TO liue, and to liue well, are distinct in thēselues, so peculiarly as is the AC­TOR and the ACTION. All men couet the for­mer, as if it were the to­tall [Page 2] and souereigne feli­citie of a humane con­dition: And some few pursue the latter, be­cause it giues an eterni­ty to their blessednesse. The difference between those: two is, Life desi­red for the only benefit of liuing, feares to dye, for such men that so liue, when they dye, both dye finally & dye all: But a good Life aymes at another mark; for such men as indea­uour to liue well, liue with an expectation of death, and they when they dye, dye to liue, [Page 3] and liue for euer. In this respect hath death (be­ [...]ng the parting of a pre­cious Ghest from a rui­nous Inne, the soule [...]rom the bodie) beene [...]y the Ancients, styled a Hauen of safetie, a fi­nishing of Pilgrimages, [...] resting from trauaile, [...] passage to glorie. Eue­ [...]ie man that most shuns [...]t (and he most shunnes [...]t that most feares it) [...]unnes notwithstanding wilfully to meet it, euen [...]hen posting to it, when [...]ee abhorres it: for (the comparison is liuely & [...]emarkeable) as he who [Page 4] in a Shippe, directs his course to some Port; whether he stand, walk, reuell, sleepe, lie downe, or any way else dispose himself, is notwithstan­ding alwaies driuen on to the period of his voy­age: So in this Ship of our mortalitie, howsoe­uer wee limit our cour­ses, or are suited in any fortune of prosperitie or lownesse, in this great Sea of the World; yet by the violence and per­petuall motion of time, are we compeld to pace onward to the last and long home of our [Page 5] graues, and then the vi­ctorie of Life is conclu­ded in the victory of our ends.

It is granted in Philo­sophie, Arist. in 1. Ethic. l. Cicer. in off. that Action is the Crowne of Vertue. It cannot in reason (the light of Philosophie) be denied, that perseuerance is the Crowne of Acti­on: and then Diuinitie the Queene of Nature will confirme, that suffe­rance is the Crowne of perseuerance. For to be vertuous without the testimonie of imploy­ment, is as a rich Mine­rall in the heart of the [Page 6] Earth, vn-vseful because vnknowne; yet to bee vertuously imployed, and not to continue, is like a swift runner for a Prize, who can with ease gaine it from others, but slothfully sitteth downe in the middle way; but to perseuere in well-do­ing without a sence of a dutie, only with hope of reward, is like an Indi­an Dromedarie, that gallops to his common Inne, prickt on-wardes with the desire of Pro­uender. It is beast-like not to differ from beasts, aswell in the abuse of rea­son, [Page 7] as it would bee in the defect.

ACTION, PERSEVE­RANCE IN ACTION, SVFFERANCE IN PER­SEVERANCE, are the three golden linkes that furnish vp the richest Chain wherwith a good man can bee adorned; They are a tripartite counterpawne, wherby wee hold the possession of life, whose Charter or Poll Deed (as they terme it) are youth till twentie, manhood till fortie, olde age till our end. And hee who be­ginnes not in the spring [Page 8] of his minoritie to bud forth fruits of vertuous hopes, or hopefull de­serts, which may ripen in the Summer of con­firmed manhood; rarely or neuer yeelds the crop of a plentifull memory in his age, but preuents the winter of his last houre, in the barren Au­tume of his worst houre, by making an euen rec­koning with time mis­spent, dying without a­ny Issue to inherit his re­membrance or commē ­dation.

Heere is then a pre­paration made to the [Page 9] ground-worke & foun­dation wheron the stru­cture and faire building of a minde nobly fur­nisht must stand: which for the perpetuitie and glorie of so lasting a mo­nument, cannot altoge­ther vnfitly bee applyed to a LINE OF LIFE. For whosoeuer shall le­uell & square his whole course by this iust pro­portion, shall (as by a [...]ine) bee led not only to vnwinde himselfe from out the Labyrinth and Maze of this naturall & troublesome Race of frailtie, but to flie vp in [Page 10] the middle path, the via lactea of immortalitie in his name on Earth, to the Throne of life, and perfection in his whole man, and to an immor­talitie that cannot bee changed.

Deceiuing and de­ceiueable Palmesters, who will vndertake by the view of the hand, to bee as expert in foretel­ling the course of life to come to others, as they are ignorant of their own in themselues, haue framed and found out three chiefe lines in the hand, wherby to diuine [Page 11] future euents; The line of life, The middle na­ [...]urall line, and the table [...]ine. According to the fresh colour or palenes, [...]ength or shortnesse, bredth or narrownesse, straitnesse or obliquitie, continuance or inter­ [...]issiō of either of these, [...]hey presume to censure [...]he manners, the infir­mities, the qualities, the verie power of Life or Death of the person. But the line of life is the eminent mark they must be directed by, to the per [...]ection of their Master­piece. All which, are as [Page 12] far from truth as won­der; onely it is true and wonderfull, that any ig­norance can be so delu­ded. Another line of life is the most certaine and infallible rule, which wee as we are men, and more then men; Christi­ans, & more then Chri­stians, the image of our maker; must take our le­uel by. Neither is iudge­ment to be giuen by the ordinary lineaments of the furniture of Nature, but by the noble in­dowments of the mind, whose ornaments or ruines are then most ap­parently [Page 13] goodly or mi­serable, when as the acti­ons we doe, are the eui­dences of a primitiue puritie; or a deriuatiue deprauation. Here is a great labour to indure, a great strength in that la­bour to conquer, a great Resolution in that strength to triumph, re­quisite, before wee can climbe the almost im­pregnable and inacces­sible toppe of glorie; which they that haue attempted haue found, & they that haue found haue enioyed to their own happines and won­der [Page 14] of imitation.

RESOLVTION is the plotter and the Actor, nay, it is both the plot and the Act it selfe that must prompt vs how to doe, aswell as it must point vs out what to do before wee can as much as take into the hands of our purposed constan­cie, this line which must direct vs to life, & make vs to liue.

