Spectacles of vanity, you shall be admitted to those angelical triumphs, singing heavenly Hymns to the God of glory; or cashiered 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. Do ye not hence observe what inestimable comforts are reserved for those who are truly mortified? mortified, Lanspurg. in Pha●etra divini amoris. 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 frail life affordeth, to possess those incomparable sweets which every faithful soul enjoyeth? Yea, but our silken worldling, or delicate Wormling will object; this discipline is too strict for flesh and blood to follow. Who can endure to yield his head to the block, 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 duly considereth, how he that loseth his life shall save it, but he that saveth his life shall lose it. What is a minute's anguish to an eternity of solace? We can endure the lancing or searing of a putrified member, and this endures as long as our time of wrestling with our Dissolution, Ibid. which brings us to our Saviour: nor skils it much, what kind of death we die, seeing no kind of death can hurt the righteous, be the terrors and torments of death never so numerous. Scire debes, quòd quamvis de mor●e meditari sit horribile, de statu finalis judicii cogitare, ut aestimo, non minus est sormidabile: quia nullus tunc polerit fall●re sapientiam, flectere just tiam, inclinare clementia●, declinare ultionis & justae retributionis sententiam. Bern. Mortification in our disrespect of fame or report. Mortification in averting our ear from our twne praise. The way then to contemn death, is to expect it, and so to prepare ourselves for it, as if we were this very hour to encounter it; resolving never to go with that conscience to our bed, with which we durst not go to our grave; being so uncertain whether before the next morn we 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 we may be thought worthy to honour him, who gave us life. We are now to speak of Mortification in respect of name or report; wherein, you are to understand, that this is twofold: First, in turning our ears from such as praise us; Secondly, in hearing with patience such as revile us. For the first, it is and hath been ever the condition of sober and discreet men to avert their ear from their own praises; at least with a modest passing over such virtues as were commendable in them: which modesty appeared in Alphonsus' Prince of Aragon's answer to an Orator, who having repeated a long panegyrical oration in his praise, replied, If that thou hast said consent with truth, ☞ I thank God for it; if not, I pray God grant me grace that I may do it. Pha●●orin. lib. 1. de rebu● gest. A●b●ns. Others likewise we read 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 achieved, wherein he commended him far above truth: being mightily incensed therewith, threw the book into the river, as he was sailing over Hydaspes, saying withal, he was almost moved to send Aristobulus after. Neither indeed will any wise man endure to hear himself praised above truth, seeing, no less aspersion may be laid on his person by being too highly praised, than if he were discommended: for should we praise one for his bounty, who is publicly known to the world to be par●●monious; or for his humility, who is naturally ambitious; or for his continency, who is licentious; our praises would not tend so much to his honour, as to the display of his nature: yea, even he himself, guilty in himself, would tax us, knowing that he the least of all others deserved these praises from us. Ealaus, D. Augustini judicio, unicè approbanda est, quando nec laudantem adulatio movet, nec laudatum tentat elatio. It is flattery (saith one) to praise in absence; that is, when either the virtue is absent, or the occasion is absent. But in the report of our own praise, admit we should deserve it; the safest course is to withdraw our ear from hearing it, lest vainglory transport us upon hearing of those praises which are spoken of us: for if our aims be only to purchase popular esteem, preferring the praise of men, before the praise of God, or the testimony of a good conscience; as our aims 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 own, 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 he that would be praised for God's gift, Aug. Soliloq. c. 15 and seeketh not God's glory, but his own in that gift, though he be praised by men for God's gift, yet is he dispraised by God, for not seeking God's glory, but his own 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, he that loveth God, will choose rather to be deprived of all future glory, than detract by any means from God the Author of all glory. Let us then so avert our ear from selfe-praise, or aught else that may beget in us vainglory or ostentation, that we may become like unto him, who dis-esteemed all worldly praise from the hour of his birth to the hour of his passion. Mortification in suffering aspersions laid on our good name. Secondly, we are to hear with patience such as revile us: and reason good; for observing this, a blessing is pronounced on us: Blessed are ye● (saith the Lord of all blessing) when men shall revile you, and persecute you, Matth. 5.11, 12. and shall say all manner of evil against you falsely for my sake: Rejoice, and be exceeding glad; for great is your reward in heaven: for so persecuted they the Prophets which were before you. Yea, not only the Prophets, but even Him, of whom all the Prophet's bare witness; yet became he as one that did not hear, having no rebukes in his mouth. When he was tempted in the wilderness, the Scripture was his armour of resistance; when he was reviled on the Cross, he prayed for his enemies, Quod si ipse Dei Filius à Diabolo in Eremo tentatus fuit; qu● Eremita●um idem non expectet? G●sper. in H●ra●lit●. Vid. Aegidium in hunc locum. to express his heavenly patience. Now, if the Son of God was in the desert tempted, what Hermit can expect to be from temptation freed? If the Master be reviled, how may the servant look to be entreated? For howsoever some, or indeed most of the ancient Fathers, doubt whether the Devil did know that Christ was God or no; touching that parcel of Scripture, wherein Christ was tempted in the Defart; yet may it appear probable by inference from the text itself, that after jesus had said unto him, Matth 4 7, 8. It is written thou shalt not tempt the Lord thy God; the Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them; saying, All these things will I give thee, if thou wilt fall down and worship me. Whence I collect, that after Christ had told him that he was God, 9 he continued his temptation; which was an argument to evince him of palpable ignorance; or of distrust to Christ's speech, which argued his diffidence: but our purpose is not too curiously to insist upon these subtle digressions; Tota vita Christi in terris quae per hominem gessit, disciplina morum fuit Omnia bona mundi Christus contempsit, quae contemnenda docuit: & omnia mala sustinnit, quae sustinenda percepit; ut in illis non quaereretur faelicitas, neque in istis timeretur infaelicitas. Aug. dever. rel. it sufficiently appeareth, that Christ who ought to be every faithful Christians pattern, was reviled, yet opened not he his mouth; but with sweet silence and amiable patience offered his prayers unto his Father for them, who maliciously offered him upon the Cross; leaving us an example of admiration and imitation, that following him and suffering with him, we might likewise reign and remain with him: yea, but will our spritely-stately Gallant object; can any man, who knows the value of reputation, with patience suffer public disgrace? Is there any punishment so grievous as shame? Yea, were it not better for a man who is eminent in the eye of the world, to die right out, than still live in reproach and shame? ☜ For a man to live or die, is natural; he performeth but that task to which all mortality is enjoined; Ambros. epist. 70. but for a man to live in shame and contempt, and be made a spectacle of disgrace to the world, The commendation shall ever live which A●b●ose giveth to Theodosius the Emperor; Beneficium se p●tabat accepisse august 〈◊〉 o●iae Theodosius, quoti●s rogabatur ignoscere. Optabatur in co, quod timebatur in aliis, ut irasceretur. De ob●t. Theo. an apparent touch or taint to his friends, a laughing stock of his enemies, is such a matter, as no well-bred and noble minded man, that hath any courage or stomach in him, or tenders his esteem, can ever digest it. True it is, that flesh and blood will suggest many such objections; and if there were nothing to be valued so much as worldly esteem, or popular grace, which relieth on opinion, as soon lost as got, there were some reason to stand so punctually upon terms of reputation; but the eye of a Christian ought to extend itself to an higher object. We are exhorted to heap coals on our enemy's heads▪ to render good for evil; and to be revenged on them by well doing. Diogenes being asked how one should be revenged of his enemy, answered, by being a virtuous and honest man. ☞ What matter then though all the world revile us, Cha●o● nec Lethis caeca Charybdis saedoru● sacras sorde Charites. S●crat. in Eccles. Hist. lib. 1. cap. 21. having a sincere and unblemished conscience within us, to witness for us? Socrates in his Ecclesiastical History writeth, that Athanasius being accused by one jannes', to have killed Arsenius, and after to have cut off his hand, that he might use it to magic and forcery, cleared himself notably of this slender: having by good hap found out Arsenius, The Arrians scandalised the great Athanasius. who lay hid for the nonce, he brought him before the Council of Tyrus, whereto he was convented, and there he asked his accuser, whether he ever knew Arsenius or no? He answered, Yes: then Athanasius called him forth, with his hands covered under his cloak, and turning up the one side of his cloak, showed him the one of his hands; and when most men surmised, that the other hand at leastwise was cut off▪ Athanasius without any more ado, casteth up the other side of his cloak, and showeth the second hand, saying, You see Arsenius hath two hands, now let mine accuser show you the place where the third hand was cut off. Whence two remarkable considerations are recommended unto us: malicious subornation in the accuser; gracious moderation in the accused. For the former, let the speech of a Heathen man for ever be printed in your hearts; who when his friend came unto him, and desired him to take a false oath in a cau●e of his, made answer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You