Meditations Upon the Misery of Mankind 2, Part 3
This is alſo a great vanity and affliction of Spirit.
Some one it may bee knowing theſe things to bee true, vvill ſay neuertheleſſe, that there is in humane life ſome honeſt ſtudy, ſome laudable knowledge, and many ciuill, and religious vertues, vvhichwhich cannot be compriſed vnderunder vanity, but deſerue to be much eſteemed. In this opinion doth principally appeare the vanity of mans ſpirit: for if the beſt of humane actions bee but vaine, how much more is vanity it ſelfe? Let vsus firſt begin to examine ſtudies and ſciences.
In this our moderne time Of the knowledge of the tōgueslearning is onelyonly reputed to be the knowledge of languages: & thoſe that are learned, doe buſie themſelues to finde out hovv the Romiſh vvomē did ſpeake two thouſand yeares ſince, how the ancient Romaines did apparel themſelues, how people did then affect Comedies, & to refine ſome Lattine or Greeke words, that are now growne out of vſe by antiquity. This kinde of courſe is to vſe a golden ſcepter for to take vp dong, to employ the vnderſtanding, which ought to flouriſh in one, to ſome baſe occupation, & to make a feaſt of nothing, but ſauce. For the knowledge of theſe things is only profitable to ſeaſon, no vvay good to nouriſh. Alſo there are ſome, that when they hauehave attained olde age, doe then ſearch for vvords, when they ſhould hauehave the things. Many there are alſo, that begin to read grammar, vvhē they are come to vſe ſpectacles. They learne rules to ſpeake eloquently in Latine, vvhen they are barbarous in their owne natiue language. So that their life is a continuall incongruitie.Of learning and Phyloſophy.
Phyloſophy and the ſciē ces hauehave many thinges not only more high, but alſo harder: like vntounto pine aples in the higheſt parte of a pine tree, vvhichwhich many ſeeking to obtaine, doe fall in climbing for them, vvhereas others doe breake their teeth that ſtriue to open them. Such is this learning, that as it indueth a man vvith much knowledge; ſo alſo it addeth vntounto him more care and trouble of minde. For Salomon ſaith, that hee which doth augment his knowledg, doth but increaſe Eccl. 1. 18.his ſorrow. Ignorance is neuer vvithout ſome commodity▪ and in concluſion, when vve hauehave gotten all the precepts of this knowledge, it extends it ſelfe not far, and is of ſmale vſe: For man cannot by all his Philoſophy attaine to the perfect knowledge of a ſmall fly, or gardē lettice, much leſſe of his owne compoſition. We deſire to trauerſe our ſpirits through all things, but remaine ſtrāgers to our ſelues. We vvill knowe much, and performe little. To ſpeake more properly, our ſtudy is no labour, but rather an idle action, vvhichwhich doth torment vsus vvithout any hope of aduancement: Like vntounto the Squirrells, that runne continually vvithin turning Cages, thinking to get avvay, vvhen as after al their paines taking, they ſtill remaine in the ſame place. We learne little vvith great paine, and that little doth ſcarcely amende our imperfections, but rather oftentimes addes more to them. One drop of wiſdome, guided by the feare of God, is more vvorth then all humane learning. For what doth it profit a Lawier in taking paines to gaine the proceſſe of another, if hee himſelfe be at variance with God? What commodity reapeth a Phyſitian, to iudge of another mans health, if he himſelfe be not as yet reſolu'd to feele the pulſe of his owne conſcience? What good is it to any, that hauehave learned the ancient hiſtories, if they be ignorant of thoſe things that paſſe in this time? Or to hauehave learned by Aſtronomy the motions, and influences of heauen, if they knowe not the meanes how to come thither?
