The English gentleman containing sundry excellent rules or exquisite observations, tending to direction of every gentleman, of selecter ranke and qualitie; how to demeane or accommodate himselfe in the manage of publike or private affaires. By Richard Brathwait Esq.

The English gentleman containing sundry excellent rules or exquisite observations, tending to direction of every gentleman, of selecter ranke and qualitie; how to demeane or accommodate himselfe in the manage of publike or private affaires. By Richard Brathwait Esq.

Table of contents

§

Title page

TO THE NOBLY ACCOMPLISHED, honoured, and loved; THOMAS Viscount WENTVVORTH, Lord President of Yorke; all correspondence to his prudent'st and prepared'st resolves.

To the knowing Reader.

Vpon the Volume and Title.

The Subjects whereof this Booke principally treateth and insisteth.

An exact Table or Directory, leading to the principall points contained in this Booke.

DISPOSITION. Observat. 2.

EDVCATION. Observat. 3.

VOCATION. Observat. 4.

RECREATION. Observat. 5.

ACQVAINTANCE. Observat. 6.

MODERATION. Observat. 7.

PERFECTION. Observat. 8.

THE ENGLISH GENTLEMAN.

YOVTH. YOVTH.

THE ENGLISH GENTLEMAN.

DISPOSITION.

THE ENGLISH GENTLEMAN.

EDVCATION.

THE ENGLISH GENTLEMAN.

VOCATION.

THE ENGLISH GENTLEMAN.

RECREATION.

THE ENGLISH GENTLEMAN.

ACQVAINTANCE.

THE ENGLISH GENTLEMAN.

MODERATION.

THE ENGLISH GENTLEMAN.

PERFECTION.

A Gentleman

EMBLEME.

§

Vpon the Errata.

ERRATA.

§

§

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[figure]

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THE English Gentleman: Containing Sundry excellent Rules or exquisite Observations, tending to Direction of every Gentleman, of selecter ranke and qualitie; How to demeane or accommodate himselfe in the manage of publike or private affaires.

By RICHARD BRATHWAIT Esq.

SENECA in Herc. furen.

—Qui genus jactat suum

Aliena laudat.

LONDON, Printed by Iohn Haviland, and are to be sold by ROBERT BOSTOCK at his shop at the signe of the Kings head in Pauls Church-yard. 1630.

TO THE NOBLY ACCOMPLISHED, honoured, and loved; THOMAS Viscount WENTVVORTH, Lord President of Yorke; all correspondence to his prudent'st and prepared'st resolves.

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Worthyly Honoured,

VErtue the greatest Signall and Symbol of Gentry: is rather expressed by goodnesse of Person, than greatnesse of Place. For, howsoever the bleereey'd 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, [Page] derogates likewise from the birth of her Ancestors. And these be such, whose infant effeminacie, youthfull delicacie, or native libertie hath estranged them from the knowledge of morall or divine mysteries: so as, they may be well compared to the Ostrich, who (as the Naturall Historian reports) hath the wings of an Eagle, but never mounts: so these have the Eagle-wings of contemplation, being indued with [...]he intellectuall faculties of a reasonable soule; yet either intangled with the light chesses of vanity, or trashed with the heavie poizes of selfe-conceit and singularitie, they never mount above the verge of sensuall pleasure. But I am here to tender unto your Honours judicious view, a Gentleman, quite of another garbe: One, whose Education hath made formall enough, without apish formalitie, and conceiving enough, without selfe-admiring arrogancie. A good Christian in devout practising, no lesse than zealous professing; yet none of the forward'st in discoursing on Religion. For hee observes (as long experience [Page] hath brought him to be a judicious observer) that Discourse of Religion hath so occupied the world, as it hath well-neere driven the practice thereof out of the world. He esteemes such only happy, who are of that number, whom the World accounts fooles, but God wise men. Hee understands, that whatsoever is sought besides God, may so imploy the Minde, as it may be occupied, but never satisfied. He observes the whole Fabricke of humane power, and hee concludes with the Preacher; Ecquid tam vanum? He notes how the Flesh becomming obedient, behaveth herselfe as a faithfull servant to the Soule: This governeth, the other is governed; this commandeth, the other obeyeth. Finally, he summes up all his Observations with this: Hee that Sigheth not while hee is a Pilgrim, shall never rejoyce when hee is a Citizen. This is the Gentleman, whom I have presumed to recommend to your protection: and to you hee makes recourse, not so much for shelter, as honour: for his Title, it exempts him from servile bashfulnes, being an English Gentleman. [Page] Now, if any of those corkie Censurers, Qui Mercurium in lingua non in pectore gerunt, shall chance to accoast my Gentleman: I resolve me, his Education hath made him so accomplish'd at all assayes, and his conversing with the most piercing'st judgements, hath brought him to that perfection, as hee can discerne of what mould or temper these Criticks are;Mancipia paueae lectionis cum sint. concluding, voces sunt, ☞ For my Dedication, instead of all unnecessary excuses of presumption, I wil cloze briefly with this constant Resolution: Though to your TITLE there be HONOVR due, It is your SELFE that makes mee HONOVR you. praeterea nihil; as is said of the Nightingall. This only resteth; if I limme him to the life, in spite of censure, he will merit the patronage of honour: if I faile 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 erre, if he erre.

Your Honours in all devotion, RICHARD BRATHVVAIT.

To the knowing Reader.

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HE that provides not for his Family is worse than an Infidell: yet he who prefers the care of his family, before the advācement of Gods glory, may seeme to be of Cardinall Bourbons minde, who would not lose his part in Paris, for his part in Paradise, Each mans private Oeconomie ought to be a certaine Academie, wherein all sacred and morall 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 gaine, will experimentally crie out, when his mouth shall be filled with gravell: 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 cloze with Cicero: Virtute qui praediti sunt, soli sunt divites, I have proposed some especiall rules of direction, right worthy (if my judgement doe not deceive mee) the observation of every publike or private family: though principally tending to the making up of an Accomplish'd Gentleman. For who knowes not, (if he know any thing) how the Gentry of this age, through a depraved effeminacie, must be in custome with the fashion, to purchase him the title of Gentleman? Where he is to enter cōmerce with Taylor, Haberdasher, Millener, Sempster, and sundry other appertinences of a Gentleman: which in time, worke Gentility out of love with Hospitality, engaging him so deeply to vanity, as by a strange Catastrophe, he ever ends with misery. To rectifie these obliquities, I have brought a Gentleman, who professeth the true and new Art of Gentilizing: yet not like your begging pedanticall Artist, who by a mercenary Bill pasted on some [Page] frequented gate, gives notice to the itching Passenger, that if any one be minded to learne the rare and mysterious Art of Brachygraphie, Stenographie, Logarisme, or any Art (indeed) whatsoever, (though he be a meere stranger to any) upon resort to such a Signe in such a Lane, he shall find a most illiterate Anacharsis, ready to bray his braines in a Morter 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 fruitfull Observance, than thy friendly acceptance.

Vpon the Volume and Title.

I Had purposed that this Worke should have beene digested into a portible Volume, to the end it might be more familiar with a Gentlemans pocket, not to picke it, but that he might picksome good f [...]om it: But since the Volume would not beare it, you must with patience beare with it, and with more trouble beare it: by enlarging your pocket to containe it.

Now for the Title, I am not wholly ignorant, how a Subject intitled The Complete Gentleman, was heretofore published; which (I can assure you Gentlemen) consorts with this rather in Title than Tenour, Name than Nature; the proofe whereof I referre to the generous and judicious Reader.

The Subjects whereof this Booke principally treateth and insisteth.

Youth.

Disposition.

Education.

Vocation.

Recreation.

Acquaintance.

Moderation.

Perfection.

An exact Table or Directory, leading to the principall points contained in this Booke.

[Page]

§

YOVTH. Observat. 1.

OVR youthfull yeares, our Climactericall yeares; with the dangers that attend on youthfull yeares; seconded by an authenticke story out of Eusebius.

pag. 1.2

The vanity of Youth displayed in foure distinct Subjects.

5

Two reasons why Young-men were not admitted to deliver their opinions in publike 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

Especiall motives or incendiaries, tending to the increase of those passions.

29

The proper postures of a complete Roarer.

42

Physicke prescribed, and Receits applied, to cure these maladies in Youth.

46

What choice imployments deserve entertainment from a Gentleman.

47

DISPOSITION. Observat. 2.

THe diversitie of Dispositions.

pag. 51

A probable judgement of our Dispositions, drawne from the delights we affect, or company we frequent.

53

Passion the best discoverer of our Disposition.

ibid.

Discovery of Dispositions in distempers.

54

[Page]Promotion held ever, mans best Anatomy Lecture.

55

The Disposition is not to be forced.

57

What Disposition (being distinguished by three infallible markes) is most generous.

61

The proper ayme or end whereto the actions of true resolution are directed: with the prudent observation of Cortugal, one of the Turkish Princes, in his perswasive Oration for the besiege of Rhodes.

70.72

EDVCATION. Observat. 3.

WHat Education is.

pag. 75

Education dilates it selfe to three subjects.

ibid.

Our knowledge reflects upon two particulars.

76

A profitable Exhortation to all such as are drawne away by strange doctrine.

80

Two especiall errours incident to subjects of discourse; Affectation, Imitation: whereof Gentlemen are seriously cautioned.

82

Perswasion, being the life and efficacie 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 lesse prevalent in Arts Manuall, than actions Martiall.

91.99

Education, the best seasoner of Youth.

101

VOCATION. Observat. 4.

THe Definition, necessitie, and conveniencie of a Vocation without personall Exception or Exemption.

pag. 106, 107.115.

Vertue consists in Action, time in revolution, the maze of mans life in perpetuall motion.

pag. 107. lin. 16

[Page]Three necessary considerations touching the conveniencie 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 vertues.

114

Men of place, in respect of three distinct Objects, are three wayes servants.

115. lin. 23

Men of place, of all others least exempted from a Vocation.

117. lin. 18

The ground of all Novellisme.

121

Vocation in generall.

124

The first invention of Trades, Arts, or Sciences.

127

The Antient Borough of Kendall (upon serious discourse of Manufacture) worthily commended for their industry in Wooll-worke: the judicious Dutch-men of Keswick, for their Copper-worke.

125, 126

A serious survey and judicious display of all the Liberall Sciences.

127

The Vocation of a Gentleman in particular.

133

The Vocation of a Gentleman hath imployment publike or private.

136

How a Gentleman is to demeane himselfe in publike affaires of State.

135

The life of man either Active or Cōtemplative.

ib. lin. 7

Directions of reservancie, usefull to all Gentlemen in their keeping of company.

ib. lin. 33.

Credulity, in two respects, dangerous to persons imployed in affaires of State.

137

Credulity In beleeving the relations of others. In imparting his thoughts to the secrecie of others: shewed in a conceited storie.

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

[Page]The holy war, as a consequent action of honour, recōmended to the undertaking of all young Gentlemen.

146. lin. 15

How a Gentleman is to imploy himselfe in publike affaires.

143

How a Gentleman is to demeane himselfe in private affaires.

147

Two perillous shelfes which endanger Iustice.

149

How Iustice is to be poized equally.

151

Impunity the foster-mother of all impiety.

152

How a Gentleman is to demeane himselfe in his owne family.

154

Every family a private Common-wealth.

155. marg.

A Gentleman is so to demeane himself in his family, as he neither hord up niggardly, nor lash out lavishly.

157. lin. 11

He is to keepe a Hanke of his bounty, lest too much profusenesse bring him to misery.

ibid. lin. 18

He is neither to be too remisse, nor too severe in his family.

ibid.

How a Gentleman is to imploy himselfe in spirituall affaires 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 Recreat.

171

The benefits redounding from moderate Recreat.

173

The incōveniences arising frō immoderate Recreat.

175

The yeare of Iubile defined and described.

177

Objections against Stage-playes, proposed and resolved.

184

What honours antient and moderne times have conferred on Poets, and what bounties for their poems.

189.190

What especiall subjects are privileg'd from Iests.

192

[Page]Who the first Comedian, who the first Tragedian.

193

A wofull example of a Gentlewoman, who was a continuall frequenter of Stage-playes.

195

Excesse of Gaming reproved.

196

Cheaters displayed; their humours experimentally decoloured; their Habit, garbe, and formall insinuation discovered.

197

Young Gamesters most subject to passion.

225

A dolefull example of one that at gamoused imprecation.

ibid.

Another Moderne example covertly shadowed, of one who desperately surprized with distemper of losse, poisoned himselfe.

ibid.

An excellent morall discourse of Hunting.

198

The story of the foole of Millan, 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 freedome of minde 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 owne Moderne Chronicles, most beneficiall to Gentlemen.

218

History, the sweetest Recreation of the minde.

220

The judgement of God inflicted upon the actors and authors of Treason, Sacrilege, &c.

213, 214, 215

What good morall men have flourished in evil times.

216

How a Gentleman is to bestow himselfe in Recreation.

221

Prodigality condemned, moderation in expence, aswell as in the exercise it selfe, commended.

223

Distinction of times for Recreations, necessarily injoyned.

226

[Page]No expence more precious, than the expence of time.

ib.

Election of Games for Recreation: which conduce most to memory or retention; which to pregnancie of conceit or apprehension.

ibid.

ACQVAINTANCE. Observat. 6.

OF the use of Acquaintance.

pag. 233

Mans security, the Devils opportunity.

235. lin. 6

A display of some Monasticke professors.

ibid.

Privacie no lesse perillous than societie.

236.

The particular benefits derived from Acquaintance, extend to Discourse. Advice. Action.

ibid.

Of the benefit we reape by Acquaintance in matters of Discourse.

ibid.

Of the choice of Acquaintance in matters of advice.

238

Friendship resembled to the Iuniper tree, whose wood is sweetest, shade coolest, and coale hottest.

239. marg.

Of the benefit properly derived from one friend to another in every peculiar Action.

241

The Expressive Character of a reall friend.

243

The benefits which redound from the mutuall union or communion of friends in the exercise of pleasure.

245

All Iests either festive or civill.

246

Those jests are best seasoned, that are least salted.

248

A rule of infallible direction touching choice of Acquaintance.

ibid.

Of the choice or judicious approvement of Acquaintance, in affaires of highest consequence.

249

Neither Timist nor Timonist are within the Lists of Acquaintance to be entertained.

ibid.

The Timist, or Time-observer, displayed and displaced.

ibid.

The Timonist, or Time-detracter, discovered and discarded.

254

[Page]Evill societie the source of all sensuality.

253

What directions are to be observed in the choice of a wife. 256. *Which branch hath proper relation to three choice Characters annexed to the end of this Worke; which Characters are in some Copies only annexed, and for some other Observations hereafter reserved.

The harsh and heremiticall conceit of the Carthaginian Arminius, touching Marriage.

257

The Character of a shamelesse wanton.

259, 260

The Character of a shamefast woman.

263, 264

Advice in respect both of portion and proportion.

263

Privileges granted to such as are married.

265

Nobilitie and Affabilitie hold equall'st concurrencie.

ibid. lin. 34

Sundry inducing motives to Love recounted.

268, &c.

Of Constancie in the choice of Acquaintance.

271

Who are best consorts to pray with, to play with, to converse or commerce with.

272. lin. 34

Three faculties of the understanding, with their Objects.

276

Of reservancie towards Acquaintance.

279

A two-fold reservancie; 1. In concealing our secrets. 2. In retaining our substance.

280

An admirable story, clozing with an unexpected Catastrophe, of a prodigall Gentleman and an unconscionable Creditor.

287

Of the absolute end of Acquaintance.

292

All things by course of nature have their proper end, save only suits of Law, which admit no end.

ibid. lin. 32

A briefe Survey of Acquaintance in City, Court, and Countrey.

293, 294

Learning, the moving'st inducement and exquisitest ornament of Acquaintance.

295

Titles formerly conferred on such as were learned.

ibid.

The absolute ayme or end of Acquaintance, is either to better them, or be bettered by them.

296

[Page]Especiall offices wherein friendship and Acquaintance should be exercised.

297

What gracious effects were produced by the friendly compassion of those faithfull instruments of Gods glory, in the first conversion of this kingdome.

298, 299, &c.

The flourishing state of the Church, amidst many hoary winters of innovation, turbulent times of persecution.

300

An excellent conclusive precept recommended to all young Gentleman.

304

MODERATION. Observat. 7.

MOderation defined.

pag. 306

Our life a medley of Desires and feares.

305

Moderation of Princes in their contempt of Soveraigntie, illustrated by an example of one of our owne.

309

Otho's resolution, who by dying had rather prove himselfe a mortall creature, than by living, load himselfe with cares of an Emperour.

310

No vertue can subsist without Moderation.

311

A review of those maine assailants of Temperance, Lust, Ambition, Gorgeousnesse in apparell, luscious fare, company-keeping, &c. illustrated by divers instances.

315, 316

What excellent fruits are derived from Temperance.

313

Conquest of a mans affections the greatest victory.

315

Chastity the choicest ornament of Youth.

316

A distinction of degrees, Conjugall, Viduall, Virginall.

322

A more particular display of Cheaters, with their obsequious natures, &c.

329

Wherein Moderation is to be used. Expence of coine. Expence of time.

331

Motives to Hospitality, with a reclaime of our Gentry from the Court to their Country.

332

Three sorts of persons encountred and reproved for their [Page] abuse or carelesse Expence of Time, the Ambitious. Voluptuous. Miserably-covetous.

339

The Ambitious mans designes aptly compared to Domitians catching flies, or the misty conclusions of the deluded Alchymist.

340

The Voluptuous Libertine mis-imployeth time in two respects; 1 In respect of himselfe. 2 In respect of those good creatures, ordained for the use and service of himselfe.

ibid.

The Covetous wretches Treasury, the store-house of his misery.

342

Nothing so terrible as the approach of Death to a worldling.

343

Moderation of the passions of the minde, reduced to two subjects, Ioy. Sorrow.

344

The Christians Ioy is no carnall but a spirituall joy.

ib.

His sorrow is not a sorrow unto sinne, but a sorrow for sinne.

345

Eie is made the sense of sorow, because the sense of sin.

346

Where in Moderation is to be limitted.

347

The occasion of all immoderation derived from those three troubled Springs: Concupiscence of the flesh; Concupiscence of the eye; Pride of life.

348

Excellent rules prescribed for moderating cares of the flesh.

349

The Eye, as it is the tenderest and subtillest Organ of all others, so should the object whereon it is fixed, be the purest and clearest of all others.

352

The Eagle an Embleme of Divine Contemplation.

ib.

The worldlings earthly honour resembled to the bird Ibis, her filthy nature.

ibid.

The desperate fate of an inamored Italian.

353. lin. 14.

The proud Luciferians of this world similized to the [Page] Chameleon, who hath nothing in his body but lungs.

ibid. lin. 33.

Promotion declares what men be; instanced in Cardinall Woolsey.

354

The power of Prayer expressed by these three distinct Characters: It is Gods honour; Mans armour; The Devils terrour. Or thus. Gods oblation; Mans munition; The Devils expulsion.

Which pious practice, as it is Gods sacrifice, so should it be mans exercise.

355

An absolute clozing direction tending to true Moderation.

356

Of the accōplished end which attends Moderation.

357

The difference betwixt the Ethnicke and Christian Ethicke, in the opinion of felicitie.

ibid.

The Exercise of Moderation reduced to a three-fold practice; 1 Overcōming of Anger, by the spirit of patiēce. 2 Wantonnesse, by the spirit of continence. 3 Pride, by the spirit of lowlinesse.

361

He who useth his tongue to filthy cōmunication, incurs a three-fold offence. 1 In dishonouring his Maker. 2 In blemishing his soules image or feature. 3 In ministring matter of scandall to his brother.

363

Wherein true Content properly consisteth.

364

Those two passions or affections of desire and feare; desire of having more than we have; feare of losing what we already have, may be properly said to have a three-fold respect: To the goods or Endowments of Minde. Body. Fortune.

365

No Attendant more tenderly constant to a Gentlemans [Page] reputation, than Moderation.

371

Moderation the best Monitor in advising and advancing him to the true title of honour.

ibid.

PERFECTION. Observat. 8.

NO Perfection in this life absolute, but graduall.

pag. 373

Two considerations of maine consequence: 1 The foe that assaults us. 2 The friend that assists us.

375

The Christians complete armour.

ibid.

The first institution of Fasts, with the fruit thereof.

377

The power of Prayer: with examples of such as were most conversant in that holy Exercise.

ibid. & 378

Circumstances observable in workes of charitie and devotion.

ibid.

Objections and resolutions upon the ground of Perfection.

381. lin. 16

Of the Contemplative part of Perfection.

382

A Corollary betwixt the Heathen and Christian contemplation.

384

Examples of a contemplative and retired life.

387

A three-fold Meditation of necessarie importance: 1 Worthinesse of the soule; 2 Vnworthinesse of Earth; 3 Thankefulnesse unto God, who made man the worthiest creature upon Earth.

389

Of the Active part of Perfection.

391

No contagion so mortally dangerous to the body, as corrupt company is to the soule.

393

Two especiall memorials recommended to our devoutest meditation. 1 The Author of our creation. 2 The End of our creation.

ib.

A foure-fold Creation.

394. lin. 8

The fabulous and frivolous opinions of foure Heathen Philosophers, ascribing the creation of all things to the foure Elements.

396. lin. 6

Their arguments evinced by pregnant testimonies, both of Scriptures and Fathers.

ibid.

The End of our creation.

397

Singular precepts of Mortification.

399

Idlenesse begetteth security, properly termed the Soules Lethargy.

400

A Christians Ephemerides; or his Euening account.

401

The Active part of Perfection, prefer'd before the Cōtemplative.

403

No ARMORY can more truly deblazon a Gentleman, than acts of [Page] charity and compassion.

404

The Active preferred before the Contemplative, for two respects; the first whereof hath relation to our selves; the second to others.

407, 408

Ignorance is to be preferred before knowledge loosely perverted: with a comparison by way of objection and resolution, betwixt the conveniences of Action and Knowledge.

406, 407

Action is the life of man▪ and Example the direction of his life.

409. l. 3

Wherein the Active part of Perfection consisteth.

410

Active Perfection consisteth in Mortification of Action and Affection.

Mortification extends it selfe in a three-fold respect, to these three distinct Subjects: 1 Life. 2 Name. 3 Goods.

illustrated with Eminent Examples of Christian resolution, during the ten Persecutions.

411, 412

Not the act of death, but the cause of death makes the Martyr.

414

No action, how glorious soever, can be crowned, unlesse it be on a pure intention grounded.

415

Mortificat. in respect of name or report, is two-fold: 1 In turning our eares from such as praise us. 2 In hearing with patiēce such as revile us.

418

Scandals distinguished: and which with more patience than others may be tollerated.

424, 425, &c.

Mortification in our contempt of all worldly substance: pitching upon two remarkable considerations: 1 By whom these blessings are conferred on us. 2 How they are to be disposed by us.

427

Vain-glory shuts man from the gate of glory.

428

An exquisite connexion of the precedent Meditations.

430

The absolute or supreme end wherto this Actuall Perfection aspireth, and wherein it solely resteth.

434

Singular Patternes of Mortification, in their Contempt of life, and embrace of death.

439, 440

The reason of his frequent repetition of sundry notable occurrences throughout this whole Booke.

439

The Heart can no more by circumference of the World be confined, than a Triangle by a Circle filled.

442. lin. 23.

Though our feet be on Earth, our faith must be in Heaven.

445

A pithy Exhortation; A powerfull Instruction; clozing with a perswasive Conclusion.

453, 454, 455

A Character intitled A Gentleman.

THE ENGLISH GENTLEMAN.

[Page]

YOVTH.
YOVTH.

Argument.

The dangers that attend on Youth; The vanitie of Youth, display'd in foure distinct Subjects; Three violent passions incident to Youth; Physicke prescribed, and receits applied to cure these Maladies in Youth.

HOwsoever some more curiously than needfully may seeme to reason,Observat. 1. that there be divers Climactericall or dangerous yeeres in mans time; sure I am, that in mans age there is a dangerous time, in respect of those Sinne-spreading Sores which soile and blemish the glorious image of the soule. And this time [Page] is Youth, an affecter of all licentious liberty, a Comicke introducer of all vanitie,The Dangers that attend on Youth. and the only Heire apparent to carnall securitie. This it was which moved that princely Prophet to pray, Lord forgiue mee the Sinnes of my youth. Sins indeed; because the youthfull sinner is ever committing, but never repenting, usually provoking God, but rarely invoking God. This is hee who Snuffeth the wind, with the wilde Asse in the desart, being like the Horse or Mule which hath no understanding, by giving Sense preeminence aboue Reason: and walking in the fatnesse of his heart, as one wholly forgetfull of God. He may say with the Psalmist, though in another sense, Vt jumentum factus sum apud te: upon exposition of which sentence,Vnum est inslar belluae humiliari, aliud est belluinos inores imitari. it is laudable (saith Euthymius) that in the sight of God we take our selues as Beasts to shew our humility, but not to resemble beasts in ignorance or brutish sensualitie. Many are the dangerous shelfes which menace ruine and shipwracke to the inconsiderate and improvident Soule, during her sojourning here in this Tabernacle of clay: but no time more perillous than the heat of

Vicina l [...]psibus adolesc. [...]a. Hieron.

Omnia in hat aetole juvenescunt vitia.

Euseb. lib 3.17.

Youth, or more apt to give fuell to the fire of all inordinate desires; being as ready to consent, as the Devil is to tempt, and most willing to enter parley with her spirituall enemie upon the least assault. It is reported by Eusebius, that Saint Iohn meeting a strong young-man, of good stature, amiable feature, sweet countenance, and great spiri [...], straightway looking upon the Bishop of that place, he said thus unto him: Christ being witnesse and before the Church, I commend unto thee and thy care this young man, to be especially regarded and educated in all spirituall discipline. Whom when the Bishop had received into his tuition, and promised that he would performe whatsoever he ought, S. Iohn againe and againe gives his charge, and contesteth his fidelity: and afterwards he returnes to Ephesus. The Bishop takes the young man home: [Page] brings him up as his owne sonne, keeps him within the limits of his dutie, intreats him gently, and at last baptiseth him, and confirmes him. Afterwards, upon remitting something of his care, and giving freer reines to his libertie, the young man takes occasion to shake off the yoake of tuition, and falls into bad company, who corrupt him: diverting his course from the path of vertue by these meanes. First, they invite him to banquets, then they carry him abroad in the Night, afterward to maintaine their profuser expence, they draw him to theevery, and so by degrees to greater wickednesse, being now made Captaine in this theevish company. At last Saint Iohn returnes and saith; Goe to Bishop, give me my depositum, which I and Christ committed unto thee in the Church which thou governest. The Bishop was astonied, thinking that he had deceitfully demanded some money which he never received, and yet durst scarce distrust the Apostle. But as soone as Saint Iohn said, I demand the young man and soule of my brother: the old man hanging downe his head, sighing and weeping, said; ille mortuus est, he is dead. How and with what kinde of death, said Iohn? Deo mortuus est, hee is dead unto God, answered the Bishop: Nam nequam & perditus, & uno verbo Latro evasit: for he is wicked and lost, and in a word a Theefe. Much matter might be collected from this Story, to enlarge the ground of our Proposition, to wit, what imminent dangers are ever attending on Youth, and how easie it is by the painted flag of vanity, and sensuall pleasure, to draw him to ruine. For doubtlesse, many excellent rules of instruction had this grave Bishop delivered and imparted to his young Pupill: many devout taskes and holy exercises had hee commended to his practice: many prayers full of fervent zeale had hee offered for his conversion: many sighes had he sent, many teares had he shed to reclaime him from his former conversation. Yet see, how soone [Page] this youthfull Libertine forgets those instructions which hee had taught him, those holy taskes which were injoyned him, those zealous prayers which were offered for him, those unfained sighes and teares which were shed for him I hee leaves this aged Father, to become a Robber, he flies from the Temple to the mountaine; he puts off the roabe of truth, and disguiseth himselfe with the vizard of theft. And no small theefe, but a Leader. Rachel was a theefe, for shee stole idolls from her father; Iosuah was a theefe, seeing hee stole grapes from Canaan; David was a theefe, seeing he stole the bottle of water from Saul; Ionathas was a theefe, since he stole hony from the Hive; Iosaba was a theefe, since he stole the infant Ioash. But here was a theefe of another nature; one, whose vocation was injury, profession theevery, and practice crueltie: one, whose ingratitude towards his reverend Foster-father, merited sharpest censure: for Bysias the Grecian, Osige [...] the Lacedemonian, Bracaras the Theban, and Scipio the Roman, esteemed it lesse punishment to be exiled, than to remaine at home with those that were ungratefull for their service.

Si ingratum dix [...]ris, omnia dixeri [...].

Min. Publianus.

So as, it is not only a griefe, but also a perillous thing, to have to doe with ungratefull men. And wherein might ingratitude be more fully exemplified than in this Young-man, whose disobedience to his Tutor, sleighting his advice that had fostered him, deserved severest chastisement? But to observe [...] the cause of his fall; wee shall finde how soone those good impressions, which he had formerly received, were quite razed and defaced in him, by reason of depraved company: whence we may gather, that Youth, being indeed the Philosophers rasa tabula, 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 regaines her former puritie. Whence wee are taught, not to touch pitch, lest we be defiled: for as that divine Father saith, Occasiones faciunt Latrones. [Page] Truth is, the sweetest Apples are the soonest corrupted, and the best natures quickliest depraved. How necessary therefore, the care and respect Youth ought to have in the choyce and election of his Company, may appeare by this one example, which sheweth that Society is of such power, as by it Saints are turned into Serpents, Doves into Devils: for, with the wise wee shall learne wisdome, and with the foole we shall learne foolishnesse. Dangerous therefore it is, to leave illimited Youth to it selfe: yea, to suffer Youth so much as to converse with it selfe.Diog. Cyn. So as, that Greeke Sage, seeing a Young man privately retired all alone, demanded of him what hee was doing? who answered, he was talking to himselfe. Take heed, quoth he, thou talke not with thine enemie. Lectum non citius relinquens, quàm in Deum delinquens: n [...]n citius surgens, quàm insurgens. The vanitie of Youth displ [...]yed in foure distinct Subjects. For the naturall pronenesse of Youth to irregular liberty is such, as it is ever suggesting matter of innovation to the Soveraigntie of reason. Now to reduce these enormities incident to Youth, to certaine principall heads, we will display the Vanitie of Youth in these foure distinct Subjects▪ Gate, Looke, Speech, Habit: that by insisting and discoursing on each particular, we may receive the feature of Ladie Vanitie portrayed to the life.

IT is strange to observe how the very Body expresseth the secret fantasies of the minde:GATE. and how well the one sympathizeth with the other. I have seene even in this one motion, the Gate, such especiall arguments of a proud heart; as if the body had beene transparent, it could not have represented him more fully. And I have wondered, how Man endued with reason, could be so far estranged from that where with he was endued; as to strut so proudly with feet of earth, as if hee were never to returne to earth. But especially, when Youth is employed in ushering his Mistresse hee walkes in the [Page] street as if hee were dancing a measure. He verily imagins the eyes of the whole Citie are fixed on him, as the very patterne which they esteeme worthy imitation: how neerely then concernes it him to stand upon his equipage. He walkes, as if he were an upright man, but his sincerity consists onely in dimension. He feares nothing so much as some rude encounter for the Wall, Audacia pro [...] habetur. Salust. in Bell. Cati [...]. and so be discredited in the sight of his Idoll. Now I would be glad to weane this Phantasticke from a veine of lightnesse, and habituate him to a more generous forme. First, he is to know, how that which is most native and least affect [...]ve, deserves choisest acceptance. We were not borne to glory in our feet, the Bases of Mortalitie: but to walke as children of light, in holinesse and integritie. Safer it were for us, to observe and make use of that, which the Swan is reported to use, when at any time shee glories in the whitenesse of her colour, to wit, shee reflects her eye upon her blacke feet, which qualifies her proud spirit: making her so much the more dejected, as joying before in her owne beautie, shee was erected. Excellently was that Embleme of humane frailtie shadowed in the image of Agathocles the Syracusan tyrant, who commanded his Statue to be composed after this sort: the Head to be of gold, signifying purenesse, the armes of ivory, intimating smoothnesse, the body of brasse, implying strongnesse, but the feet of earth, importing weaknesse. Be the Head-peece never so pure; be it a Diadem of gold wee weare, it cannot promise to us perpetuitie; wee stand on earthen feet, how may we then stand long, relying on such weak supporters? Though Nebuchadnezzer strut never so proudly upon the turrets of his princely Palace,Dan. 4.27. saying, Is not this great Babel which I have builded? hee knowes not how soone 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 [Page] magnificence. Quid ergo ad nos consolatio mundi? Let us not glory in mundane vanitie, nor repose too much confidence in these feet of frailtie.Seneca. Sipes interris, mens sit in coelis; Though our foot be on earth, let our minde be in heaven: knowing, that (as Saint Augustine saith) Three cubits of earth doe expect us; and how little or much so ere wee possesse, this is all that shall be left us.