must (saith he) bear with me, there are many friends to be gotten if I lose you; but if by forswearing myself I lose the favour of God, I cannot get another, there is but one God. For the latter as soft words pacific wrath, so by a pleasant conceit he cooled all wrath; fleighting so much the aspersion of his accuser, as even of his enemies he gained him honour. To instance which Moderation or patience, even in sundry Heathen men, towards such as aspersed disgrace upon them, were it not that I fear enlarging of this branch too much, I might produce many heroic and princely examples, Plutarch. in vit. as Vespasian, his son Titus, Marcellus, Demetrius; yea, the stiff and rough-hewed Hercules, who cared not a fly for backbiting terms. But I am to use a word or two unto you, gentlemans, by quest of inquiry how you are found affected herein, and so descend to the third and last Branch arising from this Subject. Have ye not delighted in hearing your own praise, but reproved such as praised you, or turned your care from their applause, le●t it should transport you? Have ye distributed to the poor, without looking who saw you? Have ye fasted without hanging down your head, to cause men observe you? Have ye prayed with zeal, fixing your eye only on God, that he would look on you? Have ye performed the works of charity, and that for conscience sake, and not for vainglory? Have ye not too Pharisaically prided yourselves in your own integrity? Have ye ascribed to yourselves shame, and to God the glory? Have ye heartily wished rather to be deprived of all hope of glory, than by your means to detract in any wife from God's glory? O then happy and blessed are you! for having turned your ears from the applause of men, you shall receive applause from Angels; or having distributed to the poor without looking who saw you, you shall be plenteously rewarded by him, whose eyes are ever upon you; or fasted without hanging down your heads, to cause men observe you, you shall feast with him, who will erect your heads, and with glory crown you; or performed works of charity for conscience sake, and not for vainglory, your works shall go before you, and be accounted for righteous through him who shall clothe you with glory; or not too Pharisaically prided yourselves in your own integrity, you shall become justified with the Publican, and admitted to honour by humility; or ascribed to yourselves shame, and to God the glory, God shall wipe off your shame, and bring you to the full fruition of his glory; or heartily wished to be deprived of all hope of glory, rather than by your means to detract in any wise from God's glory; your desire of advancing God's glory, shall after your passage from this vale of misery, estate you in the inheritance of glory. Again; have ye heard with patience such as revile you? Have ye answered them as he did, who being accused by his enemy of one sin, accused him likewise of ignorance, saying, Thou accusest me of one, when I am guilty of a thousand? Have ye not stood upon terms of reputation, but with patience suffered all disgraces? Have ye overcome your enemy with mildness? taken revenge on him by your virtue and goodness? Fortified yourselves against all calumny, with the spirit of patience? O then right blessed are you! for having heard with patience such as revile you, an eternal blessing is pronounced on you; or having been as ready to condemn yourselves, as others to accuse you, your purged conscience shall freely acquit you; or not stood on terms of reputation when men disgraced you, you shall be graced in heaven, where no disgrace shall touch you; or overcome your enemy with mildness, the mild Lamb shall crown you with happiness; or taken revenge on him by your virtue and goodness, you shall be refreshed with the fountain of sweetness; or fortified yourselves against all calumny with the spirit of patience, with Palms in your hands shall ye sing with joyfulness. Gather, O gather hence with ineffable Solace is conferred on the patient! whatsoever he suffer here, shall in superabundant measure be recompensed elsewhere. But it may be objected, that some aspersions are not to be borne with: for those scandals which are laid upon our persons, where our faith is not taxed or touched, may be more easily endured; but where these are struck at, they are not to be suffered. To confirm which, we read how Peter and john having by prayer and imposition of hands, given the holy Ghost, and Simon the Sorcerer saw that through laying on of the Apostles hands, the holy Ghost was given, he offered them money, saying, Act. 8.17, 18, 19 Give me also this power, that on whomsoever I lay hands, he may receive the holy Ghost. But Peter incensed herewith, 20. said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Whence it appeareth, that out of a holy zeal, one may show passion towards such as detract from the honour of God, or asperse a blemish upon his servants in the work of their ministry. The like we read of Paul, that glorious vessel of election, conceiving much indignation against one, who had withstood the word; 2 Tim. 4.14. saying, Alexander the Coppersmith did me much evil, the Lord reward him according to his works. The reason is inclusively annexed; of whom be thou ware also, 15. for he hath greatly withstood our words. The like spirit of zeal might james and john be said to be of, who when they saw that the Samaritans would not receive Christ, Luke 9.54. said; Lord wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But how this passion of theirs was approved, may appear by the ensuing verse; But he turned and rebuked them, 55. and said, Ye know not what manner of spirit ye are of. Now to clear this objection, there is no Pattern which we ought sooner to imitate than Christ himself, who is the master of truth and directeth us in all truth; who as he was most blameless of all others, for in his mouth was never guile found, yet was he in his own person more blamed, in his doctrine more reproved, in his miracles more injured than all others: john 7.20. Matt. 9.34. for one while he is accused to have a Devil; anon, that he casteth out Devils through the prince of the Devils; anon, that he is a man gluttonous and a wine-bibber, a friend of Publicans and Sinners. Yet what answer vouchsafed he unto all these save only this, Matt. 11.19. Act. 2.13. Wisdom is justified of her children? Now I know there are differences of Scandals or aspersions, Scandalum Pharisaeorum. Scandalum Pasillorum. Scandalum activum. Scandalum passivum. where some leave deeper impression than others do: for as the name is more precious than any earthly substance, so it receiveth the deepest stain, when the estimation of our faith is questioned, being the very main foundation whereon all religion is grounded, and the perfection of that building which makes a Christian rightly accomplished. ☞ Saint Basil could show himself calm enough in his conference with the Emperor, till a Cook came in, and saucily told him, he did not well to stand so precisely upon such small matters, but rather to yield to his master the Emperor in a word or two: for what were those divine affairs whereon he so much insisted, but such as with indifferency might be dispensed? But what answered this reverend Father? Yea Sir Cook (quoth he) it is your part to tend your pottage, and not to boil and chop up divine matters, which, as they little trouble you, so in weight and consequence are far above you. And then with great gravity turning to the Emperor, said, that those that were conversant in divine matters, which were principally to be intended, would with conscience rather suffer death, than suffer one jot of holy▪ Scripture, much less an article of faith to be altere● or corrupted. Another holy man, though most innocent, could endure to be accounted a whoremaster, an unclean person, and the like; but when one called him an Heretic, he could bear no longer: so near be we touched, when our faith is questioned. But as we have a noble and glorious Pattern, who showed himself a Conqueror in his suffering, let us wrestle with flesh and blood, that suffering all things for him and with him, we may after our conquest joy in him and with him. And let this be sufficient to have been spoken of Mortification in respect of our name or esteem in the world, labouring daily to dis-value and huminate ourselves while we are in the world. If it be no great thing to leave our substance, Mortification in our contempt of all worldly substance. but ourselves; let us at least leave our substance, that we may the better enjoy ourselves. It was the wise exhortation of the wisest of Princes; Honour the Lord with thy substance, and with the first fruits of all thy increase: Prov. 3.9. annexing a promise to this precept; 10. So shall thy barns be filled with plenty, and thy press shall burst out with new wine. But forasmuch as many things are required to the mortification of this earthly Mammon, we will reduce them to two especial heads, the better to retain in memory this means of mortification: Two remarkable considerations: first, by whom these blessings are conferred on us; secondly, how they are to be disposed by us. Non dabit quod non habet. Aug. 1. to consider from whom we have received these worldly blessings: 2. how to dispose of them, lest they become cursings of blessings. For the first, we are positively to set down, that every good gift and every perfect gift cometh from above; the beasts that graze on a thousand hills are his; the treasures of the earth are his: for from whom should we think are they derived to us, but from him by whom they were created for us? He who never had it, how can he give it? but he who hath all, guides all, governs all, and is all in all, is sole-sufficient for all. He it i● then that maketh rich and maketh poor, exalteth and humbleth, sendeth forth his waters out of their treasuries, and all things are drowned, shutteth them in their treasuries, and all things are dried. He it is that maketh the fruitful barren, and the barren fruitful. In stead of the thorn shall come up the fir tree, Isa. 55.13. and in stead of the brier shall come up the myrtle tree, and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off. He it is that made Heaven and Earth and all things, replenished Heaven and Earth with all things, giving Man dominion over all things, that Man might be subject unto him who made all things. Now as he gave them to man, so are they to be disposed of by man, to his glory who made man. And how is that? Not in laying land unto land with the oppressor; Isa. 55.13. nor in repairing to the house of the strange woman with the adulterer; nor