There be ſome, that vndertake Of Travailers & Pilgrims.long tedious voyages, gaining many hoſtes, but few friends, promiſing to learne much in their iourney, whē as oftentimes they returne more fooliſh then thy went: and perchance hauing circuited the earth, doe ſorrowfully bequeath their body to it, for a concluſion to their perfected reſolutiōs, as flies when they hauehave paſſed many times round about the candle, at length enter into the flame. After they hauehave ſeene ſo much land, there only requires a handful for to couer them. With this vanity are they iuſtly afflicted, which make long voiages toward ſome Saint, for to deſire that they may get children, when it may bee at their returne they finde that ſome officious neighbour hath diſcharged them of that care. This is alſo a vanity and affliction of Spirit.
Perchance our ciuill vertues Of Civill vertues.hauehave ſome thinges that are of more cōſequence. But here out of this alſo doth bud another vanity, ſeeing that thoſe vertues hauehave no motion, but by vices. For choller giues an edge to valour, Cowardice doth make a man to be more circūſpect, and wary. Ambitiō, Auarice, & Enuy, are as ſtings to ſtudy, & Induſtry. The feare of an ill report in many womē is the cauſe of Chaſtity, many are ſober out of a couetous humour, others for neceſſity; friendſhips are contracted, either for the deſire of pleaſures, or for the hope of profit, the firſt being no otherwiſe then a paltry brokery, nor the laſt thē a marchandiſe. Religiō it ſelfe doth often ſerue for a cloake to ſuch couetous perſons: for many followe Chriſt in the deſert onlie to hauehave breade, Ioh. 6. 26.which is to ſubiect their vnderſtanding to the belly, and the chiefe of vertues to the meaneſt of vices, but I knovv not which is worſe, either to fly away from Chriſt, or to follow him for gain: to ſerue him for mony, or to ſerue the Diuel for nothing. Whether it doth ſeeme moſt iniurious and ignominious towards God, either to leaue his Sonne Ieſus Chriſt, or in following him, wrong fullie to make him a vallet to our concupiſcences. What can theſe vertues then bee that march vnderunder the Pay of the Deuill? Surely this is alſo a great vanity and manifeſt corruption.
Wherfore ſome (not perceiving anie thing in the worlde which is exempted out of this vanity, & that vices & impiety hauehave infected all ſorts of eſtates and conditions in humane life) doe thinke to wreſt themſelues out of it by cōfining their bodies to ſome deſert, and condēning their minde to a perpetual care, where being ſecluded frō all company they liue in continuall ſilence, never ſpeaking but with God and themſelues. This ſolitarie humour in manie doth proceede from a brutiſh cō ceipt, in others from a weake ſpirite incapable of humane ſociety, in others frō an ambition to be remarkeable for ſome extraordinary profeſſion, and in others out of diſcontent & envy, that they are wearied in ſwimming againſt the current of this worldly ſtreame, and in having received all things ſtil contrary to their deſire; Notwithſtāding I do not doubt but that there be ſome which doe embrace this ſort of ſolitary life to baniſh themſelues from the vices of this world, & to ſerue God with more liberty. But ſuch are much deceiued who willing to forſake the world do returne farther into it by other meanes, and are aſſaulted by worſe tēptations. For then paſſionate griefes, curious cogitatiōs, peeuiſh Idlenes, Hypochondriacall humours, diſpaire, preſumptiō, and ſelfe admiration doe inſenſibly glide into mēs ſpirits vnderunder the profeſſiō of an extraordinary ſāctity; all which do render the ſpirit diſcontē ted of an inſolent melancholy and preſumptuous devotion, which oftētimes degenerateth into madnes and want of ſence. A ſolitary man in the extremitie of his griefes and ſadnes hath no bodie to comfort him, & comparing himſelfe with none other but himſelfe, hath this conceipt, that he is ſome excellēt thing. But then luſtful deſires do doubly burne within him. For mā is of this nature that hee thinketh thoſe