Whatsoeuer therefore in those briefe ensuing collections is inserted, to patterne and perso­nate an excellent man, must be concluded and [Page 15] vnderstood for methods sake in this one only at­tribute, RESOLVTION. For by it are exempli­fied the perfections of the minde, consisting in the whole furniture of an enriched soule; and to it are referred the no­blest actions, which are the externall arguments and proofes of the trea­sure within: For as it is a State Maxime in Poli­cie, that Force abroad in Warre is of no force, but rather Rashnesse then Souldierie, vnlesse there bee counsell peaceably at home to direct for expe­dition: [Page 16] so are all actions of Resolution in the Oeconomie and house­hold gouernment of a mans owne particular priuate wealth, but shi­ning follies, vnlesse there bee a consultation first held within him for de­termining the commo­ditie, the conueniencie and commendation of such actions, aswell in doing, as when they are done.

Order in euerie taske is for conceipt easiest, for demonstration play­nest, for Imitation su­rest. Let vs then take [Page 17] [...]nto our consideration [...]his Line of Life, and trace the way wherein wee are to trauaile, kee­ping our eye on the Compasse whereby we may runne to the Para­dise of memorable hap­pinesse. And first it is to be obserued, That Reso­lution hath three bran­ches; The one concerns a mans owne particular person for the carriage of himselfe in his proper dutie, and such an one is knowne by none other [...]ote, then in beeing A MAN: Another con­cernes a mans imploy­ment [Page 18] in affaires for his Countrey, Prince, and Common-wealth, and such a one as is knowne by the generall name of A PVBLIKE MAN. The last concernes a mans voluntarie traffique in ciuill causes without the imposition of authori­tie, only vrged on to performe the offices of a friend, as a priuate Statist to seuerall ends, all tending to goodnes and vertue; and such a one is euer to be call'd a GOOD MAN. In euerie one of those there is a plentifull imployment [Page 19] presenting it selfe to the liberall choyce for ennobling themselues with publique honors, or gayning them the truest honour A deser­ued fame, which is one (if worthie) of the best and highest rewards of vertue.

Superfluous it were and vnnecessarie,Of the first, a man. to enter into the conten­tious lists of diuided Philosophers, or vnre­conciled Schoolemen, for the absolute and punctuall definition of man; Since, it sufficeth vs to be assured that he [Page 20] is mainely and yet pi­thily distinguish't from all other created sub­stances in the only pos­session of a reasonable soule. This royall pre­rogatiue alone poynts him to be noblest of creatures; and to speak truth, in an assertion not to be gain-said, he containes the summa­ry of all the great world, in the little world of himselfe. As then the Fabricke of the globe of the earth would of necessitie runne to the confusion out of which it was first refined, if [Page 21] there were not a great and watchfull proui­dence, to measure it in the iust ballance of pre­seruing and sustayning; so consequently, with­out question, the frame of our humane compo­sition, must preposte­rously sinke vnder its owne burthen, if warie and prudent direction, as well in manners as in deedes, restraine it not from the dissolution and wracke, the pro­cliuitie of corrupted Nature doth hourely slide into.

A mans minde is the Cicero Arist. [Page 22] man himselfe (said the Romane Orator) and the chiefest of the Gre­cian Naturalists, was confident to auerre, that the temperature of the minde followed the temperature of the body. It were a Lesson wor­thie to bee cond, if ey­ther of those rules may be positiuely receiued: For out of the first, as any man feeles his in­clinations and affecti­ons, thereafter let him iudge himselfe to bee such a man. Out of the latter it may be ga­thered, how easie it [Page 23] were, for euerie man to be his owne Schoole­master, in the confor­mation or reformation of his life, without o­ther tutour then him­selfe.

Socrates his speech of the vse of mirrours or looking glasses, con­cludes whatsoeuer can bee ranged in many wordes of this subiect, and is therefore notori­ously vsefull, and vse­fully notable; When thou viewest thy selfe in a mirrour, (said that wise man) surueyest thy complexion, thy pro­portion, [Page 24] if thy face be more faire, louely, and sweeter then others, thy bodie straighter, thy lineaments perfe­cter; cōsider how much more thou art bound by that, to match those blessings of Nature, with the accomplish­ment of more noble qualities, then others of a courser mould. If on the other side, thou per­ceiue thy face defor­med, thy body croo­ked, thy outward con­stitution vnsightly or mishapen; by so much the more hast thou rea­son [Page 25] to liue a good life, that thereby concord of vertuous conditions may supply the defects of Nature, and make thee more beautifull in­wardly to the eye of iudgement, then out­wardly thou couldst haue beene to the eyes of popular delight.

In short, to be a man, the first branch of reso­lution is to know, feele, and moderate affecti­ons, which like traitors, and disturbers of peace, rise vp to alter & quite change the Lawes of reason, by working in [Page 26] the feeble, and often­times the sounder parts, an innouation of folly. Hee can seldome be a flourishing member of a bodie politique, and so a publique deseruing man; but more rarely, scantly euer, a reconci­ler of diuisions, and so a ciuill good man for others, that begins not betimes to discharge his owne dutie to himselfe. The old Prouerbe was, (and it is lamentable, to speake with truth, and say it is) that A man is a beast to a man;Homo ho­mini lupus. but it must be of necessitie [Page 27] granted, when a man to himselfe is a Mon­ster, or more prouerbi­ally, a Deuill.

It is said of CAIVS CVRIO,Villeius Pat [...]r [...]. lib. 2. that hee was a man most wittily wicked, and most singu­larly eloquent in mis­chiefe against the Com­mon-wealth. What ra­rities were here loft? (like a Diamond set in a rushen ring:) How much better had it been for him, to haue had a duller braine, if better imployed, and a slower tongue, if auaileable for the publique good? E­uery [Page 28] man should in his owne person, endeuour and striue to be like Ca­toes Orator, a goodman, and expert in pleading, Fabius, orat. lib. 12. cap. 1. First good, then expert; For of so much richer price is vertue then Art. Art without ver­tue being like the Can­tharides, Plin. lib. 11. cap. 35. whose wings puld off, they haue pret­tie colours to please the eye, but poisonous sub­stances to be receiued into the stomack. How easie it is to guild a rot­ten post, to paint a Se­pulcher, to varnish an ill meaning, is soone re­solued: [Page 29] Many men can speake well, few men will doe well; The reason, for that we couet to be thought what wee are not, and yet continue to be what wee are asha­med to be thought. The excellēcy of good­nesse is apparent main­ly in this one poynt, that euen those who least practise it in out­ward appearance, cun­ningly labour to make it the marke whereto all their actions (how foule soeuer in the is­sue) leuell at. It was truely obserued by a [Page 30] graue Author, That there was neuer any publique mischiefe at­tempted in a State by euen Atheists, or very incarnate Deuils, but Religion was their co­lour to effect it; at least a shew of some false zeale in as false a wor­ship. For there must be an intention of vertue in the worst actions, o­therwise they could ne­uer haue passage by any publique approbation; Insomuch, that hypo­crisie is reputed the su­rest & the safest ground of pollicie.