consuming your substance in excess with the rioter; nor hoarding up vengeance against the day of wrath with the miser; nor grinding the face of the poor with the extortioner: but rather distributing freely of that which you have, and communicating to the necessity of the Saints: so shall you make to yourselves friends of your unrighteous Mammon, and shall be fed with Manna in the Courts of Zion. Luke 16.9. Gainful is the use of that money, which is put out to the works of charity: which be it more or less, cannot but be exceeding great, being given with devotion, and the work attended by singleness of heart and sincerity of affection; for where a sincere will is not joined with the work, the work cannot be effectual to the doer, howsoever it may seem fruitful to the beholder. Ac which sort of men, who erect sumptuous works rather for popularity and affectation, than piety or sincere affection, the Poet pleasantly glanceth; Signa viis reparant, ut nomina nota relinquant, Ma●more quae sculpto romen manis bab●nt. THESE Statues rear in public ways, as trophies of their love, Which, as they hear, in passengers will admiration move, And gain a fame unto their name, which may survive in them: But trust me, Sirs, these works of theirs show them vainglorious men. Which works, howsoever useful unto others, were better undone than done in respect of themselves: for to glory in our works, doth not only derogate from our works, but denounce upon us greater damnation, ascribing to ourselves what duly, properly, and solely aught to be attributed to the glory of God. But to draw nearer the point we have in hand; there is nothing that weaneth our minds more from the meditation of God and mortification to the world, than our earthly affections, which bear such sway over us, as they will not suffer those divine motions or meditations to take root in us. This is excellently shadowed in that Parable of the great Supper, Luke 14.16, 17, etc. where many guests were invited, but all with one consent began to make their excuse: the first he had bought a piece of ground, and he must needs go see it: the second had bought five yoke of oxen, and he must go prove them: and another had married a wife, and therefore he could not come. These, though the fatlings be provided, the choicest dainties prepared, wherewith their hunger-starved souls might be refreshed, cannot come; the world must detain them, their earthly respects enchain them, their sensual delights restrain them: they cannot come, though often invited, nor re●ort to this great Supper, though all things be provided. These seldom or never take into their more serious consideration the state of the blessed in Heaven, or the state of the damned in Hell. Neither can the joys of the one allure them, or the pains of the other deter them. These will dispense with the word for the profit of the world, Poenitentia dol●rum, non rem●ssionis ●e●catorum. Chrysos● ho●. 7. in johan. Aug lib. 1. de ci 〈◊〉. Dei, c●p. 18 Greg. l●b 20. Me●a●. cap. 12. and enjoy the pleasures of sin for a season, deferring repentance till it be past season. Saint chrysostom relateth how Paulus Samosetanus that archheretic, for the love of a woman forsook his faith. Saint Augustine relateth diverse, who denied the torments of Hell to have eternity, thereby to flatter their affections with a pretended assurance of impunity. Saint Gregory imputeth it to avarice and covetousness, that many forsake their faith. These follow not the example of sundry devout men, the memory whereof is recommended unto us in holy writ; who being possessors of lands, or houses, sold them, and brought the prices of the things that were sold, and laid them down at the Apostles feet: and distribution was made unto every man according as he had need. Act. 4.34, 35. The like contempt, in respect of earthly substance, we read to have been in many noble and equally affected Pagans, as Crates, Bisias, Zeno, Bias, Anacreon, Anacharses; who, though they had scarce the least glimpse of an eternity, yet they disvalue the substance of earth as the subject of vanity. But I must now draw in my sails, and take a view of your dispositions (Gentlemen) how you stand herein affected; that seeking what I expect to find, I may no less glory in your aversion from earth, than if you were ascending Jacob's ladder, to have your names enroled in the kingdom of heaven. An accurate repetition and connexion of the precedent Meditations. Have ye honoured the Lord with your substance, and tendered him the first fruits of his bounty? Have ye acknowledged every good thing to come from him, as from the fountain of mercy? Have ye subjected yourselves unto him, as he hath subjected all things to your sovereignty? Have ye disposed of them soberly and solely to his glory? Have ye been oppressors, and with good Zacheus made fourfold restitution? Have ye not exposed your inheritance to riot and pollution? Have ye not hoarded up vengeance against the day of affliction? Have ye not grinded and grated the face of the poor with extortion? Have ye distributed freely, and communicated to the Saints necessity? Have ye made you friends of your unrighteous Mammon, and so made yourselves way to the heavenly Zion? Have ye done these works of compassion with singleness of heart, and without affectation? Have ye been by no earthly respect detained from coming to that great Lords Supper, to which you were invited? O then in a happy state are you! for having honoured the Lord, he will fill your barns with plenty; or having acknowledged all good things to be derived from his mercy, he will give you a fuller taste of his bounty; or subjected yourselves to his obedience, he will cause every Creature to do you service; or disposed of them soberly and solely to his glory, he will exhibit his good gifts unto you more fully; or been oppressors, and made restitution, you shall with Zacheus become vessels of election; or not exposed your inheritance to riot and pollution, you shall be safe from the doom of confusion; or not grinded the face of the poor with extortion, the poor shall bear record of your compassion; or distributed freely to the Saint's necessity, he that seeth in secret shall reward you openly; or made you friends of your unrighteous Mammon, Manna shall be your food in the heavenly Zion; or done these works singly, and without vainglory, you shall be clothed with the garment of mercy; or not detained by the world from going to that great Lords Supper, ye shall be graciously admitted and exalted to honour. Thus to dispose of the substance of the world, is to despise the world: preferring one meditation of the pleasures and treasures of heaven, before the possession of the whole earth; and esteeming it far better to be one day in the House of the Lord, than to be conversant in the Palaces of Princes. O then, ye whose generous descents and mighty estates promise comfort to the afflicted, relief to the distressed, and an hospitable receipt to all such as repair to you for succour or comfort; minister to the necessity of the Saints, be liberal and open handed to the poor, having opportunity, do good unto all men, especially unto them who are of the household of faith, Gal. 6.10. be exercised in the works of the spirit and not of the flesh, so shall ye build upon a sure foundation, and in the inheritance of God's Saints receive a mansion. Turn not (I say) you ear from the cry of any poor man, lest his cry be heard, and procure vengeance to be poured on your head. Pity the moans of the afflicted, wipe off the tears of the distressed, comfort those that mourn in Zion. The ordinary form of begging in Italy is, Do good for your own sakes. Do good for your own sakes, for your own selves, for your own souls. No a Nullum Deo grati 〈◊〉 sacrificium, quam zelus 〈◊〉. Greg. in hom. 12. sup. Ezech. sacrifice to God more grateful, to yourselves more useful, or to your own souls more fruitful, than to be zealous in all holy duties, and compassionate to the needful: b Nam qui non ardet, non accendit. Bernard. for he that in himself burns not in devotion, can never inflame another with the zeal of devotion: c Nec lucere potest, nisi prius ardeat. Aquin. in 5. johan. neither can any one shine, unless before he burn; shine in the works of compassion, unless he burn before with the zeal of a devout affection. So as many though they be d Lucerna quoad officium, extinctae quoad effectum. Ibid. Lights in respect of their ministry or office, yet are they Snuffs in respect of their use, effect or service. Exhibit therefore freely of those good gifts and bounties which God hath bestowed on you, and show your liberality now in the opportunate time; for as there is a time when none can work, so there is a time when none can give: give it then in your life time, that you may express your charity with your own hand, Quod emittitur voluntarium est: quod amittitur necessarium. Ambros. and not by way of Legacy: for many make good wills, which I much fear me proceed not of good will, being rather by the sentence of mortality enforced, than of their own charitable disposition affected, to leave to the poor afflicted of the world, which they so exceedingly loved, while they sojourned here in the world. And what shall these bountiful Legacies avail them, these charitable Wills profit them, when they shall make their beds in the dark, and enter parley with their own Consciences, whether this coacted charity of theirs proceeded from compassion or compulsion, leaving what they could no longer enjoy, and giving that which was not in their power to give? Surely, no more benefit shall this enforced charity confer on them, than if they had sown the sand: for fruitless is that work which deriveth not her ground from a pure intention or sanctified will. In the Eastern countries, they put coin in the dead man's hand, to provide for him after his departure hence. Qui à die in d●em deserunt, donec Parcae cuncta auserunt. The like provision carry these along with them to their graves, who defer giving, till they cannot give, making their Executors their Almoners, who many times defeat the poor, or number themselves in Bead-roll of the poor; whereby they gull the deceased, enriching their own coffers with the poor man's box. Non memini me legisse mala morte mortuum, qui liben●èr opera 〈◊〉 exercuit. Hieron. in epist. ad Nepotianum. O Gentlemen, you whose corpse are followed with many mourners, and ofttimes inward rejoicers; send out those sweet odours of a good and devout life before you; dispense and dispose faithfully, in whatsoever the Lord above others hath enriched you; defer not your charity to your death, lest