thinges moſt beautiful which are fartheſt remote from him. So Saint Hierome being in the St. Hi… rome in his epiſtle to Euſtochium.midſt of a deſert, & in his greateſt abſtinency doth confeſſe that his minde was then amongſt the dances & Ballads of young maides, and that he did burne with incontinency and deſire. Beſides the Devill following Jeſus Chriſt in to the deſert doth plainelie ſhew that hee did iudge that place moſt convenient for temptation. Then if the Son of God was aſſailed by the Devil in the deſert, how ſcapeth an Hermite or ſecluded perſon that can neuer be exempted? Therefore the ſureſt way for a man is to ſeperate himſelfe from the world, not with his feet, but with his affection, to expel it altogither from him, and his heart, fearing otherwiſe that departing frō this world, notwithſtanding hee carrieth it with him. For as it is poſſible to be worldly & vicious liuing far from the world: So is it poſſible to leaue the world with out flying into a deſert, & to liue alone in the middeſt of company: To bee within a Court or Pallace ſpectator of vanity and troubles, without participating of them: & in the midſt of a babling multitude, to talke only with him ſelfe, and to entertaine his thoughts with God: And in the meane time to employ his endeauors to the edification of the Church, ſtretching out his hand to the Erroneous, for to reguide thē into the right way of Salvatiō, rather then to hide his Talēt in the earth, and to cut himſelfe cleane off frō the body, and all civill ſociety, as an vnprofitable member. So did the Apoſtles and thoſe glorious lampes which hauehave enlightned the Church of God, and which ſhine to this daie amongſt vsus they being dead. I know wel that the opinion of Ariſtotle in the beginning of his Politiques is true, that He which is of a ſolitary di…ſition is either of a moſt divine, or very baſe ſpirit: becauſe that hee doth eſtrange himſelfe from all ſociety, either for that hee hath vertues more then humane, or that he is ſo contemptible and meane in reſpect of man, that he is vnworthy to approach neere him: But let him knowe which doth affect ſolitarines, becauſe hee doth ſurpaſſe all men in vnderſtanding or vertue, that he ought to repell that humour, and to condeſcend by humility and meekeneſſe to the imperfections of others, labouring for the good of the Church or Commonweale, either by worde or worke. For what are al thoſe perfections any more then ſhadowes & obſcure traces, of thoſe perfections which are in Ieſus Chriſt? Notwithſtanding he tooke vponupon him our ſhape and converſed amongſt men, that there by he might ſaue them, and win ſoules to heauen. Therefore to conclude this point; Jf to fly from the world be a vanity, how much more to follow it? If vices and torments doe harbor in the deſert, how much more in preſſes and throngs of people? Truely if vanity bee in eueryevery place, let vsus ſay that All is torment and affliction of Spirit.
But in the meane time that Old age.Man is buſied about all theſe vaine conceipts while hee is puſhing …ime with his ſhoulder, endevouring nothing al daies of his life but to riſe, & to go to bed: to apparel himſelfe, & to make himſelfe vnready: to fill his belly, & to evacuat his ſtomacke: Which is no more then a Circle of the ſelfe ſame importuning occupations: much like vntounto a Millers horſe that alwaies treads one compaſſe: While hee is thus buſied with ſuch occaſions, beholde olde age ſtealingly arriveth, to which few do attaine, and all deſire. But if any doe peradventure gaine that time, they deſire to hauehave it prolong'd to the vtmoſt. This age (being as grapes which hauehave loſt their iuice, and as the ſinke of mans life) is without queſtion the moſt vnhappy for thoſe men that are worldly: as on the contrary it is the moſt bleſſed for ſuch as are godly. For worldly men in this age are doubly poſſeſſed with waywardneſſe; their feare and diſtruſt doth encreaſe; their iudgement waxeth weake, and begins to diminiſh: Wherefore wee doe wrongfully call a melancholy