THe next Subject we are to treat of in this Display of youthfull vanity,LOOKE. is his Looke: wherein hee is ever noted to shew a kinde of contempt, expressing by his eye, what he conceives in his heart. Here is oculatus testis, an eye-witnesse 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 seale and the treason of Iugurth; so he that should but eye a proud Look, could not choose but collect from what heart so disdainfull a Looke proceeded. I have ever observed, the most generous to be least affective in this kinde: for it is, and hath beene ever an inherent propriety in them, to expresse a generous affability as well in Looke as Speech. August. The eyes (saith a good Father) are members of the flesh, but windowes of the minde; which, Eagle-like, should be ever erected to the beames of righteousnesse, and not depressed by any unworthy object of externall basenesse. The only Sight of God is the true food and refection of our minds: Gregor. we look to be satisfied, but satisfaction we cannot finde in any outward object; much lesse in contempt of our poore 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; [Page] thou derivest that glory from thine Ancestors, whose honour by thy vertues as it liveth, so obscured by thy ignoble life, dieth. Yea, recall to minde how many glorious Houses now lye buried in the grave of oblivion, by the vicious course of irregular Successours: and again, how many Houses, whose Names formerly were not so much as knowne, either raised from others ruine, or advanced by industrious merit, usurpe their glory. Is it thy Riches? Indeed, if the Philosophers axiom bee true; Riches is a signe of eternall glory, there were some reason to glory in them: but we shall finde this glory meerely imaginary, yea a great darkner and blemisher of the internall glorie and beautie of the minde. For as the Moone doth never eclypse, but when she is at the full: so the Minde is never so much obscured, as it is with the superfluitie of Riches. And againe, as the Moone is farthest off from the Sunne 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 equitie and justice, which ought to give him light in all his proceedings. And therefore, he might doe well herein to imitate the Fly, which putteth not her feet in the great masse of honey, but only taketh and tasteth with her tongue so much thereof as serveth her turne, and no more, lest by doing otherwise, she might remaine taken and drowned therein. Yea, if we should but reflect and take a view of certaine Ethnicks, whose [...]dmirable contempt of Riches eternized them, wee should observe what inimitable continencie was in them, and what an Hydropticke thirst of avarice remaineth as yet unquenched in us. And though we must live according to Lawes, and not to Examples, yet Cicero held that nought could be taught without example; wherefore, to enforce this argument further, wee will here produce certaine Heathens, who contemned Riches so much, as being offered, yea obtruded, they would not [Page] 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 reade in Fabius Maxim. Crates, Mimus, and most of the Greeke Philosophers. This indifferencie 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 Vertue or Riches were of more reputation, made answer, That the vertuous did more frequent the doores of the rich, than the rich the vertuous: Thence inferring, that Wealth was a great nourisher of Vice, Quo altior in divitiis, eo cop [...]ostor in vitiis. and Povertie of Vertue; or rather implying, how those who are richest are oft-times the retchlest, being ev [...]r with vices more infected, who are to highest fortunes advanced. Wherefore I assure me, thou wilt not glory in riches, for they deprave the Soule, which should be in the Body, Ber. de inter. Dom. like a Queene in her Palace. Whence then proceedeth this haughty Looke? perchance thou wilt object, that thou art a man of Place; admit thou beest: is there nothing thou canst finde to expresse the eminence or greatnesse of thy Place, to which thou art called, save a disdainfull or surly Looke, [...] neglectfull or scornefull countenance, contemptuously throwne upon thy inferiour? Surely, if such an one thou be, how great so ere thou be, I will admire rather thy Seat than thy Selfe: and conclude with Aristippus, A stone sits upon a stone. These are they, at whom our Moderne Poet glanced pleasantly, when he saith:

"They dare not smile beyond a point,

for feare t'unstarch their Looke.

So punctuall and formall they are, as besides a kinde of [Page] formall and phantasticke humour they are nothing: or to expresse them better; They thinke it a derogation to honour, to converse with basenesse; They shew a great deale of peremptory command in an awfull Looke, imagining it a sufficient argument of greatnesse, for Midas Asse to have Minos countenance:

For thus hath Time drawne out their formes to me,

They be and seeme not, seeme what least they be.

Since then neither Descent, for that is derived from others; nor riches, aptest to deprave us of all others; nor place, being worst expressed in glorifying our selues and contemning others; should move us to put on the countenance of disdaine to our inferiours: we are to conclude, that Humilitie, as it opens the gate unto glory, so Affabilitie, a vertue right worthy of every generous minde, cannot be better planted than in the eyes, those Centinels which guard us, those two Lights which direct us, those adamantine Orbes which att [...]act 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 entertaine it, at least, not retaine it: if they be to be employed in any worldly object, let them be employed in contemplating his workes who made the world; for all other objects are but meere vanitie and affliction of spirit.

SPEECH.THe third Subject we are to discourse of, is Speech; a proprietie wherein Man is distinguished from other creatures: yea, the only meanes to preserve societie among humane creatures.Sine loq [...]la non potest sla [...]e societas. Ar [...]st. Aug. de Magist. Quant [...]meliu [...] est docere quàm loqui, tanto melior est quàm verba locutio, saith S. Augustine: By how much better it is to teach than to speake, by so much better is Speech than words. Here this learned Father maketh a maine difference betwixt [Page] 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 himselfe 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 opportunitie, Prou. 25.11. are like apples of gold with pictures of silver. And herein is Youth many times blameworthy, who will professe himselfe a Speaker, before he know what to speake; yea, putting his oare in every mans boat, admits no conference, no treatie, no discourse, how transcendent soever, but he will be a Speaker: though it oft-times move some wise Phocion to say to this jangling Pithias, In vit. Phoc. Good God, will this foole never leave his babbling? Aristotle debating of the convenience and proprietie of discourse before Alexander, In lib. desecr. secret. maintained that none were to be admitted to Speake, but either those that managed his warres, or his Philosophers which governed his house. Observe here what strictnesse was imposed even upon Heathens, to restraine them from too much libertie of Speech, onely such being admitted to speake, whose approved judgement in militarie or philosophicall discourse might worthily be said to deserve attention.Two reasons why Young men were not admitted to deliver their opinions in publike 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 publike places; but we will reduce them to two. The first whereof may be imputed to their rashnesse in resolving; the second to a passionate hotnesse in proceeding. For the first, to wit, rashnesse in resolving: it is the propertie of Youth without premeditation to resolve, and without counsell to execute. Now as it possible any good effect should succeed from such unsteadie grounds? Yes, you will say; some are of that present and pregnant conceit, as a matter is no sooner [Page] imparted, than they apprehend it: and for Speech, divers haue had such excellent gifts, as they would shew 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 wee not hence to collect that premeditation is fruitlesse, that rash and inconsiderate resolves are to be admitted, or Young mens advice, which is for most part grounded on opinionate arrogancie, [...], not [...], secundum opinionem, non secundum veritatem, should be authenticke. For admit Young men were eloquent, yet foolish eloquence (which must needs be in unseasoned Youth) is as a sword in a mad-mans hand,Pic. M [...]rand in epist. ad H [...]r [...]ol. it cannot but hurt much; being first, apt to perswade, and likewise by delivering dangerous matter, no lesse prompt to depra [...]e the eare that is perswaded. The second reason which we observed, why Youth was not to give his opinion [...]n any publike place, was his hotnesse in proceeding. It is intolerable for these Young-heads to be opposed: they are deafe to reason,

Ne (que) locus, ne (que) amious quisquā teget, quem arma non texerint. Salust. in Bell. Iugurth.

Ferociam animi, quam habebat vivus, in vultu retinust Catilina Salust. in Conjur. Ca [...]il.

as if opinion had possest 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 loue and fidelitie assured them of their unfained amity yet rather than they would lose the opportunitie of their aimes, all counsell 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 speake much and doe little, than Iugurth-like, to speake little, and doe much.Salust. Of all Innes, they loue not that of Harparates, with the signe of the finger on his mouth. They [Page] are unmeasurably passionate in any argument, and so nailed to their owne opinion, as conceit transports them aboue reason, and leaves no place for contradiction. It is commonly said,Law, Logicke, and the Sw [...]tzers may be hired to fight for any one. that Law, Logicke, and the Switzers, may be hired to fight for any one; and wee have found out one that will match them. Now you have received the character of his Speech, I would labour to reclaime him from his errour; which to effect the better, he must know, that being a Gentleman, (for to such an one chiefly doe I direct my discourse) he can asperse no greater imputation on Gentry, than in exercising his tongue in fruitlesse and frivolous discourse, or spending his breath in uselesse or needlesse contention. The tongue (as one observes) is a small member:Blos. but very glibbery and proane to ruine: apt it is to rebell, 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 lesse beseeming a Gentleman, than in giving reines to passion, to slave himselfe to illimited fury: much more profit should he finde in expostulating with passion, recalling to minde that saying of Archytas so much commended; who being angrie with one of his hindes, said; O how would I have beaten thee, had I not beene angrie with thee! Where two meeke men meet together, their conference (saith Bern [...]rd) is sweet and profitable; where one man is meeke, 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 learne the art of silence, than to incurre the opinion of rashnesse: for the one seldome gives argument of offence, but the other ever. Speak, but not with affectation, for that gives a better rellish to the eare, than to the conceit: Speake, but not in assentation, for that is mercenarie, and seemes better in the mouth of a slavish Sycophant, than a generous professant: Speake freely, yet with reservation, [Page] lest the Comedians phrase have some allusion to your opennesse; being so full of chinkes, as secrecie can haue no hope to finde harbour in your bosome. As to Speak all that we know, sheweth weaknesse; so to impart nothing of that we know, inferres too much closenesse: to observe a meane in these extremes, choice respect is to be had with whom we converse. If we finde him apt to conceale, we may more safely and freely deliver our minde; but where suspicion of secrecie ministers argument of distrust, we are to be more cautelous: for it is great folly to engage our thoughts to the secrecie of him whom wee 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 retaine him. And hence I might take occasion to tax divers, who are too readie to open their bosoms unto all encounter [...]; and yet I must freely confesse, that this credulitie [...]f theirs, meerely proceeds from the goodnesse of then nature: for they imagine (such is their easie simplicitie) that others are as secret, as they open. Such is the affabilitie of unexperienced Youth, as they cannot reserve the secret'st of their thoughts, but must discover them upon the first view to their first acquaintance: whence Plautus, Benignitas ejus ut adolescentuli est; wherein he seemes to instance Youth, as a patterne of ingenuous affabilitie, no lesse readie to utter his thoughts, then his subtill applauder is to heare them. Much more fruit should hee reape by observing that divine precept of Ecclesiasticus: Thou that art young Speake, 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 [Page] Speech. Now it may be expected, that I should propose a forme 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 certaine 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 adde, to reclaime him, who more curiously then pertinently, insisteth rather on Words than Substance: that as there is no man but would esteeme him for an indiscreet builder, who preferreth the care of his frontispice before the maine 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 finde out words than matter, may be holden for a verball Rhetorician, but no serious Orator. To be short, if you will have my opinion touching the use of words: I esteeme such to be most elegant, which are least affected; for there [...] proprietie of Speech which best becomes us; being adorned with such ornaments, as grace our discourse better than adulterate art, which many times bestowes so much time upon beautifying her selfe, as shee forgets whom shee should serve.

WEE are now to descend briefly to the last,HABIT. though not least vanitie 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 my selfe, how any man, having reflex, by the eye of his Soule, to his first fall, should glory in these roabs or rags of shame, being purposely invented to cover his sinne. Sinne indeed; for had not man sinned, his shame had never beene discovered. Poore [Page] Fig-leaves were then the onely shelter, to shroud from shame this miserable sinner. Then was Adam his owne Taylour, and stood not much on fashion, so his nakednesse might finde a cover. Come then and heare mee, thou perfumed Gallant, whose sense chiefly consists in sent; and observe how much thou derogat'st from thy owne worth, in covering a shell of corruption with such bravery. All gorgeous Attire is the attire of sinne; it declines from the use for which it was ordained, to wit, Necessitie, and dilates it selfe purposely to accomplish the desire of vanitie. Forraine Nations, on whose flowrie borders the glorious Sun-shine of the Gospell hath not as yet shined, though for their Silkes and Sables, none more plenteous or precious, yet with what indifferencie doe they use these riches? It may be you will object, that Art hath not as yet showne her cunning amongst them; so as their neglect of fashion meerely proceedeth from want of skilfull Artists, to introduce the forme or fashion of other Countries (by meanes of civill 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 scorne and derision they looke upon other Countries, usually affected to this delicacie and effeminacie in apparell. Such as have travelled, and upon exact survey of the Natures of forraine 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 fruitlesse vanities, wherein we idolatrize our owne formes, as it strucke admiration in them, as their Records, to this day extant, doe apparantly witnesse. To instance some whereof, as the Russian, Muscovian, Ionian, yea even the barbarous Indian, it may appeare with what reservancie they continue [Page] their ancient Habit; loth, it seemes, to introduce any new custome, or to lose their antiquitie for any vainglorious or affected Noveltie: with a joynt uniformitie (as it seemes) resolved, Tam in cultu Numinis, quàm apparatu corporis, moribus legibus (que) uti praesentibus, etiamsi deteriores sint. But leaving them, because we will a while insist upon prophane authorities; let us reflect our dim eyes, bleered with the thicke scales of vanitie, to those Divine Sages, whose excellent instructions no lesse 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 himselfe with the most exquisite ornaments of all kindes, 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 beautifull? Yes (quoth he) House-cockes, Phesants, and Peacocks; for they are clothed with a naturall splendour or beautie bestowed on them by Nature, without any borrowed elegancie. The like contempt appeared in Eut [...]apelus, who valued the internall beautie of his mind, more than the adulterate varnish of Art. Besides, hee was of this opinion, that hee could not doe his foe a greater injury, than bestow on him the preciousest garments he had, to make him forgetfull of himselfe and his owne frailtie; whose nature the Poet excellently describeth thus:

The Sage Eutrapelus right wisely bade

Hor [...]t. epist. l. 1. Ep. 18.

His foes should have the richest roabes he had,

Thinking he did them harme, himselfe much good,

"For given, they made him humble, them more proud.

Amongst many profitable Laws enacted by Numa, the Law Vt in exequiis epu [...]s (que) celebrandis n [...]mioque apparatu corporis, omnis inutilis sumptus prohibeatur. Sumptuaria conferred no small benefit upon the State publique. For by that Law was prohibited, not only all profuse charge in Funerall expences, but likewise the excessiue use of Apparell, whereby the Roman [Page] state grew in short time to great wealth, labouring to suppresse those vices, which usually effeminate men the most, to wit, delicacie in fare, and sumptuousnesse in attire. Now there be many, I know, who invent fashions meerely to cover their deformities, as Iulius Caesar wore a garland of Laurell to cover his baldnesse withall; and these seeme excusable, but they are not: for did not he who made thee, bestow this forme 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 controule thy Maker, and by art supply the defects of Nature? Beware of this evill: I can prescribe thee a better and safer course, how to rectifie these deformities. Hast thou a crooked bodie? repaire it with an upright soule. Art thou outwardly deformed? with spirituall gra [...] be thou inwardly beautified. Art thou blinde, 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 scholer, was the best favoured Boy in Athens; yet, (to use the Philosophers words) looke but inwardly into his bodie, you will finde nothing more odious. So as, one compared them aptly (these faire ones I meane) to faire and beautifull Sepulchres; Exterius nitida, interius faetida; outwardly hansome, inwardly noysome.Socrates. Notable was that observation of a learned Philosopher, who professing himselfe a Schoole-master, to instruct Youth in the principles and grounds of Philosophie, used to hang a Looking-glasse in the Schoole where he taught; wherein he shewed to every scholer he had, his distinct feature or physnomy: which he thus applied. If any one were of a beautifull or amiable countenance, hee exhorted him to answer the beautie and comlinesse of his face, with the beautie [Page] of a well-disposed or tempered minde; if otherwise he were deformed, or ill featured; he wished him so to adorne and beautifie his minde, that the excellencie of the one, might supply the defects or deformities of the other. But thou objectest; How should I expresse my descent, my place; or how seeme 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, expresse thy greatnes of descent, place, or qualitie, nor seeme better worthy the company with whom thou consortest or frequentest, than by erecting the glorious beames of thy minde, aboue these inferiour things. For who are these with whom thou consortest? meere triflers away of time, bastard slips, degenerate impes, consumers of their patrimonie, and in the end, (for what other end save misery may attend them) Haires to shame and infamie. These (I say) who offer their Morning-prayers to the Glasse, eying themselves [...] till Narcissus-like they fall in love with their owne shadowes.

Mihi mirabile fit quòd non enecentur, cum tantum onus bajulent.

Clem. Alex. 2. Paedag.

O England, what a height of pride art thou growne to? yea, how much art thou growne unlike thy selfe? when, disvaluing thy owne forme, thou deformest thy selfe by borrowing a plume of everie Countrey, to display thy pie-coloured flag of vanitie. What painting, purfling, powdring and pargeting doe you use, (yee Idolls of vanitie) to lure and allure men to breake their first faith, forsake their first love, and yeeld to your immodestie? How can you weepe for your sinnes,Hieron. ad Fur. de vid. Serm. Tom. 1. (saith Saint Hierome) when your teares will make furrowes in your face? With what confidence do you lift up that countenance to heaven, which your Maker acknowledges not?Aug. de Christ. fide. Doe not say that you have modest mindes, when you have immodest eyes. Death hath entred in at your windowes; your eyes are those cranies, those hatefull portells, those fatall entrances, [Page] which (Tarpeia-like) by betraying the glorious fortresse or cittadell of your soules, have given easie way to your mortall enemie. Vtinam miserrimus ego &c. Tertull. de hab. Mul. cap. 7. I would I poore 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 modestie, 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 apparell, with shamefastnesse and modestie, not with broided haire, or gold, or pearles, or costly apparell. But, as becommeth women that professe the feare of God. For even after this manner in time past did the holy women, 1 Pet. 3.5. which trusted in God, tire themselves. Reade, I say, reade yee proud ones, yee which are so haughtie, and walke with stretched-out neckes, the Prophet Isaiah, and you shall find your selves described, and the judgement of Desolation pronounced upon you. Beca [...]se the Daughters of Zion are haughtie, and walk with stre [...] ched-out neckes, and with wandring eyes, walking [...] minsing as they goe, and making a tinckling with the [...] feet; therfore 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 calles, and the round tyres. The sweet balles, and the bracelets, and the bonnets. The tyres of the head, and the sloppes, and the head-bands, and the tablets, and the eare-rings. The rings and the mufflers. The costly apparell and the g [...]ailes, and the wimples, and the crisping-pins. And the glasses, and the fine linnen, and the hoods and the launes. Now heare your reward: And in stead of sweet savour, there shall be stinke, and in stead of a girdle, a rent, and in stead of dressing of the haire, baldnesse, and in stead of a stomacher, a girding of sack-cloth, and burning in stead of beautie. Now attend your finall destruction: Thy men shall fall [Page]by the sword, and thy strength in the battell. Then shall her gates mourne and lament, and shee 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 your selves in the vanities of Youth: be your eyes the Lures of Lust, your eares the open receits of shame, your hands the polluted instruments of sinne: to be short, be your Soules, which should be the Temples of the Holy Ghost, cages of uncleane birds; after all these things, what the Prophet hath threatned shal come upon you, and what shall then deliver you? not your Beautie ▪ for to use that divine Distich of Innocentius,

Tell me thou earthen vessell made of clay,

What's Beautie worth, when thou must die to day?

Nor Honour; for that shall lye in the dust, and sleepe 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 funerall sort to your graves, or bestow on you a few mourning garments or erect in your memory some gorgeous Monument, to shew your vain-glory in death, as well as life; but this is all: Those Riches which you got with such care, kept with such feare, lost with such griefe, shall not afford you one comfortable hope in the houre of your passage hence; afflict they may, releeve they cannot. Nor Friends; for all they can doe, is to attend you, and shed some friendly teares for you; but ere the Rosemary lose her colour, which stickt the Coarse, or one worme enter the shroud, which covered the Corpse, you are many times forgotten, your former glory extinguished, your eminent esteeme obscured, your repute darkened, and with infamous aspersions often impeached. If a man (saith Seneca) finde his friend sad, and so leave him, sicke without ministring any comfort to him, and poore without releeving him; we may thinke such an one goeth to jest, [Page] 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 assaile you? Conscience; shee it is that must either comfort you, or how miserable is your condition? Shee is that continuall 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 faithfull counsellour that must advise you; that Balme of Gilead, that must renew you; that Palme of peace, which must crowne you. Take heed therefore you wrong not this friend, for as you use her, you shall finde her. She is not to be corrupted, her sinceritie scornes it;—Prima est haec ul [...]io, quod se Iudice, ne [...]o nocens absolvitur. Iuv. Sat. 13. Shee is not to be perswaded, for her resolution is grounded; She is not to be threatned, for her spirit sleights it. She is aptly compared in one respect to the Sea; shee can endure no corruption to remaine in her, but foames, and frets, and chafes, till all filth be removed from her. By Ebbing and flowing [...]s shee purged, nor is she at rest till shee be rinsed. [...] ab agro ad civitatem, August. in enar. sup. 45. Psal. à publico ad domum, à domo in cubiculum, &c. Discontentedly shee flies from the Field to the Citie, from publike resort to her private house, from her house to her chamber; She can rest in no place; Furie dogs her behinde, and Despaire goes before. For Conscience being the inseparable glory or confusion of every one, Bernard. de interdomo. cap. 1. according to the qualitie, disposition or dispensation of that Talent which is given him, for to whom much is given, much shall be required: We are to make such fruitfull use of our Talent that the Conscience wee professe may remaine undefiled, the faith wee 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, wee are to thinke how God is ever present in all our actions; and that (to use the words of Augustine) Whatsoever[Page]we doe, or addresse our selves to doe, it is before him that we doe, yea whatsoever it be that wee doe, hee better knowes it than we are selves doe. An [...] Sol [...]loq. cap. 14 Sen. [...] Lucil. It was Seneca's counsell to his friend Lucilius, that whensoever he went about to doe any thing, he should imagine Cato, or Scipio, or some other worthy Roman to be in presence. In imitation of so divine a Morall, 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, Abstaine from evill, Tuscul. quaest. lib. 1. doe good, seeke peace and ensue it. Such as defil'd themselves with sinne, by giving themselves over unto pleasure, staining the Nobilitie and splendour of their Soules through wallowing in vice; or otherwise fraudulently, by usurpation or base insinuation, creeping into Soveraigntie, or unjustly governing the Common-weale; such thought Socrates, that they went a by-path separated from the counsell of the [...]ds: but such, as while they lived in their bodies, [...]nitated the life of the gods, such hee thought had an [...]sie returne to the place from whence they first came. If the Pagan had such a divine conceit of those, whose approved life represented a certaine similitude or resemblance of God, as he imagined, no glory could be wanting to them, in regard of their integritie: let us embrace the like opinion, and expresse such apparent demonstrations of sanctitie, that as we exceed the Pagan in regard of that precious light wee enjoy, so wee may exceed him in the conversation of the life we lead. But how should these painted Sepulchres, whose adulterate shape tastes of the shop, glorying in a borrowed beautie, ever meditate of these things? How should their care extend to heaven, whose Basiliske eyes are only fixed on the vanities of earth? How should that painted blush (that Iewish confection) blush for her sin, whose impudent face hath out-faced shame? Two [Page]Loves (saith that learned Bishop of Hippo) make two Cities. Hierusalem 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 Soveraigne good. O then (Young men) come not neere the gates of this strange woman, Prov. 5.5. whose feet goe downe to death, and whose steps take hold on hell. This is the woman with an Harlots behaviour, and subtill in heart. This is shee, who hath deckt her bed with ornaments, Prov. 7. carpets and laces of Aegypt: and perfuming her Bed with Myrrhe, Aloes and Cynamon. Take heed thou sing not Lysimachus song; [...]. Archi [...]. Ta [...]ent. The pleasure of fornication is short, but the punishment of the fornicator eternall. But of this Subject wee are more amply to treat hereafter; onely my exhortation is to Youth, whose illimited desires tend ever to his ruine, 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 lothed daliance, saying. Come, Prov. 7.18. let us take our fill of love untill the morning: Come, let us take our pleasure in daliance: that you shake off these vipers at the first assault, and prevent the occasion when it first offers it selfe. For know, that which a devout and learned Father saith concerning the dangerous Habit of sinne,Aug. Ser. 44. is most true: Prima est quasi titillatio delectationis incorde, secunda consensio, tertium factum, quarta consuetudo. Sinne begins with an itch, but ends with a skar. The first degree begins with delight, the second with consent, the third with act, and the fourth with custome. Thus Sinne by degrees in men of all degrees, like a broad-spreading tetter, runnes over the whole beautie of a precious soule, exposing the fruits of the spirit to be corrupted by the suggestion of the flesh. But too farre (I feare mee) have I digressed [Page] from this last branch, whereof I was to discourse, to wit, of Habit, or Attire: albeit I haue enlarged my selfe in nothing which may seeme altogether impertinent to our present purpose. For discoursing of the vanitie of women (whose phantasticke Habits are daily Theames in publike Theatres) I imagined it a necessary point to insist upon: partly to disswade those Sheepainters of this flourishing Iland from so base and prostitute practice. Base, for Festus Pompeius saith, that common and base whores, called Schaenicolae, used dawbing of themselves, though with the vilest stuffe. 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 inchantments.Nazian. contra [...]uli res immudice comptas. [...] &c. there is one flower to be loved of women, a good red, which is shamefastnesse. Saint Hierom to Marcella saith, that those women are matter of scandall 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 hatefull profession; but I will onely use Diogenes speech,Lacrt. lib. 6. which hee made to one that had anointed his haires: Cave ne capitis suaveolentia vitae maleolentiam adducat. Or that saying he used to a Youth too curiously and effeminatly drest: If thou goest to men, all this is but in vaine; 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, hee would not answer him till he put off his apparell to see whether he were a man or woman. There is another Objection, which I imagine Youth will alledge, to prove how expedient it is for him to be choice or curious in respect of apparell. It gaines him more acceptance and esteeme with men of eminent place. But harken how the Apostle opposeth himselfe to this; reproving such whose judgement consists in the eye rather than in the braine, [Page] proceeding thus: If there come into your company a man with a gold-ring, and in goodly apparell, and there come in also a poore man in vile raiment, Iames 2 [...] ▪ and yee have a respect to him that weareth the gay cloathing, and say unto him, Sit thou here in a goodly place; 3. and say unto the poore, Stand thou there, 4. or sit here under my foot-stoole: Are yee not partiall in your selves, and are become judges of evill 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 seemely, not so costly as comely. True indeed it is, that the popular eye, which cannot distinguish of the inward beautie, but observeth rather what wee weare, than what wee are, admires nothing more than the outward Habit; as we may reade how much Herod, Act. 12.21, 22. being arrayed in royall apparell, 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 eare of the Divine Majestie seeth not as man seeth. He prefers L [...]zarus rags before Dives roabes. Though the one be clothed in purple and fine linnen, and the other seeme despicable in the eye of the world, in respect of his Nakednesse; yet,Aug. mortua necessitate, peribunt opera necessitatis: the one is translated to glory boundlesse, the other to misery endlesse: for this sorrow which he here felt, ended when he did end; but the joy which he obtained, exceeded all end. Thus farre have I laboured to answer all such objections as might be proposed in defence of this generall-approved vanitie, concluding; Quod peccata Sericea teterrima sunt vitia; No sinnes like to Silken sinnes, for they ever crave impunitie, the foster-mother of all impietie. I intend yet to proceed in decyphering the lightnesse 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 [Page] to be more cautelous of his wayes, 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 intreat.

SO exposed is Youth to sense, LVST. and so much estranged from the government of reason; as it prosecutes with eagernesse whatsoever is once entertained with affection. This might appeare in the ruines of Troy, occasioned by the unlawfull love of Paris; where the violent intrusion and usurpation of anothers Bed, brought an irreparable fall to the Trojans. Some have given two reasons,Two reasons why Youth is [...]aturally subject to this ill [...] mited passion. why Youth is more subject to this illimited passion, than any other age. The first is, that naturall heat or vigour, which is most predominant in Youth, provoking him to attempt the greatest of difficulties, rather than suffer the repulse where hee affects. The second is, want of Employment: which begets this distemperature; whence the Poet:

Take away Idlenesse, and without doubt,

Cupids bow breakes, and all his Lampes goe out.

This want of employment was it, which moved Aegistus to shew himselfe more familiar with Clytemnestra, than stood well with his honour; for had he ranked himselfe with those valiant Greekes, whose resolute adventures gain'd them generall esteeme, he had prevented occasion, and purchased himselfe equall renowne by his valour, as by vaiue expence of time he incurred dishonour. Wittie and proper was that elegant invention of Lucian, who faining 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 parly with Cupid. True it is, that exercise [Page] draweth the mind from effeminacie, as remisnes [...]e feeds the desire, and addes fuell to unlawfull heat. And no lesse occasion gives wanton discourse, or Lascivious Bookes 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 leafe instructs Youth in a new lesson of folly. Alcaeus, a man of good reputation and generall observance in the Common-wealth; what toyes 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 appeareth by his writings. Yea even Philosophers (and that by the counsell and authoritie of Plato, whom therefore Dicearchus did worthily reprehend) became the commenders and honourers of love. Such Discourses should be throwne to the darkest corner of our studies, as that of Ovids was by Augustus, which tend to corrupt Youth, and divert his minde from the exercise of vertue. But alas; to what height of licentious libertie are these corrupter times growne? When that Sex, where Modesty should claime a native prerogative, gives way to foments of exposed loosenesse; by not only attending to the wanton discourse of immodest Lovers, but carrying about them (even in their naked Bosomes, where chastest desires should only lodge) the amorous toyes of Venus and Adonis: which Poem, with others of like nature, they heare with such attention, peruse with such devotion, and retaine 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 knowne divers, whose unriper yeers halfe assured me, that their greene 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 shew [Page] proofes of their reading in publike places. I will not insist upon them, but leave them, to have their names registred amongst those infamous Ladies; Semphronia, Scribonia, Clitemnestra, 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 expresse what especiall motives tend most to increase of this passion, I thinke it not amisse: because I hold it necessarie to propose the cause, before we come to cure the effect. For I thinke, 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 vertue.

An especiall 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 appeare (if we should have recourse to History) in those prodigall 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 publique and private accesse to Banquets: and kinsmen kissed their kinswomen, to know whether they drunke wine, Plato. or no, and if they had, to be punished by death,Plutarch. or banished into some Iland. Plutarch saith, that if the Matrons had any necessitie to drinke wine, either because they were sick or weake, the Senate was to give them licence; and not then in Rome neither, but out of the Citie.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 infamie. Here we may collect what strictnesse, [Page] even the Heathen used, to observe a morall course, and to represse such inordinate motions, as most commonly invade the eminent'st States, when long peace hath rockt her people asleepe, snorting in the downebed of securitie. Sure I am, as there is nothing which brings either publike or private State to a remisnesse of government sooner than peace or plentie; so nothing effatuates the understanding of man more, than excesse in meat or drinke, subjecting the intellective part to the bondage of Sence. For what may be the discourse of Epicurists, but lascivious, begot on excesse of fare curious and luscious? These are dilating ever on the rape of Ganimedes, Lais in Euripides. Beautie is their object, and Vanitie their subject. White teeth, rolling eyes, a beautifull complexion (an exteriour good) being that which Euryala praised, when shee washed the feet of Vlysses, namely, Gentle speech, and tender flesh. Thus are their tongues tipt with vanitie, their desires ayming at sensualitie, and their delights engaged to fleshly libertie. Amongst the Romans, Venus or Cous was the best chance at dice: And no chance, (till some heavie mischance over-take them) more happie in their opinion, than to receive a loving smile or cheerefull aspect from their terrestriall Venus. Some Countries I haue read of, whose naturall basenesse, being given to all avarice, induced them to dis-esteeme all respects in this kinde, and to make merchandize of their womens honour. Such are the women of Sio reported to be, who are reputed for the most beautifull Dames of all the Greekes in the world, and greatly given to Venery. Their Husbands are their Pandors, and when they see any stranger arrive, they will presently demand if hee would have a mistresse: and so they make whores of their owne wives, and are contented for a little gaine to weare hornes: such are the base minds of ignominious Cuckolds. Here is a dangerous Ile for our amorous [Page] Gallant, who makes his Travell (with griefe I speake it) too oft the ruine of himselfe and his estate. Happie are those (but too few are those) who with wise Ithacus stop their eares to these Soule-tainting and Sintempting Syrens. Yet some there are, and some there have beene ever (I perswade mee) whose noble conquests over themselves and their owne desires, have seconded, if not surpassed those many conquests which they atchieved in foraine Nations. As the admirable continencie of Alexander the Great,Q. Curt. lib. 3. in sparing Darius wife and his three daughters. The continencie of Scipio during the space of foure and twentie yeeres, wherein his prosperous exploits could purchase him no more glory, than in the besieging and taking of a Citie in Spaine, he gained him renowne, by repressing his flame of Lust, when a beautifull Maid was brought him: restoring her with a great reward to Allancius, a Celtiberian Lord, to whom she was espoused. No lesse worthy was that part of Marius, who having Sylla's wife and sisters in his power, sent them nobly, unattempted. An example of like continencie might be instanced in Solyman the Magnificent, towards the faire Irene. Greeke; whom, albeit he entirely loved, yet to shew unto his Peeres, a princely command of himselfe and his affections; as he had incensed them before by loving her, so he regained their love by sleighting her; whence the Poet:

With that He drew his Turkish Symeter,

Which he did brandishore the Damsells head;

Demanding of such Ianizers were there,

If't were not pitie shee'sd be slaughtered?

Pitie indeed; but I perforce must doe

That which displeaseth me, to pleasure you.