you be prevented of your charity by death; bethink yourselves how you would be provided if that great Master of accounts were this hour to call you before him, and make your reckoning with him; would you not be glad, if your conscience told you, how you had been faithful disposers or employers of those Talents which were delivered to you? Would not your hearts rejoice within you to have such a Testimony, quam immensa est laetitia de recordatione transacta virtutu! etc. Bern. in fest. omnium Sanctorum. serm. 2. as the witness of an undefiled or spotless conscience within you? Would it not entrance you with an exceeding joy, to hear that happy and heavenly approbation, Well done, good and faithful servants, you have been faithful over a few things, I will make you rulers over many things: enter ye into the joy of your Lord? If this could not choose but joy you, so dispose of your earthly Mammon, that you may be partakers of this surpassing joy in the Courts of Zion. And so I descend to the last Branch of this last Observation, expressing that object of ineffable consolation, whereto this Active Perfection aspireth, and that spiritual repose of heavenly solace and refection, wherein it solely and properly resteth. MAN is borne unto trouble, as the sparks fly upward, being here a sojourner in the Inn of this world; job 5.7. and drawing every day nearer and nearer the end of his Pilgrimage; The absolute or supreme end whereto this Actual Perfection aspireth, and wherein it solely resteth. Chrysost. Aug. Soliloq. c. 2. where man's life is the Traveller's emblem; his form of living, the very mirror of his sojourning; his home returning, the type or figure of his dissolving. In which progress or journal of man, by how much more the sun-dial of his life proceedeth, by so much nearer the nightshade of death approacheth. Yet, behold the misery of man! His desires are daily to disquiet and disturb himself: for show me that man howsoever affected, or in what degree soever placed, whose desires are so firmly fixed, as his mind is not troubled in the pursuit of that whereto his aims are directed. For to begin with the Highest, because his thoughts are ever aspiring'st; doth the Ambitious man aim at honour or preferment? Behold, he purposeth with himself to gain or attain such a place under his Prince, not so much for his own ends (as he pretendeth) but to be useful to his friends, and behooveful to his Country; but since that hour, he 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 Competitors, or want of enjoying himself, being pestered by multitudes of Suitors. Or is he covetous? There is nothing which he eyes or beholds upon this, Universe, tending to profit, or promising hope of profit, which he presently conveys 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, T●rent. in Heauron. Plan. in Rudente. but like miserable Menedemus in Terence, or greedy Gripus in Plautus, he afflicts and torments himself, making his own desires his own disquiets. Or is he Voluptuous? His fond affection procures in him this frenzy or distraction: He goes to the house of the strange woman, giveth ear to her incantation, sports with Ishmael, lusts after her beauty in his heart: and is taken with her eyelids; yet see how sensuality brings him to misery! Prov. 6.25. by means of this whorish woman, he is brought to a piece of bread: and the adulteress will hunt after his precious life: but to pass over these, and take a view of such whose course of life seems better disposed, than to converse with the world, either by ambitiously aspiring to Honour, the great man's Darling; or by too eager a pursuit after Riches, the worldlings Mammon; or by too hot a quest after pleasure, the wantoness Minion. For to reflect a little upon the aims of such who affect Contemplation, and every day better their knowledge in the serious or exquisite search of the natures, virtues, or operations of all creatures; we shall find, to use the words of Solomon, That even in these there is vanity and affliction of spirit: Ecclus. 1.23. for howsoever, Wisdom raines down skill and knowledge of understanding, exalting them to honour that hold her fast; yet Salomon's conclusion after the search of wisdom and folly, Eccles. 1.18. is definitively this; In much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow. For should man labour to engross all learning, knowledge and wisdom, his labour were but vain, and his search fruitless; seeing he, whose understanding was deepest, conceit quickest, and wisdom greatest of all them that were before him in jerusalem, hath thus concluded: 16.7.23.24. All this I have proved by wisdom; I said, I would be wise, but it was far from me. Adding the reason hereof; That which is far off, and exceeding deep, who can find it out? For be our search never so curious, or desire covetous in the pursuit of knowledge, we shall find by daily experience our own weakness: where though our wills be strengthened, our abilities are weakened, ☜ being ever more hopeful in our undertake, than powerful in our performance; Scire omnia volumus, nihil agere. Gasper. in Herac. cap. 2. yea, it is a property 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 satisfy our desire or affection: vain and endless therefore is our search in the former, as weak and fruitless is our pursuit of the latter. There is no end of writing many books, no end of reading many books, no end of storing our Libraries with many books: Sub quorum velamine, frequenter magna avaritia comperitur. Vincent. de vit. Spirit. cap. 1. for under the cover of these, much covetousness ofttimes lurketh. These are not of that inestimable price, (though they contain much spiritual comfort) as may fully store or enrich the heart; fully replenish or satisfy the heart; fully settle or establish the heart: for where the desires of the heart are not fulfilled; how can she hold herself sufficiently enriched? Or where her desires are not accomplished; how may she rest satisfied? or being not there seated, where her desires are settled; how can she be quieted? Hence it is, that a devout Father compares his Heart unto a Mill; Sive dormiam sive vigil●m, somniat: & cogitat quicquid ei occurrit. Bern. Med. cap. 9 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 itself: so is my unstable heart always in motion, and never resteth: but whether I sleep or wake, it dreameth and thinketh of whatsoever it encountreth. Can then neither Honour, nor wealth, nor pleasure satisfy this unconfined Heart? can neither Honours surprise her, wealth enjoy her, nor pleasure entrance 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, In 〈◊〉 honorem 〈◊〉 ne praeveniatur, in possidendo valdè si●et ne privetur. Catching at which we're catcht and choked therewith. For tell me, is not the Ambitious man as fearful to incur disgrace, after he is received to his Prince's favour, as he was jealous of a Competitor before he got into favour? again, Cui tam d●●st quod habet, quam quod non habit. is not the miserable rich man, who reposeth all comfort in his substance, all his consolation in his riches, as fearful to lose what he already enjoys, as he was doubtful of prevention in what he now enjoys? Or is not the voluptuous carnal man, whose only delight is dalliance with his perfidious Dalilah, Adeptae voluptatis Coronidem si quares, poenitentiam invenies. stinged with as much grief after his desires are satisfied, as he was stirred with delight before his pleasures were effected? Or is not the Contemplative man, whose aims being higher, Cum se cuncta novisse putat, plura se ignorasse quam didicisse, indies sentit. should tender him content in fuller measure, afflicted in mind, when he finds himself come short in knowledge of what he expected, and reads every day something which he never before observed? What content then in these flourishing May-buds of vanity, which in repentance and affliction of spirit, do only show their constancy? So as one well observeth, If man should not be afflicted by God, Si à Deo non affligotur homo, seipsum effliget. in Herac. cap. 3. yet should he be afflicted by himself; consuming himself with his own envy, rancour, and other distempered affections, which have more fury and torment attending on them, than the evil itself which procureth them. Yet behold the wretched condition of unhappy man▪ I●a de humano arbitratu pensitatur divinita●, nisi Deus homini placuerit, Deus non erit. Tertul in Apol. cap. 5. Though neither Honour be permanent, nor from peril 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 enrich the soul after death without decreasing; and before those ineffable pleasures, where neither desire breeds longing, nor satiety loathing. So as, I cannot more fitly compare the actions of these sensual affected men, than with that childish act o● the Emperor Honorius, Ibid. cap. 3. who taking especial 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 near him, Vid. vit. Honor. noting his error; It is not your Hen that is lost, but your City Roma, that is taken by Alaricus King of the Goths. Wherewith coming a little to himself, he seemed to bear with much more pa●ience the surprise of the one, than the loss of the other. O childish simplicity! you say well; yet the like is in us. We cannot endure that any one should steal from us our silver; yet either honour, riches, or pleasure may have free leave to steal away our heart. We would by no means be defrauded of our treasure; yet it troubles us little to be depraved with error. We avoid the poisons of the body, C●rporis vitamus venena non animi. ibid. in Herac. but not of the mind; intending more the diet of the body, than the discipline of the mind. Since then, in these external desires, this Actual Perfection, whereof we have formerly treated, may receive no true rest or repose; Quis vicinus malus, quis latro, quis insidiator tibi tollit Deum? Et potest tibi sollere totum quod possides corpore, non libi tollit eum quem possides cord. Aug. for to those it only aspireth, wherein it resteth: we must search higher for this place of peace, this repose of rest, this heavenly Harbour of divine comfort: we are to seek it then while we are here upon earth, yet not on earth: would you know, what this sovereign or absolute end is, wherein this Actual Perfection solely resteth, wherein the Heart only glorieth, and to the receiver, long life, with comfort in abundance amply promiseth? Harken to the words of jesus the Son of Sirach: Ecclus. 