humour, wiſedome; or a diſability ſobriety, becauſe oldneſſe leaueth not pleaſure, but pleaſure leaueth it. And therefore hee doth vndeſeruedly complaine that the time & manners of men are chāged into worſe, while nothing is changed but himſelfe. For in his youth all things pleaſed him, if they were neuer ſo bad; in his old age all things diſliked him, if they were neuer ſo good; Like vntounto thoſe which being in a ſhippe thinke that the baukes moue, vvhen it is onelyonly themſelues. It is alſo a vice incident to this age for to ſpeake much, becauſe they are no more able to performe any thing; and that they think alſo thēſelues moſt fit to propoſe precepts to youth, and to declare thinges of time long ſince. Like vntounto a declining ſtate (as that of the Romaine Empire) where there are manie talkers, but few valiant: & not much differēt from the aged time of the world, where are many curious diſputers, but few of the true religion. In this age alſo doth encreaſe the louelove of wealth, & earthly cares doe ſummon new forces againſt man; hee waxeth all gray, and every thing in him beginneth thē to wither, onelyonly his vices excepted. That ancient man of whom the Apoſtle maketh often mentiō, being ready to dote, waxeth not olde in worldlie age, but then is hee in his full vigour. He then fore-feareth approaching death, and holdeth his life like vntounto an Eele which ſlideth away. In the meane time he determineth of tedious deſignes, and heapeth vp riches as if death ſtoode a far off, and durſt not appeare: Thē man hath leaſt feare to die when nothing of worth remaineth in him, but the very leeſe & dregs of life. Then doth hee prepare himſelfe leaſt to gaine the future bliſſe, when age forwarnes him, & every gray haire doth ordinarily advertiſe him: yea many times death takes for a gage one part or other of our body, as an arme, or eie, or legge to ſerue for an advertiſement that he will very ſhortly fetch the reſt. For old mē are affianced to the earth by a long vſe and habit: notwithſtanding they are vnwilling to go to it, whē nothing remaineth in them but euill. This is alſo a vanity and great griefe of Spirit.
In concluſiō of all this vnprofitable & weariſome travaile, Of death.behold the approach of death, before they hauehave learned to liue, much leſſe to die. The moſt part of thē being taken out of this worlde before they know to what end they entred in. They vvoulde willingly prolong the date of their life, but death admits no compoſition: for it hath feet of vvool, but armes of Iron: it commeth inſenſibly, but having taken once holde it never looſeth her prize. To this pace or ſtep man commeth ſo ſlowly as poſſible he can: For if a ſhip ſhould ſinke amongſt the waues two hū dred leagues from land, notwithſtāding every paſſenger would ſtriue to ſwimme: not with an intent to ſaue his life, but to repell death for ſome minutes, and to render nature her laſt inevitable tribute. Every mā trembleth at this paſſage, and laboureth to ſettle himſelfe here. The ſole memorye of death, mournefull funerals, and the reading of Inſcriptions engrauen on ſepulchres, doth make the very haire to ſtare and ſtand on end, and ſtrikes man with an horror and apprehenſiō of it. Some repreſent death terrible to the aſpect and deprived of fleſh, others conſider it with compaſſion mixte with dread. Some particular man which not long ſince was clad in ſilke and ſhined vvith Diamōds, is now aſſaulted with troupes of wormes, and breathes foorth intollerable ſents, while that his heire doth laugh in ſecret, and enioyeth the fruit of all his labour, which he himſelfe never enioyed. And never theleſſe in this his very duſt and corruption doth appeare an ambition, and pride doth reſt it ſelf within his tombe. For then behold ſtately Sepulchers, ingraued ſtones that report ſome famous actiōs, and proud titles vponupon his tombe ſet out with falſe narrations, to the end that paſſengers by may ſay, Here lyeth a goodly ſtone & a corrupted body, Surely this is a vanity of vanities, and one extreame vanity.