Many such instances, ancient and moderne Histories afford, but I must not insist on each particular, lest I should enlarge my selfe too much in this Branch. My [Page] exhortation shall be to such, whose unmellow yeeres crave instruction, that they would betake themselves to employment: for Idlenesse maketh of men, women, of women, beasts, of beasts, monsters. And amongst employments, ever mix such Readings as may minister matter, either Divine, or Morall, to allay the heat of this distempered passion. We reade of the Roman Stilpho, that albeit he was naturally addicted to all incontinencie, yet by reading certaine precepts of Morall Philosophie,What rare effect the precepts of Morall Ph [...]losophie wrought in Heathen men. he became an absolute commander of his owne affections. Hate to consent to that, which so transformes man, as hee wholly loseth the true title of man, and becommeth meerely bestiall. Nos qui accepimus rationis lucem communem cum Angelis, non transiamus vitam in silentio cum pecoribus. Thou art beautified with an Angelicall feature; let it not participate of any inferiour creature. To be short, art thou a Gentleman? beare that posture still: staine 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 lightnesse incurres scandall, to have lost their Honour. O let not the Honour of a generous minde suffer eclypse, for a minutes pleasure! Lais asking of Demosthenes so much for one Nights-lodging, he presently replyed:Vid. A [...]l. Gell. i [...] N [...]ct. Att [...]s. I will not buy repentance at so deare 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 authoritie than Synattus, loved: making no small meanes to obtaine her love, yet all in vaine; supposed the readiest way for effecting his desire to be the death of her Husband, which hee performed. This done, he renewed his suit, to which shee seemingly consented. But being solemnly come into the Temple of Diana for celebrating the Nuptials, shee had a sweet potion ready, which shee drunke to [Page] Synoris, wherewith they both were poisoned, to revenge her Husbands death. Here is a Pagan patterne of inimitable continencie; who rather than shee would consent to contract Mariage with her Husbands foe, disvalued all future hope of preferment, yea embraced Death, as a happie Agent of her intended revenge. The wise (saith that sententious Philosopher) may gather gold out of dung;Seneca. which may be thus applyed. The wise Christian, may cull excellent flowers from an Ethnicke garden: for the Envious man he is the Spider, which sucks poison from the fragrant'st and freshest Flowers. I will conclude this point, and intreat the generous affected, whose glory should be Vertues Bootie, and whose best beauty to be enriched by her bounty; to make Vertue their Prize, being so praise-worthy of her selfe, as shee needs no outward praise. To purchase which incomparable blessing, I could wish, Gentlemen, that your resort to eminent places be more spare, till you finde in your selves an aptnesse to resist, if any vnchaste motion make assault. Yet good it were not to presume, upon one single triall: for the disposition may be more temperate at one time than another; and the assault also more perillous.—Rara est concordia forma, A [...] (que) pudicitiae. Iuven. Sat. 10. To court Beautie is an enterprize of danger: for some I have knowne, who upon their accesse to Beautie, have beene free-men, who upon their returne, became slaves. But you will object; to vanquish where there is no assault made, is a weake conquest; True, but to play with the candle till we suffer our wings to be cing'd, is a greater folly. I would not hazard my honour upon those termes, as by affronting temptation, to be caught. To conclude this Branch, as the substance of the Soule is pure, so this masse of flesh is corrupt: staine not the puritie of the former, by conversing with the latter: for to parley with so subtill an enemy, is to give way to his policy. Observing these, you shall goe to your graves with Honour; not to the [Page] graves of Lust, the Sepulchres of shame, and receptacles of corrupted love. We will now descend to the second Maladie incident to Youth;Numb. 11.34. that Eagle-soaring passion, Ambition.

AMBITIONTHose who are affected to this, vse to say with Tiridates in Tacitus: Sua retinere, privatae domus, de alienis cer [...]are regia laus est. These can never confine themselves to their owne, raising their hopes above possibilitie: but are building airie castles, of purpose to confront greatnesse. We shall never heare them talke of any subject save soveraigntie or dominion. One termed an Empire, a monstrous and untamed beast; and so may this Passion be well defined:

Nullus enim magnisc [...]eris labor—

I [...] en. Sal. 14.

whose aime is onely to purchase glory, albeit her aymes be planted on indirectest termes. We reade how Pa [...]sanias killed Philip of Macedon only for fame or vain-glory: so did Herostratus burne the Temple of Diana at Ephesus, with this resolution: because he could not by any act of renowne eternize his memory, he would gaine him fame, though by an act of infamie. How violent these Ambitious heads are, and have beene ever, there is scarce any State which hath not felt: where civill wars have menaced no lesse danger to the State, than forraine powers; private factions, than open hostilitie. In some likewise, so deepe impression hath Ambition wrought, as the Envie which they conceive at others greatnesse, deprives them of all rest: This appeared in Themistocl [...]es, who walked in the Night-time in the open street, because he could not sleepe: The cause whereof, when some men did enquire, he answered, that the triumph of Miltiades would not suffer him to take his rest.Tusc. l. Quaest. lib. q [...]art. The like height of Ambition shewed Alexander, weeping bitterly to see his father win so fast before him, fearing nothing should remaine for him to conquer. Now, how [Page] naturally Youth is affected to this illimited motion, may be observed even in usuall games; where Youth, rather than hee will endure the foile, exposeth himselfe to all encounters. It is glory which he aimes at, and before he lose it, he will hazard himselfe for it. His Prize is his praise: he values nothing more than to get him a name, which may brute his renowne, and gaine him respect with his Dearest. His disquiet, (for what is Ambition, but a Distraction of the mind?) as to affect that best, which doth afflict him most. Augustus had broken sleepes, and used to send for some to passe the Night away, in telling tales, or holding him with talke. See the misery of Ambitious spirits, whose ends are without end, limiting their desires to no other period then sole soveraigntie. Their ayrie thoughts (like Icarus wings) are ever mounting, till the Sunne, which they threatned,

—tolluntur in altum,

Vt lapsu gr [...]vi [...] reruam—

dissolve them. Inferiour taskes they as much sleight, as Eagles doe Flies: they love not to stoope to basenesse, when many times lowest fortunes entertaine them with no lesse discontent, than despaire can force them to. And in their lowest ebbe, when Hope forsakes them, and their neerest (like Tiberius friends) shrinke from them, and no comfort remaines, save expectance and sufferance of all extremities; you shall heare them upbraid Prince or State; relating (with much vain-glory) what dangers they have undergone for them. Instance whereof, even in these latter times, might be produced; as in that Ambitious French-man, the brave Byron, who seeing no way but one, burst out into these violent extremes: I have received three and thirtie wounds of my body, to preserve it for him, and for my reward, he takes my head from my shoulders: He now quencheth the torch in my bloud after hee hath used it. This is the condition of high spirits, whose aimes were transcendent, to close up their Tragicall scene with a vain-glorious boast of what they have done: little considering, [Page] how their Countrie might lawfully exact and expect as much as was in them to performe, a [...] they still debtours to her, because they had their being from her. Yet see (though sometimes they stand upon termes of resolution, desiring to die standing;) when the sentence of death is pronounced, and all future hope extinguished, they will be (as that great French-man was) Supple as a glove: presenting their heads [...]s willingly to the sword, as Agis did his unto the halter. It is strange to note, how these men walke in clouds, imagining themselves most secure, when imminencie of perill assures them nothing lesse. The reason whereof may seeme to be this; they flatter themselves in their vanitie, as Pigmalion with his Image, or Narcissus with his Shadow; reposing more confidence in their owne valour; and the aide, which (Themistocles or Pausanias-like) they contract abroad, linking and uniting themselves with forraine powers, than on all the information of friends, or the perswasions of a loyall and uncorrupted heart.Hen. the fourth whose Name deserves to be enrouled among the ancient Worthies. But these (as that Heroick Prince noted) must bow or breake: be their persons never so hopefull, or directions behovefull to the State, they must be curbed, or the State endangered. Their proprietie is ever to swim in troubled waters: nor can they endure to be mated. Though their aimes bee to perpetuate their greatnesse, yet those Beasts, which are bred about the River Hypani [...], Aristot. and live but one day, may oft-times compare with them for continuance: whence the Poet saith excellently, out of his owne observation:

Much have I seene, yet seldome seene I have,

Ambition goe gray-headed to his grave.

There is nothing which the Ambitiou [...] man hates so much as a corrivall; he hopes to possesse all, and without a sharer. But so indirect are his plots, and so insuccessive their end, as hee findes to his great griefe, that the promise of securitie had no firme foundation to [Page] ground on: nor his attempts that issue they expected.

Now Gentlemen, you, whose better parts aime at more glorious ends, so confine your desires to an equall meane, that mounting too high bring you not to an irreparable fall.Chrysost. in 2 Corinth. Wee are borne indeed (as that divine Father saith) to be Eagles, and not Iayes, to fly aloft, and not to seek our food on the ground: but our Eagle eyes are to be fixed on the Sunne of righteousnesse, not on temporall preferments. We are to soare to the Tower from whence commeth our helpe. For it is not lifting up a mans selfe God likes, but lifting up of the spirit in prayer. Here are wings for flying, without feare of falling: for other aymes, they are but as feathers in the aire; they delude us, howsoever they seeme to secure us. But I heare some young Gentleman object, that it is a brave thing to be observed in the eye of the world; to have our persons admired, our selves in publike resorts noted, yea our Names dispersed! indeed I grant;

He who consists on nothing more than showes;

Thinkes it is brave to heare, Loe there he goes!

But such, whose solid vnderstandings haue instructed them in higher studies, as much disvalue popular opinion, or the Corkie conceits of the vulgar, as the Nobilitie scornes to converse with any thing unworthy it selfe. Their greatnesse hath correspondence with goodnesse: for esteeme of the world, as in respect of their owne worth they deserue it, so in contempt of all outward glory they disvalue it.Quantumcun (que) le dejeceris, humilior non eris Christo. Come then (yee nobly affected Gentlemen;) would yee be heires of honour, and highly reputed by the Highest? Resemble the Nature of the Highest: who humbled himselfe in the forme of Man,Hieron. to restore miserable man; vilifying himselfe, to make man like himselfe. It is not, beleeve it, to shine in grace or esteeme of the Court, which can ennoble you: this glory is like glasse, bright but brittle: and Courtiers (saith one) are like Counters;Plutarch. which [Page] sometime in account goe for a thousand pound, and presently before the Count bee past, but [...] single pennie. It is more glory to be in the Courts of the Lord, to purchase esteeme with him, whose judgement never erres, and whose countenance never alters. 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 compasse them: yea perchance (saith he) assayes farre above the strength of man.

Semper hia [...], 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 affaires of greatest difficultie.

Camelion-like on subtill ayre he feeds,

And vies in colours with the checkerd meeds.

Let no such conceits transport you, lest repentance finde you. It is safer chusing the Middle-path, than by walking or tracing vncouth wayes, to stray in your iourney.Alciat. More have fallen by presumption, than distrust of their owne strength. And reason good; for such who dare not relie on themselves, give way to others direction; whereas too much confidence, or selfe-opinionate boldnesse will rather chuse to erre, and consequently to fall, than submit themselves to others judgement.Nil tam metuens, quàm ne dubi [...]a [...]e aliqu [...] de re videretur. Of this opinion seemed Velleius the Epicurean to bee, of whom it is said; that in confidence of himselfe hee was so farre from feare, as hee seemed not to doubt of any thing. A modest or shamefast feare becomes Youth better: which indeed ever attends the best or affablest natures. Such will attempt nothing without advice, nor assay ought without direction: so as their wayes are secured from many perills, 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 wisdome, nor the strong man in his strength: for should man consider the [Page] weaknesse and many infirmities whereto he is hourely sub [...]ect hee would finde innumerable things to move him to sorrowing, but few or none to glory in. Againe, if he should reflect to the consideration of his Dissolution, which, that it shall bee, is most certaine, but when it shall be, most vncertaine: he would be forced to stand upon his guard with that continuall feare, as there would be no emptie place left in him for pride.

This day one proud, as prouder none,

May lye in earth ere day be gone.

What confidence is there to be reposed in so weake a foundation; where to remaine ever is impossible, but quickly to remove,Petrarch. de remed. utrius fort. most probable? Then (to use Petrarchs words) be not afraid though the house, the Bodie be shaken, so the Soule, the guest of the Body, fare well: for weakning 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 violent'st in hot blouds, who stand so much upon termes of reputation, as rather than they will pocket up the least indignitie, they willingly oppose themselves to extremest hazard. Now this unbounded fury may seeme to have a two-fold relation: either as it is proper and personall; or popular and impersonall. Revenge proper or personall, 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 Nuptiall bed, the Law of Hospitalitie, the professed league of Amitie, were joyntly infringed. Or in Antonie and Octavius; whose intestine hate grew to that height, as Antonies Angell was [Page] afraid of Octavius Angell. Which hatred, as it was fed and increased by Fulvia, so was it allayed and temp [...] red by Octavia: Appian. Alexan. though in the end it grew irreconciliable; ending in bloud, as it begun with lust. Revenge popular or impersonall, 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 childe, and at his fathers commandement, he was brought into the place where he made sacrifice; and laying his hand upon the Altar, swore, that so soone as he had any rule in the Common-wealth, he would be a professed enemie to the Romans. Whence may be observed, how the conceit of an injury or offence received, worketh such impression in that State or Kingdome where the injury is offered, as Hate lives, and survives the life of many ages, crying out with those incensed Greekes;

Homer. in Iliad. & Polybius apud Cu [...]i nem, lib. 3.

The time will come when mightie Troy must fall,

Where Priams race must be extinguish'd all.

But wee are principally to discourse of the former Branch, to wit, of proper or personall Revenge: wherein wee shall observe sundry Occurrents right worthy our serious consideration. That terme (as I said before) usually called Reputation, Facili redimunt qui sanguine famam. Martial. Epigr. hath brought much generous bloud to effusion: especially amongst such, Qui magis sunt soliciti vani nominis, quàm propriae salutis: Prizing vain-glory above safetie, esteeme of valour above securitie of person. And amongst these, may I truly ranke our Martiall Duellists, —Impium est mortis statum praeripere tempus. who many times upon a Taverne quarrell are brought to shed their dearest bloud, which might have beene employed better in defence of their Countrey, or resistance of proud Infidels. And what is it which moves them to these extremes; but (as they seeme to pretend) their Reputation is engaged, their Opinion in the eye of the world called in question, if they should sit downe with such apparant [Page] disgrace? But shall I answer them? The opinion of their valour indeed is brought in question, but by whom? not by men of equall 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 terme uttered over a pot, whereof perchance the Speaker is ignorant, at least 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 seene One in the folly of my youth, but could not rightly observe till my riper age: whose braving condition (having some young gooselin to worke on) would have made you confident of his valour: instancing what dangerous exploits hee had attempted and atchieved, what single fields hee had pitched, and how bravely he came off: yet on my conscience, the Battell of the Pygmeies might have equall'd his, both for truth and resolution. Yet I have noted such as these, to be the Bellowes which blow the fire of all uncivill quarrells; suggesting to young Gentlemen (whose want of experience makes them too credulous) matter of Revenge: by aggravating each circumstance to enrage [...]heir hot bloud 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 beene Men in their time, (at least accounted so) but now their fortunes falling to an ebbe, having drawne out their time in expence above their meanes, 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 patrimonie makes him purchase acquaintance at what rate soever: glorying much to be esteemed one of the fraternity. [Page] And he must now keep his Quarter, maintaine his prodigall rout with what his Parcimonious [...]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 looke bigge, erect his Mouc [...]atoes, stampe and stare, and call the Drawer Rogue, drinke to his Venus in a Venice-glasse, and to moralize her Sex, throwes it over his head and breakes it. But for all this, he hath not fully learned his postures: for upon discourse of valour, he hath discovered his Cowardize; and this gives occasion to one of his Cumrades to triumph ore his weaknesse. Who entring upon termes of Reputation, and finding himselfe wrong'd, he would gladly wipe off all aspersions, and gaine him opinion in the eye of the world: but recalling to mind, the dangers incident to Quarrells, he thinkes it best to repaire to that Grand Moderator (whose long experience hath made his opinion authenticke) to receive satisfaction, whether hee 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 legall professour:) 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. Againe, (for still he workes on this Young-gallants weaknesse) how the world esteemes his Opponent to be a brave sparke; one, whose spirit cannot be daunted, nor fury appeased with lesse than bloud: drawing him in the end by some Rhetoricall perswasion (as nothing more smooth than the oyly tongue of an insinuating foist) to some base composition, whereof he and his complices are made equall sharers. Now Gentlemen, I could likewise produce certaine wofull occurrents, which have befallen some of your ranke and qualitie, and that within these few yeares, by consorting with such Grand Cutters: who [Page] pressing them to offence, could not endure such affronts, but with [...]solution (which ever attends a generous spirit) encountring them, have been utterly overthrowne, either in doing or suffering. But you will aske 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 publike place, and by that meanes incurre the opinion of Coward? Can he put up disgrace without observance, or observing it, not revenge it, when his very Honour (the vitall bloud of a Gentleman) is impeached? Heare me, whosoever he be that frameth these Objections! I am not ignorant how many unjust and immerited aspersions shal be throwne upon men of eminent'st desert, by such, whose tongues are ever steeped in calumnie: 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 minde than bodie? Their infamous and serpentine tongues inured to detraction, deserve no other Revenge, (next legall punishment) save avoiding their company, and bruting their basenesse in all Societies, where their names are knowne, to caution others of them.Seneca ad Galion. de remed. fortuit. I am spoken evill of (saith Seneca) but the evill speake 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 mee, to have the evill displeased with mee. It is true; for as no imputation can truly be said to staine a pure or undefiled soule, whose inward sinceritie (like a brazen Wall) beats backe all darts of envie or calumnie; so it is not in the power of the evill to detract from the glory of the good: for what then should remaine secure from aspersion of the vicious? But I imagine, you will reply; it is not only the report or scandall of these men of uncurbed tongues, (for so Pindarus termes them) but of such, whose eminent esteeme in the world, gives approbation [Page] to what they speake, which awakes my Revenge. If they be as you terme them, Men of eminent esteeme, and that esteeme 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 your selfe; and that upon maturer consideration you should find your owne bosome guiltie 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 esteeme 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 erre so farre from your owne judgment, as without further discussing the cause, to fall into desperat extremes: for were it not much better for you to sift the cause, how you both are abused, whereby that base suggestour might be duely censured, and your wrongs mutually redressed, than to vow Revenge ere an injury be offered? Yes Sir, beleeve it, much better and safer, and in the opinion of discreet men, wiser: howsoever our hare-brain'd Gallant, whose property is to act before he resolve, esteeme it a derogation to ex [...]postulate on termes of disgrace, but to publish war ere the league be broken. We account him who can beare the most, to be the strongest; yet esteeme we him who can beare injuries most, to be the weakest; so ill disposed is mans temper, as for an opinion of Reputation, hee will incurre apparant errour. Now there is another Revenge, which proceedeth from a nature farre more inglorious than the former. And that is, when for some little distaste conceived against our inferiour, (even in worldly respects) wee labour his undoing: yea many times, because hee stands too resolutely for right, wee threaten his ruine: But true shall we finde it:

[Page]

As the high doe use the low,

God will use the highest so.

Quicquid à vobis minor extimiscet

Major hoc vobis Dominus minatur.

Horat.

And this might appeare in poore 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 evill more properly inherent to our rich oppressours, who grind the face of the poore,1 King. 21.3, 11. and raise them an house to their seldom thriving Heires out of others ruine. Only my wish shall be, that their dwelling may be with Owles and Ostridges in the wildernesse, and not in the flowry borders of this Iland, lest shee be forced to vie sighes for their sinnes. I might now in this Subject of Revenge, inlarge my discourse by speaking of Anger, from whence Revenge may seeme to receive her originall being: which Anger the Poet termes a short fury:

Anger is madnesse,

Horat. l. 1. epist. 2.

and as strong

In force, but not in course so long.

For what differs an angrie man from a mad-man, save onely 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 Emperour Theodosius, drawne (as may appeare in the like example of Augustus) from a former patterne: of whom it is written, that he would never in his anger proceed to Revenge, or so much as shew any argument of distaste, till hee had repeated over the foure and twentie Greeke 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 receits are indeed most powerfull and effectuall to allay this Passion. We that are by nature children of wrath, Ephes. 2.3. ought to give place unto wrath. For the [Page]wrath of man doth not accomplish the righteousnesse of God. Yea, we ought to imitate God, which if we will doe,Rom. 12.19. Iam. 1.20. we must not continue in wrath, knowing, God will not contend, nor be wroth for ever. Hee is slow to anger. Yea,Is [...]ay 57.16. [...]. 1.2.3. N [...]mb. 14.18. Iam 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 wisdome. If we will joyne in the true Lovers 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 familiaritie, neither strive with an angrie man. Would wee appease anger? we must doe it by meeknesse. Lastly, may we be angrie?Ephes. 4.26 27. Yes, but how? Be angrie, but sinne not. Let not the Sunne goe downe upon your wrath. Neither give place to the Devill. Thus have we runne over all those predominant humours, which beare most sway in distempered Youth. Let us now, according to our former purpose,Physicke prescribed, and [...]e [...]ceits applied to cure these maladies in Youth. proceed in applying certaine Receits 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 workes of pietie, exercises of Devotion, Meditation, Contemplation. For the former, to wit, Active, everie action hath two handles (to use the Philosophers 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 speake generally of Action, as it is the represser, so Idlenesse 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 goe thorow the streets of the Citie, unlesse 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. [Page] Now Gentlemen, I perswade my selfe, you will most of you object and say with the displaced Steward in the Gospell,Luke 16.3. We cannot digge: (and I could wish that many of our eminent ones, would adde unto it, and to begge we are ashamed.) It is true indeed; I know your Breeding hath beene otherwise; but admit you cannot dig, doe yee inferre hence that yee are exempted from all labour? In no case are you so to argue.What employments deserve entertainment from a Gentleman. There are other Taskes, other employments besides Manuall and Mechanicke labours, which require your furtherance. And these are Forraine or Domesticall: Forraine, as to benefit your Countrey by rare Discoveries, reconveying the rich freight of knowledge (by conference with forraine Nations) to your Native soile: or by personall adventure, to stand resolutely in defence of the Faith, against those profest enemies of Christendom, the Turks; whose furie and hostile crueltie, the Easterne parts (to our great griefe be it spoken) have alreadie wofully sustained. Domesticall; as in studying the practice of Lawes, or other humane studies, in labouring to determine differences betwixt partie and partie, in chastising and due censuring, (as farre as their callings give leave) of such factious or litigious Sectists, as either in Church or Common-weale disturbe the quiet of the Realme, and distract the State with frivolous or fruitlesse ambiguities. Here are Labours fit to entertaine Gentlemen, and nought derogating from men of eminentest descent or qualitie. For in Actions of this nature haue the best and most renowned States and Princes in Christendome beene trained and exercised: glorying no lesse in the happie and successive management thereof, than in subduing the potent'st and flourishing'st Kingdomes. Secondly, for the Contemplative, which participates more of the minde: I could wish all Gentlemen (as they claime a prerogative in height of bloud) so to erect their Contemplations above the Sphere of [Page] these lower and inferiour Mortalls, whose cogitations pressed downe with the rubbish and refuse of earthly preferments, cannot distinguish light from darknesse: that they may imagine (as in truth they ought) that whatsoever is sought besides God, may possesse the minde,Blos. but cannot satisfie it. Now, of all exercises of Devotion, I must principally commend Prayer; being (as one excellently noteth) to be numbred amongst the chiefest and choisest workes of Charitie. For by Prayer are digged forth those treasures, which faith beholdeth in the Gospell:Chrysost. lib. de [...]rand. Deo. being Gods Sacrifice, Mans Solace, and the Devills scourge. For the time and place of Prayer, I will not insist much of it; howsoever, divers more curiously than profitably, precisely than wisely, have quarrelled about the place: excluding withall, 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 wee 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 needfull or effectuall than that of the Psalmist:Psal. 25.7. Remember not the sinnes of my youth. Nor any Memoriall more powerfull, than that of the Preacher: Remember thy Creator in the dayes of thy youth. Eccles. 12.1. For by the Latter are we put in mind of him, whose grace is to preserve us from sinne; and by the Former to call on him, whose mercie it is to forgive sinne. Now Gentlemen, have I composed and perfected what I purposed touching my first Observance, entituled Youth. Wherein I have inlarged my selfe so much the more for two principall respects: The One, lest by being unprovided you should flie away naked (as the young-man in the Gospel) wanting sufficient instruction [Page] to informe your weaker understandings: which moved me to amplifie each particular Subject with varietie of Morall reading; because I knew how such discourse would relish more pleasantly to a Young-mans palate, than graver or more serious matter. The other, lest wanting a convenient foundation to worke on, the maine building might shrinke. Now, this I purposely framed for the Basis or ground-work, the rest as Stories, which are made to beautifie the foundation: for in these Observances ensuing I intend brevitie, yet with such perspicuitie, as the Gentleman to whom I write, may the better understand himselfe, and direct his courses to that Bent of Honour, whereto all generous actions are directed.

THE ENGLISH GENTLEMAN.

[Page]

[Page]

Argument.

Of the diversitie 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 usuall converse and commerce with men may sufficiently instruct us. Yea even in Youth, where the first Seeds of inclination are sowne, we shall observe such Diversitie, The diversitie of D [...]spositions. as the grasse-piles of the earth may scarce vie with them for varietie, the starres or sands for multiplicitie. Where you shall note some Youths of such wel-affected or tempered Dispositions, as they shew undoubted arguments of future good: and these are such, whose Natures [Page] are rather to be cherished than chastised, cockered than curbed: for the least distaste which their guardian or Tutour can shew, workes 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 bee dealt withall upon equall termes: and these are the very Antipodes to those well-tempered Dispositions which wee spake of before: for they ever walke in a contrary path, directly opposite to such, whose native Affability gains them love by an inbred courtesie. These (Diogenes-like) are ever entring the Temple, Exeunti intro, [...]n. ranti exeo. vid. Laert. when others goe forth; or repairing to the Market, when others come from it. And these must taste of sharper censure; for Lenitie will not prevaile, therefore rigour must. The like may be observed even in their Dispositions to Learning: where wee shall finde Some apt enough to get, and as apt to forget: Others more solide; though for the present slow, yet more retentive. And these, as with hardnesse they get it, so hardly will they lose it; for their difficultie in gaining, is supplied by a facilitie in retaining. Likewise, as the principall workes 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 finde 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 judgment than the former, more able to distinguish or choose, than apt to discourse: for though he want facilitie of utterance (which want is generally supplyed by more excellent gifts) yet so quick and subtill is the piercing eye of his judgement, as he is no lesse prompt in conceiving, than slow in uttering. Now to treat of the Dispositions of mens mindes; it is strange to see what difference appeares in them, (even by naturall [Page] and infusive motion. Rome brought forth the Pisoes for frugalitie, the Metelli for pietie, the Appii for austeritie, the Manlii for affabilitie, the Lelii for wisdome, and the Publicolae for courtesie. Which conditions appeared so lineally in their Successours, as they seemed representers of their Ancestours natures, as well as features. Yet what reason can be given touching these distinct affections, save those prime seeds sowne in them by Nature, which produce not onely these Dispositions in themselves, but dilate or propagate their effects in others, to wit, those in whom they have stamped a likenesse both of image and condition.A probable judgement of ou [...] Dispositions, drawne 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 it selfe lesse 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, Iulia and Livia, by the company which frequented them▪ for grave Senators talked with Livia, but riotous persons with Iulia. Truth is, we shall ever se [...] persons of like condition love to consort together, for their qualitie or equalitie rather of Disposition moves a desire of familiaritie one with another. Likewise for delights, wee shall ever observe such, whose lighter Dispositions affect Libertie, to be frequenters of publike meetings, Agents in May-games, profest lovers of all sensuall pleasures.Salist. That Roman Curtezan Semphronia, was noted for her singing, sporting and dancing, wherein shee laboured to shew more art than became a modest woman, with other motives of Licentiousnesse. But in my opinion, there is no one meanes to sift out the Disposition of Man better, than by noting how he beares himselfe 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 walke never so covertly from the eye of popular observance. Should we have recourse to the lives of sundry Tyrants, whose outward appearance or semblance [Page] promised much goodnesse: we might finde sufficient matter to confirme this argument. Some whereof (as Tiberius) so commonly carried and covered their plots, as none could dive into their thoughts, pretending ever most smoothnesse, when they intended a tempest. Yet if at any time (as it befell many times) their Spirits became netled or incensed; so farre did passion transport them,Discovery of Disp [...]sitions in distempers. as they apparantly 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 least themselves: and this is (with griefe I speake it,

Non habet ulterius quod nostris potibus addat Posteritas— Habebitur aliquando Ebrietati honor, & 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 drunkennesse. In high Germanie, the parents of such children as should be married, will see those which should be their sonnes in law to be drunke before them, to see what Disposition they are of, before they marrie their children unto them. For they imagine, if they be subject to any especiall vice, they will then discover it, having no Locke to keepe it secret. Yet in this there are different humours which reigne 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 reade of two distinct conditions in Philip and Alexander, when they were in drinke; for the one shewed his rage and furie 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 shew our spirit (so it be upon equall termes, and without braving) upon our [Page] Enemie. But would you indeed see the disposition of Man truly discovered, and the veile which kept him from sight, cleare taken away? Then come to him when he is advanced to place of honour or esteeme; (for Promotions declare what men be:Promotion held ever mans best Anatomy Lecture.) and there you shall finde him pourtrayed to life. Galba was esteemed in the opinion of all, fit to governe till he did governe. 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 obscuritie, you shall view them as perfectly, as if their Bodies were transparant, or windowes were in their bosomes. Here you shall see One unmeasurably haughtie, scorning to converse with these Groundlins (for so it pleases him to tearme his inferiours) and bearing such a state, as if he were altered no lesse in person than place. Another, not so proud as he is covetous: for no passion (as a learned Schooleman affirmeth) is better knowne 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 inferiours his Sponges; and Ostridge-like can digest all metalls. Another sort there are, whose well-tempered natures have brought them to that perfection, as the state which they presently enioy makes them no more proud than the losse of that they possesse would cast them downe.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 deiected. As their conceits are not heightned by possessing it, so they lose nothing of their owne proper height by forgoing it. These are so evenly poized, so nobly tempered, as their opinion is not grounded on Title, nor their glory on popular esteeme: they are knowne to themselves, and that knowledge hath instructed them so well in the vanitie of Earth, as their thoughts have taken flight, [Page] vowing not to rest till they approach heaven. Pompey being combred with his Honour, exclaimed to see Sylla's crueltie,Nihil [...] e [...]quam bene [...]se [...]are. Diodes. dict. being ignorant after what sort to behave himselfe in the dignitie he had; and cried out, O perill and danger never like to have end! Such is the nature of Noble spirits, as they admire not so much the dignitie of the place to which they are advanced, as they consider the burden which is on them imposed; labouring rather how to behave themselve in their place, than arrogate glory to themselves, by reason of their place. Neither are these sundrie Dispositions naturally ingraffed in men, meerely produced from themselves, as the affections or Dispositions of our mindes doe follow the temperature of our bodies; where the Melancholy produceth such, the Cholericke, Phlegmaticke, 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 appeare good, which we usually collect in the Survey of other Countries; noting certaine vices to be most entertained in some especiall Provinces? As Pride among the Babylonians, Envie among the Iewes, L. Phi. l. 3. [...].6. Anger among the Thebans, Covetousnesse among the Tyrians, Gluttonie among the Sidonians, Pyracie among the Cilicians, and Sorcerie among the Aegyptians, to whom Caesar gave great attention, as Alexander was delighted in [...]he Brachmans. So as I say, our Dispositions how different or consonant soever, doe not only partake of us, but even of the Aire or temperature of Soile which bred us. Thus we see what Diversitie of Dispositions there is, and how diversly they are affected: Let us now take a view of the Disposition it selfe, whether it may be forced or no, from what it naturally affecteth.

[Page]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 wee see how much shee may be altered, yea cleare removed from what she formerly appeared. For doe we not (in the view of humane frailtie) observe how many excellent wits drained from the very Quintessence of Nature, as apt in apprehending as expressing a conceit, strangely darkned or dulled, as if they had beene steeped in some Lethaean slumber? Nay doe we not (in this round Circumference of man) note divers honest and sincere Dispositions, whose gaine seemed to be godlinesse, and whose glory the profession of a good Conscience, wonderfully altered, becomming so corrupted by the vaine pompe or trifling trash of the world, as they preferre the puddle before the pearle, forsaking Christ for the world? Doe we not see how uprightly some men have borne themselves all their time without staine or blemish: being all their Youth vertuously affected,Sancti Iuvenes, Satanici Senes. all their Middle-age charitably disposed, yet in their Old-age miserably depraved? Againe, doe we not behold, how many women whose virgin-modestie and Nuptiall-continencie promised much glory to their age; even then, when the flower of Beautie seemed bloomelesse, so as their very age might make them blamelesse, when their skin was seere, and their flesh saplesse, their breath earthie, and their mouth toothlesse; then, even then fell these unweldie 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 vertuously affected; if Disposition [Page] then could not be forced, how came they altered? All these rivers of Objections I can drie up with one beame,Hieron. cont. Lucif. darting from the reflex of Nature. Thou producest divers instances to confirme 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 Beame cloathed or shadowed with a cloud; which (as we see) sheweth his light sometimes sooner, sometimes later: Or (as by a more proper Allusion may seeme illustrated) may be resembled to the first Vt [...] ingentia, [...] exigu [...] [...] na [...]ūtar ingenia. Qu [...], 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 qualitie of the internall pith, from whence life is diffused to the Branches, send forth their bloomes and blossomes sooner or later. True it is you object, that to the outward appearance, such men shewed arguments of good Dispositions, for they were esteemed men of approved Sanctitie, making Conscience of what they did, and walking blamelesse and unreproveable before all men: but what collect you hence? That their Dispositions were sincerely good or pure, if Societie 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 goodnesse? What apparant testimonies of a vertuous government? What infallible grounds of princely policie, mixed with notable precepts of pietie? Yet who knowes not, how all the vices of his Ancestours put together,Suet. tran. in vit. Ner. seemed by a lineall descent to be transferred on him: being the Patterne and Patron of all crueltie, the Author and Actor of all villany, the plotter and practiser of all impietie: so as, if all the titles of crueltie were lost, they might be found in this Tyrant. How then doe you say, that his Disposition was naturally good, but became afterwards depraved and corrupted? No, rather joyne [Page] with me and say, that howsoever his Disposition seemed good during those five yeares, wherein he dissembled with vertue, and concealed those many vices which he professed and possessed afterwards: yet indeed he was the same, though not in shew, yet in heart. Only now the Cloud being dispersed, his tyrannous and inhumane nature became more discovered, acting that in publike, which he had long before plotted in private. For howsoever our Dispositions may seeme forced, from what they naturally or originally were; it is but a Deception, they remain still the same, though advice and assistance may sometimes prevaile so much with them, as for the time they seeme 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 shew what may be the effectuallest or powerfullest meanes to remove Disposition, or alter Man most from what he may seeme naturally inclined unto. Can Honour? No; for that man, whose inclination is subject to change for any exteriour Title, is not to be ranked amongst these generous spirits, with whom I am onely here to converse.Stupent in titulis & imaginibus. For these admire Titles, and assume a kinde of affected Majestie, to make their persons more observed. But tell mee, what are these whom Honour hath thus transported, expressing state with winkes and nods, as if the whole posture of State [...]sisted in gesture, but meere Popin-jayes, who glory more in the painting or varnish of Honour, than the true substance of it? And to speake truth (as I had never fortune to doat much on an immerited Title, nor gloze with counterfeit greatnesse) their Dispositions howsoever they seeme 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 owne thoughts. Can Riches? neither; for such, whose imaginations are erected above [Page] earth, scorne to entertaine discourse with ought 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. Od l. 3. c. 24. Eccles 5.15. Nuga & acl [...]rium. a vanitie or vexation, as the Preacher saith. These conclude, that no Object lesse than Heaven can satisfie their eye; no treasure lesse than eternitie can answer their desire; no pleasure save what hath concurrence with felicity, can gaine them true delight. Now for these earthly Moles, who are ever digging, till their graves be digged; their Dispositions are of baser 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 drinkes,

Quanto magis capi [...], 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 endlesse, as their aimes effectlesse; their hopes as boundlesse, as their helpes fruitlesse. When their mouths shall be filled with gravell, 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 internall grace working secretly, yet effectually in mee) 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 therto moved. Yea generally, whosoever is wel-disposed, wil keepe 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 hee frequents ever worse than when he found them. For as a Plutarch. in Moral. troubled fountain yeelds impure water, so an infected soule vicious actions. Can Travell? No; for, give me a man that hath seene Iudasses Lanterne at S. Denisses; the Ephesian Diana in the Louvre; the great Vessell at Heydelberge; the Amphitheatre at Vl [...]smos; the Stables of the great Mogol; or the solemnities of Mecha: [Page] 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 qualitie of his Disposition: whence the sententious Flaccus;

To passe the Sea some are inclinde,

To change their aire,

Horat. l. 1. Epist. 11.

but not their minde.