23.28. It is a great glory to follow the Lord, and to be received of him is long life: Nor skils it much, how worldlings esteem 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 disesteem the pomp and port of this present world. This (I say) they will account foolishness; Beati qui ex eorum numero esse merentur, quos mundus pro stultis, Deus pro sapientibus habet. Bl●s. Euchirid. parvul. 〈◊〉. But blessed are they who deserve to be of that number, which the world accounts for fools, God for wise men. But miserable is the state of these forlorn worldlings, whose chiefest aim is to circumvent or entrap their brethren, making their highest aims their own ends, and accounting bread eaten in secret to be the savourest, and stolen waters the sweetest: for these never drink of their own Cistern, or feed of the flesh of their own fold; but partake in the spoil of others, yet wipe their mouths as if they were innocent: but behold this Haman-policy shall make them spectacles of final misery; Esther 7.9, 10. wishing many times they had been less wise in the opinion of the world, so they had relished of that divine wisdom, which makes-man truly happy in another world; Ecclus. 1.15. even that wisdom (I say) who hath built an everlasting foundation with men, and shall continue with their seed: neither can this divine wisdom choose but be fruitful, standing on so firm a root; or the branches dry, receiving life and heat from so fair a root. Now to describe the beauty of her branches springing from so firm a root; with the solidity of her root diffusing pith to her branches: 20. The root of wisdom (saith the wise Son of Sirach) is to fear the Lord, and the branches thereof are long life. Multi miseri sunt metu, ne miseri fiant: multi meri metuentes, moriuntur. Gasp. in Herac. This fear, where it takes root, suffers no worldly fear to take place. Many worldlings become wretched, only through fear lest they should be wretched; and many die, only through fear lest they should die: but with these, who are grounded in the fear of the Lord, they neither fear 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 God's mercy. How constantly, zealously, and gloriously many devout men have died, and upon the very instant of their dissolution expostulated with their own souls, reproving in themselves their unwillingness to die, may appear by the examples of such, whose lives as they were to God right pleasing, ☜ so were their souls no less precious in their departing: The reason of his frequent repetition of sundry sentences, similitudes, and other memorable discoveries throughout this Book. upon some whereof, though I have formerly insisted, yet in respect that such memorable Patterns 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 diverse places repeated) to exemplify this noble resolution or contempt of death, in the proof and practice of some one or two blessed Saints and Servants of God. Jerome writeth of Hilarion, that being ready to give up the ghost, he said thus to his soul; Go forth my soul, why fearest thou? Hier. in vit. ●jus. Go forth, why tremblest thou? Thou hast served Christ almost those threescore and ten years, and dost thou now fear death? Saint Ambrose when he was ready to die, Pontius in sine vitae ejus. 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 again I am not afraid to die, because we have a good Lord. The reverend Bede, whom we 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 fear I to die, because I have a most gracious Redeemer. He yielded up his life with this prayer for the Church; O King of glory, In vit. Bedae. Lord of Hosts, which hast triumphantly ascended into heaven, leave us not fatherless, but send the promised Spirit of thy truth amongst us. These last funeral Tears, or dying men's Hymns, I have the rather renewed 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 Deathbed, O what a conflict do his words raise! How strongly do grief and affection strive to enclose 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 ears any more: and certainly, the resolution of a devout dying man, being upon the point of his dissolution, cannot but be an especial motive to the hearer, Sepulchra enim non tam mortuo rum quam viv●ntium memoriae condita sunt. of Mortification. Which was one cause, even among the Heathens, of erecting Statues, Obelisks, or Monuments upon the Dead; that eyeing the Sepulchers of such noble and heroic 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 mortality: which begot in many of them a wonderful contempt of the world. Albeit, it is to be understood, that Christians do contemn this world much otherwise than Pagan's: Ambitio his dux; ●llis, amor Dei. Gasp. in epist. ante Hera●lit. for ambition is a guide to these, but the love of God unto them. Diogenes trod upon Plato's pride with much greater selfe-pride: but the Christian with patience and humility surmounteth and subdueth all worldly pride; being of nothing so careful, as lest he should taste the Lotium of earthly delights, and so become forgetful with Ulysses' companions of his native Country. Mean time he sojourns in the world, not as a Citizen, but as a Guest, yea as an Exile. But to return to our present discourse now in hand; in this quest after that sovereign or supreme end, whereto all actual perfection aspireth, and wherein it resteth, we are to consider three things: 1. What is to be sought; 2. Where it is to be sought; 3. When it is to be sought. What we are to seek. For the first, we are to understand that we are to seek only for that, the acquisition whereof is no sooner attained, than the mind, whose flight is above the pitch of frailty, is fully satisfied. Now that is a blessed life, when what is best, is affected and enjoyed: for there can be no true rest to the mind in desiring, but partaking what she desireth. What is it then that we seek? To drink of the water of life; where our thirst may be so satisfied, as it never be renewed; our desires so fulfilled, as never higher or further extended. He that hath once tasted of the fountain named Clitorius fons, (and choice is the taste of such a fountain) will never drink any wine; Vitruvius, l. 8. c. 3. no wine mixed with the dr●gs of vanity, no wine drawn from the lees of vainglory: the reason is, he reserves his taste for that new wine, which he is to drink in his Father's kingdom. August. Manual. cap. 8. And what kingdom? The kingdom of heaven; a kingdom most happy, a kingdom wanting death, and without end; enjoying a life that admits no end. Ibid. cap. 7. And what life? A life vital, a life sempiternal, and sempiternally joyful. And what joy? A joy without sorrowing, rest without labouring, dignity without trembling, wealth without losing, health without languishing, abundance without failing, life without dying, perpetuity without corrupting, blessedness without afflicting, where the sight and vision of God is seen face to face. And what God? God the sole-sufficient, summary, supreme good: that good which we require alone; Luke 18.19. that God who is good alone. Trinita● divinarum pers●narum est summum bonum, quod purga●issimis mentibus cernitur. Aug. 1. de Trin. cap. 2. And what good? The Trinity of the divine persons is this summary good, which is seen with purest minds. The Heart trianglewise resembleth the image of the blessed Trinity; which can no more by the circumference of the World be confined, than a Triangle by a Circle is to be filled. So as the Circular world cannot fill the Triangular heart, no more than a Circle can fill a Triangle; ☞ still there will be some empty corners: it says, so long as it is fixed on the world, Sheol, it is never enough: but fixed on her Maker, her only Mover, on her sweet Redeemer, her dearest Lover, she chants out cheerfully this Hymn of comfort; Rom. 8.1. There is no condemnation to them which are in Christ jesus. She then may rest in peace. And what peace? A peace which passeth all understanding. She then may embrace her Love. And what Love? A Love constantly loving. She then may enjoy life. And what life? A life eternally living. She then may receive a Crown. And what Crown? A Crown gloriously shining. This Crown (saith S. Peter) is undefiled▪ which never fadeth away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek words which S. Peter useth, are Latin words also; and they are not only Appellatives, being the Epithets of this Crown, but also Propers; the one proper name of a Stone, the other of a Flower: Isidorus E●ymol. l. 16. c. 4. for Isidore writeth, there is a precious stone called Amiantus, which, though it be never so much soiled, yet it can never at all be blemished; and being cast into the fire, it is taken out still more bright and clean. Also Clemens writeth, that there is a flower called Amarantus, which being a long time hung up in the house, yet still is fresh and green. To both which, the stone and the flower, the Apostle, as may be probably gathered, alludeth in this place. Here than you see, what you are to seek. For are your desires unsatisfied? here is that which may fulfil them. Are your souls thirsty? here is the Well of life to refresh them. Would you be Kings? here is a Kingdom provided for you. Would you enjoy a long life? a long life shall crown you, and length of days attend you. Would you have all goodness to enrich you? enjoying God, all good things shall be given you. Would you have salvation to come unto your house and secure you? rest you in Christ jesus, and no condemnation shall draw near you. Would you have your consciences speak peace unto you? the God of peace will throughout establish you. Would you have your constantest Love ever attend you? He who gave himself for you, will never leave you. Would you have him live ever with you? Leave loving of the world, so shall he live ever with you and in you. Would you have a Crown conferred on you? A Crown of glory shall impale you. August. Manual. cap. 34. Seek then this one good wherein consisteth all goodness, and it sufficeth. Seek this sovereign or summary good, from whence cometh every good, and it sufficeth. For he is the life by which we live, the hope to which we cleave, and the glory which we desire to obtain. Ibid. 12. Aliud noli petere, uni suffice, quia una tibi sufficiet. Aug. in Psal. 26. For if dead, he can revive us; if hopeless and helpless, he can succour us; if in disgrace, he can exalt us. Him then only are we to seek, who, when we were lost, did seek us; and being found, did bring us to his sheepfold. And so I descend from what we are to seek, to where we are to seek, that seeking him where he may be found, we may at last find him whom we so long have sought. Where we are to seek. For the second, we are to seek it while we are on earth, but not upon earth, for earth cannot contain it. It is the Philosopher's axiom, That which is finite may