But all theſe are as Roſes Of Hell.in reſpect of the Thornes which follow: for the vanity and trauaile of this temporall life is a happineſſe in regard of the torments of eternall death which doth ſwallow the moſt part of men. It is a large way which leadeth to perdition, and few do find the way of ſaluation. Death commeth here to leuy ſouls for hell, and doth enroule great and ſmale, learned and ignorant; rich and poore; yea many which are eſteemed holy, and liue couered vnderunder the cloake of hypocriſy, to the end that they might goe to hell with the leſſe noiſe, and not be ſtaied by the way. This Hel is a place of flames, and yet there is perpetuall darkneſſe, where ſoules doe wax olde and yet neuer die; and where they liue continually to dy; where they burne without conſuming; where they mourne without compaſſion, are afflicted without repentance, where torment is without end, and paſt imagination. There the vnhappy rich man, which refuſed to giuegive poore Lazarus a crume of bread, doth now begge of him a drop of water, although whole riuers be not ſufficient to extinguiſh his heate. What if the Roddes that God doth puniſh his Infants withall, doe ſometimes make them almoſt diſpaire, and euen curſe the day of their natiuity, as Iob and Ieremie did? What Iob. 3. 1. & 3. Iere. 15. 10are thoſe afflictions that hee doth oppreſſe his aduerſarie withall? It is a horrible thing (ſaith the Apoſtle) to fall into Heb. 10.the hands of the liuing God. For becauſe hee ſaith in his anger, as it is written in the 32 Chapter of Deuteronomie, I hauehave lifted my hand toward heauen, and ſaid, I am the euerliuing God; If I whet my glittering ſword, and mine hād take hold on iudgement, I will execute vengance on myne enimies, and will reward them that hate me. Praiſed be God which hath deliuered vsus, and drawn vsus from that burning furnace of hell by his ſonne Ieſus Chriſt, who (as St. Paul ſaith to the Galatians) was Gal. 3.reviled for our ſakes: and hath called vsus out of perpetuall darkneſſe to his meruailous light. 1. Pet. 2. 9. Is it poſſible for vsus to bee ignorant what that torment is, and not knowe how much he hath ſuffered for to retaine vsus in feare, and to make vsus knowe the greatneſſe of the grace of God, & the excellency of our redēptiō in Ieſus Chriſt his ſonne, who is alſo God eternally bleſſed?
This whole precedent diſcourſe How God fruſtrateth our deſignes.hath led vsus through all ages, and through all the moſt ordinarie conditions of humane life, yet in this voyage we hauehave knowne no thing but vanity and torment of Spirit. And it hath chiefly appeared, when we hauehave caſt our eies vpō the diuine providence of God; which doth from the higheſt heauens view all the actions of man, not as an idle ſpectator, but as a wiſe conductor and iuſt iudge. And there frō aboue he laughs at the deſignes of great men, and fruſtrateth their enterpriſes, deſtroyeth their tonges and ſpirits of Babylonian builders, ruineth their greatneſſe, & breaketh their Scepters into ſhiuers; teaching man that hee is nothing but duſt, and his wiſedome but meere blindneſſe; To the ende that hee may learne to contemne the worlde, and tranſport his hopes from earth to heauē, and that hauing ſeene ſome beames of this terreſtriall ſplendor, which vaniſheth as lightning, he doth ſaie with St. Peter. It is good that we bee Luk. 9. 33.here, let vsus make our ſelues here Tabernacles. Happy is that man which hauing well knowne the vanity of this world doth retire himſelfe towards God: that he being in a ſure hauen a farre off, & that being vnderunder his ſhadow as vnderunder a ſure couered place may contemplate the ruine of the vvicked, the inſtability of their deſignes, the folly of their hopes, & the effects of the iudgement of God. Therevpon the Prophet Dauid in the 92 Pſalme ſaith alſo O Lord how glorious are thy workes, and thy thoughts are very deepe.! An vnwiſe man knoweth it not, and a foole doth not vnderſtand this. When the wicked grow as the graſſe, and all the workers