[Page 31]By this appeareth the richnesse of vertue, that euen such as most op­pose it, must and are compelled to acknow­ledge it for best. In like manner, euery man in his particular to distin­guish his actions, is in his knowledge guiltie and conscious of what he doth or should doe. We were not borne to feed, sleepe, and spinne out our webbe of life in the delicate softnesse of vanitie, or sloath; wee were not borne to tra­fique in follies, and to make merchandize of [Page 32] our sensualities; wee were not borne to reuel in the apishnesse of ri­diculous expence of time; wee were not borne to be Panders to to that great Whore of a declyning Reason, bewitching pleasure: we were not borne to laugh at our owne se­curitie, but to bewayle it; we were not borne to liue for our selues, but to our selues; as we were not on the other side borne to dye to our selues, but for our selues. We must learne to reioyce in true good­nesse, [Page 33] not vain delights: For as we cannot iudge him to haue a light heart alwaies, that som­times laughes (for euen in laughter there is a sadnesse,) so wee must not imitate by any out­ward demeanor, to be­wray the minoritie of our Resolution, except we would be as childish in vnderstanding as in action.

What infinite inti­cers hath a man as he is a meere man, to with­draw him from an ere­cted heart? As the temptation of a repu­ted [Page 34] beautie, the inuite­ment of a presented honour, the bewitch­ing of an inforced wealth, the Lethar­gie and disease of an in­fectious Court-grace; yet all and euerie one of these (with what o­ther appendances so­euer belonging vnto them) are (if not wise­ly made vse of) but glo­rious snares, dangerous baites, golden poysons, dreaming distructions, snares to intrappe the mightinesse of constan­cie; Baites to deceiue the constancie of man­hood, [Page 35] poysons to cor­rupt the manhood of Resolution; destruction to quite cast away the Resolution of a iust de­sert.

Now for a mans car­riage in his particular dutie, what can hee de­termine of, since he hath not more himselfe, and his own affections to as­sault and batter his Re­solution in the path of Vertue, then a world of presidents, of partners, of helpers, to perswade and draw him on to the full measure of an vn­worthy life. It is a la­bor [Page 36] wel worthy a Chro­nicle (and chronicled will bee in a perpetuall memorie) to withstand the seuere assault of Fol­ly, pressing on with so infinite an Armie of fol­lowers and admirers as shee is accompanyed with: what can one pri­uate man do against such a multitude of tempta­tions? Either hee must consent to doe as they doe; or dissent and hate them: if consent, hee is mischieuous with ma­ny; if dissent, vertuous by himselfe; and the last is without controuersie [Page 37] the best. Since neuer to haue seene euill is no praise to well doing; but where the Actours of Mischiefe are a Nation, there and amongst them to liue well is a Crowne of immortall commen­dation.

A Golden Axiome there was registred a­mongst the Ciuilians in the daies of Iustinian: That it was not conueni­ent for any man to pry and looke after what was done at Rome, but to ex­amine iustly what ought there to bee done. Rome was then the Mart of [Page 38] the World, all sorts of euery people came thi­ther, from thence to re­ceiue the Oracles of life (as they might bee ter­med:) yet doth it not fol­low that any one man with the multitude, should runne to Rome, to sucke the infection of dissolute intemperature. Vanity most commonly rides coach't in the high way, the beaten way, the common way; But Ver­tue and Moderation walkes alone. It may be said, what profit can re­dound, what commen­dation, what reward, for [Page 39] one man to bee singular against many? O the profit is infinite, the commendation memo­rable, the reward im­mortall. It is true the olde Greeke Prouerbe concluded, that one man was no man; yet with their most approoued Authours, by the verie word MANY, were the worst sort of people vn­derstood, and by FEW the best. For certaine­ly there is not any al­lurement could lull men in the mist of their mis­deeds, so much as those two pestilent yoke-fel­lowes [Page 40] and twinnes of confusion, The multi­tude of offenders, and the libertie of offending. They are both Exam­ples and Schoolema­sters, to teach euen the very ignorant (whose simplicitie else might be their excuse) to do what (if others did not) they might accidentally slide into, but not so eagerly pursue.

To conclude this point, it may somewhat too truly be said, though not by way of discou­ragement, yet of caueat, what by the procliuitie [Page 41] and pronenesse of our frailtie is warrantable; Let no man bee too confi­dent of his owne merit, The best doe erre: Let no man relye too much on his owne Iudgement, the wisest are deceiued: yet let euery man so con­ceiue of himselfe, that he may indeuour to bee such a one, as distrust shal not make him care­lesse, or confidence se­cure.

It followes that the very consideration of being men, should som­what rectifie our croo­ked inclinations, and [Page 42] ennoble our actions to keepe vs worthy of the priuiledge wee haue a­boue beasts: otherwise only to be a man in sub­stance and name, is no more glorie then to bee knowne and distingui­shed from a very beast in nature.

Presidents from An­tiquitie may plentifully be borrowed, to set be­fore vs what some men haue beene, not as they were Commanders, or employed for the Com­monwealth; but as they were Commanders of their owne infirmities, [Page 43] and employed for the Cōmonwealth of their own particular persons. Epaminondas amongst the Thebanes, is worthy of note and memorie e­uen to our Ages, and those that shall succeed vs:Plutarch. in Apotheg. Hee (as the Philoso­pher recordeth) chose rather to bee moderate alone, then madde with the multitude; chusing at all times to consult with himselfe in excel­lent things, not with his Countreymen to giue Lust, Dalliance, Effemi­nate softnes a Regiment in the Kingdome of his [Page 44] thoughts; no not of his thoughts,Cicero de leg. lib. 3. much lesse of his Actions. Phocion a­mong the Athenians, Iuuenal. Sat. 14. Brutus among the Ro­manes, are for their par­ticular cariage of them­selues as they were only men, well worthy of all remembrance: And the sententious Seneca is bold to say,Epist. 98. that all A­ges will euer hatch and bring forth many such as Clodius, (a man bent to mischiefe) but rarely any Age another Cato, a man so sincere, so free from corruption, and so seuere a Censurer of himselfe.