not comprehend that which is infinite. Now that supreme or sovereign end▪ to which this Actual Perfection is directed, whereto it aspireth, and wherein it resteth, is by nature infinite: Ena without end, beginning and end, imposing to every creature a certain, definite or determinate end. The sole solace of the Soul, being only able to fill or satisfy the Soul, without which all things in heaven or under heaven, joined and conferred together, cannot suffice the Soul. So boundless her extent, so infinite the object of her content. How should Earth then contain it, or to what end should we on Earth seek it? Seeing, whatsoever containeth, must of necessity be greater than that which is contained. But Earth being a mass of corruption, how should it confine or circumscribe incorruption? Seeing nothing but immortality can clothe the Soul with glory, it is not the rubbish or refuse of earth that may add to her beauty. Besides, the Soul while it sojourns here in this earthly mansion, she remains as a captive enclosed in prison. What delights then can be pleasing, what delicates relishing to the palate of this prisoner? She is an exile here on earth: what society then can be cheerful to one so careful of returning to her Country? If Captives restrained of their liberty, Exiles estranged from their Country, can take no true content either in their bondage, be it never so attempered; nor in their exile, be they never so attended; how should the Soul apprehend the least joy, during her abode on earth? Where the treasure is, there is the heart: her treasure is above, how can her heart be here below? Mortality cannot suit with immortality, no more can Earth with the Soul. Whereto then be the motions of our Soul directed? To Him that gave it; no inferior creature may suffice her, no earthly object satisfy her, nothing subject to sense fulfil her. Aug. Med. c. 19 In Heaven are those heavenly objects, wherewith her eye rests satisfied; in Heaven are those melodious accents, wherewith her ear rests solaced; in Heaven those choicest odours, wherewith her smell is cherished; in Heaven those tastfull'st dainties, wherewith her soul is nourished; in Heaven those glorious creatures, wherewith herself is numbered. What difference then betwixt the satiety and saturity of Heaven, and the penury and poverty of Earth? Here all things are full of labour, Eccles. 1.8. man cannot utter it: The eye is not satisfied with seeing, nor the ear filled with hearing: whereas in Heaven there is length of days, and fullness of joy without ending. And wherein consists this fullness? Even in the sweet and comfortable sight of God. But who hath seen God at any time? To this, blessed Austin answers excellently. Aug. Med. c. 28. Albeit (saith he) that summary and incommutable essence, that true light, that indeficient light, that light of Angels, can be seen by none in this life, being reserved for a reward to the Saints only in the heavenly glory; yet to believe, and understand, and feel, and ardently desire it, Sipes i● terris, sp●● s●t in coelis. is in some sort to see and possess it. Now, if we will believe it, though our feet be on earth, our faith must be in heaven: or understand it, we must so live on earth, as if our conversation were in heaven: or feel it, we must have so little feeling of the delights of this life, as our delight may be wholly in heaven: or desire it, we must hunger and thirst after righteousness, to direct us in the way which leadeth to heaven. It cannot be (saith a devout holy man) that any one should die ill, ☞ Blos. Enchirid. pa●vul. autb. who hath lived well. We are then to labour by a zealous, religious, and sincere life, to present ourselves blameless before the Lord at his coming. O if we knew (and gross is our ignorance if we know it not) that whatsoever is sought besides God, possesseth the mind, Ibid. but satisfies it not! we would have recourse to him, by whom our minds might be as well satisfied as possessed. But great is our misery, and miserable our stupidity, who, when we may gain heaven with less pains than hell, Minore negotio nobu coelum comparare possumus, qu●agrave; m infernum. Ibid. Hilar. ●nar. in p. 118. will not draw our foot back from hell, nor step one foot forward towards the kingdom of heaven. Yea, when we know, that it pleaseth the Devil no less when we sin, than it pleaseth God to hear us sigh for sin; yet will we rather please the Devil by committing sin, than please God by sending out one penitent sigh for our sin. For behold what dangers will men expose themselves unto, by Sea and Land, to increase their substance! Again, for satisfaction of their pleasures, what tasks will they undertake, no less painful than full of peril! A little expectance of penitential pleasure can make the voluptuous man watch all the night long, when one hour of the night to pray in would seem too too long. Early and late to enrich his careless heir, will the miserable wretch address himself to all slavish labour, without once remembering either early or late to give thanks to his Maker. Without repose or repast will the restless ambitious Spark, whose aims are only to be worldly great, task himself to all difficulties to gain honour, when even that which so eagerly he seeks for, oft times brings ruin to the owner. Here than you see where you are to seek; not on earth, for there is nought but corruption; but in heaven, where you may be clothed with incorruption: not on earth, for there you are Exiles; but in heaven, where you may be enroled and enfranchised Citizens: not on earth the grate of misery; but in heaven the goal of glory. In brief, would you have your hearts lodged, where your treasures are locked; all your senses seated, where they may be fully sated? your eye with delightfull'st objects satisfied, your ear with melodious accents solaced, your smell with choicest odours cherished, your taste with chiefest dainties relished, yourselves, your souls amongst those glorious creatures registered? Fix the desires of your Heart on him, who can only satisfy your heart; set your eye on him, whose eye is ever upon you, and in due time will direct you to him; intent your ear to his Law, which can best inform you, and with divinest melody cheer you; follow him in the smell of his sweet ointments, and he will comfort you in your afflictions; taste how sweet he is in mercy, and you shall taste sweetness in the depth of your misery; become heavenly men, so of terrestrial Angels you shall be made Angels in heaven; Bernard. where by the spiritual union of your souls, you shall be united unto him who first gave you souls. And so I come to the third and last; When we are to seek, lest seeking out of time, we be excluded from finding what we seek, for want of seeking in due time. If words spoken in season be like apples of gold with pictures of silver; When we are to seek. sure I am, that our actions being seasonably form or disposed, cannot but add to our souls much beauty and lustre. Eccles. 3.1. To every thing there is a season, and a time to every purpose under the heaven: which season neglected, the benefit accrueing to the work is likewise abridged. There is a time to sow, and a time to reap; and sow we must before we reap: sow in tears, before we reap in joy. Seek we must before we find; for unless we seek him while he may be found, seek may we long ere we have him found. After the time of our dissolution from earth, there is no time admitted for repentance to bring us to heaven. Hoc momentum est de quo pendet aeternitas. Either now or never; and if now, thrice happy ever. Which is illustrated to us by diverse Similitudes, Examples, and Parables in the holy Scripture: Gen. 25.34. as in Esau's birthright, which (once sold) could not be regained by many tears; and in the Parable of Dives and Lazarus, where Abraham answered Dives, after he had beseeched him to send Lazarus, Luke 16.24. that he might dip the tip of his finger in water, and cool his tongue; 25. Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And in the Parable of the ten Virgins, Matt. 25.3. where the five foolish Virgins took their Lamps, and took no oil with them; 4. but the wise took oil in their vessels with their Lamps; and when the Bridegroom came, those that were ready, 10. went in with him, and were received: but those foolish ones, 11. who were unprovided, though they came afterwards crying, 12. Lord, Lord, open unto us, could not be admitted. For know, dear Christian, and apply it to thy heart, (for knowledge without use, application, or practice, is a fruitless and soule-beguiling knowledge; D●us 〈…〉 promisingly 〈…〉 prom●sit. Aug. ) that he who promiseth forgiveness to thee repenting, hath not promised thee to morrow to repent in. Why therefore deferrest thou till to morrow, when thou little knowest but thou mayst die before to morrow? This day, this hour is the opportunate season; take hold of it then, lest thou repent thee, when it is past season. Man hath no inte est in time, save this very instant, which he may properly term his: let him then so employ this instant of time, as he may be heir of eternity, which exceeds the limit of time. Matth. 11.16. Let us work now while it is day, for the night cometh when no man can work. Why therefore stand we idling? Why delay we our conversion? Why cry we with the sluggard, Yet a little, and then a little, and no end of that little? August. Why to morrow, and to morrow, and no end of to morrow, being as near our Conversion to day as to morrow? Why not to day as well as to morrow, seeing every day bringeth with it her affliction, both to day and to morrow? Meet it is then for us, to make recourse to the Throne of mercy in the day of mercy, and before the evil day come, lest we be taken, as he who beat his fellow servants, when the great Master of the Household shall come. jerem. 22.30. O earth, earth, earth, hear the Word of the Lord! Earth by creation, earth by condition, Eccles. 12. à vers. 1. ad 8. earth by corruption. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. While the Sun, or the light, or the Moon, or the Stars that be not darkened, nor the clouds return after the rain. In the day when the Keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease, because they are few, and those that look out of the windows be darkened: And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low. Also when they shall be afraid of that which is high, and fears shall be in the way, and the Almond tree shall flourish, and the Grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets. Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the Cistern. Gen. 3.19. Then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it. Hence then are we warned not to defer time, lest we neglect the opportunate time, the time of grace; which neglected, miserable shall we be, when from hence dissolved. Yea, but will some object; True repentance is never too late: which is most true; A●g●st. but again I answer, that late repentance is seldom true. Repent then while ye have time; for as in Hell there is no redemption, Poenitent●● poe●ae; non paena poe●ntenti●. so after death there is no time admitted for repentance. O remember that a wounded conscience none can heal; ☞ so that, like as the Scorpion hath in her the remedy of her own poison; so the evil man carrieth always with him, the punishment of his own wickedness, the which doth never leave to torment and afflict his mind both sleeping and waking. So as, the wicked man is ofttimes forced to speak unto his conscience, 1 King 21.20 as Ahab said to Eliah, Hast thou found me, O mine enemy? Now there is no better means to make peace with our consciences, than to set God continually before our eyes, that his Spirit may witness to our spirits, that we are the children of grace. Wherein many offend daily, who promise to themselves security, either by sinning subtly or secretly. Subtly, as in dazzling or deluding the eyes of the world with pretended sanctity, and concluding with the Poet; That I may just and holy seem, Da mibi 〈◊〉, da ●●stum, sanctan● videri, Noctem p●ccatis & fraudi●us obji●e nubem. and so the world deceive, And with a cloud my cunning shroud, is all that I do crave. But such Hypocrites will God judge, and redouble the viols of his wrath upon their double sin. Secretly, when man in the foolishness of his heart committeth some secret sin, N●llus est ●n ri●●a, nullaes qu● me e●aud●at. Eras. Dial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Deus omnia vina●x. and saith, Who seeth him? There is none looking thorough the chink to see me, none that can hear me, but simple fools: how much are these deceived? Is there any darkness so thick and palpable, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the piercing eye of heaven cannot spy thee thorough it? O if thou hope by sinning secretly, to sin securely, thou shalt be forced to say unto thy God, as Ahab said unto Elijah, 1 King. 21.20. Hast thou found me, O mine enemy? Nay, O God, terrible and dreadful thou hast found me. And then let me ask thee in the same terms that the young Gallant in Erasmus asked his wanton mistress; Anon pudet id fac●re in conspectu Dei, ac te●●ibus sanctus Angelis, quod p●des facere in consp●ctu hom●●um? Art thou not ashamed to do that in the sight of God and witness of holy Angels, which thou art ashamed to do in the sight of men? Art thou so afraid of disgrace with men, and little carest whether thou be or no in the state of grace with God? Art thou more jealous of the eyes of men, who have but power only to asperse a blemish on thy name, or inflict a temporal punishment on thy person, than of his, who hath power to throw both thy soul and body into the burning Lake of perdition? Quid si tuta possint essescelera, si secura esse non possunt? vel quid prod●st nocentibus habuisse latendi facultatem, cum latendi fiduciam non habent? Sen. epist. 97. Bernard. de vita Solitaria. Sen. epist. 11. August. Man. cap. 19 It was a pretty saying of Epicurus in Seneca; Whereto are offences safe, if they cannot be secure? Or what avails it guilty men to find a place to lie hid in, when they have no confidence in the place where they lie hid in? Excellent therefore was the counsel of zealous Bernard, and sententious Seneca, that we should always, as in a mirror, represent unto our eyes the example of some good man, and so to live as if he did always see us, always behold us: for we, who know that the eyes of God are upon all the ways of men, and that no place so remote, no place so desert or desolate, as may divide us from his all-seeing presence, aught to be in all our works so provident and circumspect, as if God were present before our eyes, as in truth he is. And therefore Prudentius in one of his Hymns give this memorandum; Think with thyself, Quicquidages mundo fur●ì●ve pa●amve memento, Inspectatorem semper adesse Deum. Prudentius hymnorum. l 1. cont. Symmach. 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 we may contemplate him there in heaven! So repent us to have dishonoured him here on earth, that we may be honoured by him in heaven! Let us become humble Petitioners unto him, and prostrate ourselves before his footstool: of whom if we beg life, his hand is not so shortened, August. Solil●q. cap. 11. as it will not save; his ear so closely stopped, as it will not hear: it is reported, that when a poor man came to Dionysius the Tyrant, and preferred his petition unto him standing; the imperious Tyrant would not give ear unto him; whereupon this poor Petitioner to move him to more compassion, fell down 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 ears in his feet, Aures babet in pedibus. Ari●lippus. 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 body, will hear us, if we ask faithfully, and open unto us, if we knock constantly, and having fought a good fight, crown us victoriously. Thus you have heard what we are to seek, where we are to seek, and when we are to seek. What; a Kingdom, 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 reign in heaven. What; a Garden enclosed, Cant. 4.12. 2 Tim. 4.8. Matth. 13.44. Matth. 10.16. 1 Cor. 2.7. 2 Cor. 3.17. a Spring shut up, a Fountain sealed. What; a crown of righteousness, a precious pearl, a hid treasure. What; wisdom, health, wealth, beauty, liberty, and all through him who is all in all. Aristippus was wont to say, that he would go to Socrates for wit, but to Dionysius for money: whereas this we seek, and seeking, hope to enjoy, confers upon us the rich treasures of wisdom, and abundance of riches for evermore. For, first seek we the kingdom of heaven, Matth. 6.33. Isay 56 7. Matth. 21.13. Numb. 11.7. Rom. 9.8. 2 Sam. 5.7.9. Luke 17.21. and the righteousness thereof, and all things else shall be ministered unto us. Secondly, where we are to seek. Where; in Heaven, the House of God, the City of the great King, the inheritance of the just, the portion of the faithful, the glory of Zion. Where; not without us, but within us; for the kingdom of God is within us. So as I may say to every faithful soul, Intus habes quod quaeris; That is within thee, Qui amat destderare, desideret amare. Bern. de amore Dei. cap. 3. Vid. Greg. Mor. lib. 18. cap. 28. 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 clothed with flesh; before the evil day come; or the night approach; or the shadow of death encompass 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 defer from youth to age, lest we 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 days. What remaineth then, but that we conclude the whole Series or progress of this Discourse with an Exhortation to counsel you, an instruction to caution you, closing both in one Conclusion to persuade you to put in daily practice, what already hath been tendered to you. Now, A pithy Exhortation. Gentlemen, that I may take a friendly farewell of you; I am to exhort you to a course Virtuous, which among good men is ever held most Generous. Let not, O let not the pleasures of sin for a season, withdraw your minds from that exceeding great weight of glory kept in store for the faithful, after their passage from this vale of misery! Often call to mind the riches of that Kingdom after which you seek: those fresh Pasture●, fragrant Meadows, and redolent Fields diapered and embroidered with sweetest and choicest flowers: those blessed Citizens, heavenly Saints and Servants of God, who served him here on earth faithfully, and now reign 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 City of God▪ as the habitation of all that rejoice is in thee! Thou art founded on the exaltation of the whole earth. There is in thee neither old-age, nor the misery of old-age. Aug. Man. c. 17. There is in thee neither maim, nor lame, nor crooked, nor deformed, seeing all attain to the perfect man, to that measure of age, or fullness of Christ. Who would not become humble Petitioner before the Throne of grace, to be made partaker of such an exceeding weight of glory? A powerful Instruction. Secondly, to instruct you where this Crown of righteousness 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 do not hold it any derogation to you, to be servants, yea, servants of the lowest rank, even Doorkeepers in the House of the Lord! Constantine the Great gloried more in being a member of the Church, Majorem si●i gloriam con●erri existimabal, in seipsum e●●ibendo membrum Ecclesiae, quam caput imperii. Vid. Euseb. than the Head of an Empire. O then, let it be your greatest glory to advance his glory, who will make you vessels of glory! But know, that to obey the delights of the flesh, to divide your portion among Harlots, to drink till the wine grow red, to make your life a continued revel, is not the way to obtain this Crown. Tribulation must go before Consolation; you must climb up to the Cross, before you receive this Crown. The Israelites were to pass thorough a Desert, before they came to Canaan. This Desert 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 pass thorough this Desert, only in hope to come to Canaan! Canaan the inheritance of the just; Canaan the lot of the righteous; Exod. 3.8. Canaan, a fat Land flowing with milk and honey, Canaan, an Habitation of the most holy; Exod. 15.13. Canaan, a place promised to Abraham; Canaan, the bosom of Father Abraham, even Heaven; but not the heaven of heaven, to which even the earth itself is the very Empyraean heaven, Gen. 12.7. Luke 16.22. August. Soliloq. cap. 31. for this is heaven of heaven to the Lord: because known to none but to the Lord. Thirdly, and lastly, that I may conclude, and concluding persuade you; A persuasive Conclusion. neglect not this opportunate time of grace that is now offered you. I know well, that Gentlemen of your ●anke cannot want such witty Consorts, as will labour by their pleasant conceits to remove from you the remembrance of the evil day: but esteem not those conceits for good, which strive to estrange from your conceit the chiefest good. Let it be your task every day, to provide yourselves against the evil day; so shall not the evil day, when it cometh, affright you, nor the terrors of death prevail against you, nor the last summons perplex you, nor the burning Lake consume you. ☜ O what sharp, extreme, and insuperable tasks would those woeful tormented souls take upon them, if they might be freed but one hour from those horrors which they ●ee, those tortures which they feel! O then, while time is granted you, omit no time, neglect no opportunity! Be instant in season and out of season, holding on in the race which is set before you, and persevering in every good work even unto the end; Because they that continue unto the end, Matth. 