No; shouldst thou change aire, and soile, and all, it were not in thy power to change thy selfe: yet as soone thy selfe as thy Disposition, which ever accompanies and attends thee, moving in thee a like or dislike, just as shee is affected.

HAving thus proved,What Disposition is most generous. that the Disposition is not to be forced; wee are now to descend to discourse of the Noblest and most generous Disposition: which wee intend to make knowne by certaine infallible markes, which seldome erre in their attendance, being vowed Servants to such as are vertuously affected. The first is Mildnesse; the second Munisicence; the third Fortitude or Stoutnesse.

Mildnesse is a qualitie so inherent,Mildnesse. or more properly individuate to a Gentleman, as his affabilitie will expresse him, were there no other meanes to know him. Hee is so farre from contemning the mea [...], as his Countenance is not so cheerefull, as his Heart compassionate: though the one be no lesse gracious in promising, than the other generous in his performing. He poizeth the wrongs of the weakest, as if they were his owne; and vowes their redresse as his owne. He is none of these furly Sirs, whose aime is to be capp'd and congied; for such Gentilitie tastes too much of the Mushrom. You shall never see one new stept into Honour, but he expects more observance than an Ancient: for though he be but new come from Mint, he knowes [Page] how to looke bigge, and shew a storme in his Brow. This Meeknesse admits of Humilitie to keepe her company; in whose sweet familiaritie she so much glories, as she cannot enioy her selfe without her. And in very deed, there is no Ornament which may adde 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 vertue (like two kinde Turtles in one yoake) is Compassion (as I noted before) linked and coupled: which Compassion hath many times appeared in the renowmedst and most glorious Princes. When Pompeyes head was offered to Caesar, ☞ as a most gratefull and acceptable Present,Plutarch. in vit. Pomp. it is reported that hee washed the Head with teares of princely compassion, and inflicted due punishment vpon his Murderers. The like is written of Titus, that Love and Darling of Mankinde, in his taking and destroying of Ierusalem, using these words;Ioseph. in Hist. Iud. I take God to witnesse, I am not the cause of the destruction of this people, but their sinnes: mixing his words with teares, and tempering his victorious successe with royall moderation. The like is related of Marcus Marcellus, who having won the most flourishing City of Syracusa, stood upon the walls, shedding plenty of teares before he shed any bloud.In vit. Marcell. And this Compassion attracts ever unto it a kinde of princely Maiestie, gaining more love than any other affection. For as proud Spirits, whose boundlesse ambition k [...]eps them ever afloat, till they sinke downe for altogether, use to triumph in others miseries, till miserie in the end finde 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 Modestie, wherewith they are endued, as their victories are never so numerous or glorious, as to transport them above themselves. Which Modestie surely becommeth men of all [Page] Degrees, but especially men of eminent and noble ranke, 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 equall to the command or soveraigntie over our owne passions; the conquest whereof makes Man an absolute Commander: so there is no ornament which conferres more true or native grace to one ennobled by place or birth, than to put on the Spirit of Meekenesse, being expresly commanded, and so highly commended of God, as the goodnesse thereof is confirmed by a promise;Matth. 5.5. Dan. 10.12. 1 King. 21.27, 29. The meeke shall inherit the earth. So Humilitie is said to purchase Gods favour; for by that one vertue wee become to have a resemblance of him, whose glory it was to disesteeme all glory to fashion us like unto himselfe. Now how precious may that exquisite Treasure appeare unto us, which conferres so much light on us, as by it wee are brought to know our selves:Deut. 8.16. being strangers, as it were, and aliens unto our selves, till Humilitie tooke off the veile, and shewed man his Anatomie. So rare was this divine vertue, and so few her professors in former time, especially amongst such whose titles had advanced them above inferiour ranke, as the place which they held made them forget the mould whereof they were made. An excellent historicall demonstration wee have hereof, as wee receive it from venerable Bede, Bede. who reports [...] thus: Aidan a religious Bishop, weeping for King Osuinus, and demanded by the Kings Chaplaine why he wept; I know (said he) that the King shall not liue long: for never before this time have I seene an humble King. Which hapned accordingly, for he was cruelly murdered by Oswin. But (thanks to him who became humble for us) wee have in these declining dayes, among so many proud Symeons, many humble Iosephs, whose chiefest honour they make it to abase themselves [Page] on earth, to adde to their complement of glory in heaven; so much sleighting the popular applause of men, as their only aime is to have a sincere and blamelesse conscience in them, to witnesse in that judiciall day for them. These have not (like those furies of revenge) hearts full of wrath, but with all meeknesse and long-suffering will rather endure an injurie, than inflict too violent revenge, though they have readie power to effect or performe it. It is reported of Thomas Linacres, a learned English-man, much commended for his sanctitie of life, that when hee heard it read in the fifth Chapter of S. Matthew, Diligite inimicos; Blesse them that curse you, &c. he brake 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 deare as their owne life: their plots are how to circumvent, their traines how to surprize, their whole consultations how to inflict due revenge, where they have alreadie conceived distaste. And these are those Bulls of Basan, who rome and roare, and when the prey falleth, they stare on it, and teare it with their teeth. On these men may that of the Poet be truly verified;

Nec leges metuunt, sed cedit viribus aequum, Maesta (que) victrici jura sub ense jacent.

They feare no Lawes, their wrath gives way to might,

And what they plot they act, be't wrong or right.

But how farre the Disposition of these men may seeme removed from the meeke and humble affected, whose only glory is to redresse wrong, and render right judgement unto all, there is none but may at the first sight apparantly discerne. For these humble and mildly-affected spirits, stand so firme and irremoveable, as no adversitie can depresse them, no prosperitie raise them above themselves.Omnia adversa exercitationes p [...]tat. Seneca. For adversities, they account them with that excellent Morall, nothing else than exercises to trie them, not to tire them. And for Prosperities, [Page] they [...]eceive them as they come; not for much admiring them, as making a profitable use of them; and with a thankfull remembrance of divine Bountie, blessing God for them.Cyprian. These are those impregnable rockes (as one aptly compared them) subject to no piercing; those greene Bayes in midst of hoarie Winter, never fading; those fresh Springs in the Sandie Desart, never drying. Whose many eminent vertues, as they deserve your imitation, (Gentlemen) so especially their Meeknesse, being the first marke I tooke to distinguish true Gentilitie.

THe second was Munificence;Munificence. that is, to be of a bountifull Disposition, open-handed, 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, Bountie may incline to profusenesse, and Liberalitie to indiscretion. This moved that Mirror of Roman Princes, the Emperour Titus, to keep a Booke of the Names of such, whose deserts had purchased them esteeme, but had not as yet tasted of his Bountie. So as, it is observed of him, that no day came over his head, wherein he exprest 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 lesse was the bountie which Cyrus expressed, first in words, but afterward in deeds, to such Souldiers as tooke his part against his grand-father Astiages; that such as were Foot-men, Iustin. he would make them Horse-men, and such as were Horse-men,

Cujus domus quosi quaedam munificentiae, officina creder [...] tur.

Val. Max. lib. 5.

hee would make them ride in their Chariots. It is said of the House of the Agrigentine Gillia, that it seemed as if it had beene a certaine Store-house or repository of all Bountie. Such indeed was the Hospitalitie (esteemed in this Iland formerly, one [Page] of the apparantest Signalls of Gentrie) which was showne to all such as made recourse to that Mansion. And because I have accidentally fallen into this Discourse, let me speake a word or two touching this neglect of Hospitalitie, which may be observed in most places throughout this Kingdome. What the reason may seeme to be I know not, unlesse riot and prodigalitie, the very Gulfes which swallow up much Gentrie: why so many sumptuous and goodly Buildings, whose faire Frontispice promise much comfort to the wearied Traveller, should want their Masters. But surely I thinke, as Diogenes jested upon the Mindians, for making their gates larger than their Citie; bidding them take heed, lest the Citie run out at the gates: so their Store-house being made so strait, and their Gates so broad, I much feare me, that Provision (the life of Hospitalitie) hath run out at their gates, leaving vast penurious houses apt enough to receive, but unprovided to releeve. But indeed, the reason why this defect of noble Hospitalitie hath so generally possessed this Realme,

Pa [...]cos [...]eavit aul [...], plures perdidit:

Sed & hos quo (que) ipsos, quos [...]eavit, perdidit. Farn. in Emblem.

is their love to the Court. Their ancient Predecessours, whose chiefest glory it was to releeve the hungrie, refresh the thirstie, and give quiet repose to the weary, are but accounted by these sweet-sented Humorists, for men of rusticke condition, meere home-spun fellowes, whose rurall life might seeme to derogate from the true worth of a Gentleman, whose onely humour is to be phantastically humorous. O the misery of errour! [...]ow farre hath vanity carried you astray (ye generous spirits) that you should esteeme noble bountie, which consists not so much in Bravery as Hospitality, boorish Rusticitie? How much are you deluded by apish formalitie, as if the only qualitie of a Gentleman were novell complement? or as if there were no good in man besides some outlandish congie or salute? Alas Gentlemen, is this all that can be expected at your hands? Must your Countrey [Page] which bred you, your friends who love you, the poore, whose prayers or curses will attend you, be all deprived of their hopes in you? No; rather returne to your Houses, where you may best expresse your Bountie, by entertaining into your bosome, that which perchance hath beene long time estranged from you, Charitie. For beleeve it (as assuredly yee shall finde it) that your sumptuous Banquetting, your midnight revelling, your unseasonable rioting▪ your phantasticke attiring, your formall courting shall witnesse 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. Returne therefore before the evill day [...] distribute to the Necessitie of the Saints, become good Dispensers of what you have received, that yee may gaine your selves grace in the high Court of Heaven. But as for yee that put farre away the evill day, Amos 6.3.5.7. and approach to the Seat of iniquitie; Ye that sing to the sound if the Violl, and invent your selves instruments of Musicke, yee shall goe captive with the first that goe captive. O misery! that Man with so beauteous an Image adorned, with such exquisite ornaments of Art and Nature accomplished, to so high a ranke above others advanced, should delude himselfe so with the shade of vanitie, as to become forgetfull of his chiefest glory▪ But experience (I doubt not) will unseale those eyes which lightnesse and folly have blinded; till which happie discovery of Youthfull errour, I leave them, and returne to my former Discourse. You may perceive now, how requisite Bountie is for a Gentleman, being an especiall marke (as I observed before) whereby we may discerne him. Amongst sundrie other Blessings conferred by God on Salomon, this was not one of the least, in that he gave him a large heart: Not onely abundance of substance and treasure to possesse, but a large heart to dispose. Indeed this is a rare vertue: worldlings there are, [Page] who possesse much, but they enjoy little, becomming subject to that which they should command.Nihil liberale, quod non idem est justum. Cic. The difference betwixt the poore 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 himselfe 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 wee ought to shew such contempt to all earthly substance as hardly to entertaine it, much lesse affect it; let us make it a benefit,Calvin. Instit. lib. 3. cap. 23. let us shew humanitie in it, by making choice of the poore, on whom we may bestow it. This which we waste in rioting, might save many from famishing: let us bestow therefore lesse of our own backs, that we may cloath them; lesse of our owne bellies, that we may feed them; lesse of our owne palats, that we may refresh them. For that's the best and noblest bountie, when our Liberalitie is on such bestowed, by whom there is no hope that it should be required.

Fortitude.THe third and last marke whereby a true generous Disposition is distinguished, is Fortitude or stoutnesse: being indeed the argument of a prepared or composed minde, which is not to be dismayed or disturbed by any sharpe or adverse thing, how crosse or contrary soever it come. Excellently is this Fortitude defined by the Stoicks, terming it a vertue which standeth ever in defence of equitie: not doing, but repelling an injurie. Those Heires of true Honour, who are possest of this vertue, 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 occurre) they die for vertues cause, they meet death with a cheerefull countenance; they put not on a childish feare, like that Baendite in Genoa, [Page] 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 bloud for very feare: proving out of Aristotle, Arist. lib. 7. de Hist. animal. c. 16 & lib. 3. de part. anim. cap. 5. that this effect may bee naturall. But these, whose generous spirits scorne such basenesse, never saw that enterprise which they durst not attempt, nor that death which could amate them; where Honour grounded on Vertue, without which there is no true Honour, moved them either to attempt or suffer. But now to wipe off certaine aspersions laid on valour or fortitude: wee are not to admit of all daring Spirits to be men of this ranke: For such, whose Ambition excites them to attempt unlawfull things; as to depose those whom they ought to serve, or lay violent hand on those whom loyall fidelitie bids them obey; opposing themselves to all dangers to obtaine 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 discu [...]t, priusquam audet. For unlesse the enterprise be honest which they take in hand, be their Spirits never so resolute, or their minds prepared, it is rashnesse, but no valour, having their actions ever suted by dishonour. Sometimes likewise the enterprize may be good and honest; the cause for which they encounter with danger, vertuous; the Agents in their enterprize couragious; yet the issue taste more of despaire than valour.2 Machab. 14. Example hereof wee have in the Machabees, in the death of Razis one of the Elders of Ierusalem, a lover of the City, and a man of very good report; which for his love was called a Father of the Iewes. One, who did offer to spend his body and life with all constancie for the religion of the Iewes; yet being ready to be taken on every side, through the fury of Nicanor; who so eagerly assaulted and hotly pursued him, he fell [Page] on his Sword: yea, when his bloud was utterly gone, he tooke out his owne bowels with both his hands, and threw them upon the people, calling upon the Lord of life and spirit, that he would restore them againe 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 hee was not to lay violent hand upon himselfe, though there were no hope of safetie, but imminent danger in respect of the furious and bloudy enemie. Now this Fortitude, whereof we here discourse, as it is grounded upon a just foundation, so it never ends in basenesse or rashnesse: in Basenesse, as in not daring; in Rashnesse, as in too inconsiderately attempting. It is so farre from any act of Despaire, as it hopes so long as it breathes; for to despaire, is to entertaine the extremest act of feare, which is farre from her condition. Now to discourse of the aime or end whereto all her actions are directed:The proper aime or end whereto the actions of true resolution are directed. it is not any peculiar interest which moves true resolution so much as publike good. For such, whose aimes are glorious, are ever conversant in redressing wrongs, ministring comfort both by advice and assistance to such, whose weaknesse hath felt the power of greatnesse.Cicero. For as in every good man there is naturally implanted a desire of goodnesse; so in every valiant man there is a native desire to gaine honour by redressing injuries: yea, admit no honour were to accrue unto him by endevouring to right or releeve such as are distressed, yet for vertues sake (which is a sufficient reward to her selfe) he undertakes the taske. For Charitie, being a good and a gracious effect of the Soule,In Lups. treatise of Charitie. whereby mans heart hath no fancie to esteeme, value or prize any thing in this wide world beside or before the care and studie of God; so inflameth a well-disposed man, as his desire is only to doe good, whereby he might in so doing glorifie God, the [Page] 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 Princes presence; as wee reade of the Macedonians, who being once overcome in battell by their enemies, thought the only remedie to animate their Souldiers, was to carry Philip being then a childe in a cradle to the field; thereby stirring up the zeale of loyall and faithfull Subjects to defend their innocent Prince: and this Whetstone so sharpned their swords, that indeed they won the battell. Or the renowme of Ancestors; as the people of Tangia in America alwayes in their warres carried the bones and reliques of their memorable predecessors, to encourage their Souldiers with the memory of them, to avoid and eschew all timiditie. 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 alarmes; as the Nairians in India stirre up their people to battell, by hanging at the pu [...]mels of their swords certaine plates to make a noise, to animate and incense them to warre. So Ale [...]ander the great hearing Antigenida that excellent [...]rumpetter sound his trumpet to battell, was stirred up in such sort to fight, that his very friends were not secure from blowes which stood about him. Or the passionate effects of Musicke; as S. Basil recounteth one Timothie to be so excellent in Musicke, that if he used a sharpe and severe harmony, he stirred up men to anger, and presently by changing his note to a more remisse and effeminate straine, he moved them to peace: both which effects he once produced in Alexander the great at a banquet. Or opinion of the enemies crueltie; as in the yeere 1562 appeared in Agria a City in Hungaria, engirt with long siege by Mahomet Bassa with an Army [Page] of Turkes amounting to threescore thousand, and battered with sixtie Cannons; in the Citie were only two thousand Hungarians, who with incredible valour repelled thirteene most terrible assaults: resolved to endure famine, or any extremitie soever, rather than yeeld to their truculent and insatiable desires. Wherefore they never came to parley of truce, but to answer their Enemies fury with Cannons and Calivers. At last, when the Bassa had offered them many favours, they hung over the wall a Coffin, covered with blacke, betwixt two speares, signifying thereby, that in that Citie they would be buried. So the Turkes despaired of successe, and the Hungarians, to their eternall glory and renowne, prevailed: preserving themselves and their Citie, whose libertie they defended from the Turkes [...]. And hence I might take occasion to advance with due deserved praise the glorious memory of such, whose resolution hath had no other ayme, than defence of the Truth against those profest foes of Christendome;

The prudent observation of Cortugal, one of the Turkish Princes, in his Oration perswasive to his Lord to besiege Rhod [...]s, was this.

Christianus occasus discordus intestinis corroboratur.

who have alreadie 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 high-swelling pride is growne to that height, as their Empire seemes to labour with her owne greatnesse. O what tender Christian eye can behold these wofull distractions in Christendome, and abstaine from teares? 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 heare Mahomet called upon, where Christ once taught? To have them usurpe and prophane those Temples, where he once preached? To reare them Altars for their false Prophets, where those true Prophets of God once prophesied? To see Mahomets [Page] Oratorie erected, where the Iewish Temple was once seated? To behold his Palace in the Cathedrall Church of SAN SOPHIA, now become his Seraglia; where stood once the High-Altar or Communion-Table, and Patriarchall Throne, now made, and so used as a Turkish Moschie, with uncleane hands polluted, by unbeleeving hearts possessed? alas for sorrow! that Soveraigntie should so much blind,Sitting or desire of command beare so much sway, that Christs [...]. Enemie should get advantage by our discord. O thrice happie (and may it be soone so happie) were the state of Christendom, if all civill and unnaturall broiles (for unnaturall it is for Christian to shed Christians bloud) were appeased and ended! that they with one consent might assaile this common Enemie, marching even to Constantinople (once the glorious seat of a victorious Emperour) crying with one voice, Downe with it, Downe with it even to the ground. And easily might this be atchieved, if Christendom would joyne minde with might, that this Vncircumcised Philistine might bee discomfited, till which time Christendom can never be secured. But to conclude this Discourse, (for I feare I have enlarged my selfe too much in my digression;) as Fortitude is that [...] marke which giveth a Gentleman his true character, shewing resolution as well in suffering, as acting: my exhortation to our English Gentrie shall be, that they so demeane themselves, that their Countrey may be honoured by them, true worth expressed in them, and their Predecessours vertues seconded, if not surpassed by them.

THE ENGLISH GENTLEMAN.

[Page]

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Argument.

What Education is; The effects of it. How a Gentleman may be best enabled by it.

EDVCATION.

EDucation is the Seasoner or instructresse of Youth, Observat. 3. What Education is. in principles of Knowledge, Discourse, Knowledge. and Action. Of all inferiour knowledges, none more behoovefull than the knowledge of Mans-selfe; of all superiour, none more usefull nor divinely fruitfull than the knowledge of God, who for Man gave himselfe. By view had of the One, Man shall have a sight of his misery; by view had to the Other, Man shall finde cause to admire Gods [Page] Mercie. Hence that hony-tongued Father desired that his Knowledge might extend it selfe only to these two: To know God; To know himselfe.

Vt cogn [...]s [...]am te; ut cognoscam me [...] Bern.

Knowledge of God.

Now as the beautie and splendor of the Sun is best discerned by his Beames; so is the greatnesse of God best apprehended by his Workes. 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 termes the Sun-beames of God to be his Works and Miracles; the Sun-beams of the World to be the varietie of formes and features; and the Sun-beames of Man, diversitie 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 Gods creatures. It is written of Alcibiades, that hee was skilfull in all things, in all exercises: so that he seemed in every Nation to obtaine the conquest, in what prize or masterie soever he tooke in hand. It is not for us to labour the attaining of such exactnesse: [...]. Luke 10.42. Vnum est necessarium: One only knowledge transcends all others, the attaini [...] whereof makes the knower happie; as the want if makes Man, how knowing soever in all other Sciences, most unhappie. For what skills it to have knowledge in reasoning of high and deepe points concerning the blessed Trinitie, and want Charitie, whereby we offend the Trinitie? Let us therefore esteem i [...] the Crowne of our Hope, to attaine to the excellent and incomparable knowledge of him who made us, whose bloud did save us, and whose holy Spirit daily and hourely shields and shadowes us.Knowledge of Mans selfe. Next is to know himselfe; an excellent knowledge grounded on true Humilitie: where Man shall finde how many things he is ignorant of; and of these things which he knowes, how farre short he comes of that perfection which is required of him. It was a [Page] saying of a grave Philosopher, By learning alwayes something, I grow old. Now how fruitfully were our time from Infancie to Youth, [...]. Multum semper discens, senesco. Socrat. from Youth to Man-hood, from Man-hood to Old-age employed, if our aymes were so to direct our knowledge, that we might attaine the understanding and knowledge of our selves. Then would not selfe-conceit transport us, nor opinion of our owne knowledge entrance us, but we would divinely conclude▪ we have reaped more spirituall profit by dis-esteeme, than selfe-esteeme. Alphonsus of Arragon answered an Orator, who had recited a long Panegyricall Oration in his praise:Panorm. de reb. [...]est. A [...]phon. lib 1. If that thou hast said consent with truth, I thanke God for it; if not, I pray God grant me grace that I may doe it. The like temper I could wish in each Gentleman, who in respect of meanes more than merit, shall many times heare himselfe approved and applauded by such Tame-beasts or glozing Sycophants, who feed on the Prodigalls trencher. Let not applause so much transport, or praise so farre remove man from himselfe, as to become (by the vaine blast of others breath) forgetfull of himselfe. Humbly esteemed hee of his knowledge, who concluded:Socrat. This I onely know, that I know nothing. Nothing in respect of that I should know▪ Nothing in respect of that which is injoyned me to know; Nothing in respect of others who knew farre 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 thy selfe alreadie sufficient? But alas, how farre hath selfe-opinion estranged Man from knowledge of himselfe; who rather than he will be found ignorant in any thing, will assume upon him a supposed knowledge in every thing? He will rather lye upon his knowledge, then seeme defective in any knowledge. Whence one speaking of the knowledge of Mans selfe, most divinely concludeth; Nosce teipsum first descending from Heaven to Earth, is now ascended from Earth to Heaven, leaving miserable [Page] Man admiring his owne feature, as if hee were his owne Maker. And whence proceedeth this, but because he hath ascended unto that Mountaine, to which the first Angell ascended,Aug. in Soliloq. cap. 29. and as a Devill descended? whereas, if he duely considered those many imperfections whereto he is engaged; those many debts and bills of errours, which, as yet, are undischarged; that naturall or originall sinne wherein hee was conceived; and that actuall sinne wherewith hee is daily polluted; hee would questionlesse conclude;

Bernard. Medit. cap. 3.

What's man whose first conception's miserie,

Birth baine, life paine, and death necessitie?

Which divine Meditation is of power to subdue the whole Man of Sinne, and bring him under the yea [...] of obedience, by an incessant consideration had of Gods mercie, and mans misery; which may produce in him a more blessed effect, by extenuating and humbling himselfe, 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 mercie of the Almightie; 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 effectuall, or divinely powerfull, to bring us to a true and perfect knowledge of our selves, than to observe with what passions or perturbations wee are encountred; especially when through immoderate excesse, we are in the cup of forgetfulnesse drowned. Which Saint Basil confirmeth, saying: That passions rise up in a drunken man, like a Swarme of Bees buzzing on every side. Which passions are not such as are prevented by reason, and directed by vertue: for these are not altogether to be extinguished, as the Stoicks supposed, but to be provoked as movers of vertue, Plutarch. in lib. de virtut. am [...]r. as Plutarch teacheth. But rather such distemp [...] red [Page] o [...] indisposed affections as are suggested to Man by his implacable Enemies: labouring to undermine and ruine the glorious palace of his deare bought soule.

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 minde.

Motio [...]e [...]sualis appe [...]i [...]ivae virtutis, ob boni vel ma [...]i imaginationem. lib. 2. de fi [...]. or [...]dox. cap. 22.

Zeno ap Cic. in 4. Tuscul. ita definit: Perturbatiose [...] [...] avers [...] recta ratione contra natura [...]a [...] commotio. l [...] vit. Ans [...]lmi.

Vpon which affections seriously to meditate, were to expell all selfe-conceited or opinion [...] t [...] arrogance; to become humble in our owne thoughts: concluding, that our knowledge is ignorance, our strength w [...]knesse ▪ and our wisdome foolishnesse. Being (as one well observeth) like a Spring-locke, readie of our selves to shut, but not to open; apter to shut grace from us, than to receive grace into us: or like stones upon the top of a hill, by reason of our heavie and earthie nature, readie enough to tumble downe, but without the helpe or motion of another, slow enough to mount up. Saint Anselme walking abroad in the field, and beholding a Shepheards Boy, who had caught a Bird, and tied a stone to her leg with a threed; and ever as the Bird mounted, the stone haled her backe againe. The venerable old man moved with this sight, fell a weeping pitifully, lamenting the miserable condition of Man, who endevouring to ascend up to heaven by Contemplation, are detained by the passions of the flesh; which enforce the soule to lye there like a Beast, and not soare to heaven by that pro [...]er motion, which was first given her by her Creator. [...]ow to conclude this first point, (by making a fruitfull use or application of what hath beene already spoken) I could wish Young Gentlemen, whose aymes, perchance, are addressed to purchase rather the light freight of forraine fashions, than the precious gemme of Selfe-knowledge, to be otherwise minded, by conforming themselves to his Vt à Christo accepi [...]u [...]s benefici [...]l [...], praes [...]mus Christiani offium, [...] Christi [...] in humilitatis specul [...]m, [...] enim exemplam, [...] te dejeceris, [...]. 1 [...]. [...]4. patterne and example, who though he knew all things, boasted not of his knowledge, but abased himselfe to make us rich in all spiritual knowledge. As for such as are puft up and know nothing, but [Page]dote about questions and strife of words, whereof commeth envie, strife, railings, evill surmisings, perverse disputings of men of corrupt mindes, and destitute of the truth; we are taught to withdraw our selves from them, because their fellowship is not of Light, but Darknesse; their knowledge no perfect nor sincere knowledge, but palpable ignorance; their wisdome no sound nor substantiall wisdome, but meere foolishnesse. Their wayes are not by the stockes of the Shepherds, but ragged and uneven wayes, leading their deluded followers head-long to all perdition.A right profi [...]able exhortation to all such as are drawne away by strange doctrine. Deare Christians, though I know this point to have beene gravely and exactly handled by many solid and learned Divines ▪ whose holy oyle hath beene fruitfully employed in unmasking and discovering these dangerous Separatists, who have sowne the seed of pernicious doctrine in the eares of their weake Auditory: yet I thinke it not amisse to presse this exhortation further, lest your speedie ruine prevent you of all hope hereafter. Beware of these Pharisaicall 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 praescript. c [...]p. 37. Cyprian de Vnitate. Et Hi [...]on. c [...]tra Luciferianos. whose puritie only consists in semblance and outward appearance; whose doctrine hath ever a taste of pride; whose counsells ever tend to faction; and whose wayes 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 faire rindes, but false hearts: having a shew of godlinesse, but denying the power thereof. Come from among them and leave them, for their wayes lead to death, and their paths to destruction. Saint Iohn would not come in the Bath [...] where the Hereticke Cerinthus was. Another holy Man (though most innocent) could endure to be accounted a Whoremaster, an uncleane person, and the like; but when one called him Hereticke, he could beare no longer. Wee have here (thankes to our Maker) more pleasant and delightfull Springs to retire to, than these troubled and [Page] corrupted Puddles, which taste of nothing but pollution. Leave these, and love those. Where can there be Vnitie, where there is no Conformitie? Where a holy zeale or compassionate fervour, when nothing is spoke but by the sonnes of thunder? Be yee wise unto salvation; may godlinesse be your best knowledge; that, dissolved from this Tabernacle of earth, yee may keepe consort with the Angells in a blessed Harmony, because ye resembled them on earth in mutuall love and unitie. And let this suffice for the first branch, to wit, Knowledge: Now wee 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 [...] liberall 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 subtiltie of time, men use to shroud and conceale their thoughts, by expressing least what they intend most; Speech becomes a darke Image, representing man [...] as he is,Laert. lib. 6. but as he seemes. Diogenes wondred 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 proverbe used by Socrates, and approved by ancient Philosophers, was this: Loquere ut te videam. Subtill purposes were not then shadowed or gilded with faire pretences; but so simple were their meanings, as they needed no words of Art (meerely invented to delude) nor the gawdie ornaments of perswasive Oratorie to colour them. But to propose some necessary cautions worthy observation of the Generous in their Discourse; I would have Young Gentlemen to beware [Page] especially of two errours, usually occurring in Subjects of this Nature; Affectation, and Imitation: The one for the most part arising from our selves,Two especiall errors in [...]dent to Subjects of Discourse; Affe [...]tation. Imitation: whereof Gentlemen are seriously caut [...]ned. 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 Rhetoricke for a pound of Reason: having, as Theocrit [...] said of Anaximenes, a floud of words, but a drop of reason. Affectation S [...]b [...]s [...]r [...]. 34 These are ever talking, till their Mint of words faile them, and then of necessitie they turne silent. These will lay themselves open to their professedst enemie, so they may gaine applause, and get the opinion of good Speakers, being the onely marke they shoot at. And indeed, these seldome hurt others, but many times themselves: for these are those fooles ▪ which carry their Hearts in their Mouthes; and farre from those wise men, which carry their Mouthes in their Hearts. Though discretion of Speech be more than Eloquence, these preferre a little unseasoned Eloquence before the best temper of discretion. And thus much of Affectation. Imitation. Imitation tastes no lesse of barrennesse, than the other of phantasticknesse: though I must confesse, this draweth neerer true Humilitie, in that it dis-values it selfe, 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 necke aside in his discourse or pleading, he shall have one to affect and imitate that deformitie. If Vespasian draw in his face in a purse, (as if it went hard with him) hee 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 beseeme them, as this uncomely fashion which they have observed, and now [Page] imitate in others. Whereas if they would consider how nothing forced may appeare with that decencie, as when it is naturally descended, they would ingenuously confesse, that this apish or servile imitation detracts much from the worth of man, who should subsist on himselfe, and not relie on others postures. In briefe, that Discourse is most generous, which is most genuine: Nature may beseeme that, which Imitation cannot: but to addresse our selves to imitation of others, in that which even appeares ridiculous in the persons themselves, this inferreth grosse stupiditie. It is an excellent Lesson which a holy Father giveth to all Discoursers, That they should rather be given to heare than [...]ake [...] and in matters of argument,

Vincent: de vit. spirit.

Ibid.