[Page 45]But what need we to search histories of other times, or the deserts of another Nation, when in our owne Land, in our owne dayes, wee might easily patterne what a man should bee or not bee, by what o­thers haue bin? Among many, two of late times are iustly examined; not as they were different in fortune, in yeares, in degree, but as they dif­fered in the vse of the gifts of their mind. The first was IOHN, the last and yongest Lord HAR­RINGTON, whose rare [Page 46] and admirable course of life (not as he was a No­ble man, for then indeed it were miraculous, but as a man,) deserues all prayse and imitation from all. Of whome it may without flatterie (for what benefit can accrue to flatter the dead?) or affection bee said, That He amongst a World of men attay­ned euen in his youth, not only to grauitie in his behauiour, to wise­dome in his vnderstan­ding, to ripenesse in his carriage, to discretion in his discourse, but to per­fection [Page 47] in his action: A man wel-deseruing euen the testimonie of a reli­gious learned Diuine.

But for that his owne merit is his best com­mendation, and questi­onlesse his furest reward for morall gifts: let him rest in his peace whilest the next is to bee obser­ued.

SIR WALTIR RAV­LEIGH may be a second President, a mā known, and wel-deseruing to be knowne; A man endued not with common en­dowments, being stored with the best of Natures [Page 48] furniture, taught much by much experience, experienc'd in both for­tunes so feelingly and apparently, that it may truly bee controuerted whether hee were more happie or miserable; yet beholde in him the strange Character of a meere man, a man sub­iect to as many changes of resolution, as resolute to bee the instrument of change: Politique, and yet in Policie so vnsted­die, that his too much apprehension was the foile of his iudgement. For what man soeuer [...] [Page 51] hend all what the for­mer Discourse hath am­plified;Sene [...] E­pist. 128. Namely that the only felicitie of a good life, depends in doing all things freely, by beeing content with what wee haue (for wee speake of a morall man.) This is to remember that we are mortall, that our dayes passe on, and our life slides away without re­couerie.

Great is the taske,Of the second branch, A Pub­like man. the labour painfull, the dis­charge full of danger, & the dāgers full of Enuy, that he must of necessi­tie vndergoe, that like a [Page 52] blaze vpon a Mountain, stands neerest in grace to his Prince: or like a vigilant Sentinell in a Watch-tower, busies and weakens his owne naturall and vitall spi­rits, to administer Equa­litie and Iustice to all, according to the requi­sition of his office.

It is lamentable and much to bee pittyed, when places of Autho­rity in a Cōmonwealth, are disposed of to some, whose vnworthinesse or disabilitie brings a scan­dall, a scorne, and a re­proch to both the place [Page 53] and the Minister.

The best Law-makers amongst the Ancients,Plato 3.6. & 12. de leg. & 7. de Repub. Arist. 5. & 6. Po [...]it. Isocrat. in Pan. were so curious in their choice of men in Office in the Commonwealth, that precisely and per­emptorily, they repu [...]ed that STATE plagued, whipped, tormented, wounded, yea wounded to death, where the sub­ordinate Gouernours were not aswell vnble­mished in their liues and actions, as in their names and reputation.

A PVBLIKE MAN hath not more neede to be Bonus Ciuis, a good [Page 54] Statist, then Bonus Vir, good in himselfe; a very faire and large Line is limmed out to square by it, a direct path that leades to a vertuous Name, if a man acquite himselfe nobly, iustly, and wisely, in well stee­ring the Helme of State that he sits at; otherwise his Honours are a bur­then, his Height a Curse; his Fauours a Destructi­on, his Life a Death, and his Death a Misery: A Misery in respect of his after Defamation, as­well as of his after ac­compt.

[Page 55]Far from the present purpose it is to diue in­to the depth of Policie, or to set downe any po­sitiue rules, what a right Statesman should be; for that were with Phormio the Philosopher to read a Lecture of Souldierie to Hannibal the most cunningest Warriour of his time; & consequent­ly as Phormio was by Hannibal to be iustly laughed at, so aswell might Seneca haue writ­ten to Nero the Art of Crueltie; or Cicero to his brother Quintus the Commendation of An­ger. [Page 56] The summe of these briefe Collections, is in­tended to recreate the minde, not to informe Knowledge in practice; but to conforme Prac­tice to Knowledge: Whereto no indeauor can bee found more re­quisite, more auaileable, then an vndeceiuing les­son of an impartiall ob­seruation; wherin if our studies erre not with many and those most approued, thus we haue obserued.

Two sorts of publike men.First, of publique men there are two ge­nerall sorts; The one, [Page 57] such as by the speciall fauour of their Prince (which sauour cannot ordinarily be conferred without some mayne and euident note of de­sert) haue beene raised, to a supereminent ranck of honour, and so by degrees (as it for the most part alwayes hap­pens) to speciall places of weightie imploy­ment in the common wealth. The other sort are such as the Prince according to his iudge­ment, hath out of their owne sufficiencie, ad­uaunced to particular [Page 58] offices, whether for ad­ministration of iustice, for execution of Law, for necessitie of seruice, and the like, being ac­cording to their educa­tion and studie, enabled for the discharge of those places of autho­ritie; and these two are the onely chiefe and principall members of imploiment, vnder that head of whose politike bodie they are the most vsefull & stirring mem­bers.