of wickedneſſe doe floriſh, then they ſhall be deſtroyed for euer. It behoueth vsus here to note carefully that this Pſalme is entituled A ſong for the ſabbaoth day. For by it he doth advertiſe vsus that this meditation requireth a quiet and reſting ſpirit which beeing reſtrained from the preſſe of humane actions doth range it ſelfe into the houſe of God, according to that vvhichwhich hee ſaith in the 73 Pſalme, vvhere hee doth confeſſe that the proſperity of vvicked men hath offended him, and that hee could hardly digeſt it, vntil that hee had entred into the ſanctuary of the Almighty, and conſidered the end of ſuch men. For to vnderſtand vvhat the true happineſſe is, and to vnmaske himſelfe to the immaginary felicity of this vvorld, it is not neceſſary to go to Philoſophical ſchools, or to builde his reſolutions vponupon the opinion of the vulgar, but to enter into the holy houſe of God, and there learne vvhat the difference is betweene the riches, vvhichwhich he ſcattereth vponupon this great multitude, and that vvhichwhich he reſerueth for his litle ons, vvhat the vncertainty of this vvorldly proſperity is in reſpect of the certainty of Gods promiſes. But vvith what inſenſible chains doth Sathan lead men into perdition? How doth he triumph ouer thoſe vvhichwhich triūph in this vvorld? Hovve they that thinke themſelues moſt ſure are vponupon the point of their ruine & perpetual deſtructiō?
Furthermore he doth cō ſider Of the vaine glory of menhovv vaine the glory of man is, in that ſome one doth boaſt of his particular ſtrēgth wherein it is vnpoſſible for him ever to equal a Bul: ſome other doe glorie in their beauty, when as it is onlie a ſuperficial colour, which covereth the bloud, bones, and braines, hiddeous thinges to ſee; Jt is alſo a thing that age & many maladies hauehave power to deforme. Some other doth glorie of his honour, and greatnes, when indeede he is poſſeſt in this ſtate with moſt trouble & feare, & leſſe liberty; beſides he is moūted ſo high, that he cānot fal but with breaking of his ovvne neck. Some other doth glory to be more drūk thē his cōpaniōs; but if his belly be greater in capacitie then other mēs, notwithſtāding it wil never exceed a barrel. This is alſo The miſery of ſome conditions of men & nations.a vanity with a like peruerſity.
Thoſe former thinges are generall; for vanities & miſeries are common to all men, ſince that ſin hath ſubiected mankinde to them: But notwithſtanding there are ſome more then other, which are made examples of extreame miſerie. As poore beggars, which are conſtrained through neceſſity to lie vpō the bare pauement; as gallie ſlaues; and as thoſe miſerable wretches which are made mercenaries. The hundreth parte of humane kinde doth imperiouſly and impiouſlie torment the reſt; and thoſe that are feeble & meane ſerue as prayes to the mightie. Amōgſt the Turkes & Pagans which poſſeſſe three parts of the world, men are bought and ſold in the ſame faſhion, as horſes in a faire. For the buyer marketh their ſight, maketh thē ſhew their teeth, and feeleth the ſinewes of their Armes and legs. Great Princes keepe Millions of chained ſlaues for to labour in making of ſugar, in vvorking of Mines, to ſerue in Gallies at ſea, & to performe ſuch kinde of ſervility, that death is more tollerable to them then this kinde of life. There are certaine people vvhichwhich hauehave for the ſpace of ſixe months continuall night, vvho liue in Cavernes, and in the extremity of the extreameſt degree of coldnes hauehave no heat to cō fort them but only crueltie: Others there are on the contrary, who liue among Sādes continually ſcortched by the Sunne, a Country barren in fruites, & fertill in Serpents, and Lyons. Our clymat in reſpect of ſuch intemperature is as the garden of Nature, where God hath plāted moſt wealth and riches; but where he hath reaped leaſt fruite of graceful actions. And where theſe natural bleſſings are ſo ill husbandred, that amongſt all that aboundance there is nothing to be ſeene but miſery and poverty.