C [...]cero.

to assoile a needlesse question with silence. So as Cicero preferreth wisdome attired with ignorance, before speech attended by folly. Now because the best of Discourse tendeth to perswasion, which is the life and efficacie of Speech; and this perswasion consisteth on three parts;Pic Mirand. ad Her [...] ▪ ol. Life of the Speaker; Truth of the Subject; and Sobrietie of Speech; of necessitie these three must be observed, ere we can have our Audience sufficiently perswaded.Life of the Speaker. First for the Life of the Speaker: if Speech (as wee have said) be the Image of Life, why should not wee conforme our Life to our Speech? Wee would be loth to be taxed of indiscretion in our Speech; let us labour likewise to appeare blamelesse and unreproveable in our Life. For he that forgetteth to conforme or fashion his Life to his Speech, Iam. 1.24. his Speech to his Life, is like unto a man beholding his naturall face in a glasse: for he beholdeth himselfe, 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 soile is a great blemish in them, whose Education promiseth more than inferiour men. Such m [...], for most part, gaine best authoritie or approbation [Page] in Discourse, who have beene ever observed to speake 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 Gentrie, than to be taxed for fabulous relations. Especially therefore should they inure themselves to probable discourses, being such as may gaine them an opinion of reputation, and be a meanes to conferre more authority on their discourse. Truth of the Subject. The second is the truth of the Subject, which must needs import much authoritie: for how should wee perswade, where the Subject admits no probabilitie of Truth? Therefore were it meet, that wee make choice of what wee relate, not maintaining whatsoever we heare by report, for undoubted Trut [...] for so should wee be made Equites Asians. Iuvem. Knights of post to all Newes-mongers, being no lesse ready to sweare, than they to report. I have casually fallen into the company of some, whose only relation was noveltie: these would entertaine no Discourse but forraine, speaking as familiarly of the states of Princes, and their aimes, as if they had new crept from their bosomes. But alas, how ridiculous are these in the sight of judicious men, whose eyes are not so sealed, but they may easily discerne the arrogancie of these, who affect rather to be admired than beleeved? 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 intreated by the Bird, that he would free her and give her libertie, and shee would requite this courtesie with three good Lessons; which (if duly observed) would profit him more than her small body. Vpon these conditions, the Fowler was contented to release the poore Bird, provided, that the Lessons were so profitable and usefull unto him, as she pretended. Which, in briefe, were these: Not to lose a certaintie for an incertaintie: Not to give credit to things beyond probabilitie [...]. Nor to[Page]grieve for that which is past remedie. These lessons received, the Bird was forthwith released: who being now at libertie, and mounting aloft in the aire, and triumphing in so blest a freedome, chanted out this merrie Madrigall;

Had'st thou knowne the wealth I had,

Thou would'st nere have let me gone,

For it would have made thee glad

To enjoy so rich a one.

In my bladder there's a stone,

Then which, never earth brought forth

One of more unvalued worth.

This the discontented Fowler had no sooner heard, than presently he repented himselfe of so rare and inestimable a losse; which the nimble Bird perceiving, thus replied:

How apt's man for to forget

What might give him most content?

Thou at Libertie me set,

When I taught thee, to repent

Nothing how the world went;

Nor what crosse ere fell on thee,

If past hope of remedie.

But thou griev'st thou canst not have

What thou canst not get againe:

Thus thou mak'st thy selfe a slave

To thy selfe, and mourn'st in vaine:

And long may'st thou so complaine.

For my Lessons I was free,

Yet thou keep'st not one of three.

The perplexed Fowler inquisitive of knowing further, pressed the Bird againe; asking her in what particular he had broken any of her Lessons? To whom the Bird, flickring a little with her wings, as one that gloried in her unexpected Libertie, answered;

[Page]

The Lessons which I gave thou sleight'st,

And weigh'st them but a rash,

Or else thou would'st not lose one Bird

In hand, for two in Bush.

The next was, things incredible

Nere credited should be,

Yet thou beleev'st a precious stone

Worth worlds is hid in me.

The last, for things remedilesse

Thou never shouldst complaine,

And now when I am flowne from thee,

Thou wishest me againe.

Many excellent Moralls are shadowed in these Fables, which may deserve observation of the pregnant'st and maturest conceit; not onely 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 dutie. Yea of Beasts, they made choice sometimes of the grossest and contemptiblest, as the Asse, to expresse the want of consideration in Man; whose diviner parts drowned in the Lees of sensuall corruption, or carnall securitie, become forgetfull of that, for which they were principally created. It were easie to enlarge this Subject with much varietie of examples; but my purpose is, in digressions, rather to touch than treat. Wee have handled two particulars, effectually moving to perswasion; The Life of the Speaker, that it be unreprovable; The Nature of the Subject whereof hee speakes, that it be probable. Now wee are to descend to the Third,Sobrietie of Speech. which is, Sobrietie of Speech: an especiall 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 [Page] effeminacie in apparell, as also for his too much action of bodie, 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 uncivill. Now this Sobrietie consists not onely in the pronunciation of Speech, but Sober carriage or deportment of the Body, which indeed addeth no little lustre to Discourse. I haue observed in some, a kinde of carelesnesse in their forme of speaking; which, though it gaine approbation in men of eminent ranke, it would seeme harsh and contemptible in men of inferiour 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 thinkes, resemble our Common-Fidlers, who cannot play a stroake, to gaine a world, without motion or wagging of their head, as if they had rare Crochets in their braine: but this mimicke and apish action keepes small concurrence with the Postures of a Gentleman, whose Speech as it should be free, native and generous; so should the action of his bodie admit of no phantasticke imitation or servile affectation, which expresseth little, save a degenerate qualitie or disposition. Others I have likewise noted, to conclude their Set speeches with winkes and nods, as if the understanding of the whole world were confined to the circumference of their braine: and these usually expresse more soliditie of conceit in the action of their bodies, than the motion of their tongues. For oft-times, through want of matter (being gravell'd with an affected gravitie) 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 [Page] 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 boundlesse effects of Passion, which makes a man forgetfull of that he should say, no lesse than indiscreet in that hee doth say. But especially in publike assemblies, where difference of judgements oft-times racke our Speeches to a higher pin, ought deliberation to be had: for there we cannot recall so soone what we have spoke amisse, as in private, where lesse 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 meane to jest publikely, and force their wits to stem the streame of worlds judgements, (which, I say, are different, and therefore more observant) that they use Pericles custome, who determining to speake any thing publikely, desired the immortall gods, that no improvident word should passe his mouth. Certainly, whosoever he be that speakes and never meditates, may be compared to the uncleane beast, who digests and never ruminates. Neither is it hard to gather this, even by their Discourse, which consists meerely on ventositie, 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 hee 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 doe better in any Oration extempore, ☞ than premeditate.Two powerfull motives of perswasion; Vibemencie of Passion; and Instancie of [...]monstration. Now I could reduce these discursive motives of Perswasion, to two generall heads: to wit, vehemencie of Passion; or instancie of Demonstration: and first for vehemencie of Passion, here may we produce an apt and proper example. There came a man to Demosthenes, desiring his help to defend [Page] his cause, and told him how one had beaten him: Demosthenes answered him againe, saying: I doe not beleeve this to be true: the Plaintiffe then thrusting out his voice aloud, said: What, hath he not beaten me? Yes indeed (quoth Demosthenes) I beleeve it now, for I heare the voice of a man that was beaten indeed. Whence appeareth, what effects vehemencie of Passion produceth, expressing her wrongs so well in words, as they enforce beleefe to the Hearer. Likewise, because examples illustrate, though they doe not prove; touching instancie of Demonstration, we have an excellent one in that of Cato: who determined to strike the Senate and Romans in feare, discoursed at large of the Carthaginian warres, aggravating the danger by proper circumstances, which threatned the publike State; and instancing the ruine of many eminent and flourishing States occasioned by the securitie of their people. But they objecting againe, that Carthage was farre from them; He shewed them greene figs, implying thereby that Carthage was not farre distant, for otherwise the figges would have beene dried and withered. These kindes of Discourses, seconded by instance, are very moving and perswasive; for as Speech is called the object of the eare, so is such kinde of instance an object to the eye, which must needs be more perswading, because visibly appearing. But we have inlarged this Subject too much; wherefore to draw in our sailes, and apply particularly, what in generall hath beene discoursed: I could wish Young Gentlemen considerate in what they speak, because Speech is termed the Index of the Minde, and can best expresse him, whether he taste of rinde or pith. Now because moderation of the tongue is such an absolute vertue, as it displayeth the wisdome of him that hath it; whence the wisest of all Princes, He that bridleth his tongue is most wise: I must needs preferre discreet Silence before loquacitie, for, in much speech there shall want no sinne [Page] (saith Solomon:) whereas Silence is exempted from all Censure,Est [...]n [...]m fi [...]eli [...]ta fil u [...]o merces. Ho [...]. car [...]d 3 od 2. so it bee mixed with discretion. It is said that Pythagoras would desire two things of God (if the poss [...]bility thereof could stand with the conservation of humane Society:) that hee might not speake, that he might not eat: for by the one, hee should prevent offence in discourse, by the other, avoid surfet through excesse. Whence the Poet;

Silence is such a soule-entrancing charme,

It may doe good, but can doe little harme.

Albeit that Pythagorian silence I cannot approve of, being many times prejudiciall to the publike state: for by silence (saith the Orator) is errour approved,Silentio culpa crescit. I [...]dor. the lustre of vertue darkned, 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 dispencers of the sacred word, is Silence most hurtfull: for these should be shrill Trumpets in sounding and delivering the sweet tidings of salvation, the tidings of peace and spirituall consolation. The Pastor (saith a blessed Father) by holding his peace, doubtlesly killeth sinners: Greg. that is, when he will not tell the house of Iacob his sinnes, 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, rouzed him up with this fearfull caveat:Ezech. 3.18. If thou givest not the ungodly warning, he shall perish, but his bloud will I require at thy hand. With whom the Apostle harmoniously joyneth;1 Cor. 9.16. Woe unto mee if I preach not the Gospell. For in that cause wherein the faithfull and painfull Pastor is to please God, he is to sleight the pleasure or displeasure of men. Now Gentlemen, yee whose Education hath engaged you farre in the expectance [Page] and opinion of others; yee whose more generous breeding promiseth more than others; ye whose nobler parts should distinguish you from others; let not those innate seeds of Gentilitie first sowne in you, as in a hopefull Seed-plot, be nipped in their rising: which, that yee may the better prevent, exercise your selves in noble discourses, not wanton or petulant, for these breed a dangerous corruption even in the life and conversation of man.Ludev. Viv. instruct. christ. Mul. Quintilian would not have Nurses to be of an immodest or uncomely Speech, adding this cause; Lest (saith hee) such manners, precepts, and discourses as young children learne in their unriper yeers, Ad [...]oque ut errorem cum lacte Nutrici [...] sugunt. Ci [...]. remaine so deeply rooted, as they shall scarce ever be relinquished. Sure I am, that the first impressions, whether good or evill, are most continuate, and with least difficultie preserved. How necessary then is it, that an especiall care or respect be had herein,Vb [...]ra la [...] & luc [...], alent vo [...] milit [...] Supremi Ducis. that choice be made of such, whose modest and blamelesse conversation may tender you their brests in your infancie, and furnish you with grave and serious precepts in your minoritie? that your Knowledge may be fruitfull; your Discourses usefull; and your actions in the eyes of the Almighty gratefull. Of which Action, we are now to speake; being the third Branch which we observed in our definition of Education.

THat Education is the seasoner of our actions, Action. wee shall easily prove, if we observe the rare and incredible effects derived from it: which, that we may the better doe,☜ 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 wee 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 intend, [Page] 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 childe and at his fathers commandement,☞ he was brought into the place where he made sacrifice,Appian. Alexan and laying his hand upon the Altar, swore, that so soone as he had any rule in the Common-wealth, he would be a professed enemie to the Romans: nor did hee infringe the vow which his infancie had professed, but expressed when he came to be a man, what he had protested to performe being a childe. No device unassayed, no Stratagem uncontrived, no Labour neglected, no Taske unattempted, which might conferre honour on Carthage, or expresse his mortall 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 hostilitie 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 Romes 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 wee not see some, whose faire outsides promise assured arguments of singular worth, for want of breeding meere painted Trunks, glorious features, yet shallow Creatures? and whence commeth this, but through want of that which makes man accomplished, seconding nature with such exquisite ornaments, as they enable him for all managements publike or private? Licurg [...] brought two dogges, the one savage, wilde and cruell; the other trained; to let the people see the difference betwixt men brought up well, and badly: and withall to let them understand the great good of keeping lawes. Now what are these savage and wilde doggs, bu [...] resemblances [Page] 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 Mountaines, so their conversation is mountainous, their behaviour harsh and furious, their condition distempered and odious. Yet see the miserie of custome! what delight these will take in actions of incivilitie! nothing relisheth with them, save what they themselves affect; nor can they affect ought worthy approbation: for Education (which one calls an early custome) hath so farre wrought with them, as they approve of nought freely, affect nought truly, nor intend ought purposely, save what the rudenesse of Education hath inured them to. These mens aimes are so farre 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 stoope any lower, for nothing can be under them. Nor can their actions be noble, when their dispositions by a malevolent custome are growne 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 beene ever in earth?Phavorinus. They (saith Phavorinus) who sucke sowes milke, will love wallowing in the mire: inferring, that as our Education hath formed us, so will wee addresse our selves 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 owne bent; as if wee received all our discipline from her, by whom we were first nourished, and since tutored. But you may object, [Page] if Education expresse such power, as her first native impressions cannot be suppressed; how did those men appeare educated, whose first breeding was in mountains, and afterwards advanced to no lesse 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 Emperour, to wit, Gordius. Surely their Education came farre short of that which is expected in the majestie of a Prince; yet what inimitable presidents of renowme were these, shewing much resolution in conquering, and no lesse policie 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 Wolfe, he plaid the Wolfe to his brother. He planted his kingdome in bloud, as his infancie received food from her, whose native disposition affecteth bloud. Neither can I be perswaded, that his carriage could be so civill, as that his first breeding left no relique nor relish of barbarisme: especially, when I reade what injuries or indignities were offered the Sabines by him,Hipastores pecorum, magis quam reges g [...]n [...]ium. what cruelties were acted upon his owne uncle, what impieties were committed upon the neighbouring Heards-men: the multitude whereof expressed how cruelly he was naturally addicted, and that the first seeds which his savage Education had sowne in him, could hardly be suppressed. Touching Cyrus, Xenophon. in Cyropaedia. no question his breeding was not altogether in the Mountaines, for he had recourse or resort (though unknowne) to Asti [...]ges Court, where he received no small bettering in the progresse of his reigne. 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. [Page] Forels [...], how should such excellent Lawes have beene 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 confirme, how well this victorious Shepherd was furnished with all precepts apt to informe him; stored with all princely habiliments fit to accomplish him; and exercised in all regall discipline, the better to prepare him against all occurrents that should assaile 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 skilfull in setting of a Turnep, than setling 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-affaires, during his Minority, made him lesse 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 hee afterwards attained. For where was that Enemie he encountred with, that he overcame not? that Citie he besieged and wonne not? that Nation he assailed and subdude not? yet who more mildly affected,Quint. Curt. Plutarch. in vit. Alex. though a Souldier; or more humble-minded, though a Conquerour? which may appeare by that answer of this invincible Chieftaine to his Mother; who desirous to execute an innocent harmlesse man, the better to prevaile with him, remembred him, that her selfe for the space of nine moneths had carried him in her wombe, and for that reason he must not say her nay. But what replied he? Aske (saith he) good mother some other gift of me: [Page]for the life of a Man can be recompenced by no benefit. Behold a princely disposition lively charactred, having an eye no lesse to saving than subduing;Hominis enim sal [...] nullo beneficio pensa [...]ur. to receive mercie than to gaine a victorie; to preserve the conquered than become a conquerour; to get a friend than to win a field! which, as it requires a noble and free disposition, not engaged to crueltie, boundlesse ambition, desire of triumph without compassion; so questionlesse it shewes a composed, civill, and generous Education: for these exclaime not with the Poet;

Seneca.

Omnis in ferro est salus:

but esteeme it the most glorious conquest to be subduers of their owne wills, preferring the saving of a life before the gaining of an Empire. Yet doe I not conclude these men to be exquisite, as if they were freed from all such insulting affections as usually invade the brests of these high aspirers: for so should I renounce the credit and authoritie of all Histories.☞ Themistocles (as I have elsewhere noted) walked in the open street because he could not sleepe: the cause whereof when some men did enquire, he answered, that the triumph of Miltiades would not suffer him to take his rest: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 vaine-glory:☞ see the weaknesse of a high spirit, whom the least blast of flickring fame could so transport, as to embrue his hands in bloud to gaine him an infamous glory. No, my aime is rather to expresse the noble acts and atchievements of such whose breeding had sh [...]wne them as well by Precept as Example, what might best become such eminent Personages. Hippocrates recounteth of a certaine sort of men, who to be different from the vulgar (being men more nobly descended) chose for a token of their Nobilitie, to have their head like a Sugar-loafe: and to shape this figure by Art, when the [Page] childe was borne, the Midwives tooke care to binde their heads with swathes and bands, untill they were fashioned to the forme. And this artificialnesse grew to such force, as it was converted into nature: for in processe of time, all the children that were borne of Nobilitie, had their heads sharpe from their mothers wombe. For the truth of this Relation I will not argue much, but sure I am, if Art have such power on the outward forme, Education, which is termed a second Nature, can produce no lesse effect from the inward man.Stilpho. Alcib [...]ades. Affrican. Marc [...]llus. For have wee not read, how divers naturally addicted to all licentious motions, by reading morall Precepts, and conversing with Philosophers, became absolute commanders of their owne affections? Have they not (some I meane, and those of place & esteeme) even in the height of their desires, when opportunitie was offered, an occasion ministred, and all motives to a sensuall 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 yeelding? 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 wee imagine might be done by long Education and continuall practice, during the time of Infancie, which (as the Philosopher saith) is that smooth and unwritten Table, apt to receive any impression either of good or evill? For which cause, as all times require instruction, so this time especially, because subject to correction; which moved sundry Peeres to send for certaine wise and discreet men to instruct their children during their greener yeeres. Achilles had his Phoenix, Alexander his

For Aristotle, howsoever termed his master, is thought to have flourished when hee came to riper yeeres.

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 [Page] their owne naturall parents: for, from them (their parents I say) they received only living, but from these they received meanes of living well. But me thinkes we decline rather to Knowledge than Action; let us therefore presse this point a little further, and returne to where wee 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, then 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 trie the hazard of fortune with the victorious Caesar. Nor was his judgement inferiour (if wee may build on the credit of Historie) to his potent Adversarie, though Fortune made him her Slave, triumphing no lesse in the quest of his death, than view of his conquest. Themistocles (whose name as wee have oft repeated, so in all Records worthily renowmed) having beene trained from his infancie in the discipline of warre, became so affected, and withall so opinionate in himselfe of Martiall affaires, as being moved on a time at a publike feast to play upon the Lute, answered; I cannot fiddle, but I can make a small Towne a great Citie. See what long use in experiments of warre had brought a Noble Souldier to! His actions were for the publike state; his aimes not to delight himselfe 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 terrour in his foe with his sharpe-pointed Launce. Now what should wee thinke of these, whose more erected minds are removed from the refuse and rubbish of earth, (which our base Groundlins so much toyle for) b [...]t that their thoughts are sphered above the Orbe of feare? Death cannot amate them, imminent perill deterre them, disadvantage of place or inequalitie of power discourage them; this is their Canto, and they sing it cheerefully:

The only health (what's ever doe befall)

That we expect, is for no health at all.

[Page] 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 Governours sleighted the affronts of that grand Enemie of Christendome, the Turke, and by their valour purchased to themselves both safetie and Honour. Thus farre 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 militarie only, but in all Manuall 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 reade 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 inriched their posteritie by their carefull industrie. But to speake 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 principall part of an Oration,Cic. in Bruto. said, it was Action: the second the Same: the third no other than Action. Isocrates. Isocrates for lacke of a good voice, ( [...]therwise called the father of Eloquence) never pleaded publikely. And Cicero saith, some men are diserti viri, but for lacke of Action, or rather untowardnesse, habiti sunt infantes. Whence it is, that Sextus Philosophus saith,Sext. Philosophus. our Bodie is, Imago animi. For the Minde is ever in action; it resteth not, but is ever labouring, plotting or contriving, addressing it selfe ever to employment. The like affinitie hath Action with Knowledge: for barren, fruitlesse and livelesse is that Knowledge which is not reduced to Action. Whence it is, [Page] that many (too many, heaven knows) burie their knowledge in the grave of obscuritie, reaping content in being known to themselves without communicating their Talent to others. But this is hiding of their Talent in a Napkin, putting their Candle under a Bushell; resembling the envious spitefull man, who will not open his mouth to direct the poore 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 trav'ller in his journey right,

Doth with his candle give his neighbour light.

Yet shines his candle still, and doth bestow

Light on himselfe, 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 knowes not, but admires so much the Golden Number, as he prefers it before the Numbring of his dayes. 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 appeare by the Parable of the Talents. The Contemplative part indeed affords infinite content to the Spirituall man, whose more erected thoughts are not engaged to the Meditations of earth, but are spheared in a [...]ighe Orbe.Plutarch. in vit. Marcell. This mans Minde, like Archimedes ayme, should Enemies invade him, death and danger threaten him, inevitable ruine surprize him, his desire is only to performe his taske, and that taske the highest pitch of a soule-solacing Contemplation. And this kinde of Rapsodie, or intrancing of the Soule (as I may terme it) ministers unspeakable delight to the Minde of that man, who is usually affected to these divine aspirations, as a godly Father termes them. Yet these contemplative [Page] persons, whose retirednesse of estate, immunitie, or vacation from publike government have drawne their affections wholly from the thought of earth or conversing with men; as they relish more of the Cloister, than societie of Nature; more of the Cell or frocke, than Communitie which affords the most fruit; so they never extend further than satisfying their owne disconsorting humour.Habet ornatum satu illo majorē; 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 confesse indeed, their contemplations farre exceed the worldly mans, for his are to earth confined; or the voluptuous mans, for his are to pleasures chained; or the ambitious, for his are to Honours gaged; or the deluded Alchimist (whose knowledge is a palpable mist) for his are to impossible hopes restrained; yet as profit and pleasure make the sweetest Musicke: so Contemplation joyned with Practice, make the fruitfullest knowledge. To conclude our Discourse touching Education, on which as the principall'st Seasoner of Youth, we have long insisted; may the first Seeds of your more hopefull harvest, (worthy Gentlemen) be so sowne, as they may neither by extremitie of Winter, that is, by too awfull rigour, be nipped; nor by the scorching heat of Summer, that is, too much connivencie of your Tutor, parched. So may your Countrey reape what she hath with long hope expected, and receive a plentifull crop of that which she her selfe, by hopefull Education, hath long manured.

THE ENGLISH GENTLEMAN.

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Argument.

Of the Necessitie of a Vocation; No man is exempted from it; Of Vocation in generall; Of the Vocation of a Gentleman in particular; And how he is to employ himselfe therein.

VOCATION.

VOCATION is a peculiar calling allotted to every one according to his degree.Observat. 4. Wherein we are to consider; First, a Necessitie of Vocation; Secondly, no Exemption from that Vocation: and first of the first. In that originall or primitive puritie of mans Nature, I say before his Fall, there was no such command exhibited, [Page] as was afterwards injoyned. For then He was created pure, and deputed Soveraigne over a pleasant and flourishing Empire, a delightfull Eden, receiving no inhibition after so large and ample a commission, save this, That of the Tree of good and evill, Gen. 2.17. hee 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 earne them a Living. There were none that did gallant it in the workes of

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.

Wormes. There were none that pierced the bowells of the 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 adorne them; None that had minde of precious 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 aromaticall sweets to perfume them. In briefe, None held it then a grace to have the out-cast Animaltum que v [...]nto feruntur, delitiae. Clem. Alex. Pad l [...]b. 2. cap. 10. Feathers of Birds to plume them; The very excrements of Et sua v [...]s [...] menta & veste [...]st [...] agulas sassumigant, & aspergunt: at (que) adeo ut ipsas propemodum matulas. Clemens Alex. Paed. lib. 2. cap. 8. Beasts to sent them; The bowels and entralls of Vermium texturae. Chrysost. tor. 1. hom. 37. in Genes. Wormes, to cloath them; The white excretions of Maximi antem pret [...]i Margarita mulierum conclave invasit: ca aut [...]m nascitur in quodom ostre [...]. Cle. Alex. Paed [...]g. lib. 2. cap. 12. Shell-fish to decke them. Those Leatherne coats were provided to cover mans shame, and doe evince him ofQuae pecca [...]oremfactum convincerent. Aug. l. 11. de G [...]ne [...]. edli er. & cap. 32. Sinne. They were provided likewise to repel the extremitie ofDico ergoho [...]inem, non al 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 imbris (que) [...]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 Devill, that [...], that imitating [Page] and apish thing, as Libel de Imag. Horat. l. 1. epist. 2. Damascen calls him, peccati fomenta succendit, kindles those foments of sin to traine wretched man to the Lake of perdition. Hence it is, that he sets up that vexillum superbiae, to which all the sonnes and daughters of vanitie repaire; affecting incivilitie before modestie, inquiring 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 Morne till the Mid-day in tricking, trimming, painting and purfling, studying rather to Die well, than Live well. These are they who beautifie 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 houres (those swift Coursers of mans pilgrimage) to all enormous Libertie. These are Penelopes wooers, gilded gallants, whose best of discourse is complement, or apish formalitie, 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 Idolls of their fancie. But how farre short come these of that Necessitie of Vocation injoyned them? They thinke it sufficient so to attire themselves, as they may become gracious in the eye of their Mistresse:

Ornamentum est qu [...]d ornat: ernat autem quod honestiorem mulierem facit.

Plutari. in Praecept. 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 seeme to themselves most gracious, to the eye of a grave and considerate man may seeme most odious: as in apparell, we say that onely to be commendable which is comely, that laudable which is seemely: for it is an ornament which adorneth. Now how deformed are many of our rayments drawne from forren Nations, and as ill-seeming our Ilanders, as Cockle-chaines Agricola's souldiers? Certainly, this attire becommeth not a Christian, but such as are prostitutes to the whore of Babylon. The garment of a true follower of Christ, is innocencie, which, because it cannot be simple or absolute, wee [Page] should endevour to lessen our imperfections daily, becomming conformable to his Image, who being free from sinne, tooke upon him our sinne, to free us from the guile of sinne, and punishment due unto sinne. Let us therefore endeuour our selves, I say, to attaine the reward of our high calling in Christ: which that wee may the better obtaine and purchase at his hands,Phil. 3.13, 14 by whom wee expect reward, wee are in the meane time to serve him in our vocation here on earth, that we may reigne with him in heaven.The necessitie of a vocation. Now that there is a Necessitie of Vocation injoyned all, of what ranke or degree soever, wee may prove by many pregnant places of Scripture, inveighing against Idlenesse, and commending imployment unto us. Amongst which, that of the Prophet Ezechiel may be properly applied to our purpose. Behold (saith he, speaking of the sinnes of Ierusalem) this was the iniquitie of thy sister Sodome; Ezech. 16 49. pride, fulnesse of bread, and abundance of idlenesse was in her, and in her daughters: neither did she strengthen the hand of the poore and needie. Againe, 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. Againe: He that is slothfull in his worke is even the brother of him that is a great waster. Againe, that of the Sonne of Sirach: If thou set thy servant to labour, Ecclus. 33.25.27. thou shalt finde rest: but if thou let him goe idle, he shall secke libertie. Againe: Send him to Labour that he goe not idle: for idlenesse bringeth much evill. This likewise the blessed Apostle admonisheth the Thessalonians of,2 Thes. 3.10, 11. saying: For even when wee were with you, this wee warned you of, that if there were any which would rot worke, that he should not eat. For wee heare, that there are some which walke among you inordinately, 12. and worke not at all, but are busie bodies. Therefore them that are such, we warne and exhort by our Lord Iesus Christ, that they worke with quietnesse, and eat their owne bread. [Page] Againe, that serious exhortation of the Apostle to Timothie, describing the natures of such factious and busie bodies as intend themselves to no setled imployment:1 Tim. 5.13 but being idle, they learne to goe about from house to house: yea, they are not only idle, but also pratlers and busie bodies, speaking things which are not comely. Againe, that expresse 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 Idlenesse is condemned,Health commeth 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 vertues. For wherein may man better expresse himselfe than in the display and dispatch of such offices to the management and execution whereof he was first created? Vertue, as it consists in action, time in revolution, so the maze of mans life in perpetuall motion: wherein non progredi est regredi, non procedere recedere est. It is given to man to labour, for life it selfe is a continuate labour. See then the Necessitie 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 diversitie of trades and occupations, which now by processe of time have aspired to the name of Companies, gaining daily new prerogatives, the better to encourage them in their severall Offices. It is a saying of Cn. Bentatus; That he had rather be dead, than live dead: meaning, that vacancie from affaires, and retiring from such actions as tend to the conservation of humane societie, was rather to die than to live. For Life, that is compared to a Aliis micens, consumor. Lampe or burning Taper, so long as it is fed with oyle, giveth light; being an Embleme of mans life, which should not be obscured or darkned, but ever sending forth her rayes or beames both to light it selfe, and others. Whence the Poet;

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Life is a Lampe whose oyle yeelds light enough:

But spent, it ends, and leaves a stinking snuffe.

Gellius compares mans life to Iron: Iron (saith he) if exercised,

A [...]l. Gell. in Noct A [...]t c. Adde quod ingenium lon [...]a [...]a [...]igine lasum T [...]rpet, & est multo, quàm 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 imployment, doth no lesse consume the Light or Lampe of our Life, than labour or exercise: for our life decayes no lesse when wee are eating, drinking, or sleeping, than toyling or travelling about our worldly affaires. So much of our life is shortned, as wee are even in these things, which preserve and sustaine nature, imployed: thus death creepes on us when wee least thinke of it, surprizing us when wee 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 Gospell presuming. Few or none with Iacob exhorting, with Martyr-crowned Steven blessing, with the Apostles rejoycing, or with all those glorious Martyrs, whose garments were deepe died in the bloud of zeale, singing and triumphing. And a good reason may be here produced, why many die so wofully dejected: for how should they cloze their dayes cheerefully, who have spent all their dayes 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 imployments, stood idling in the market-place, never making recourse to Gods vineyard, either to dung or water it, refresh or cherish it; labouring rather to breake downe her branches, than sustaine it? How many be there, who will rather imploy whole yeeres in contriving some curious Banquetting-house, [Page] than one moneth in erecting one poore Almes-house? How choice and singular will the most be in their Tabernacles of clay,Xista potius quàm Zenodech [...]a, regia potius palatia, qu [...]m tecta in panperum solatia, erigent. while the inward Temple goes to ruine? As Charles the Emperour said of the Duke of Venice his building, when hee had seene his princely Palace like a Paradice on earth: Haec sunt, quae nos invi [...]s faciunt mori. They draw us backe 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 addresse our selves to such imployments, as may conferre on the state publike a benefit? For as wee have insisted on the Necessitie of a Vocation, so are wee to observe the conveniencies of a Vocation. Which that wee may the better doe, wee are to consider three especiall things,Three necessary considerations touching the conveniencie 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 Civill, or to Man-ward; the third Peculiar, and to our selves-ward. For the first, because indeed the rest have dependance on it, and could have no subsistence but from it; wee are to consider by whom we are deputed to such a place or office,A divine consideration. [...] for what end. The person by whom wee are so deputed, is God, who in his goodnesse as hee 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 feare and reverence to his name, ever observing the end for which wee were to such places deputed; which is, to honour him, and be helpfull unto others who resemble him: which is the second Consideration wee before observed,

A civill consideration.

Amore Dei amor vicini giga [...]tur; amore vicini amor Dei nutritur.

and termed Civill, because in civill societie requisite to be performed. By the love of God (saith a good Father) is love to our Neighbour ingendred, by the love of our Neighbour is our love towards God increased. Now if wee should communicate all that wee possesse [Page] unto our Neighbours, and want this Love, which onely maketh the worke fruitfull and effectuall, wee 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 bee numbred amongst the greatest workes of Charity; that he would infuse into us the fervour of his Love, by which onely is granted us to [...] taine true Neighbourly Love, performing such workes of charitie in our vocation, Exod. 17.2. as we may preserve that union and communion, which members of one mysticall body have one with another. And this Love thus planted, cannot bee so silenced or smothered, but it will be discovered, and that by such effects as are usually derived from charitie: for these will not grinde the face of the poore by extortion, or draw teares from [...]he Orphans eyes by oppression, or sow the seed of dis [...]ord betwixt neighbour and neighbour by the spirit of Contention. No, as they are placed in a vocation, they will shew themselves to all helpfull, to none hurtfull. They will be an eye to the blinde to direct them, a staffe to the Lame to support them, a visitant to the Sicke to comfort them, a Samaritan to the w [...]unded to heale them, a garment to the naked to cover them, meat to the hungry to releeve them, drinke to the thirstie to refresh them: being all unto all, that by all meanes they might gaine some. These are the effects of this Love, which with adamantine tyes 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 selfe-love, a vice no lesse fatall than universall. Which selfe-love as it hath many branches, or sciens, according to the disposition of the owner, so it produceth no lesse variety of effects. The Ambitious man being ever aiming, ever aspiring, thirsteth after honour, and never leaves hunting after it, till hee fall with his owne grandure. His pre-coloured flagge of vanity is [Page] displayed, and his thoughts (so open hearted is he) as if hee had windowes in his breast, discovered. His agents are weake and unsteady; his aimes indirect and maligned by envie, concluding his Comicke beginning with a Tragicke Catastrophe. Yet see how selfe-conceit transports him, Sycophancy deludes him, and an assured expectance of an impossibility detaines him. Now see him uncased;☜ He useth rather with Catiline to speake much and do little,Vid. Salust. in bell. Iug. than with Iugurth to speake little and doe much. He entertaines all with broadspread armes, and proclaimes Liberty, but none will beleeve him. For how should he proclaime, or proclaiming conferre that on others, which he enjoyes not in himselfe? or how should he enjoy that inestimable Libertie, Nec enim Libertas tutior ulla est, quam domino servire tuo. Prima est. Libertas carere criminibus. Aug. which the earthly-Sainted or contented only enjoy; when he is become a Slave to his owne unbounded desires, and through selfe-conceit, is made a prey to his foes 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 well-spring of selfe-love, which leaves her distressed Master engaged to sundry extremes. The like may be observed in the avaritious man;☜ (for to these two instances is my present discourse restrained:) whose misery it is to admire rather than employ what he enjoyes. The difference betwixt the poore wanting, and the rich not using, is by these two expressed; the one carendo, the other non fruendo. Of these it may bee truly said, that their gaine is not godlinesse, but their godl [...]ss [...] is to reape gaine. And though apparent Damnum potius quam turpe lucrum eligendum est. La [...]rtius. losse be to be preferred before filthy gaine: yet they wholly and onely embrace such 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 certaine gaine may bee procured. They know (and that knowledge makes them more culpable) that Lucrum sine dan no alterius fieri. non potest. Sen. lip st 95. gaine cannot accrue to one, without losse to another: yet they will rather prejudice another in the greatest, [Page] 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 vertue; yet will they erect an Idoll to honour her by whom vice is nourished, but disesteeme her from whom many vertuous motions and affections are derived. True it is indeed, that when any Cum aliqua species [...]tilitas objecta est, nos comoveri necesse est. Cic. de offic. 3. Omnes appetinius utilitatem, & ad e [...]m rapunur. ibid. Object of profit is tendred us, necessarily are we induced to condescend to the meanes of acquiring that profit. Againe, we all seeke 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 wofull it is that they make no better use of their knowledge) how Lucrum facit homines deteriores. Polit. 3. Nisil [...]crum esset, nemo ficisset improbus. gaine maketh men worse: and but for gaine no man had beene evill. For this filthy Nam tale turpe lucrum accusatio Nature est. apud Stobaeum. gaine accuseth nature, and reproveth us, that our life being so short, should have desires so long, labouring to joyne land to land, when so small a scantling will serve our turne at our departing. They know how truly that sententious Poet sung;

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 Voluntas fingendi, & mentiendi est eorum qui opes appetunt, & lu [...]rum desiderant. Lact. desalsa relig. native will or inclination to feining and lying in all such as seeke after wealth, and desire gaine. See how servile and ignoble their Condition is, whose affections, slaved to private profit, embrace any course how indirect soever, for selfe-love, or selfe-gaine! That are ever harping upon that of the Poet;

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. Iuvenal. Sat. 7.