Against both those publique persons, there are two capitall and [Page 59] deadly opposites (if it were possible) to be­charme their resoluti­ons, and blot out their name from the LINE OF LIFE, by which they should bee led to the endlesse immorta­litie of an immortalitie, in an euer-flourishing commendation. The first are poysoners of vertue, the betrayers of goodnesse, the bloud­suckers of innocencie: The latter, the close deaths-men of merit, the plotters against ho­nestie, and the executi­oners of honors; They [Page 60] are in two words disco­uered, Blandientes & Saeuientes, Flatterers, and priuie Murtherers. It is a disputable questi­on, and well worthie a canuase and discussion in the schools, to decide which of the two doe the greatest iniurie to noble personages. How be it most apparent it is, that enuie, the inse­parable companiō tha [...] accompanies the vertu­ous, doeth not worke more mischiefe for the finall ouerthrow of a noble and deseruing man, thē Flattery doth, [Page 61] for driuing that noble and deseruing man into the snares of enuie. No man can be, or should be reputed a God; and then how easie it is for any man of the choy­cest temper, of the soun­dest apprehension, of the gracefullest educa­tion, of the sincerest au­steritie of life; how ea­sie it is for him to fall into many errours, into many vnbecomming follies, into many passi­ons, and affections: his onely being a man is both sufficient proofe, and yet sufficient ex­cuse. [Page 62] The eloquentest and grauest Diuine of all the Ancients,Augustine. confest out of his owne experi­ence, Non est mihi vici­nior hostis memet ipso: that he had not a more neere enemie to him then himselfe. For he that hath about him his frailtie to corrupt him, a World to besot him, an aduersarie to terrifie him; and lastly, a death to deuoure him: how should hee but bee in­ueigled with the intice­ments of the two first, and so consequently consent to the vnsteadi­nesse [Page 63] of his temptation before he be drawne to a serious consideration of the danger of the two last? Especially as wee are men, being not one­ly subiect to the lapses and vanities of men, but as we are eminent men, in grace and fauour, in prioritie of titles, of place, & of command; hauing men to sooth vs vp in the maintenance and countenancing of those euils, which else doubtlesse, could not at one time or other, but appeare before vs in their own vglinesse and deformitie.

[Page 64] A Flatterer is the onely pestilent bawd to great mens shames; the nurse to their wanton­nesse; the fuell to their lusts; and with his poy­son of artificiall villa­nie, most times doth set an edge vnto their ryot, which otherwise would be blunted and rebated in the detestation of their owne violent po­sting to a violent con­fusion. Not vnwisely did a wise man com­pare a flattering Lan­guage to a silken halter, Diog. Laert. in vita Diog. which is soft because silken, but strangling [Page 65] because a halter. The words wherewith those Panders of Vice doe perswade, are not so louely, as the matters they dawbe ouer with their adulations, are ab­hominable. That is a bitter sweetnesse which is onely delicious to the pallate, and to the sto­macke deadly. It is re­ported,Plin. hist. lib. 8. cap. 17. that all beasts are wonderfully deligh­ted with the sent of the breath of the Panther, a beast fierce and cru­ell by nature; but that they are else afrighted with the sternenesse of [Page 66] his lookes: For which cause, the Panther when he hunts his prey, hiding his grimme vi­sage, with the sweet­nesse of his breath, al­lures the other beastes vnto him, who being come within his reach, hee rends and cruelly doth dilaniate them. Euen so, those Patrons and minions of false pleasures, the Flatterers that they may prey vp­on the credulitie of the abused GREAT ONES, imitate the Panthers, extenuating, and as much as in them lyes, [Page 67] hiding the grossenesse, the vglinesse, the defor­mitie of those follyes they perswade vnto; and with a false glosse, varnishing and setting out the Paradise of vn­controlled pleasures, to the ruine oft times of the informed, and glo­rie of their owne im­pietie.

In such a MIGHTIE MAN inticed to ouer­rule his Reason, nay o­uer-beare it, by giuing scope to his licentious eye, first to see, then to delight in, lastly, to co­uet a chaste beauty? A­lasse, [Page 68] how many swarms of dependants, being creatures to his great­nesse, will not onely tell him, mocke him, and harden him in a readie and pregnant deceipt, that loue is courtly, and women were in their creation ordained to be wooed, and to be won; but also what numbers of them, will thrust themselues into imploi­ment and seruile action, to effect the lewdnesse of desire, to corrupt with promises, with guifts, with perswasi­ons, with threatnings, [Page 69] with intreaties, to force a Rape on Vertue, and adulterate the chaste bosome of spotlesse simplicitie? A folly is commited, how sleight are they ready to proue it, how sedulous to sleighten, how dam­nably disposed to make it nothing? Insomuch as those vipers of hu­manitie, are fitly to be termed, the mans whore, and the womans knaue . Is such a mightie one affected to such a suite, as the graunt and pos­session of it will draw a curse vpon his head by [Page 70] a generall voyce, of a generall smart and de­triment to the Com­monwealth? How sud­denly will those wilde beasts, labour to assure him, that the multi­tudes loue is wonne by keeping them in awe; not by giuing way to their giddinesse by any affabilitie? Will another aduaunce an vnworthy Court-Ape, and op­presse a desertfull hope? It were too tedious to recite, what incessant approbations will bee repeated by these An­thropophagi, Those [Page 71] men-eaters, to make a golden calfe an Idoll, and a neglected merite a laughter? That such a kinde of monsters, may appeare in their likenesse, as monstrous as in effect they are; It is worthie obseruation, to see how when any man, who whiles hee stood chiefe in the Princes fauour, they ho­noured as an earthly God, yet being decly­ned from his Princes e­stimation, it is worthie to be noted how spee­dily, how swiftly, how maliciously those can­kers [Page 72] of a State will not onely fall off, will not onely dispise, will not onely deride, but also oppose themselues a­gainst the partie dista­ [...]ted.

As many subtill pra­ctizers of infamie, haue other subordinate mi­nisters of publique of­fice and imployment in a Common-wealth, to betray them to their ruine; yet euer and a­non, they like inchan­ted glasses, set them on fire with the false light of concealement and extenuation. Let it be [Page 73] spoken with some au­thority, borrowed from experience of the elder times, that men in high places, are like some hopelesse marriners, set to sea in a leaking ves­sel: there is no safetie, no securitie, no com­fort, no content in greatnesse, vnlesse it be most constantly armed in the defensiue armor of a selfe-worthie reso­lution; especially when their places they hold, are hourely subiect to innouation, as their names (if they preuent not their dangers by [Page 74] leauing them, and their liues at once) are to re­proach, and the libertie of malice.

Flatterie to either publique persons, is not more inductious on the one side, then enuie on the other is vi­gilant. Great men are by great men (not good men by good men) nar­rowly sifted; their liues, their actions, their de­meanors examined; for that their places and honours are hunted af­ter, as the Beazar for his preseruatiues; And then the least blemish, [Page 75] the least slide, the least error, the least offence, is exasperated, made capitall; the dangers en­suing euer prooue (like the wound of an ene­mies sword) mortall, and many times dead­ly. Now in this case, when the eye of iudge­ment is awakened, Flat­terie is discouered to be but an Inmate to Enuie; an Inmate, at least, consulting toge­ther though not dwel­ling together, the one, being Catarer to the others bloudie ban­quet; And some wise [Page 76] men haue been perswa­ded, that the pestilence, the rigour of Law, Fa­mine, Sicknes, or War, haue not deuour'd more great ones then Flattery and Enuie.