10.22. shall be saved. What is this life but a minute, and less than a minute, in respect of eternity? Yet if this minute be well employed, it will bring you to the fruition of eternity. Short and momentany are the afflictions of this life; Hebr. 10. ●6. Prov. 16 32. yet supported with Patience, and subdued with long sufferance, they crown the sufferer with glory endless. Short likewise are the pleasures of this life, which as they are of short continuance, so bring they forth no other fruit than the bitter pills of repentance: whereas in heaven there are pleasures for evermore; comforts for evermore; joys for evermore: no carnal, but cordial joy; no laughter of the body, but of the heart; for though the righteous sorrow, Greg. in Moral. Exposit. in job. Blos. Euchirid. parvul. auth. their sorrow ends when they end, but joy shall come upon them without end. O meditate of these in your beds, and in your fields; when you are journeying on the way, and when you are sojourning in your houses: where compare your Court-dalliance with these pleasures, and you shall find all your rioting, triumphs and revelling, to be rather occasions of sorrowing than solacing, mourning than rejoicing! bath you in your Stoves, or repose you in your Arbours; these cannot allay the least pang of an afflicted conscience. O then so live every day, as you may die to sin every day: that as you are ennobled by your descent on earth, you may be ennobled in heaven, after your descent to earth. Laus Deo. Totum hoc ut à te venit, totum ad te redeat. A Gentleman IS a Man of himself, without the addition of either Tailor, Milliner, Seamster or Haberdasher. Actions of goodness he holds his supreme happiness: The fate of a younger brother cannot depress his thoughts below his elder. He scorns baseness more than want; and holds Nobleness his sole worth. A Crest displays his house, but his own actions express himself. He scorns pride, as a derogation to Gentry; and walks with so pure a soul, as he makes uprightness the honour of his Family. He wonders at a profuse fool, that he should spend when honest frugality bids him spare; and no less at a miserable Crone, who spares when reputation bids him spend. Though heir of no great fortunes, yet his extensive hand will not show it. He shapes his coat to his cloth; and scorns as much to be beholden, as to be a Galleyslave. He hath been youthful, but his maturer experience hath so ripened him, as he hates to become either Gull or Cheat. His disposition is so generous, as others happiness cannot make him repine, nor any occurrent save sin make him repent. He admires nothing more than a constant spirit, derides nothing more than a recreant condition, embraceth nothing with more intimacy, than a prepared resolution. Amongst men he hates no less to be uncivil, than in his fear to God-ward to be servile. Education he holds a second Nature; which (such innate seeds of goodness are sown in him) ever improves him, seldom or never depraves him. Learning he holds not only an additament, but ornament to Gentry. No compliment gives more accomplishment. He intends more the tillage of his mind, than his ground; yet suffers not that to grow wild neither. He walks not in the clouds to his friend, but to a stranger. He eyes the Court with a virtuous and noble contemplation; and dis-values him most, whose sense consists in sent. He views the City, with a princely command of his affections. No object can withdraw him from himself; or so distract his desires, as to covet aught unworthily; or so entrance his thoughts, as to admire aught servilely. He lives in the Country without thought of oppression; makes every evening his days Ephemeris. If his neighbour's field flourish, he doth not envy it; if it lie fit for him, he scorns to covet it. There is not that place he sees, nor that pleasure he enjoys, whereof he makes not some singular use to his own good and God's glory. Vocation he admits of, walking in it with so generous and religious a care, as he makes Piety his Practice, acts of Charity his Exercise, and the benefit of others his sole solace. He understands that neither health cometh from the clouds without seeking, nor wealth from the clods without digging. He recommends himself therefore in the morning to God's protection and favour, that all the day long he may more prosperously succeed in his labour. He holds idleness to be the very moth of man's time; Day by day therefore hath he his task imposed, that the poison of idleness may be better avoided. He holds, as God's opportunity is man's extremity; so man's security is the Devil's opportunity. Hoping therefore he fears, fearing he takes heed, and taking heed he becomes safe. Hospitality he holds a relic of Gentry: He harbours no passion but compassion. He grieves no less at another's loss than his own; nor joys less in another's success than his own peculiar. Recreation he useth to refresh him, but not surprise him. Delights cannot divert him from a more serious occasion; neither can any houre-beguiling pastime divide him from an higher contemplation. For honest pleasures, he is neither so Stoical as wholly to contemn them, nor so Epicureall as too sensually to affect them. There is no delight on mountain, vale, coppice, or river, whereof he makes not an useful and contemplative pleasure. Recreation he admits, not to satisfy his sense, but solace himself. He fixeth his mind on some other subject, when any pleasure begins too strongly to work upon him: He would take it, but not be taken by it. He attempters his attractivest pastimes with a little Aloes, to wean him all the sooner from their sweetness. He scorns that a moment of content should deprive him of an eternity of comfort. He corrects therefore his humour, in the desire of pleasure, that he may come off with more honour. Acquaintance he entertains with fear, but retains with fervour. He consorts with none, but where he presumes he may either better them, or be bettered by them. Virtue is the sole motive of his choice: He conceives how no true amity, nor constant society can ever be amongst evil men. He holds it a blemish to the repute of a Gentleman; and an aspersion to his discretion, to make choice of those for his Associates, who make no more account of time, than how to pass it over. Conference he affects; and those he admits only into the list of his discourse, whom he finds more real than verbal, more solid than complemental. He will try him before he rely on him: but having found him touch, they touch his honour, that impeach him. Moderation in his desires, cares, fears, or in what this Theatre of Earth may afford, he expresseth so nobly, as neither love of whatsoever he enjoys can so enthrall him, nor the loss of what he loves can any way appall him. A true and generous Moderation of his affections, hath begot in him an absolute command and conquest of himself. He smiles, yet compassionately grieves, at the immoderation of poor worldlings in their cares and griefs; at the indiscretion of ambitious and voluptuous Flies in their desires and fears. Perfection he aspires to; for no lower mound can confine him, no inferior bound impale him. Virtue is the stair that raiseth to height of this Story. His ascent is by degrees; making Humility his directress, lest he should fail or fall in his progress. His wings are holy desires; his feet heavenly motions. He holds it the sweetest life to be every day better, till length of days reunite him to his Redeemer. He hath played his part on this Stage of Earth with honour; and now in his Exit makes heaven his harbour. FINIS. EMBLEM. WIth a Climacterick year this Work began, Which is expressed when Sev'ns' & Nine do meet, Held fatal to this short-spun thread of man; And with same number ends the final sheet Of these Observances, whereof I treat: Threescore and three is held the dangerous year, And just so many sheets shall you find here; But not a leaf to give a life to fear. Upon the Errata. HOwsoever some no less justly than confidently might avouch, quod plura non dantur vulnera mi●●ti●n praelio, ●uam authori in prelo; Yet must I ingeniously wipe off this aspersion from my judicious friend and Artist, an ornament to his Profession. Whose sedulous care towards me and others, hath already gained him a deserved esteem and approvement of all Authors. Truth is, Gentlemen, when you encounter with any Errors (as they are individuates to all Labours) you are to impute the E●●or to the absence of the Author. Whose affairs in the Country took him from cares of the City: Or to explain himself more fully, that he may come off fairly; and possess him of your opinion more freely; He was called away from Laurence jury, by the impannel of a Northern jury, and pressed to attendance by an Old Bailiff of the Country, when his occasion lay for the Press in the old Bailie near the City. In a word, had not a Nisi prius interposed, these Errors by a Quest of in juiry had been prevented. It is your generous Candour to rectify him with your pens, who solely for your sakes undertook this pains. ERRATA. Vtilitas Erroris, Humilitas Authoris. PAg 12. lin. 35. for Harparates read Harpocrates. p. 20. l. 7. for stanes r. stains. p. 29. this marginal distich omitted;" Est Venus in vinis, vinis Venus illita venis;" Sint procul à mensis vina Venusque meis. p. 35. l. 9 for as r. is. p. 38. l. 6. for Comine r. Commes p. 64. l 23. for stare r. seize. p 112. marg. for utilitas r. utilitatis. p. 106. l. 10. A branch of Vocation undistinguished. p. 149. l. 31. for enndagred r. endangered. p. 157. l. 18. for Hawk r. hawk, * which inverts sense. p. 159. l. 17. for enevors r. endeavours. p. 166. l. 10. for smimming r. swimming. p. 170. l. 33. for thrust r. trussed. p. 236. l 16. * A branch of Acquaintance undistinguished. p. 241. l. 23. * Another undistinguished. p. 250. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. ib. num. for 295. r. 296. p. 321. l. 22. for wounded r. wounding. p. 323. l. 18. for 80. r. 8. p. 324. l. 35. for estimate r. estimates. p. 326. marg for Charybdis r. Charybdis. p. 357. marg. for felicie r. felicity. p 369. l. 12. for say r. saw. p. 406. l. 2. for less r. Ishai. p. 421. marg. for percepit r. praecepit. ¶ Sundry marginal notes you shall find obscured, which by your candour may be cleared.