He shall be noble, valiant, wise, a Prince, or what he will,

That ha's but wealth, no matter how he got it, well or ill.

but how farre short comes vulgar opinion of truth, whose judgement is in their eyes or eares, 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 earth-worms how they shall be uncased, and with what misery then enclosed. For if they did, they would preferre (right sure I am) the inestimable purchase of vertue, before this [Page] rust or rubbish, which leaveth the possessor as full charged with care, as his chest stored with coine. Vertue is of that noble and unconfined nature, as she Virtus nihil quod extra se est quaerit. Pontan. lib. 2. de Prud. seeketh nothing that is without her; there is her glory. Againe, there can be no vertue which is not Nulla potest esse virtus nisi gratuita. Cic. in Tusc. free and voluntary; there is her Libertie. Againe, she Domat omnia virtus. Salust. Quicquid homines arant, navigant, aedificant, virtuti omnia parent. ibid. subdueth all things; there is her soveraignty. Againe, Virtuti fortuna cedit. Plaut fortune gives place to her; there is her precedency. For Nihileripit fortuna, nisi quod ipsa dedit. Sen. de tranq. an. fortune can take nothing away but what she herselfe giveth. Againe, they only are Virtute qui praediti sunt, sol. sunt divites. Cicero. rich which are enriched with vertue; there is her felicity. So as, howsoever the Philosophers axiome be, that riches is a signe of eternall glory; sure I am, that vertue directeth man in this Maze of misery, to the true sight and light of glory. This is that Morning-starre sent from that Sunne of the Morning to direct us; that Brazen wall reared by that Brazen Serpent to shield and protect us; that faire Lilly of the valley cropt by that fairest often thousand to beautifie and adorne us; that sweet odoriferous plant budding out of the root of Iesse to sweeten and perfume us. What skills it then, if we be deprived of all, possessing vertue [...]hat includeth all? The Levites who were chosen for the Altar and for Gods owne service,Deut. 10.9. were to have no possessions:Pauperes eligit Deus ad haeredi tatem regni caelest [...]s. for the Lord was their inheritance. Againe, God chuseth the poore for an inheritance of his heavenly Kingdome. Againe, Blessed are you that bee poore, for yours is the kingdome of heaven. And againe, 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! Againe, 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 [Page] wholly fixed on mould, Satyrically concludeth;

Non sol [...] virtus, s [...]detian s [...] ma, d [...]cus, divina humanaque [...]ul [...]bris diviti [...]s parent.

Not only Vertue, winged Fame, and Honour too, I say,

But things divine & humane too, must Riches all obey.

But to returne where we left; whence commeth this so avaricious and illimited desire, but only from a Selfe-love which these men have to their owne private and peculiar profit?Horat. l. 2. Sat. 3. Which that wee may the better p [...] vent, being such a shelfe as it endangers the ship that commeth neere it; we are daily to examine our selves, and observe what especiall affection we are most prone unto: which found out, we are to apply such remedies, or receits, 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 fruitlesly employed. Are yee naturally subject to vain-glory? Labour to suppresse those motions even in their rising, by becomming vile and contemptible in your owne sight. Are yee affected to wantonnesse and effeminacie? Impose your selves a Taske, inure your bodies to labour, reserve some houres for reading, as well those exquisite Morall precepts of Heathen Writers, as those blessed Patternes of continencie recorded in sacred Writ. Are ye slaved to the misery of a worldling? Wrastle with your affections, entertaine bountie, affect hospitalitie, so in time yee shall become weaned from base and servile Parcimony.We are to resist vices, by practising and doing acts of [...]he contrarie vertues. To be briefe, as Vices are best cured by their Contraries, ever oppose your selves to that which your Natures affect most; for this is the way to make you, that were slaves before, commanders of your owne affections: which soveraigntie surpasseth all inferiour command, for by this meanes you command those, who have had the greatest Monarchs in subjection. Thus have we proposed the Necessitie of a Vocation, and what especiall rules were to be observed in the undertaking of that Vocation: which observed, yee shall conferre no lesse good on your Countrey, who expects much good [Page] from you; then yee shall minister content unto your selves, finding all depraved or distempered affections buried in you. And so we descend from the Necessitie of a Vocation, to inquire whether any from the highest to the lowest be exempted from it.

NO lesse authenticke than ancient is that position,No man exempted frō a VOCATION. The higher place, the heavier charge. So as, howsoever that erring opinion which vulgar weaknesse hath introduced, seem approved, that Men whom Fortune hath made Great, may hold themselves exempted from all Vocations, because either Noblenesse of bloud may seeme too worthy to partake of them, or greatnesse of Successe (little subject to the feare of want) hath made them too high to stoope unto them: I may safely averre, that of all other degrees, none are lesse exempted from a Calling than great men, who set like high Peeres or Mounts, should so over-view others, as their lives may be lines of direction unto others. Hee sinnes doubly, that sinnes exemplarily: whence is meant, that such, whose very persons should be examples or patternes of vigilancie, providence and industrie, must not sleepe out their time under the fruitlesse shadow of Securitie. Men in great place (saith one) are thrice servants; servants of the Soveraigne, or State; servants of Fame; and servants of Businesse. So as they have no freedome, neither in their persons, nor in their actions, nor in their times. First, they are Servants to their Soveraigne or State, for as they are by place set neere his Person, so are they with due and tender respect ever to observe him, in affaires tending to the safetie of his Person, and generall good of the State. They are Servants (likewise) of Fame: for howsoever the actions of inferiour men may seeme sleighted with neglect, or clouded with contempt, they are sure to have their [Page] deeds bruted by Fame, either to their glory or disgrace. Yea,Non Vestrae magis irae, quàm famae consulatis. Caes. inorat. pro Cat. de liber [...]ate vindicanda. Vide Salust. these are also eager hunters after Fame, preferring opinion before all other inferiour 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 wonne one: implying, that his Fame, being that which he principally tendred, having scarce yet dispersed it selfe to the circumference of one world; it would be long, ere it could diffuse or dilate it selfe to many worlds. Lastly, they are Servants of Businesse; being placed neere the Helme of the State: and therefore, like wise and vigilant Pilots, must be carefull lest the Rudder of the State be not shaken by their securitie. 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 meanes better to frustrate their practices, than by a serious and cautelous eye to looke into their owne actions? Diogenes being as [...]d how one should be revenged of his Enemie, answered; By being a vertuous and honest man. Which badge (I meane honesty) as it should be the Cognizance of every Christian; so should it shew her full lustre or splendour in these persons, whom Descent or Place hath so ennobled. Now these Enemies of Greatnesse, if right use be made of them, may conferre no small profit to such as they hate. NASICA, when the Roman Commonweale 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 yoake of bondage, yet they were in most danger, because none were left, whom they might either feare for danger, or who should keepe them in awe. [Page] This we shall finde verified even in our selves: for tell me, are wee not most circumspect in all our actions, wherein we have to deale with our enemie? Are we not fearefull lest by some inconsiderate or prejudicate act, he take advantage of us, and consequently circumvent us? So as our Enemies may be used as Tutors or Monitors to instruct us, warning us to be advised what wee undertake, lest they take hold of us in our mistake. There is also another benefit redounding to us, of which it were likely we should be deprived, if we wanted Enemies, by whom this benefit is on us conferred. And it is this; wanting Enemies, we many times make of our best friends, Enemies. Whence Oenomademus in a faction in the Ile of Chios, counselled his fellowes that they should not expell all their Enemies, but still leave some in the Citie, lest (quoth he) being void of all our Enemies, we should begin to quarrell with our friends. Thus you see, how Men of Place are of all others least exempted from a Vocation; for as Idlenesse would give them occasion to sinne, so by their Enemies should they be soone detected of shame: being more subject to Detraction in those actions which are their best, than likely to plead a protection for such as are their worst. We may well then conclude this point, with that of a true and noble Historian;In maxima fortuna, minima licentia est. Salust. In the greatest fortune, there is the least libertie; for by how much any man is higher placed, by so much is he more generally noted. We say, that there is required the greatest care,- bene paupertas Humilt tecto contenta late [...], Quatiunt al [...]as saepe procellae, Aut evertu fortuna [...]om [...]s. Senec. in Agam. Quicquid excelsum est, cadat. in Octav. where there is the great [...]st danger: Now what danger more presently imminent, or more powerfully violent, than highnesse of Place, threatning ruine daily to the possessour? Where Honour feeds the fuell of Envie, and enmitie ever pursues in chace such as are advanced by fortune: whence our moderne Poet excellently concludeth;

Studie thou Vertue, Honour's Envies bait,

So entring heav'n thou shalt be graduate.

[Page] How necessary then even in private respects to themselves is circumspection; not only in labouring to prevent occasions of feare, but the finall and fatall effects thereof? So may those, whom either Fortune hath raised, or Noblenesse of birth advanced, say with majestick Marius: Invident Honori meo [...] ergoinvid [...]ant labori, & innocintiae, periculis etiam miris, quoniam per haec illum cepi. Salust. in b [...]ll. lug. They envie my Honour: Let them also envie my labour, innocencie, yea, those admirable dangers which I have passed, for by these was my Honour purchased. Now then, how should such whose height of Place hath raised them above the lower ranke of men, imagine that their Place may exempt them from their Taske? Offices are peculiarly assigned to all men, and Vocations to all rankes of men. Whence came that ancient Edict amongst the Romans, ☞ mentioned by Cicero in lib. de Leg. (as wee have else-where noted) that no Roman should goe thorow the streets of the Citie,Cic. in lib. de leg. unlesse he caried with him the Badge of that trade wherby he lived: in so much that Mar. Aurelius, speaking of the diligence of the Romans, writeth, That all of them followed their Labour. So as, there was no difference betwixt the Patricians and Plebeians; inter f [...]cem & florem civitatis (as one well observeth;Agendo, audendo (que) res Romana crevit. Salust.) but an expresse taske was imposed and exacted on every Subject. Whence it grew that the Roman Empire became absolute Soveraignesse of many other ample Dominions: whose flourishing estate (as it was described to King Pyrrhus) appeared such;L. Flor. l. 1. c. 18. That the Citie seemed a Temple, the Senate a Parliament of Kings. Neither is it to be doubted, but even as God is no accepter of persons so his command was generall, without exception of persons; In the sweat of thy face shalt thou eat bread. Gen. 3.19. Albeit I doe not hence conclude, that all are to intend the Plough, or betake themselves to Manuall Trades: for so I might seeme to presse that exposition which a Frier once urged against Latimer, touching reading of Scripture in a vulgar tongue: If the rude people (objected [Page] he) should heare the Scripture read in English, the Plow-man when hee heareth, Hee that holdeth the Plough and looketh backe, is not apt for the kingdome of God; would thereupon cease to plow any more: and the Baker, when he heareth it read, A little Leaven corrupteth the whole lumpe; might be moved not to use Leaven at all: and when the Scripture saith, If thine eye offend thee, plucke it out; the ignorant might be perswaded to pull out their eyes; and therefore it was not good to have the Scripture in English. To which objection Latimer vouchsafed no other answer than this:In iis linguis quas non in [...]lligimus, surdi sumu [...]. Tusc. lib. 5. He would wish the Scriptures to be no longer in English, till therby either the Plow-man were perswaded not to plow; or the Baker not to bake. No, I am not so stupid, as not to apprehend how severall places or offices are deputed to sundrie men: how some are appointed for guiding and guarding the State;Hoc nempe [...]b homine exigitur, ut prosit huminibus si sieri potest, muli [...]; 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 Schoole; others for propounding and expounding the Lawes of our Realme at the Barre; others for caring and curing of maladies in the bodie; others for breaking the bread of life, and breathing the spirit of comfort to the afflicted. Whence we gather, that of all degrees none are exempted or excepted: a Vocation is proposed and imposed, which of necessitie must be by one or other observed and intended.A resemblance betwixt the offices in the Bodie of a State, and a Body naturall. For as in the mutuall offices of our Bodie, every member intends that peculiar function or office to which it is assigned or limited; so in the Bodie of the State (being all members depending and subsisting of that State) wee are all in our mutuall places or offices to discharge that Taske which is injoyned us. Wherein I should thinke it convenient, if we observed the selfe-same rule, which the members of our Bodie use in the due performance of their offices. For wee see not one of them incroach or intrude into anothers place or employment: The Eye [Page] it sees, and handles not; the Hand it handles, and sees not; the Palat it tastes, and smells not; the Nose it smells,Oculus ad coeium, manus ad clavam. and tastes not; the Eare it heares, and walkes not; the Foot it walkes, and heares not. And so of the rest: but contrariwise, how itching are men after such employments as least concerne them? How officious in businesse which least touch them? The Dray-man he will play the Divine; a Dayrie woman the Physician; the Collier the Informer; the Farmer the Lawyer. Wherein surely, I have observed in the small Progresse of this my Pilgrimage, no small inconvenience redounding to the publike State. For say, whence sprung all these Schismes in the Church, these many rents in Christs Seamelesse-coat, but from those, who of Mechanickes became Divines, professing to teach, before they were taught? Whence are so many mens dayes abridged, their easie maladies without hope of being cured, but by meanes of these Horse-leaches, Experimenta per mories agunt. Hippocrat. who gaine experience by the death of their Patients, professing themselves Artists, before they know the definition of an Art? Whence are so many unjustly vexed, so injuriously troubled, but by these base Informers, who become disturbers rather than Reformers? Whence arise these differences, betwixt partie and partie, but by meanes of some factious and seditious Instruments, who like the Serpent Dipsas, sucke the moisture and verdure of every hopefull Plant, building their foundation on the ruine of others? Surely, as we have Statutes enacted, of purpose to have such turbulent members duely curbed and censured; so were it to be wished that such Lawes as are to this end provided, were likewise executed: for by this meanes the flourie borders of our Realme should bee stored with grave Divines, and learned Professors, leading their flocks to the greene pastures of ghostly instruction, not to the by-paths of errour and confusion; [Page] with judicious and expert Physitians, who are not to learne experience by the death of their Patients; with sincere and uncorrupted officers, whose ayme is not to gaine, but to redresse abuses; with upright and conscionable Lawyers, whose desire is to purchase their Clients peace, and not by frivolous delayes to cram their purses. O what a golden age were this! when each performing a mutuall office vnto 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 disturbe us;

Faces, fauces, & faeces insulae. Nunc (vt 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 artlesse Quack-salvers 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 heare no ignorant Laicks familiarly disputing of the too high points of Predestination, rejecting the ordinary meanes of attaining salvation: as may be seene in the Synodals or Conventicles of many seduced soules, even in these dayes, where some Barber is made a Cathedrall Doctor, to improve, rebuke, and exhort: but how is it possible that ought should be hatched but errour, where singularity grounded on ignorance is made a Teacher? S. Basil talking with the Emperour Valens of matters of religion, and the Cooke comming in saucily and telling the holy man his opinion, that it was but a small matter to yeeld 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 boyle and chop up divine matters: and then with great gravity (turning to the Emperour,) said, that those that were conversant in divine matters with conscience, would rather suffer death, than suffer one jot of holy Scripture, much lesse an article of faith to [Page]be altered or corrupted. So carefull have former times beene of the reverence which ought to be had in dispensing the heavenly Mysteries of Gods word: admitting none to so holy and high a vocation, but such who had Vrim and Thummim, knowledge and holinesse: beautifying their knowledge, Exod. 28.30. I say, with holinesse of conversation: being not onely Speakers but Doer [...], for no word-men but work-men are fit for the Lords Vineyard. The like complaint might bee made touching these Physitians of our Bodies: where artlesse and ignorant Handicrafts-men, who perchance upon reading of some old Herball, wherein were prescribed certaine doubtfull cures for certaine Maladies, will not sticke to professe themselves Galenists the first houre: setting out a painted Table of unknowne cures to raise them credit. To whom in my opinion, that Tale may be properly applyed, which is related of one Alphonso an Italian; who professing Physicke, wherein his fortune was to kill oftner than he did cure; one day as he and his man Nicolao rode 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 spurrs to his horse, and running with all speed to his Master, wished him to flie: wherewith Alphonso not a little astonished; demanded the cause: Why Master (quoth Nicolao) yonder is a poore wretch adjudged to die for killing one man, and you in your time have killed an hundred. Neither are wee lesse to grieve for the pressures which burden our State by such, who sow the seed of discord betwixt neighbour and neighbour, supporting Champertie and Emoracerie in buying of Titles, maintaining suits out of a contentious or turbulent disposition. Which enormities, as they are by apt and necessary Lawes thereto provided, [Page] duly censured; so were it to be wished, that for example sake some one, whom the impunitie and indulgencie 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 extremitie of the Law thereto provided: for then should wee enjoy those happy Halcyon dayes, wherein Basil the Emperour of Constantinople lived: who, whensoever he came to his Iudgement Seat, found neither partie 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 frailtie; so he should not intermix himselfe in affaires or offices of different nature. A man may be excellent in one, who cannot be exquisite in many. Let us then so addresse our selves, as wee may be rather fruitfull in one, than fruitlesse in many. Doe wee feare 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 [...] magis (que) extollit. Salust.

Hominas inertissimi quorum omnis vis virtusque in lingua sita est. Salust. 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 meanes; for so long as we live here, sometimes adverse fortune will crosse us, oft times envie curbe us: but where the minde hath given way to the infirmities of nature, and beares with a prepared mind whatsoever may be inflicted on her, shee makes no account of detraction; for that vertuous resolution which is in her, doth daily more and more raise and advance her. Neither are wee to be strong in tongue and weake in act; as those, whose only valour is vaunting, and honour verball 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 vertue consists in action, which by long habit becomes more pleasant than the habit of vice, whose vaine delights tender no lesse bitternesse in the end, than they did promise sweetnesse in the beginning. Agendo a [...]dendo (que) res Romana crevit. Let our eare, as it is a sense of instruction, become a light of direction: for then wee heare with profit, when wee reduce what wee heare to practice. [Page] Thus you have heard both of the Necessitie 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 shew such arguments of your birth and education, as may make you seeme worthy of a glorious Vocation; expressing such exemplary vertues in your life, as might gaine you love even in death. And so I descend to speake of Vocation in generall; wherein I will be more briefe, because I have partly glanced at it in our former discourse.

Vocation in generall. VOcation may be taken equivocally or univocally: when wee speake of Vocation in generall, it is equivocall; when of any speciall Vocation in particular, it is univocall. Without Vocations no civill state can subsist; because Idlenesse maketh of men women, of women beasts,☞ of beasts monsters. It was one of the sinnes of Sodome, as wee may reade 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 owne heart, to commit adulterie. It was this which moved Salomon to bid the sluggard goe to the pismire to learne good husbandry. Prov. 6.6. To be short, it was this which moved the Prophets to denounce judgement upon the flourishing'st Cities, Ierem. 34.2. Zeph. 1.4. Mic. 1.6. Ion. 3.4. for their securitie. How necessary then is it for all estates to be carefull, lest they incurre a heavy and fearfull censure, to addresse themselves to especiall Vocations, beneficiall to the state, and pleasing to God, whose glory should be our aime, without any by-respect unto our selves? Wee 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 trafficke and commerce, conferring no lesse benefit to the state by importance, [Page] than profit to other Countries by exportance. Againe, in our Townes lying further within Land, the inhabitants use some especiall Trade to keepe their Youth in labour; whereby they become not only beneficiall to themselves, but usefull and helpfull unto others. Amongst which, I cannot be unmindfull of the diligence of the Towne of Kendall, 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 industrie beene, as they have gained themselves no small esteeme in forraine places, who are made partakers of the fruit of their labours. For I have known a familie, consisting of seven or eight persons, maintained by the work of two or three stones of wooll, 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 beene no lesse furthered, favoured, and encouraged by our late gracious Soveraigne of renowmed memory; who, of his princely clemencie, hath dammed all such impositions or heavy taxations as might any way impaire or impeach the free use of that Trade. Albeit now of late, the Towne of Kendall, so famous for Wooll-worke, by reason of a late decrease or decay of Trade in those parts, is growne no lesse penurious than populous: so as (with griefe I speake it) such Inhabitants as formerly by their paine and industrie were able to give an almes at their doore, are now forced to begge their almes from doore to doore. The redresse whereof, as it hath beene by the Prince and those prudent guides and guardians of our State, the Lords of his Privie Counsell, duely intended; so no doubt, but by their wise care it shall be accordingly effected, & those poore people after so many miseries sustained, wholly releeved; to the advancement of Gods glory, [Page] the supportance of many a needfull family, and the succeeding renowne 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 divers Dutch-men being planted, have for many yeares expressed no lesse judgement than industry in sundry excellent and choice experiments, which to their succeeding fame may perpetuate their memorie. For these, like cunning and experienced Artizans, have to doe in the bowels of the earth, whence they digge copper, which with incredible paines they bring to the Hammer. For so steepe, ragged and cliffie are those mountaines, whence their Copper is digged, as it might seeme a matter of impossibility to effect so intricate a worke; but so infatigable are the Labourers which they employ, as their patience in suffering is no lesse to be commended, than their skill in contriving to be admired. But to speake in generall of all vocations, sciences,

Hin [...] alii aliis artibus incumbunt; hi [...]n mari navigantes, bi in Monte pas [...]en [...]es & pastinantes, &c.

Visne procedere in Thessaham? artem disces bortulanam; visne in Barbariam? artem experieris eq [...]strem.

or Mysteries: wee are ever to observe the place and conveniencie thereof, that we may the better appropriate some especiall vocation according to the necessity and conveniencie of the place. As Shipmasters in places of trafficke and Navigation; Sheep-herds, Graziers and Farmers, in places of plantation: according to that ancient proverbe; Gardiners in Thessalie, Horsecoursers in Barbary. Now if you should object touching the difference of vocations, that some are more necessary than others: yea such as now seeme most necessary, have formerly (as may appeare) beene held Trades of indifferency: my answer is, I grant it; yet not so altogether as some might object against the necessity of a Smiths trade, by alleaging that of the Prophet Samuel; 1 Sam. 13.19. There was no Smith found thorowout all the Land of Israel. For this did not inferre that Smiths were of least use or imployment in [Page] Israel, but rather the necessity of them made so few amongst them, as may appeare in the latter part of the verse: For the Philistines said, lest the Hebrewes make them swords or speares. Here see the cause why there were so few in Israel, because they would have beene most usefull and behooffull to the people of Israel. For this cause were they banished, slaughtered and deprived of all meanes 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, musicke from Iubal; which by succession of time came to such perfection as they are now in. The Satyre at the first sight of fire, would needs have kissed and embraced it, but Prom [...]theus checked him. So highly admired were things unknowne, and so familiarly imployed being once knowne. 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 Beares whelpe, ever in licking, before they came to perfecting, ever in renuing and furbushing, ere they came to such furnishing as they now expresse. Yea, if we should make recourse to al such Scholasticke sciences or vocations (if I may so terme them) as have the name of Liberall Sciences: wee shall finde that in their infancy or minority, there were many defects and blemishes in them, having not as then attained that heighth or growth, which they have acquired at this day. For then wee had not a Quintilian to play the Grammarian; a subtill Scotus to play the Logician, an eloquent Cicero for a Rhetorician; a [Page] learned Euclid for a Mathematician; a studious Archimedes for a Geometrician; a famous Hippocrates to renowme a Physitian; a sense-ravishing Orpheus to eternize the Musitian. Many conclusions were then to be sought and explored, ere such perfection as wee now enjoy could bee attained. For to instance Grammar; how long may we imagine,Grammar. and tedious might the taske bee, ere so many rules could bee 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 Logicke, which is rightly termed the Locke of Knowledge,

Logicke.

Sera cognitionis, quae à cla [...]e artu re [...]eratur.

opened by the Key of Art: what subtill and intricate Sophismes? what formall and effectuall conclusions? what rules of art to direct them in the maine current of their proceedings? Those foure 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; Topicall or Rhetoricall, called insita, being intrinsecally ingraffed or inserted in the Nature of the thing: also places derived ab antecedentibus & consequentibus; as, the Sunne hath shone, whence it followeth, that day hath appeared; the Sunne 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 doe the same one to another. Likewise in those Locall 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 Iudas ▪ than if it had beene done by any other, being his [Page] Disciple; and so of the rest. All which, as they tend properly to the office of an Orator; so minister they no little elegancie even to our familiar discourse: wherein wee most commonly (though wee observe not so much) use some one of these places, to aggravate or extenuate the Subject whereof wee speake. The like also of Rhetoricke;Rhetorick. what perswasive inductions, what powerfull arguments are there to be found? The definition whereof, if wee should expresse 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 lesse satisfied with the pregnancie of his reasons, than ravished with the elegancie of his phrase, wondred 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 treatie of league betwixt him and the Olynthians, to demand of them their Orators; little doubting,Quint. Curt. but having once deprived them of the Stayes 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 perswasive Rhetoricians, resembling in some sort passionate Actors;

Who to move passion,

- Sivis me flere, dolend [...] est Primū ipsi tibi, tunc tua [...] infortaenia laedunt. Horat. de art. p [...]t. Cic. l. 3. de Orat.

such an order keepe,

As they feigne teares to make their hearers weepe.

Now the difference betwixt Actors and Orators (saith Cicero) is, that the one intermixeth levitie in their action, to make their hearers laugh; The other use all gravitie, authoritie, & serious arguments (with a gracefull insinuation) to perswade. Wherefore those are accounted ridiculous, these esteemed prudent. Neither is this excellencie of theirs only in passion or efficacie of perswasion, but in a subject of more admiration: which is, they can make blacke seeme white, and cloath that [Page] which in the eye of the world seemes most deformed, in a beautifull 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 lesse elegant was Maro both a Port and [...]; [...]ho with I [...]orat [...]s for l [...]cke [...] good voice oth [...]wise called the Father of Eloquence never pleaded [...]ublikely: he [...] [...]ore was it laid of his Orations, that if Maro penned thē, and Cicero pro [...]ounced them, nothing could be more exquisite. Maro in commending his Gnat; Lucian a Flie; Apuleius his Asse; also Favorinu [...] a Quartan Ague; Glauco, Injustice; Synesius, Baldnesse; Lucian, Flatterie; Erasmus, Follie. Which elegant Paradoxes they have so wittily and perswasively handled, as they gained more approbation, than if they had beene Themes commonly received: for there is no discourse, of what nature soever, that can comparably delight the Reader or Hearer, like these which seeme opposite to opinion generally received, yet by strong and effectuall reasons use to be proved and maintained. Neither was this Rhetoricall Art lesse required in the Campe than in the Court: for if wee should peruse Histories both of ancient and succeeding times, we should finde what rare effects were brought to passe by this smooth inducing Art of Rhetoricke. How Souldiers became animated by hearing their Leader play the Orator, in extenuating the Enemies power, in proposing assured hopes of victory, and putting them in minde of their Ancestors glory: Againe, in shewing them the benefit of a rich booty, promising them much honour if they live, and no lesse memory of their valour if they should die. The like (to descend to all those Arts whereof wee have formerly spoken) may be said of the rare and admirable effects of the Mathematicks: Mathematicks. what singular Conclusions have beene drawne from thence by the Line of Art?Libenter ign ro quod m [...] [...]ne Deus nol [...]t. What Secrecies above humane conceit have beene 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 [Page] 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, & id q [...]od n [...]n est, non quaerat, ne illud quod est non in [...]. Maxim. Serm. 23.

Geometrie.

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 studie of the Mathematicks is grounded, as also the exquisite and admirable effects or conclusions from thence derived, but I hasten to the rest. The power of Geometrie was shewne sufficiently in that studious Artist Archimedes, who by his owne proper power repelled the whole force of Marcellus and all his Army, laying siege to Syracusa: so as it was imagined that this one man did more good in defence of the Citie by his Art, than all the rest of the inhabitants did by the force of Armes. 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 beene by false and trecherous meanes privately yeelded and betrayed. Where this Mirror of his time, the famous Archimedes, was suddenly in his studie surprized, and by a common souldier much against Marcellus will) cruelly murdered. Touching Physicke, Physick. what rare cures have beene wrought by such excellent and expert Artists as have professed this knowledge? It is wonderfull to read, what perfection Mithridates attained in this profession, being the first that found and gave name to that knowne receit against all poison, Mithridate: with which he so inured his body,Vid App. Alex. to repell the force of poison; as in his ebbe and decrease of fortune, when he had lost in one houre what he had in so many yeeres gained, being deprived of all meanes to cure his miserie, he laboured to finde a way to end his miserie, and that was to deprive himselfe of life; which the better to effect, hee drunke poison; but so strongly had his former receits fortified his body against such banefull effects, as it would not [Page] worke, nor as he expected, produce that tragicall issue with him. The rare cures of Dioscorides; the admirable experiments of Hippocrates, L. Flor l. 3. c. 5. to them that shall but peruse their Workes, will confirme the excellencie 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,Hippocrates. but by much industrie; Life being so short, and a very Embleme of frailtie, was to be used tenderly; and Experience being so deceiving, was to be put in practice carefully. They give us this precept; in sicknesse to respect health principally, and in health action. Health, that we might be made for action; Action, that wee might the better preserve our health. Lastly Musicke, the first beginning or invention whereof,Musicke. 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 Musicke first was found.

So observeth Du Bartas; which indeed may rather be limited to one kind of Instrument, whereto the Torteise may seeme to have resemblance, that is, the Lute. Pythagoras chanced once into a company of Drunkards, where a Musitian ruled their lascivious Banket: hee presently commanded him to change his harmony with a Dorion, (or an heavier tone) and so with this tragicke melodie moved them to cast off their garlands, ashamed of whatsoever they had done, being brought by the accent of grave and solemne Musick to sobrietie. Whence it was, that Aristotle forbiddeth in his Common-wealth certaine lascivious Musicke, and alloweth the Doricall, which is of another kinde. The Arcadians by Musicke were transformed from savage and barbarous people to civilitie, and transported (as it were) from the violent current of naturall crueltie, to affabilitie and courtesie. Shall we descend to some diviner effects of Musicke, Vt lyram vel citharam percutiat, &c. confirmed by holy Writ? Saul being vexed with an [Page] evill spirit, when David played upon his Harpe, he was comforted, and the evill spirit departed. Musick causeth mirth and moane; 1 Sam. 16.23. Musicke hath a different working, Melodie, Mirth and Melancholy. divine mirth, as appeareth in Salomons Songs; a holy Turtle-like moane, as appeareth in Ieremies lamentable Threnes, Davids Penitentiall Psalmes. Elizeus prepared his spirit to receive the influence of prophecie by Musicke. 2 King. 3.15. Exod. 15.20. When Israel had passed the Red-sea, Moses with the men, and Miriam the Prophetesse, sister of Aaron, with the women, sung Panegyries of praise to God, with Hymnes and Musicall Instruments.Iudith 16.2. Iudg. 5.1. The like did Iudith, when shee had vanquished Holofernes. So did Deborah, when Sisera was discomfited.Aug. Confess. lib. 10. cap. 33. Augustine reports of himselfe, what comfort he cōceived at the beginning of his Conversion; what teares he shed, and how he was inwardly moved with the harmonie and melodie which was used in Churches: yet thought that holy Father (as he rightly thought) that hee offended when hee was delighted more with the note and melody of the song, than sense of the Psalme: Qui tam medico fle [...]u voci [...] faci [...] bat sona [...]e Lectorem Psalm [...], ut pronuntianti vicinior esset quam can [...]nti. ibid. and therefore highly commendeth Saint Athanasius, who caused the reader of the Psalme 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 feare me, I have strucke too long on this string; wherefore, lest I should wrong your generous patience too much, for whom I addressed my selfe at first to this Task: I purpose now to descend from speaking of Vocation in generall, to speake 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 wee to addresse our selves 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 [Page] and more curious Gallants, whose sense consists in sent, will be distasted and dispalated: but to such, whose understanding consists not in Perfumes, nor tye themselves to the vaine garbe of complement, as the onely posture whereon Gentry relyes, these ensuing Observations will not (I assure mee) seeme 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 doe, 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 idlenesse he hath allowed no time. Moses Arke had rings, Dial. 11. Exod. 24.14. and barres within the rings, to signifie that it was not made to stand still, but to be removed from place to place.Gen. 28.12. Iacobs Ladder had staves, upon which hee 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 heare one say, My Father doth now worke, and I worke also. Whereupon Basil noteth,

Psal. 15.2.