Much amisse, & from the purpose it cannot bee, to giue instance in three publike Presi­dents, of three famous Nations; all chancing within the compasse of twentie yeares. In Eng­land not long agoe, a man supereminent in Honours, desertfull in many Seruices, indea­red to a vertuous and [Page 77] a wise Queene, ELIZA­BETH of glorious me­morie, and eternall hap­pinesse: A man too pub­likely beloued, and too confident of the loue he held, ROBERT EARLE OF ESSEX, and Earle Marshall of the King­dome; He, euen he that was thought too high to fall, and too fixed to bee remoued; in a verie handfull of time, felt the misery of Greatnesse, by relying on such as flat­tered and enuyed his Greatnesse. His end was their end, and the exe­cution of Law, is a wit­nesse [Page 76] in him to Posteri­tie, how a publike per­son is not at any time longer happie, then hee preserues his happinesse with a Resolution that depends vpon the guard of innocēcie & goodnes.

CHARLES DVKE OF BYRON in France, not long after him, ranne the same Fate; A Prince that was reputed the in­uincible Fortresse to his King & Countrey: great in desert, and too great in his Greatnesse; not managing the fiery cha­riot of his guiding the Sunne of that Climate [Page 77] with moderation; gaue testimonie by an impo­sed and inexpected end, how a publike man in Authoritie, sits but in Commission on his own Delinquencie, longer then Resolution in noble actions leuels at the im­mortalitie of A Line of life.

Lastly, SIR IOHN VANOLDEN BARNE­VELT in the Netherlands, (whose ashes are scarce yet colde) is and will bee a liuely presi­dent of the mutabilitie of Greatnesse. Hee was the only one that traf­fiqued [Page 80] in the Coūsels of forreine Princes, had fa­ctors in all Courts, In­telligencers amongst all Christian nations; stood as the ORACLE of the Prouinces, and was euen the Moderator of Policies of all sorts: was reputed to bee se­cond to none on Earth for soundnesse of De­signes; was indeed his Countreyes both My­nion, Mirror, and Won­der; yet enforcing his publike Authoritie, too much to bee seruant to his priuate Ambition; hee left the Tongue of [Page 81] Iustice to proclayme that long life, and a peacefull death are not granted or held by the Charter of Honours, except vertuous RESO­LVTION renew the Pa­tent, at a daily expence of proficiencie in good­nesse.

Others fresh in me­morie might bee inser­ted, but these are yet bleeding in the wounds which they haue giuen themselues, and some now liuing to this day; who both haue had, and doe enioy as great Ho­nours, and are therefore [Page 80] as incident to as many wofull changes, but that they wisely prouide to proppe their greatnesse with many greater de­serts.

Here is in Text Let­ters layd before vs, the hazard, perill and ca­sualty of A PVBLIKE MAN: the possibilitie what Miserie, Calamity, Ruine, Greatnesse and Popularitie may winde him into. Heere is decy­phered the vnauoyda­ble and incessant Perse­cutors of their Honors and Ioyes: Flatterie and Enuie two ancient [Page 81] Courtiers. It comes now to conclusion, that it cannot be denyed, but those publike men haue (notwithstanding these) chiefe and immediate meanes in their owne powers, if they well and nobly order their cour­ses to make their Coun­trey their Debtors, and to enroll their names in the glorious Register of an euer-memorable Glorie: especially if they be not too partially do­ting on euery commen­dable Vertue, which in priuate men is reputed as it is, a Vertue; but in [Page 84] them a Miracle. Cer­tainly (without dispa­ragement to desert in great men) there are ma­ny particular persons, fit for publike imploy­ments, whose ablenesse and sufficiencie, is no way inferiour to the prayses of the mightiest, but that they are clou­ded in their lownesse, & obscured in their priuat­nesse, but else would & could giue testimony to the World, that all ful­nesse and perfection is not confined to Emi­nence and Authoritie.

A PVBLIKE MAN, [Page 85] therefore, shunning the Adulation of a Parasite (which hee may easily discouer, if hee wisely examine his merit with their Hyperbolical insi­nuations,) then keeping an euen course in the processe of lawfull and iust actions, auoyding the toyles, snares and trappes of the enuious, cannot chuse in his own lifetime, but build a mo­nument, to which the Triumph and Trophies of his memorie, shall giue a longer life then the perpetuitie of stone, Marble or Brasse can [Page 84] preserue. Otherwise if they stand not on the guard of their owne Pietie and Wisedome, they will vpon trifles sometime or other bee quarrelled against and euicted. Neyther may they imagine that any one taint (howsoeuer they would bee conten­ted to winke at it in themselues, supposing it to be (as perhaps it is) little, and not worthy re­prehension) can escape vnespyed. For the Mo­rall of the Poets Ficti­on is a goodly Lesson for their instruction. It [Page 85] is said that Thetis the Mother of Achilles, drencht him being an Infant in the Stygian Waters, that thereby, his whole bodie might bee made invulnerable: but see the seueritie of Fate, for euen in that part of the heele that his Mother held him by, was hee shot by the Ar­row of Paris, of which wound he dyed. In like case, may euery States­man bee like Achilles in the generall body of his Actions, impassible and secure from any assault of wilfull and grosse en­normitie: [Page 88] yet if he giue way to but one handfull (as it may be termed) of Folly, not becomming the grauity and greatnes of his Calling; hee shall soone meete with some watchfull Paris, some industrious Flatterer, or ouer-busie enuious Cō ­petitour, that will take aduantage of his weak­nesse, and wound his in­firmitie to the ruine of his Honours, if not to the ieopardy of his life.

The period of all shal be knit vp, with the ad­uise of a famous learned & Philosopher:Sen. Epi. 23 & as he [Page 89] wrote to his familiar friend, let vs transcribe to men in Authoritie; Let a publike man re­ioyce in the true pleasures of a constant Resolution, not in the deceiuable pleasures of vanitie and fondnesse. By a good con­science, honest counsells, and iust actions, the true good is acquired. Other moment any delights only supple the forehead, not vnburthen and solace the heart. They are nothing, alasse they are nothing, it is the minde must be well disposed, it is the minde must bee confident: it is the mind aboue all things [Page 88] must be rectified; and the true comfort is not easily attayned, and yet with more difficulty retayned. But hee, he who directs all his whole priuate life in hononurable proiec­tions, cannot any way misse our LINE OF LIFE, which points at the immortalitie of a vertuous name by pro­fitably discharging the burthen of such imploy­ments as are vsually im­posed vpon those, whom their callings haue enti­tled Publike men.