[...],

[...].

that King David having first said, Lord who shall dwell in thy Tabernacle; addes then, not he that hath wrought righteousnesse heretofore, but he that doth now worke righteousnesse; even as Christ saith, My Father doth now worke, and I worke also. Descend you likewise to the foot of the Ladder, to the earth, and there you shall heare that Fig-tree accursed, which did beare leaves and no fruit. Whereupon Theophylact noteth, that Iohn Baptist having first said, The axe is laid to the root of the tree; [...]. addes 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 downe, even as that fruitlesse Fig-tree was cut downe, and cast into the fire. Therefore wee must so walke, as God seeing our [Page] continuall fruitfulnesse, may say of us, I see men walking like trees. Mark 8.24. 1 Cor. 15.58. Men walke like Trees, when men are never idle, but alwayes abounding in the worke 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 imployments 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 Iesus feet, and heard his preaching: but Martha was cumbred about much serving.40. The former sitting at Iesus feet, hearing him preaching, may signifie likewise the spirituall man, whose actions, affections, motions and intentions, are wholly bent to the service of God, leaving all things to gaine him, who left his life upon the Crosse to save him. The Latter being cumbred about many things, signifies the Naturall man, who betakes himselfe to the imployments of this life, ministring to the necessitie of his family, labouring with his owne hands to get him a competent living. Neither are these to be divided one from the other, partaking indeed so neerely one of another. For as we are not altogether to imitate the Hermite or Anchorite in being wholly retired from the world; so like the Libertine or loose worldling are we not too much to be cumbred or intangled with the world. For the First, as it implyes a kinde of hate to humane societie; so the Latter inferres our too much care to the things of the Bodie. Now to observe that golden meane, which may free us [...]om being taxed by the one, or tainted with the other: [...] doe thinke it fitting, that Gentlemen should be sociably affected, ever with a reservancie, with whom they keepe company; Likewise from worldly affections weaned, that being on earth they may have their minds seated above: being (I meane) so free in the inward [Page] man, as rather than they will slave the noblest motions of the soule to the unworthy bondage of the body, they will endure want, contempt, or whatsoever the blinde world can lay upon them.The Vocation of a Gentleman hath relation to emploiment publike or private. The Vocation of a Gentleman, without more curiositie of division, is either publike or private. Publike, when imployed in affaires of State, either at home or abroad: at home, either in advising or acting; abroad, as by way of embassage, or personall exploits in the field. Private, when in domesticke businesse 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, Publike affaires of State; as all are not fit for such a charge or burden; so there is a necessitie injoyned such, who are able to undertake so great and weightie a Taske, to submit themselves willingly to the command of their Soveraigne, whensoever his pleasure shall be to make triall of their sufficiencie in affaires of State. In the carriage whereof, divers necessarie cautions have beene formerly observed by Statesmen. As first, to avoid all occasions of distrust, never to shew too much inwardnesse with forraine States: for this may beget a suspect in your Prince, that your aymes are neither faire nor loyall. It was this which broke Byrons necke: being accused to have had conference with one Picote, Objections framed against Byron, for his Treatie with forraine States. borne at Orleans, and fled into Flanders to have intelligence with the Arch-duke, 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 dayes after his comming to Paris. Likewise the intelligence he had from the Duke of Savoy in the taking of Bourges, giving him advice to attempt against the Kings Armie. Likewise that hee should bring the King before Saint Katherines to be slaine there: and to [Page] that end had written to the Governour, giving him some tokens to know his Majestie. Likewise, that he had sent La Fin to treat with the Duke of Savoy, and the Count of Fuentes. To which, although he replyed, and in some sort purged himselfe, yet those treaties or parlyes which were proved against him, shewed him guiltie of divers indirect proceedings against him. It is dangerous therfore to entertain conference with Strangers in matters of State: for howsoever your aymes may be faithfull and honest, such Treaties may be so racked and misconstrued by such as maligne your greatnesse, as they will bring you in danger, if not to finall distresse. It is no lesse dangerous to one imployed in affaires of State,Credulitie in two respects dangerous to persons imployed in affaires of State. Credulitie in beleeving 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 secrecie 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 credulitie. For such as these, whom either greatnesse of Place by Descent, or some more noble and native characters of personall worth have advanced, need not want for Relaters in this kinde, especially if they finde them apt to beleeve whatsoever they shall be readie to report. Neither are any sort of men more subject to the garbe of strange and novell relations than Travellers: who may arrogate to themselves a libertie of invention in this kinde, by authoritie. Whence it is said, that Travellers, Poets and Lyers, are three words all of one signification. Now there is no meanes better to avoid the company of these fabulous Relaters, than by interrupting them, or by requiting their Tales (to argue their incredibilitie) telling stories farre more strange, and indeed beyond the compasse of common sense.: whereof I have heard a [Page] merry conceited Tale to this effect: A certaine Traveller, or at least one who desired though he never deserved that title, reporting wonderfull and incredible things which hee had seene in his travell, amongst the rest related this: Vpon a time it befell (said he) that I travelled along a certaine desart in Arabia felix, where I with others who then accompanied me, were assailed by a violent showre, so as labouring to flie for shelter to some covert, wee 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 greatnesse 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 hapned him in his Travell, proceeding thus; It fortuned that I with some other Gentlemen of eminent ranke and quality, travelled neare the Riphean Mountaines, in the clifts of which Mountaines abundance of all metalls, 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 wee knew not: wherefore with one consent we resolved to approach neerer them, and see about what they so eagerly laboured. Where we found five hundred Braziers making of one Caldron, which was of so huge proportion, as not any one of all those Braziers, though they were all employed in one worke, could heare one another strike. Good God (quoth the former Traveller) for what use was so huge a caldron made? Surely (replyed the second) I cannot imagine for what use it should bee, unlesse it were to boyle your Cabbage in. This present and pregnant [Page] answer so daunted that fabulous Traveller, as he was ever after more sparing in discourse of his Travells. A States-man ought likewise to beware of giving credit to all forra in relations: for divers 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 Newes, as they passe for currant, at least they seeme probable for the present. And herein certainly have many beene abused, giving approbation to what was spoken onely by way of insinuation. The second respect, wherein a States-man ought not to bee too credulous,Credulity in imparting his thoughts to the secrecie of others. is this; hee must not bee too open brested 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 States-man, whose affaires have no other limit than the publike state, by imparting his thoughts, or rather laying himselfe open to the trust or secrecy of others, makes himselfe bound, where he was before free; yea, he endangers the body of the State, wherof he is an especiall member, by commending or committing her private intendments to the hazard of rumour,For Cabinet counsell 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 maine importance. To be full of chinks in affaires of ordinary consequence, implies a great weaknesse: but especially, where the state is interested, there is injoyned that Comicke impreza: If wise, seeme not to know that which thou knowest: at least, divulge not thy secret'st thoughts to the danger of discovery, whereby thou put'st thy head under anothers girdle. He is my deare friend (saith one) to whom I will impart my inferiour aimes; but he shall be incorporated with mee, to whom I will make knowne what may endanger me. The like is requisite to bee observed in affaires of State: where all Counsells and Consultations tending [Page] to the safety and security of the publike state, should be laid up as a secret Treasure, and not discovered to every mans trust.Vt T [...]au [...]us [...]e [...]ositu [...]. This that prudent and politicke 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 overawe him.

hee commanded such letters as included the Summe of his directions, to be inclosed 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 euery States-man: being so affected, as neither price can taint him, nor power over-awe him: addressing his aymes wholly for the benefit of the State, preferring death before his Countries prejudice. Of this resolution or constancie of minde we have a notable example in Lewis Duke of Bavaria commended for his constancie;Excitamur ad meliora magnitudine rerum. Sal [...]. in so much as being threatned by Albert the Marquesse of Brandenburgh, that if he would not condescend to some reasonable ransome for his libertie, hee would deliver him over into the hands of his enemie, answered, Aske that thing of me being prisoner, that thou would'st aske of mee as Liberty. Herodotus lib. 3. [...]. The like wee reade of Pantaleon, who restrained in most strait bondage, was never a whit dismaied, nor so much as sighed, when he beheld his son Paraxaspis thrust to the heart. This resolution or stoutnesse of minde, might be illustrated by divers examples of the like kinde, but my purpose hath ever beene (because these doe rather illustrate than prove or confirme) to take them,

Vid. Hotmaen de Legat. Legatus ipsa [...] Re [...]pub. [...] suam attulsse [...]idetur.

Advi [...]tutem laudis [...]ue haben [...]as naturam, ine 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: wee will therefore descend to forraine imployments of State, as affaires of embassage or treaty with any Prince or state. Now it is expedient that such as bee imployed in affaires 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 continuall imployment in [Page] state-businesse, useth to bee stored, furnished, and accomplished. So as I doe not altogether assent to his opinion, who thought that in choice of instruments to treat or negociate by way of Embassie betwixt Prince and Prince; it is better to chuse men of a plainer sort, who are like to doe that, that is committed to them, and to report backe againe faithfully the successe, than those that are cunning to contrive out of other mens businesse, somewhat to grace themselves, and will helpe the matter in report for satisfaction sake. For his conclusion agrees not with his premises; For (saith he) If you would worke any man, you must either know his nature, and fashions, and so lead him; or his ends, and so perswade him; or his weaknesse and disadvantages, and so awe him; or those that have interest in him, and so governe him. Now how should a man, whom a simple plainnesse onely possesseth, one whom no diving or penetrating reach enableth, one whom the outward semblance onely 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 diversitie of habits which it weares? or how should he (I say) know his ends with whom hee treats and so perswade him, since politicke men doe usually pretend that which they least intend: shewing a faire glosse, and putting on a false face to delude, and deluding to colour their designes more cunningly? or how should he discover the weaknesse or disadvantages of the person with whom hee deales, when his owne weaknesse so disables him, as hee oft-times lets opportunity slip, when the best advantage is for him? or how discerne those which have interest in him, when his aymes are onely to conclude with him, with whom hee deales, without relation to any intercedent meanes to effect his businesse? Neither is it to bee doubted, but such [Page] whose understanding hath attained a higher pitch, will be as ready to doe that which is committed to them, as those on whom a more plainnesse hath naturally seized: for these will duly consider the great danger they are like to incurre, if they should exceed their Commission either in doing too much, or detract from their Commission in doing too little. For in affaires of this nature especially, parum agendum est de proprio, yea, though in the opinion of the party imployed, it seeme that hee could goe more effectually to worke, than just as his Commission directs him. Manlius Torquatus commanded his sonne to be put to death,Disobedience punished in attempts most successive. for fighting (albeit prosperously) against his commandement. Pub. Crass. Mutianus sending to his Inginer to send him the bigger of his two ship-masts that he had seene in Athens, to make a Ramme to batter downe the walls; the Inginer sent him the lesse, imagining it to be fitter: wherefore Mutianus sent for the Inginer, 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 affaires 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 owne wisdome, dare take upon them directions of their owne, without tying themselves expresly 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 erre, so they give advantage to him with whom they have to deale, of making his owne bargaine upon such Termes as shall best please him: for how should one mans judgement equall a whole judicious Counsell? So as in dealing with cunning persons, wee must ever consider their ends, to interpret their Speeches; and it is good to say little to them, and [Page] that which they least looke for. The other sort tie themselves something more strictly or precisely to their Commission; for these will be loth to disgresse from it in matters of weight and substance, but rather in some impertinent ceremony or circumstance: as wee read in the generall Historie of Spaine, that there came two Embassadours out of France unto King Alfonfe the ninth, to demand one of his daughters in mariage for their Soveraigne King Philip; one of which Ladies was very faire, and named Vrraca; the other nothing so gracious, and called Blanch. They both comming into the presence of the Embassadours, all men held it a matter resolved, that their choice would light upon Vrraca, as the elder and fairer, and better adorned: but the Embassadours enquiring each of their names, tooke offence at the name of Vrraca, and made choice of the Lady Blanch; saying, that her name would be better received in France than the other. For matters of such indifferencie as these, it is not to be doubted but they are left to the discretion of the instrument: but for affaires of State, as they require due deliberation in discussing; so require they the joynt assent and approbation of the State ere they come to concluding.

THere are likewise publike imployments, How a Gentleman is to imploy himselfe in publike affaires. cyprian. wherein Gentlemen upon occasion may be interessed, which extend themselves to military affaires: in which, as it is not the death, but the cause of the death which makes a Martyr, so it is not the action, but the ground of the action which merits the name of valour. That act of Razis, 1 Mach. 14 46. in taking out his owne bowels, and throwing them upon the people,☜ it was an act (saith S. Austin) that tasted more of stoutnesse than goodnesse. Magne, non be ne. Aug. For what could that act of his benefit his Countrey? wherein could it adde spirit to the distressed Maccabees? wherein [Page] allay the heavy burden of their affliction, or minister the least releefe in the time of their persecution? That act of resolution by that noble Bohemian, as it tasted more of true valour; so it reared a columne of perpetuitie to his ever-living honour; which exploit is thus recorded: When Mahomet the second of that name besieged Belgrade in Servia, one of his Captains at length got up upon the wall of the City, with banner displayed. Another Bohemian espying this, ran to the Captaine, and clasping him fast about the middle, asked one Capistranus standing beneath, whether it would be any danger of damnation to his soule, if hee should cast himselfe downe headlong with that dogge, (so he termed the Turke) to be slaine with him? Capistranus answering, that it was no danger at all to his soule, the Bohemian forthwith tumbled himselfe down with the Turke in his armes,Zieglerus l. de illustribus viris Germaniae. c. 98. and so (by his owne death only) saved the life of all the City. The like worthy exploits might be instanced in those heires of fame, the Rhodians, In 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 handfull in comparison of their enemies, gave them not only the repulse, but wholly defeated their designes. This Valour or Fortitude, which indeed appeareth ever in the freest and noblest minds, is excellently defined by the Stoicks, Probe definitur à Stoicu fortitud [...], cum [...]am virtutem dicunt esse propugnante pro aequit [...]. Cic. to be, A vertue ever fighting in defence of equitie. These who are professors of so peerelesse a vertue, are more ready to spare than to spill: their aimes are faire and honest, free from the least aspersion either of crueltie or vaine-glory: for as they scorne to triumph over an afflicted foe, so they dislike that conquest (unlesse necessitie enforce it) which is purchased by too much bloud.Salmacida spoli [...] sine sanguine & sudore. Si. lib. 4. The Salmacian Spoiles rellish better to their palate: for they are so full of noble compassion, as the death of their enemy enforceth in [Page] them teares of pity. This appeared in those princely teares shed by Caesar at the sight of Pompeys head; and in Titus that Darling of Mankind, ☜ in those teares hee shed at the sight of those innumerable slaughters committed upon the Iewes.

Plut. in vit. Iul. Cas.

Ioseph in bell. Iud.

Now as my purpose is not to insist on the postures of warre; so I intend not to dwell upon every circumstance remarkable in martiall affaires, [...]lementiam tamen Imperatoris pro [...]ne [...]tia duceban [...]. lb. but upon the maine scope of military discipline, whereto every generous and true bred Souldier is to direct his course. Let your aime be therefore, Gentlemen, to fight for the safetie and peace of your Countrey, in the defence of a good conscience, which is to be preferred before all the booties of warre: for as you have received your birth and breeding from your Countrey; so are you to stand for her,Dulce & decorū est pro patria [...] Hor. li. 3. od. 2. even to the sacrifice of your dearest lives; provided that the cause which you entertaine in her defence be honest, without purpose of intrusion into anothers right, or labouring to enlarge her boundiers by an unlawfull force. For howsoever the ancient Heathens were in this respect faultie, being some of them Truce-breakers,

Poeni foed fragi. Cic. in offic. Nulla sancta societas, nec fides regni.

Philip 4 1 [...]. A glorious enterprize recommended to the undertaking of all generous spirits.

others violent intruders or usurpers of what was little due unto them: wee for our parts have learned better things, being commanded no [...] to take any thing from any man, but in all things learne to be contented. But of all enterprizes worthy the acceptance of a Gentleman in this kinde, if I should instance any one in particular, none more noble or better deserving (as I have elsewhere formerly touched) than to warre against the Turke that profest enemy of Christendome; the increase of whose Empire may be compared to the milt in mans body; for the grandure of it threatens ruine and destruction to all Christian States, drawing light to his Halfe Moone by darkening of others,

Totum adimit, quo ingrata refulget.

Coping with the Persian Sap [...]r in titular insolence, who caused himself to bee stiled, Re. R [...]gum, frater Solu & [...], particep [...] Syderum.

and shewing even by the multitude of his insolent Titles what his aimes be, if the Lord put no [...] a hooke in the nose of that Leviathan. Praise-worthy [Page] therefore are those glorious, and (no doubt) prosperous expeditions of such English and other Christian Voluntaries as have stood, and even at this day doe stand engaged in personall service against the great Turke: for these, though they perish in the battell, shall survive time, and raise them a name out of the dust, which shall never be extinguished. These are they who fight the Lords battell, and will rather die than it should quaile: These are those glorious Champions, whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land, which now remaines deprived of those heavenly Prophets which shee once enjoyed, of those godly Apostles which she once possessed, of that sweet Singer of Israel with which her fruitfull coasts once resounded. O Gentlemen, if you desire imployment in this kinde, what enterprize more glorious? If you aime at profit, what assay to your soules more commodious? If you seeke after fame, (the aime of most souldiers) what expedition more famous? since by this meanes the practices of Christs enemies shall be defeated, the borders of Christendome enlarged, peace in Sion established, and the tidings of peace every where preached. Besides, in assayes of this nature, being taken in hand for the peace and safeti [...] of Christendome, assureth more securitie to the person engaged: for little need he to feare a strong foe, Non debet timere hostem fortē, qui dominum habet fortiorem. that hath a stronger friend. Admit therefore that you returne, as one that commeth with red garments from Bozra, so as the Devill and his angels like wilde Bulls of Basan run at you,Esa. 63.1. Psal. [...]2.12. you shall breake their hornes in his Crosse for whom you fight. As wee have discoursed of imployments publike, which wee divided into two ranks, Civill and Military; and of the manner how Gentlemen are to demeane themselves in Court or Campe; so are we now to descend to imployments private, wherein wee purpose to set downe such necessary cautions or [Page] observances, as may seeme not altogether unprofitable or unusefull for the consideration of a Gentleman.

And first,How a Gentleman is to demeane himselfe in private affaires. I will speake of the imployment of a private Iustice of Peace, wherein he is appointed and made choice of, not only to redresse such annoyances as may seeme to prejudice the state of that Countie wherein he lives, and is deputed Iustice; but likewise to mediate, attone and determine all such differences as arise betwixt partie and partie; for to these also extends the office of Iustice of Peace. Yea, wee are to wish him to be, as well [...], as [...], a Compounder, as a Commissioner of the Peace. Godlinesse should be their chiefest gaine, 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, us (que) ad aras, but with those usuall bonds, us (que) ad crumenas. —Sic crimine nota crumentaest. The old position was, Iustice is to be preferred before profit; but now the termes are transposed in the proposition, and the avaritious desire of having never disputeth of the equity of the cause, but of the utilitie. Kinde men such are but where they doe take, hardening their hearts against the crie of the poore. 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 coine to present, no friends to speake, his cause is like to fall. Suppose out of two mites hee give one: the rich adversaries horse eats up the poore Clients oats; there needs no Oedipus to vnfold this riddle: in the end the poore sheepe, that lost but a locke of his wooll in the Country, This may be observed in Suits of Law, as well as private affaires of Iustice. loseth his whole fleece in the Citie; 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 speake) as doe Deut. 10.18. right judgement to the fatherlesse and widow, beare a resemblance of God, who is a loving [Page] Father to the Orphane, and a gracious Iudge to the widow. These will not for conscience sake pervert the right of strangers, fatherlesse, &c. for such as doe so, shall be Deut. 27.13. cursed upon mount Ebal: but these like pure Lampes, diffuse those divine beames of unblemished justice, to all places where they reside, resembling David, who 2 Sam. 8.15. executed judgement and justice to all his people: or like that propheticall Dove, Ieremiah, ever Ierem 22.3. exhorting to execute righteousnesse and judgement. Or like that good Patriarke Abraham, ever Gen. 18 19. commanding his Houshold to doe righteousnesse and judgement. For these know, how Deut. 32.4. all the wayes of God are judgements. And that, 2 E [...]d [...]. 5.4 [...]. Rom 11. [...]3 Psal. 36.6. just and like a great deepe are Gods judgements. And the wicked Act [...]4.26 tremble at Gods judgements. And the wicked Pro [...]. 28.5. understand not judgements. And therfore strive against E [...]clus. 11.7, 8, 9. Act. 18.4.6 1 Tim [...] 15.19, 21. perverse judgements. Because they know what 23.1.7 to 10. equitie is to be required in judgements. Having ever before their 2 Sam. 22.23 eyes Gods judgements. O how pretious 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 Iob 9.24. covered, lest they should have respect unto the person; as godlinesse is their gaine and the preservation of a good conscience their principall ayme; 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 turne Iudgement to worme-wood, Amos 5.7. and leave off righteousnesse in the earth. For such in stead of judgement and equitie, execute crueltie and oppression. These are not of that sort,Purpuram negis quam Deum [...]o kn [...]es. who preferre the purple before the person, the person before the cause; never examining the cause how good it is, but observing the man how great [Page] he is. No, their counsells and consultations tend to the publike peace, and the redresse of such enormities as arise from vicious humours, breeding and spreading in the State. Now what imployment more fitting or accommodate for a Gentleman of what degree soever, than this, which inables him in affaires tending as well to himselfe in particular, as the Sterne of the State publike in generall? Would you see errours and abuses in the State redressed? You are seated where by your owne authoritie you may have them reformed. Would you have Officers execute their places under you honestly, being from corruption freed? Your Prince, by especiall notice taken of you, hath so advanced you, that you may see all Offices under you duely executed, and where default shall be, have them punished. Would you further the poore mans cause, and see his wrongs releeved? It is in your hand to effect that which you have desired. Would you purge your Countrey of such superfluous humours, as from long peace and too much prosperitie have oft-times issued? You are those Physitians who may lance and cure those broad-spreading sores, with which the State hath beene so distempered. Would you curbe factions and contentious members,Iudges 15.4. who like Samsons fire-brands tyed to Foxes tailes, kindle the fire of all division, and labour to have them extinguished? You have authoritie to see such censured, that publike peace (as becommeth a civill State) might bee maintained.Two perillous shelfes which ind [...]nger Iustice. Now there are two extremes which (like two dangerous rocks) are carefully to bee avoided, lest the precious freight of Iustice might thereby hee enndagered. The one is rigour, the other indulgence. I approve therefore of his opinion, who would have intus mel, foris oleum; as well cordialls as corrasives: for as some men (and those of the basest and servilest condition) are onely to be deterred from doing evill by the censure or penalty of the [Page] Law; So there are others of a more generous and noble disposition, who are only to be reclaimed by faire and affable meanes; 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 wormewood of it selfe, expels diseases, yet is to be anoynted with honey, that the improvident age of childhood might bee deluded, and they from their Nurses teats the sooner weaned: so though this wormewood of rigour and severity bee of force to cure and expell most diseases raging or reigning; yet being allayed with the honey of mercy and indulgence, it will sooner weane children, that is to say, such whose soft and easie temper is best perswaded by courtesie, than wormewood untempered, that is, than the Law to her highest pinne wrested. Indeed these Boanerges, the sonnes of thunder, are powerfull in deterring such,Mark. 3.17. whose braving and domineering natures use to oppose themselves to right: for perswasions are as little available to these, as to sow sand in the ayre; wherefore as the Law hath provided fit meanes to curbe and chastice such, whose obstinate and refractory natures will not by easie meanes be induced, so hath it qualified or attempered the rigour or bitternesse of such provisions, where there is assured hope, that the partie by easier perswasions will bee reclaimed. For if we will resemble that absolutest patterne or abstract of all Iustice, God himselfe; we shall reade that he came as well in a still voyce, as in Thunder. So as, albeit Exod. 19.18. God when he delivered the Law, came downe in the fire; And the Exod. 24.17. glory of God appeared on Mount Sinai, as a consuming fire; And out of Gods mouth went a 1 Sam. 22.9. consuming fire; And in Gods wrath against Deut. 32.22. Israel was kindled fire; And 2 Kings 2.11. Eliah was taken up into heaven by a Chariot and horses of fire; And the Exod. 3. [...]. Angell appeared to Moses in a flame of fire; And 1 Cor. 3.13.15. every mans worke shall be tryed by fire; Yet God, as he is to the wicked a Deut. 4.9.10.24. Heb. 12.29. consuming fire: so to the godly he is a Exod. 13.21, 22. Num. 9.15. comfortable[Page]fire. Be not then ever cloathed with fire, reprove the enormities of the State with the spirit of mildnesse, which if it will not prevaile, unsheath the sword of Iustice, that such may bee severely, curbed, who by gentlenesse would not bee cured. It is not to be doubted, but you shall encounter with delinquents of severall natures: the chastizing of both which sorts is left wholly to your discretion: for many things, though expresly 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 privie to a conspiracie against Nero, would not disclose the plotters thereof, though tormented with cruell punishments: or Leena, who conspiratour against the Tyrant Hyppeas, was not agast at the death of her friends, though torne with extreme torments, but resolute to the end, would not reveale her partners, but bit in sunder her owne tongue, and spit it in the Tyrants face. There are others likewise, who will expose themselves to all extremities that Law can inflict,☜ onely to gaine themselves a name; such was Herostratus, who burned the Temple of Diana of Ephesus, onely for vaine-glory: but to these you are not to use indulgence; for they that brave it in sinne, esteeming mischievous practices to bee their chiefest glory, are fallen into that gall of bitternesse, as in them there is small hope of remedy. Better it is that one perish, than that unitie perish,Melius est quod periat unus, quam unitas. Qui malis parcit, bonis nocet. and in these (sure I am) that maxime is true; He that spareth the evill, 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 evill. Wherefore you are to deale in the State, Luxuriantes amputantur surculi, ut genuini coalescant [...]ami. as skilfull gardners or vine-dressers doe with their Vines; they cause the wild branches to be pruned, that their naturall sciens may bee better [Page] nourished. Vnfruitfull members, and such as are more burdensome than behouefull to a State, are to bee purged and pruned,In putatiore sarmen [...]a sterilia recid [...]ntur: ut ea quae praevalent uberius fructum serant. Greg. in Mor. Exposit. in Iob. 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 personall distaste aggravate in you the quality of the crime: I meane, let no private hate or dislike to any person, cause you to punish him, for this is a partiall and indirect proceeding, relying rather vpon the authority of your place, than equity of the cause. Farre more generous is it to bury all hate towards your foes, especially when by meanes of your place, it rests in your power to spare or punish. When Caesar commanded the demolished monuments of Pompey to bee set up againe; Cicero told him that in erecting Pompeyes trophies hee established his owne. And no lesse generous was Scaurus, Domitius his enemy, who when a certaine 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 Iustice, or so much transformes man from himselfe, [...] giving way to wrath. The saying of Archytas is much commended, who being angry with one of his Hindes,☞ said; O how would I have beaten thee, had I not beene angry with thee! Heare the poore mans cause with an equall and impartiall care; let not the greatnesse of his adversary be any barre to his plea, or any hinderance to his cause; beare your selves sincerely with all singlenesse, uprightly without partiall connivence; standing for your foe equally as your friend,Malle se in [...]er i [...]imicos, quam amicos [...]udicare dicebat. Laert. in vit. Bia [...]. if your foes cause be as honest as your friends. It was Bias saying, that he had rather be a Iudge amongst his Enemies, than amongst his friends: and this might [Page] probably bee his reason; because his enemies would pry more narrowly into his actions than his friends; and therefore his desire was to bee by them onely approved, by whom hee was chiefly observed. Yea, herein might you partake of a right noble revenge upon your enemies; in shewing apparent testimonies of your care and zeale to the truth; in preventing all occasions of scandall; in preferring justice even in cases which neerely concerne your friend, before all termes of friendship;Habeo in me, quod testetur p [...]o [...]e. having the testimony of a good conscience within you, as a wall of brasse against all opponents: for hence it was that Diogenes being asked how one should be revenged of his enemy, answered, By being a vertuous and honest man. ☜ For the whole life of every good man giveth testimony unto God of the integrity or uprightnesse 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 Iustice. 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 speake for him, taint you. Fie for shame (saith Innocentius) now adayes man is esteemed according to his money, whereas rather the money should bee 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 poyzing the weight of the cause sincerely, you may minister right judgment 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 Romes fault, which presages Romes fall, to be facunda inimicuiis, faecunda praemiis; farre be it from our Iland, who as she hath [Page] enjoyed a long peace, so ought shee to become more thankfull to that God of peace, who in his mercy hath strengthned her bulwarkes, enclosed her as a hedged garden, fed her with the flower of wheat, making her feet like Hindes feet to runne the wayes which hee hath appointed. And so I come to speake of such private affaires as require the care and charge of a Gentleman, even within the compasse of his owne family.

How a Gentleman is to demeane himselfe in his owne family. IF there bee any that provideth not for his owne, and namely for them of his Houshold, he denieth the faith, and is worse than an Infidell, saith the Apostle. Now how carefull should we be to remove from us, so hatefull a title as the name of infidell? Have we not our appellation from Christ? but in vaine are we named after Christ, 1 Tim. 5.8. Aug. if wee doe not follow Christ. Wee were not borne to passe our time in an improvident or carelesse sensuality; wee were not created onely to cramme our selves, and spend our dayes in securitie; Man (saith Iob) was borne to labour, as the sparkes to flie upward; at least to provide for his owne family, over which hee is made a master: by releeving them outwardly with all necessaries, and inwardly with all good and wholsome instructions. Now to propose you a forme, in what manner you are to demeane your selves towards all degrees within your family: I shall little need,Ephes. 5.21. adul [...]. since the Apostle himselfe hath so notably laid downe every ones office or duty: where hee sheweth in what manner Wives are to submit themselves unto their Husbands; and againe, how Husbands should love their Wives, Even as Christ loved the Church, and gave himselfe for it. In the next ensuing chapter hee 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; [Page] And ye, Fathers, provoke not your children to wrath: but bring them up in instruction and information of the Lord. Then touching servants; Servants bee obedient unto them that are your masters, according to the flesh, with feare and trembling, in singlenesse of your hearts as unto Christ. Concluding the last duty with Masters; And yee Masters doe the same thing unto them, putting away threatning: and know that even your master also is in heaven, neither is there respect of person with him. Thus have wee briefly and cursorily runne over those particular duties, deputed to every one from the highest to the lowest in their peculiar places and offices; where we can finde no exemption from the servant to the master,

Domus, (inquit Aristoteles) est quasi parva Civitas, & Civitas quasi magna domus.