Of the 3 branch, A good Man.A GOOD MAN is the last branch of Re­solution, [Page 89] and by him is meant (as is said before) such a man, as doth (be­side the care he hath of himselfe in particular) attend all his drifts and actions, to bee a seruant for others, for the good of others, as if it were his owne. School-boyes newly trayned vp in the Principles of Grammer can resolue what a good man is, or who? Who? Qui consulta patrum, qui leges iura (que) seruat. Such an one, as not in­deed singly obserues what he should doe, but doth euen that which [Page 92] hee obserues hee should doe. This man not only liues, but liues well, re­membring alwayes the old adage; that God is the rewarder of Ad­uerbes not of Nownes. His intents are without the hypocrisie of ap­plause, his deedes with­out the mercenary ex­pectation of reward, the issue of both is, all his workes are crown'd in themselues, and yet crowne not him, for that hee loues Vertue for it selfe. This man neuer flatters Folly in great­nesse, but rather pitties, [Page 93] and in pittie striues to redresse the greatnesse of Folly. This man ne­uer enuies the eminence of Authoritie, nor feares the Enuious: His reprehensiōs are balms, his Prayses Glories, and he is as thankfull to bee rebuked, as to bee cheri­shed. From such a Man all things are to be grat­fully accepted: His de­sire to doe good to all, hath not a like successe to all (notwithstanding in him to will is com­mendable, and not to be able to doe, pardonable.) For it is not only the [Page 92] propertie of true Ver­tue, but also of true Friendship, as well to admonish, as to bee ad­monished: For amongst good men those things are euer well taken that are well meant; yet e­uen this man (that vn­compeld, vn-required, not exacted, interposes himselfe to set at vnitie the disorders of others not so inclinable to goodnesse, is not free from enmity, with those whom in a general care, he labours to deserue as friends. The Reason, Flattery procures friēds, [Page 93] Truth hatred. How? Truth Hatred? Yes, for from Truth is Ha­tred borne, which is the poyson of Friendship, as Laelius wel obserued:Cic [...]r [...] de Amicit. But what ensues? Hee whose eares are so forti­fied, and barrocaded a­gainst the admitment of Truth, that from his Friend he wil not heare the Truth, this mans safetie is desperat: wher­fore if any one will on­ly relish words of Downe and Honey, as if wee lo­ued to speake nothing but pure Roses (as the Prouerbe is:) let such a [Page 96] one learn from the skil­full Artists of Nature,Plin. hist. lib. 11. cap. 6 that the Bees doe an­noint their Hiues with the iuyce of the bitte­rest Weeds, against the greedinesse of other Beasts. Let him learne from the skilfullest Phi­sicians, that the health­fullest Medicines smart most in the Wound. Let him learne from the Prince of Philosophie,Arist. Eth. lib. 3. that Anger was giuen to men by Nature, (as hee writes) as a Whetstone of Valour; and then he cānot but consider, that any paines which a good [Page 95] Man vndergoes for re­conciliation, be they ei­ther by way of admoni­tion or reprehension, tend both to one end, that hee may make all like vnto himselfe, that is, Good Men.

This very word (GOOD) implyes a de­scription in it selfe, more pithy, more patheticall, then by any familiar ex­emplification can bee made manifest: Such a man, as makes the ge­nerall commoditie, his particular benefit, may not vnfitly bee stiled a PRIVATE STATES­MAN: [Page 96] His endeuours are publike, the vse pub­like, the profit publike, the commendation publike: But the person pri­uate; the Resolution priuate, the end priuate, and the reward pecu­liar.

It is impossible, that the wretched and auari­cious banking vp of wealth, can draw him into a conceipt, that hee can euer make friends of mony after his death; considering that the World was created for the vse of men, and men created into the World [Page 97] to vse it, not to enioy it. This mans bounty is gi­uing, not lending; and his giuing, is free, not reserued: He cherisheth Learning in the Lear­ned, and incourageth the Learned to the loue of Learning by cherish­ing them; He heartneth the vpright in Iustice, & ratifies Iustice in the vp­right; He helpes the di­stressed with counsell, and approoues the pro­ceedings of wise Coun­sellors. He is a patterne to all what they should bee, as to himselfe what he is.

[Page 98]Finally, try all his de­sires, his actions are the seasoners of his spee­ches, as his profession is of his actions. Hee is a Physitian to other mens affections as to his own, by comprimitting such passions as runne into an insurrection, by strengthening such as decline, by suppling such as are inflamed, by restrayning such as would runne out, by purging such as ouer­abound. His Ambition climbes to none other cure then to heale the wounded, not to wound [Page 99] the whole; beeing nei­ther so vnwise to doe a­ny thing that he ought not to doe, nor so vn­happy to doe any thing what hee does not. His singular misfortune is,Velleius hist. Rom. lib. 2. that (with Drusus an ex­cellent man) he attempts many times with a more honest and good mind, then good fortune and successe; insomuch, as it often comes to passe, that other mens mis­chiefes are preferred be­fore his Vertues: yet still as he is a good Man, iniu­ries can no more dis­courage him, then ap­plause [Page 100] can ouer-weene him.

Euen this man hath his particular aduersa­ries to threaten him, and (if it could be possible) to terrifie him, and de­ter him from the soli­ditie of his temper: Scandal to defame him, and imposture to tra­duce him: Flatterie and enuie are not a more pe­stilent broode, set in armes against a publique man, then those two miscreant monsters are against a good man. But is his resolution any way infracted, for that [Page 101] some refractaries are (like Knights of the post) hired to witnesse against him? Doubt­lesse no, but much the rather confirmed to run by a LINE OF LIFE, to the Goale of Life. His owne solace is to him, as an inexpug­nable castle of strength, against all the forcible assaults of diuellish cō ­plots, built onely vp­on this foundation, that he is conscious to him­selfe of an vnforced sin­ceritie: With the Poet he can resolue: [...]orat. lib. 1. Epist. 1. Hic mu­rus aheneus esto, nil con­scire [Page 102] sibi, his integritie to him is a Brazen wall; And with the Orator,Cicer. quaest. Tusc. lib. 2. he assures himselfe, that nullum theatrum virtu­ti maius conscientiâ, Vertue hath not a more illustrious and eminent Theatre to act on, then her owne conscience. Socrates (a good man, if a meere morrall man may be termed so) bee­ing scurrilously by A­ristophanes the Poet,In Comaed. [...] derided before the people;Plat. apol. Socrat. and by Any­tus and Melytus vn­iustly accused before the Iudges, as a trifler, [Page 103] a master of follies, a corrupter of youth, a sower of impieties, an­swered; If their alledg­ed imputations be true, we will amend them; if false, they pertaine not to vs. It was a noble constancie and resolu­tion of a wise man,Diog La­ert. in vita Socrat. that he (inlightned with the only beames of nature) was so moderate and discreet. The good man here personated (inspired with a farre richer & diuiner know­ledge then humanitie) cannot but asmuch ex­ceede Soerates in those [Page 104] vertues of resolution, as Socrates did his aduer­saries in modestie and moderation.

Kings and mightie Monarches, as they are first mouers to all subordinate ministers, of what ranke or im­ploiments soeuer, with­in their proper domini­ons, are indeed publike persons; But as one king traffiques with another, another, and another, either for repressing of hostilitie, inlarging a confederacie, confir­ming an Amitie, set­ling a peace, supplan­ting [Page 105] an heresie, and such like, not immediately concerning his owne particular, or his peo­ples; but for modera­ting the differences be­tweene other Princes: In this respect euen Kings and priuate men, and so their actions be­long wholly and onely to themselues; prin­ting the royalty of their goodnes, in an immor­talitie of a vertuous and euerlasting name, by which they iustly lay a claime to the Style of good men: which at­tribute doth more glo­rifie [Page 106] their desert, then the mightinesse of their thrones can their glo­ries.

In which respect, our SOVERAIGNE LORD AND KING that now is, [...]. lib. 2. hath worthily chro­nicled his Grand-fa­thers remembrance, which was (as hee best witnesseth) called The poore mans King. A title of so inestimable a wealth, that the riches of many Kingdomes are of too low & meane a value, to purchase the dignitie and honour of this onely Style, The [Page 107] poore mans King.

The famous and most excellent commendati­on of A GOOD MAN, cannot be more expres­ly exemplified in any president or myrrour, by all the instances of former times, nor shall be euer (farre, farre be [...] seruilitie or insinuati­on) ouer-paralleled by any age succeeding, then in the person of IAMES the King of great Britaine presently here reigning ouer vs A good man, so well de­seruing (from all grate­full memorie) seruice [Page 108] and honour, that not to doe him seruice is an ingratitude to the greatnesse of his good­nesse; and not to doe him all honour, an in­gratitude to the good­nesse of his greatnesse. A good man, that euen with his entrance to the Crowne, did not more bring peace to all Christian nations, yea almost to all Nations of the Westerne World, then since the whole course of his glorious reigne, hath preserued peace amongst them. A Good man, who hath [Page 109] thus long sought as an equall and vpright mo­deratour to decide, dis­cusse, conclude, and de­termine all differences between his neighbou­ring Princes and fel­lowes in Empire. A good man, of whom it may be verified, that he is BONORVM MAXI­MVS, and MAGNORVM OPTIMVS. A good man, that loues not vertue for the name of vertue onely, but for the substance and reali­tie. A good man, whom neither scandal can any way impeach of Iniu­stice, [Page 110] tyrannie, igno­rance; nor imposture traduce, to a neglect of merite in the desertfull, to leuitie in affections, to surqu [...]drie in passi­ons, to intention of in­clyning to folly, or declyning from reall worth; which as an he­ditarie inheritance, and a fee simple by nature and education, hee re­taynes in himselfe, to the wonder and admi­ration of all, that may emulously imitate him, neuer perfectly equall him. Questionlesse, the Chronicles, that [Page 111] shall hereafter report the Annalls of his life and Actions, shall doe infinite iniurie to the incomparable monu­ments of his name, if they Style him, as some would wish, IAMES THE GREAT, or as o­thers indeuour, IAMES THE PEACEABLE, or as not a few hope, IAMES THE LEAR­NED. For to those titles haue the Greekes in Alexander, the Ro­mans in Augustus, the Germans in Charles the Fift, the French men in Charlemaine, and [Page 112] Henrie the Fourth, Fa­ther to their present King, attayned: But if he shall be reported in his Style to be, as in his owne worthinesse hee may iustly challenge; he must then be styled, as by the approbation of all that truely know him, he is knowne to be IAMES THE GOOD. Let the summe of this branch of Resolution, which is indeed Coro­na operis, the summe of the whole sum, bee concluded: That this onely patterne, as he is onely inferior on earth [Page 113] to God, who is BO­NVM SVMMVM, the chiefe and soueraigne good; so the distincti­on betweene his great Master and him (whose Vicegerent he is) con­sists in this (with reue­rence to the diuine Ma­iestie be it spoken) That as God (whom to call good is but an impro­prietie of description) is not singly bonus good, but Bonitas goodnesse, in abstracto, (as the Schoole-men speake:) So vnder the great KING OF KINGS, this King of [Page 114] men is substitute to his King, with this vp-shut; The one is foreuer the King of goodnesse; and our King on earth, not onely a good King, but a good man; Such a good man as doth him­selfe run, and teacheth by his example, others securely and readily to runne, by his Line of Life, to the immortali­tie of a vertuous name. A priuate man, A publique man, A good man, haue beene here particularly deciphered & discoursed. It comes to conclusion, that hee, [Page 115] who desires either in his owne person to be re­nowned; for the gene­rall prosperitie of the Common-wealth, to be eternized; or for the cō ­munitie of his friends, or any whom hee will make his friends, remē ­bred; in the Diaries of posteritie, must first lay the foundation of a wil­lingnesse, from thence proceed to a desire, frō thēce to a delight, from a delight to practise, from practise to a con­stant perseuerance in noble actions. And then such a man, howsoeuer, [Page 116] he liue, shall neuer misse to end his dayes, before his honors and the ho­nours of his name can end, for they shal know no end; and yet euen in death, and after death, ouer-liue all his ene­mies, in the immortall spring of a most glori­ous memorie; which is the most precious Crowne and reward of A most preci­ous Line of Life.