Every family a private Common-wealth.

but that certaine particular duties are injoyned either. As every mans house is his Castle, so is his family a private Common-wealth, 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 downe sundry cautions, as well for direction in affaires temporall, as spirituall; which observed, it is not to bee doubted but that God will give you all good successe to your endevours. First therefore, in affaires Temporall I could wish you to observe this course; so to provide for the releefe and supportance of your family, as you may not onely have sufficient for yourselves, but also bee helpfull unto others; sufficient for your selves in providing food and apparell, Gen. 28.20. Deut. 10.18. being all which Iaakob desired of God: and helpfull unto others, in giving food and raiment to the fatherlesse, in providing releefe for the desolate and comfortlesse, in harbouring the poore, needy and succourlesse, and briefly in ministring to the necessity of the Saints, and all such as are of the family of faith. And because providence is the way, by which releefe both to your selves and others may bee sufficiently ministred, beware of Prodigality, and excesse; [Page] lest you give your honour unto others, and your yeares to the cruell. 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, governour, 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 break-fasts, nor Cleopatra's bankets.Luke 15.16. Gen. 25. [...]3. 1 Sam. 14.27. Exod. 14.2. The Prodigalls daintie tooth brought him to feed on husks. Esau's to sell his birth-right for a messe of pottage. Ionathans for a honey-combe to endanger his life. The Israelites to murmure against Moses. Babylons golden cup, to fill her full of abominations. I have observed, and no lesse admired than observed, how some have consumed their estates in satisfying their appetites, and that only in the choice of meats and drinkes; and was not this a great vanitie? That those, whom meats, though lesse delightfull, yet more healthfull might haue sustained, and fewer diseases occasioned▪ could not content themselves with that which might have better satisfied nature, but to shew themselves Epicures rather than Christians, will bestow the revenues of a Manour upon the superfluous charge of a supper. For these are they, who like Ery [...]thous bowels, will disgorge as much upon the boundlesse expence of their owne Family, as might serve well for releeving a whole Countrey. These are they who like the Endive or Misselto, sucke up all the native verdure and vigour of such plants as they inwreath: for by their excesse, though their owne luscious palats taste no want, the commonaltie feeles it, when they goe to the Markets, and finde the rate of all provision inhanced by such, whose Prodigalitie scarce extends a provident eye to themselves, much lesse to the behoose of others. It is said of Cambletes the gluttonous King of Lydia, that he dreamed he devoured his wife, while they lay sleeping [Page] together in the same bed; and finding her hand betweene his teeth when he awaked, hee slow himselfe fearing dishonour. Howsoever the History be authenticke; sure I am the Morall taxeth such, whose Epicureall mindes are only set upon prodigall expence, without respect either of present fortunes, or care to posteritie, whose want is oft-times procured by their riot. To be short, as Parcimonie is too late when it comes to the bottome; 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 hoord up niggardly, Nec sord [...]è custod at, nec prodige spargat. Salust. nor lash out lavishly. For as the former argueth a miserable and ignoble minde, so the latter sheweth a minde improvident and indiscreet; both which are to be so avoided; that a meane betwixt both may be duely observed. For as I would have a Gentleman, even in arguments of outward bountie, shew whence he was descended; so would I have him keepe a Hawke, left his too free disposition be [...]hrough necessitie restrained. So as in matters of expence, I hold his resolve authenticke, who said; I will never spare where reputation bids mee s [...]end, nor spend where honest frugalitie bids me spare. It is a good rule, and worthy observation: for whosoever spares, when with credit and reputation hee should spend, is indiscreetly sparing: and whosoever spends, when with honest frugalitie hee may spare, is prodigally spending▪ Now in government of a Family, as I would not have you too remisse; so I would not have you too severe, towards your Servants (I meane) and those who have received their several charge from you: this it was which moved the Apostle to exhort masters to put away threatning; 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 Augustines prayer unto God, that he would root out of him, all rashnesse, frowardnesse, roughnesse, unquietnesse, slownesse, slothfulnesse, [Page] sluggishnesse; dulnesse of minde, blindnesse of heart, obstinacie of sense, truculencie of manners, disobedience to goodnesse, repugnance of counsell, want of bridling the tongue, making a prey of the poore, shewing violence to the impotent, calumniating the innocent, negligence of subjects, Circa domesticos [...]veritatem. Med. cap. 1. severitie towards servants, harshnesse towards familiars, hardnesse towards neighbours. Hence note, how in this holy Fathers repetition and enumeration of many grievous and odious sinnes, he toucheth severitie towards servants, as a hainous 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 Oxe that treadeth out the corne: and that, we are to spare the life of our beast: much more ought we to have mercie over such as partake with us in the same Image, which wee 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 tyrannized so much over his Servants, that he caused one to be cast into a Fish-pond for breaking a glasse. I approve therefore of them, who put on the spirit of mildnesse towards such as are deputed or substituted under them, bearing with one anothers weaknesse, as those who have a compassionate feeling of humane infirmities, not laying such heavie 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 hatefull in the sight of God and man, than the unthankfulnesse or disrespect of masters towards their servants, when they have spent their strength, and wasted themselves in their service. These like the Grey-hound in the fable, may well say, that they see nothing can please, but that which doth profit:Iuvenes amárunt, [...]nes oderunt. when they were young, able and fit to endure labour, they were respected; whereas now being old, infirme, and helplesse, either to themselves or others, they are sleightly regarded. Whereas, if they were thankfull masters, these whom they once loved for profit sake in youth, they would now love in age, in respect [Page] of the profit they reaped by their youth. But, alas, doe we not see how nothing is more contemptible than an old Serving-man? He may say he was a man in his time, but that is all. There is no man that will know him, since his blew-coat knew no Cognizance; the losse of his Crest, makes him hang downe his crest, as one crest-fallen: so as the poore Larke may boast of more than he may:Alauda crist [...]m h [...]bet. Proverb for every Larke hath his crest, saith Simonides, but he hath none. To redresse this, as in humanitie you ought, so I know such as are Generously disposed, will: that those who have deserved well under you, being now growne 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 Houshold, that he in his mercy would give a happie successe unto all your endevours. 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 especiall care required in every servant to looke unto that which is given him in charge. For the better discharge whereof, it is injoyned you that be Masters; not to be too remisse 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 intend their charge; suffer them not to idle, but in their peculiar places to doe that which they in dutie are to performe, and you in reason are to expect. Wherein, as they proceed in diligence, so are you to require their care with a cheerefull thankfulnesse. If it be your lot to have such an one as Iaakob was, (as rare it is to finde such an one as he was) reward him not with a bleare-eyed Loah, Gen. 29.23. for a beautifull and faire Rahel: I meane, abridge not, nor scant not their wages; for this is a discredit to your selfe, and a discouragement to your servant. If he say, These twenty yeeres I have beene with thee: Gen. 31.38. thine ewes [Page]and thy goats have not cast their young, and the rams of thy flocke have I not eaten. Whatsoever was torne of beasts, Gen. 31.39. I brought it not unto thee, but made it good my selfe: of mine hand diddest thou require it, were it stollen by day, 40. or stollen by night. I was in the day consumed with heat, and with frost in the night, and my sleepe departed from mine eyes. 41. Thus have I beene twenty yeeres in thine house, and served thee fourteene yeeres for thy two daughters, and six yeeres for thy sheepe, and thou hast changed my wages ten times. If (I say) hee hath thus served you, and shewne faithfulnesse in that charge over which hee was appointed, reward him with a bountifull hand, and encourage his care with your best countenance. Whereas, contrariwise, if you meet with such a Servant, Luke 12.45. that saith in his heart, My master doth deferre his comming; and shall begin to smite the servants, and maidens, and to eat, and drinke, and to be drunken; you are not to use remisnesse 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 briefe as a good servant is a precious jewell, tendring the profit and credit of him he serveth; so an evill 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 owne private profit, without least respect had to his Masters benefit. Difference therefore you are to make of their care, in cherishing the one, and chastising the other; which can hardly be effected, unlesse you, who are to make this difference of your servants, have an eye to their imployments. Neither would I have your care so extended, as to afflict and macerate your selves by your excessive care: a meane is the best both in the preservation of health and wealth. Be diligent (saith Salomon) to know the state of thy flocke, Prov. 27.23. and take heed to thy herds. Yet withall note his conclusion:27. Let the milke of thy goats be sufficient for [Page]thy food, for the food of thy familie, and for the sustenance of thy maids. Whence you may observe, that to gather is admitted,☜ so the use or end for which wee gather be not neglected.

Hydroptem habent conscientiā. Aug.

Quanto magis bibunt, tanto magis [...]uiunt.

Quanto magis capiunt, tanto magis cupiunt. Quorum sitis neque copia, neque inopia minuitur. Salust. Vera inopia cupiditatum copia.

For such, whose Hydroptick minds are ever raking and reaping, yet know not how to imploy the blessings of God, by a communicative exhibition unto others, are become vassals unto their owne; making their gold-adoring affection an infection, their reason treason, and the wealth which they have got them, a witnesse to condemne them. But I have insisted too long on this point, especially in framing my speech to you, whose more free-borne dispositions will ever scorne to be tainted with such unworthy aspersions: wherefore I will descend briefly to such instructions, as you are to use touching spirituall affaires, being Masters of Housholds in your private families.

WE reade that Abraham commanded his sons,How a Gentleman is to imploy himselfe in spirituall affaires within his familie. and his houshold, that they should keepe the way of the Lord, to doe righteousnesse and judgement: And wee are taught what wee must doe, returning from Gods house to our owne: and what wee are to doe sitting in our houses, even to lay up Gods word in our heart and in our soule, and binde it for a signe upon our hand, that it may be as a frontlet betweene our eyes. Gen. 18.19. 1 Chron. 12. Deut. 11.18.19. And not only to be thus instructed our selves, 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 downe, and when thou risest up. And not so onely, 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 Housholds and Families ought this exercise of devotion to be frequently and fervently practised; for a Blessing is pronounced upon the performance [Page] hereof, as appeareth in the foresaid place, and the next ensuing verse, where he saith, You shall doe all that I have commanded you, Verse 21. Consisting upon a precept and a promise. that your dayes may be multiplied, and the dayes of your children, in the land which the Lord sware unto your fathers to give them, as long as the heavens are above the earth. Marke the extent of this Blessing, Ostendit exemplo quod promisit in praemio. Aug. for it promiseth not only length of dayes to them that performe it, but even to the children of them that performe it; and that in no unfruitfull or barren land, but in the land which the Lord sware 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 solemnizing of that mariage betwixt Boaz and Ruth, Ruth 4.11, 12. that their house might be like the house of Pharez; so doubtlesse, whosoever meditates of the Law of the Lord, making it in his Familie, as a familiar friend to direct him a faithfull counseller to instruct him, a sweet companion to delight him, a precious treasure to enrich him, shall finde successe in his labours, and prosperitie in the worke of his hands. But amongst all, as it is the use or Masters of housholds 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 owne hearts, by a serious examination had every night, what you have done, or how you have imployed your selves, and those Talents which God hath bestowed on you, the day past; in imitation of that blessed Father, who every night examined himselfe, calling his soule to a strict account, after this manner;Anima mea quid fec [...]sti hodie? &c. Quod mal [...] h [...] die [...], lib. 3. O my soule, what hast thou done this day? What good hast thou omitted? what evill hast thou committed? what good, which thou shouldst have done? what evill, which thou shouldst [Page] not have done? Where are the poore thou hast releeved? the sicke or captive thou hast visited? the Orphan or widow thou hast comforted? Where are the naked, whom thou hast cloathed? the hungry, whom thou hast refreshed? the afflicted and desolate, whom thou hast harboured? O my soule, when it shall be demanded of thee, Quid comedit pauper? how poorely wilt thou looke, when there is not one poore man that will witnesse thy almes? Againe, when it shall be demanded of thee, Vbi nudus quem amicivisti? how naked wilt thou appeare, when there is not one naked soule that will speake for thee? Againe, 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 soule, how forlorne, wretched, and uncomfortable will thy condition be, when there shall not appeare so much as one witnesse for thee to expresse thy charitie? not one poore soule whom thou hast releeved! one naked whom thou hast cloathed! nor one thirstie 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 your selves to account, by meditating ever with S. Hierome of the judgement day, will be a meanes to rectifie your affections, mortifie all inordinate motions, purifie you throughout, that you may be examples of pietie unto others in your life, and heires of glory after death: concluding most comfortably with the foresaid Father; If my mother should hang about mee, my father lie in my way to stop me, my wife and children weepe about mee, I would throw off my mother, neglect my father, contemne the lamentation of my wife and children, to meet my Saviour Christ Iesus. For the furtherance of which holy resolution, let no day passe over your heads,Paratum est cor [...]m [...]um. Ibid. wherein you addresse not your selves to some good action or [Page] imployment. Wherefore Apelles posie was this, Let no day passe without a line. Be sure every day you doe 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 posie was this, Sit not still upon the measure of corne. Doe not looke to eat, except you sweat for it: according to that,2 Thess. [...].10. He which will not worke, let him not eat. In my Fathers house (saith Christ) are many mansions. Iohn 14.3. So that no man may sing his soule a sweet requiem, saying with that Cormorant in the Gospell,Luke 12.19. Soule take thy rest: for in heaven onely, which is our Fathers house, there are many mansions to rest in. In this world, which is not of our Fathers house,, there are not many mansions to rest in, but onely Vine-yards to worke in. Wherein, because not to goe forward, is to goe backward, we are to labour even to the day of our change. Hereupon Charles the fifth gave this Embleme, Stand not still, Vlterius. but goe 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: Sit 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 Gods glory, you shall demeane your selves, being here worthy that Vocation or calling, over which you are placed, and afterwards,Philip. 3.14. by following hard toward the marke, obtaine the prize of the high calling of God in Christ Iesus.

THE ENGLISH GENTLEMAN.

[Page]

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 qualitie of a Gentleman; And how he is to bestow himselfe in them.

RECREATION.

RECREATION,Observat. 5. being a refresher of the minde,The difference of Recreations. and an enabler of the bodie to any office wherein it shall be imployed; brancheth it selfe into many kinds; as Hawking, which pleasure, one termed the object of a great minde, whose aymes were so farre above earth, as he resolves to retire a while from earth, and make an Evening [Page] flight in the aire. Hunting, where the Hounds at a losse shew themselves subtill Sophisters, arguing by their Silence, the game came not here; againe, by being mute, it came not there; Ergo, by spending their mouthes it came here. Fishing, which may be well called the Embleme of this world, where miserable man, like the deluded fish, is ever nibbling at the bait of vanitie. Swimming, an exercise more usuall than naturall, and may have resemblance to these diving heads, who are ever sounding the depths of others secrets; or smimming against the streame, may glance at such whose only delight is opposition.

V [...]d. Strab. Vid. Plut. Aul. G [...]ll. in noct. Att. Laert. in vit. Chyl.

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, solemnized by the continued succession or revolution of many ages, upon the Olympiads in Greece, so as the account or yeerly computation came from Races and other solemne games used on Olympus. Wrastling, Leaping, Dancing, and many other Recreations of like sort, as they were by the continuance of many yeeres upon Olympus kept, and with publike feasts duly celebrated: so in many places of this Kingdome, 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 especiall 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-alleyes were ever stored with young Gentlemen, who resorted thither to Recreate themselves with this exercise. The Greekes had a Cynosargu [...], locus in quo palestritae exercebantur; Cerostr [...]tum, in quo eorum corpora ungebantur. Cynosargus, to traine and exercise their Youth in Wrastling; and a Cerostrotum to annoint their bodies in before they wrastled. The ancient Romans had a Circus, quia aculeatis spiculis circunclusus. vid. Varro de antiq. Rom. Circus, to inure and practise their Youth against military service, wherein they wrastled and contended. They used likewise, as the French doe to this day, the [Page] exercise of the 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 mans bodie are to be imployed; as the eye to be quicke and sharpe in seeing, the hand readie in receiving, the body nimble in moving, the legges speedie 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 appeare by that high commendation which Cicero giveth it, terming it, Fortissima adversus mortem & dolorem disciplina. The strongest and soveraignest exercise against death and griefe. That Iusts, Turnaments 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 appeare in Histories of all ages. Or to descend to more soft and effeminate Recreations: we shall finde, of what great esteeme Musicke was, even with some, who were in yeeres as ripe,Vid. Plut. in Apotheg. & in vit. Socr. as they were for wisdome rare. Socrates, when he was well strucke in yeeres, learned to play upon the Harpe. Minerva and Alcibiades disliked the lowd Musicke of Dulcimers and Shalmes, but admired the warbling straines of the Harpe.Plat. in Repub. Vid. Plut. in vit. Lycurg. Plato and Aristotle would have a man well brought up in Musicke. Lycurgus in his sharpe lawes allowes of Musicke. Chyron taught Achilles in his tender yeeres, Musicke. Achasia, with Diotima and Hermione, taught Pericles Prince of Troy (or rather Duke of Athens) Musicke. Epaminondas of Leuctra, was experienced in Musicke. Themistocles was lesse esteemed, because not seene in Musicke. Alexander was so ravished with Musicke, that when he heard a Trumpet, he used to cry ad arma, ad arma; not able to containe himselfe: so highly were his spirits erected by the force of Musicke. Painting likewise among the ancient Pagans, was for a Recreation [Page] used, though at this day, through the dishonour our painted Sepulchers doe to their maker, much abused. Fabius surnamed Pictor, from whence the Fabii tooke 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 decke the Romane 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 preciousnesse of that table: and therefore staying to bid them battell, wonne not the City at all. So Campaspe pictured out in her colours by Apelles; and Crotons five daughters, lively pourtrayed by Zeuxes, gained those famous Artists no lesse honour. Howsoever his art was in painting, I cannot chuse but commend his quicke wit in answering, being by them reproved whom he most distasted; and thus it was. Two Cardinalls 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 shew their cunning in beautifying, garnishing and adorning the triumphs of their Conquerours, or in decoring their Temples dedicated to the Gods. As the Scythes used to erect Obeliskes or square stones upon the hearse of the deceased, in number so many as he had slaine of his enemies: where he that had not slaine an enemy could not drinke of the Goblet, spiced with the ashes of some memorable Ancestor, at solemne feasts and banquets. For other painting (too much affected [Page] at this day) it was not so much as used by any Matron, Wife, or Virgin, whose best red was shamefastnesse, and choicest beauty maiden bashfulnesse: ☜ onely, 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. Consule 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 stuffe. But this may seeme an art rather than a recreation; wee will therefore descend to some others, whose use refresheth and recreateth the minde, if imployed as they were first intended, being rather to beguile time, than to reape gaine. And first for the Antiquity of Dice-play, we have plenty of authorities every where occurring: being much used by all the Roman Emperours at banquets and solemne 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 hee 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, &c. 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 Chesse; which we read to have beene in great request amongst the ancient Romans, whereof we have a History in the time of Caius Caligula, tending to this purpose. This Emperour being naturally addicted to all cruelty, chanced one day amongst others to send for one Canius Iulus a Philosopher of eminent esteeme at that time: with whom, after some conference, the Emperour fell into such a rage, as he bade him depart thence, but expect within short time to receive due censure for his boldnesse: For (quoth he) flatter not thy selfe with a foolish hope of longer life, for I have doo [...]ed thee to bee[Page]drawne by the officer unto death: But see with what resolution this noble Canius bore himselfe! I thanke you (quoth he) most gracious Emperour, and so departed. Within some few dayes after, the Officer (according to the Emperours commandement) repaired to the houses of such as were adjudged, not by any legall processe, but onely by the Emperours pleasure, to suffer death; amongst which, he made repaire to Canius house, whom hee found playing at Chesse with one of his companions. The Officer without delay gave him summons to prepare himselfe, for it was the Emperours 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. numbring the Chesse-men before him and his companion with whom hee played: See (quoth hee) that after my death thou report not that thou hadst the better of the game: then calling upon the Centurion or Officer: Be you witnesse (quoth he) that I was before him one. Thus laughed this noble Philosopher at death, insulting as much over death, as hee insulted over him, who adjudged him to death. This kinde of game, now flater yeares is growne so familiar with most of our neighbouring Countries, as no one play more affected or more generally used. So as wee have heard of an Ape who plaid at Chesse in Portugall: which implyed, the daily use and practice of that game, brought the Ape to that imitation. And certainly, there is no one game which may seeme to represent the state of mans life to the full, so well as the Chesse. For there you shall find Princes and Beggers, 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 bagge together: and where then appeares any difference betwixt the poorest Begger, and the potentest Peere? The like may be observed in this stage of humane frailty: while we are here set to shew [Page] during the Chesse-game of this life, we are according to our severall ranks esteemed; and fit it should be so, for else should all degrees be promiscuously confounded: but no sooner is the game done, the thred of our short life spunne, than wee are throwne into a bagge, a poore shrouding sheet, for that is all that wee must carrie with us: where there shall bee no difference betwixt the greatest and least, highest and lowest: for then it shall not bee asked us how much wee had, but how we disposed of that we had. Thus farre 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 usuall and knowne unto us. For some others, which wee have purposely omitted, lest our Mindian gate should grow greater than our City, we shall have occasion to speake of some of them, when we are to discourse of such Recreations, as are to be made choice of by Gentlemen of best ranke and quality. In the meane time we will descend to the second part, to wit, the moderate and immoderate use of Recreation.

IF wee eat too much honey,Of the moderate and immoderate use of Recreation. it will grow distastfull; so in Recreations, if we exceed, they must needs grow hurtfull. I approve therefore of his opinion, who adviseth us to doe with Recreations, and such pleasures wherein wee take delight, as Nurses doe with their brests to weane young children from them: annoint them a little with Allöes;Pic. Mirand. in Epist. ad Hermol. sprinkling our sweetest delights with some bitternesse, to weane us from them with more easinesse. Neither is it my meaning that Gentlemen should be so from the pleasure of Recre [...]tion 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 sweetnesse of such pleasures or delights [Page] as they betake themselves to, that they bee never too much besotted with them. This course that Gentleman tooke, who perceiving himselfe too much affected on Hawking, resolved one day to weane his minde a little from it, by trying his patience with some inconveniences incident to it. Wherefore he set a lazie Haggard on his fist, and goes to his sport: where he finds store of game but few flights; for wheresoever the Partridge flew, his Hawke never made farther flight than from tree to tree, which drove the Gentleman faulconer 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 rode farre for his pleasure, so he stayed late ere hee returned home, of purpose, so to become wearied, that his minde by that meanes might from his pleasure be the sooner weaned. But these experiments as they are oft failing, where the minde is not come to setling: so in my opinion there is no meanes better or surer to weane man, endued with reason, from being too much captived or enchained with these pleasures, than to consider what benefits redound from moderate Rec [...]e [...]t [...]on, and againe what inconveniences arise from immoderate delight therein. First then, let us consider the end for which Recreations were ordained, and wee shall finde that they were rather intended to beguile time, than to bestow our selves on them all our time. Though many, too many there be, who will not sticke to say with him who sported himselfe in the warme Sunne, Vtinam hoc esset vivere, would to God this were to live; would to God this Recreation were a Vocation, this pleasure my trade forever. No, as Recreation was at first intended for refreshing the minde, and enabling the body to performe such offices as are [Page] requisite to bee performed: so is it not to bee made a Trade or profession, as if we should there set up our rest, and intend nothing else. Consider therefore the Benefits which redound by a moderate or temperate use of Recreation.

FIrst it refresheth or cherisheth the minde,

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 houre he would be retained in no businesse, neither after that houre would he reade so much as any Letter. Of Cato likewise, that he used to refresh his minde with wine; the like of Solon and Archesilaus, that they would usually cheere their spirits with wine: yet whosoever should object drunkennesse to Cato, might sooner prove that crime honest, than Cato dishonest. So as, whether we beleeve the Greeke Poet, It is sometimes pleasing to be a little madding; or Plato, who in vaine expulsed Poets the bounds of his Common-weale; or Aristotle, That there can never be any great wit without some mixture of folly: Nullum magnum i [...]ge [...]um s [...]ne m [...]tura dementia su [...]. ibid. we shall finde, that even the gravest and most experienced Statists have sometimes retired themselves from more serious affaires, to refresh and solace their tired spirits with moderate recreations. The Poet excellently describes a man buried in the deepe slumber of contemplation, after this manner;

He dies,

Horat. l. 1. ep. 7.

pent up with studie and with care.

So were the Anchorites and Hermites in former time, being wholly divided from societie: yea so immured, as they seemed to be buried living. Whose conversation, as (questionlesse) it argued a great mortification of all mundane desires; so it ministred matter of admiration to such, who given to carnall libertie, wondred how [Page] 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 beneficiall Recreation is to the minde, in cheering, solacing, and refreshing her, if used with moderation. How it lessens those burdens of cares, wherewith shee is oppressed, revives the spirits, as if from death restored, cleares the understanding, as if her eyes long time shut, were now unsealed, and quickens the invention, by this sweet respiration, as if newly moulded. Neither is this Benefit so restrained, as if it extended onely to the minde; for it conferres a Benefit likewise to the bodie, by enabling it to performe such labours, Taskes or Offices, as it is to be imployed or exercised withall. There are two proverbs which may be properly applied to this purpose:Non calatham Iuno, non arcum sen per Apollo Tendit, amant re [...]iem corpora [...]essa suam. Once in the yeare Apollo laughes; this approves the use of moderate Recreation. Apollo's Bow's not alwayes bent; this shewes, that humane imployments are to be seasoned by Recreation: wee are sometimes to unbend the bow, or it will lose his strength. Continuall or incessant imployment cannot be endured: there must be some intermission, or the bodie becomes enfeebled. As for example; observe these men who either encombred with worldly affairs, so tye and tether themselves to their businesse, as they intermit no time for effecting that which they goe about: or such as wholly nayled to their Deske, admit no time for Recreation, lest they should thereby hinder the progresse of their studies. See how pale and meager they looke, how sickly and infirme in the state of their bodies, how weake and defective in their constitution? So as to compare one of these weaklings with such an one as intermits occasions of businesse, rather than he will prejudice his health [...] serving times as well for recreation and pleasure, as for [Page] imployment and labour, were to present a spectacle of Iuius Dwarfe,Sueton. Tranq. [...]. not two foot high, and weighing but seventeene pound, with a Rhinoceros, Tiger or Serpent of fiftie cubits long: such difference in proportion, such ods in strength of constitution. For observe one of these starved worldlings, whose aimes are onely to gather and number, without doing either themselves or others good with that they gather; with what a sallow and earthy complexion they looke, being turned all earth before they returne to earth. And what may be the cause hereof,Avari [...]i [...] bellua [...]e [...]a, [...], m [...]ol [...]anda est. Salust. but their incessant care of getting, their continuall desire of gaining, being ever gaping till their mouthes be filled with gravell. So these, who are wholly given and solely devoted to a private or retired life, how unlike are they to such as use and frequent societie? For their bodies, as they are much weakned and enfeebled, so is the heat and vigour of their spirits lessened and resolved, yea their dayes for most part shortned and abridged: the cause of all which proceedeth from a continuall secludi [...]g and dividing themselves from company, and use of such Recreations, as all creatures in their kinde require and observe. For if we should have recourse to creatures of all sorts, wee shall finde every one in his kinde observe a recreation or refreshment in their nature. As the Beast in his chace, the Bird in her choice,Domi-porta, Lamax; qu [...]a [...]limum serpendo rel [...]nq [...]it. Vid Al [...]iat. in Embl [...]m. Aelian in nat. hist. the Snaile in her speckled case, the Polypus in her change, yea the Dolphin is said to sport and play in the water. For as Rev. 4. [...]1. all things were created for Gods pleasure, so hath he created all things to recreate and refresh themselves in their owne nature. Thus farre have wee discoursed of moderate recreation, and of the benefits which redound from it; being equally commodious to the minde as well as the body, the body as well as the minde: to the minde, in refreshing, cherishing and accommodating it to all studies; to the understanding, in clearing it from the mists of sadnesse: [Page] so the body, in enabling it for the performance of such labours, tasks, or offices, as it is to be imployed or interessed in. It now rests that wee speake something of her opposite, to wit, of immoderate recreation, and the inconveniences which arise from thence; whereof wee shall but need to speake a word or two, and so descend to more usefull points touching this Observation.

The inconveniences arising from immoderate Recreation. Immoderatione rela [...]antur artus, imminuuntur [...]i [...]s: moderatione religantur ar [...]us, reparantur vires. Laert. in vit. Chyl.AS the wind Caecias drawes unto it clouds, so doth immoderate recreation draw unto it divers and sundry maine inconveniences: for this immoderation is a loosener of the sinewes, and a lessener of the strength, as moderation is a combiner of the sinewes, and a refiner of the strength. So dangerous is the surfet which wee take of pleasure or recreation, as in this wee resemble Chylo, who being taken with the apprehension of too much joy, instantly died. Now who seeth not how the sweetest pleasures doe the soonest procure a surfet? being such as most delight, and therefore aptest to cloy. How soone were the Israelites cloyed with quailes, even while the flesh was yet betweene their teeth, and before it was chewed? Num. 11.33. So apt are wee rather to dive than dip our hand in honey. Most true shall every one by his owne experience finde that saying of Salomon to be; It is better to goe to the house of mourning, Eccles. 7.4. than to goe to the house of feasting: for there may wee see the hand of God, and learne to examine our lives, making use of their mortalitie, by taking consideration of our owne frailtie. Whereas in the house of feasting, wee are apt to forget the day of our changing, saying with the Epicure, Eat, drinke, and play; but never concluding with him, To morrow wee shall die. So apt are wee with Messala Corvinus to forget our owne name, Man, who is said to be corruption; and the sonne of man, wormes meat. For in this Summer Parlour [...] [Page] flourie Arbour of our prosperitie, wee can finde time to solace and recreate our selves; lie upon beds of ivorie, and stretch our selves upon our beds, Amos 6.4. and eat of the lambs of the flocke, 5. and the calves out of the stall. Singing to the sound of the viole, and inventing to our selves instruments of musicke like David. 6. Drinking wine in bowles, and anointing our selves with the chiefe ointments, but no man is sorry for the affliction of Ioseph. In the yeere of Iubile all captives were delivered, all slaves enfranchised, al debts discharged. So universall are wee in our Iubile, having once shaken off our former captivitie. To prevent which forgetfulnesse, it were not amisse 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 generall applause of the people extolled, there stood one alwayes behind them in their Throne, to pull them by the sleeve, with Memento te esse hominem: for the consideration of humane frailtie is the soveraignest meanes to weane man from vaineglory. Whence it was that Themistocles, when Symmachus told him, that he would teach him the art of memory, answered, he had rather learne the art of forgetfulnesse; saying, he could remember enough; but many things he could not forget, which were necessary to be forgotten; as the over-weening conceit of himselfe, 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 Minde 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 Feastings and Cup-meetings;Sen. de tranq. a [...]m. Wee will drinke not to drowne us, but to drowne 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 forgetfulnesse. For these, like those b [...]se [Page] Elyots slaved to ebrietie, have buried that glory of man, the reasonable part, in the lees of sensualitie. These are so farre from standing upon their guard,Pl [...]t. in apotheg. as the Devill may safely enter either upon the Fore-ward or Rereward without resistance: for mans securitie is the Devils opportunitie, which he will not slip though man sleepe. I read of one Leonides a Captaine, who perceiving his souldiers left their watch, upon the City walls, and did nothing all the day long but quaffe and tipple in Ale-houses neere adjoyning, commanded that the Ale-houses should be removed,Elian in vari [...] Hist. l. 3 ca. 14. being the Cittadels wherin they resided, from that place where they stood, and set up close by the walls; that seeing the souldiers would never keepe out of them, at the least wise that they might watch as well as drinke in them. These were souldiers fit for such a Captaine, and a Captaine worthy the training of such souldiers; being one who could sort himselfe to the necessitie of the time, and frame himselfe to their humour; when hee 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 chuse but be lazie, when their heads were so heavy.

Dies [...]tos nolite inhonorare (inquit Ignatius) [...]u [...]d tamen agū: isti, qui licentt [...]s [...]ulando crapule [...]ndulge [...], [...] 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 Drunkennesse holden now adayes for a Recreation; so deeply rooted is the custome of impietie, being once strengthned by impunitie. For what is our Sabbath Recreation in City and Country, but drinking and carousing, imagining (belike) that the Sabbath cannot be prophaned, if wee use not such works or labours wherein our Vocation is usually imployed? If the Iewes made the Temple of God a Den of theeves; wee come neere them in making that our Temple, which gives harbour unto theeves. For what are our City or Country Ale-houses, for most part, but the Devils Boothes, where all enormities are acted, all impieties [Page] hatched, all mischievous practices plotted and contrived? These are those sinkes of sinne, where all pollution and uncleannesse reigneth, where fearfull oathes and prophanation rageth, whence all sensuall libertie ariseth. O Gentlemen, let not this professed friend to securitie attend you! It will make you unlike your selves, 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 ones servant made merry with wine, was not to be punished; for (saith he) in seeing him, thou shalt see thy folly of drunkennesse all the better. Whence it was that some Countries have formerly used (though the custome seeme scarcely approved) to make their slaves or vassals drunke, to shew unto their children the brutish condition of that vice; whereby they might be the better weaned and deterred from that, which through the libertie of Youth is usually affected. For if we should but observe the braine-sicke humours of these professed drunkards, we would rather admire how reason should be so strangely drenched and drowned in the lees of senselesse stupiditie, than ever be drawne to become affecters of so loathsome a vice. Yet see the miserie of deluded man; how many, and those of excellentest parts, have beene and are besotted with this sinne? for who ever lived, and shewed more absolute perfection in action and person, than that great Conquerour and Commander of the whole world, Alexander the great? Yet what uncomely parts plaid he in his drunkennesse? How full of noble affabilitie and princely courtesie being sober? how passionately violent, once fallen to distemper? Witnesse the burning of Persepolis, to which cruell attempt hee was perswaded by a common and profest Strumpet, even Thais, Vid. Quint Curt. lib. 5. whom all Greece had [...] for a publike prostitute. Likewise his killing of Callisthenes, being one whom he so dearly affected, as [Page] hee was never well, but when hee enjoyed his company. Of both which facts hee so repented, as it was long ere hee would bee comforted.Armatis, divum nullus pudor. Sil. Ital. Neither onely such as hee, who was a Souldier, and therefore might seeme rather to claime in some sort a liberty in this kinde: (for of all others, wee observe such as these to bee more addicted to these distempers, than others whose more civill and peaceable conversation have inured them to a better temper:) but even those (I say) whose sincerity of life, and severity of discipline had gained them all esteme in their Countrey, have beene 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 legall; Archesilaus, than whom none more formall. Yet if wee did but note how much this vice was by the Pagans themselves abhorred, and how they laboured to prevent the very meanes whereby this vice might be either cherished or introduced, wee 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 drunke wine or no;Plato. and if they had, to be punished by death, or banished into some Iland.Plutarch. Plutarch saith, That if the Matrons had any necessity to drinke wine, either because they were sicke or weake, 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 appeare by the testimonie of Macrobius, who saith, That there were two Senatours in Rome chiding; Macrob. and the one called the others wife an Adulteresse, and the other his wife a Drunkard, and it was judged that to bee a Drunkard was more infamy. Thus you see even in Pagans, who had but onely the light of Nature to direct them, how loth they were to drowne the light of [Page] reason through drunkennesse, being indeed (as a good Father well observeth) An enemy to the knowledge of God. ☜ To conclude then this first point; may it bee farre from you Gentlemen, to deprive your selves of that which distinguisheth you from beasts: make not that an exercise or Recreation,

1 Tim. 6.23. Modico vi [...]o utere.

Ecclesia mater est, noverca non est; libertas datur ad necessitatem, modo [...]ibeatur ad vanitatem.

which refresheth not, but darkeneth the understanding. Drinke you may, and drinke wine you may, for wee cannot allow the device of Thracius, but we must disallow Saint Pauls advice to Timothy, Vse a little wine for thy stomacks sake, and thine often infirmities. So as you are not injoyned such a strict or Laconian abstinence, as if you were not to drinke wine at all: for being commanded not to drinke, it is to be implyed, not to use drunkennesse, wherein is excesse; for in many places are wee allegorically and not literally to cleave to the Text. As for Origen, strange it is, that perverting so many other places by Allegories, onely 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 meane we should cut off our members with a knife, but our carnall affections with a holy and mortified life: whence it is, that

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 iustly punished by using too little diligence, where there was great need, because he used too great diligence where there was little need. No lesse worthy was

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 errour of reproving, who was blinded before hee was blinde: for a Christian need not p [...]t out his eyes, for feare of seeing a woman, since howsoever his bodily eye see, yet still his heart is blinde against all unlawfull desires. Neither was Crates Thebanus well advised, who did cast his money into the Sea, saying, Ego mergam vos, ne ipse merga [...] à v [...]bis. Nay sure I will drowne you first in the Sea, rather than you should drowne me in covetousnesse and care. Lastly,

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 [Page] see, even at that time most of all drunken, when hee cut downe all his vines, lest hee should bee drunken. No, I admit of no such strict Stoicisme; but rather (as I formerly noted) to use wine or any such strong drinke to strengthen and comfort Nature, but not to impaire her strength or enfeeble her. For as by a little we are usually refreshed, so by too much are wee 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 repaire to the House of the strange woman, sleeping in the bed of sinne, thinking so to put from them the evill day: And these are such as make whoredome a Recreation, sticking not to commit sinne even with greedinesse, so they may cover their shame with the curtaine of darknesse. But that is a wofull Recreation, which brings both soule and body to confusion, singing Lysimachus song, Short is the pleasure of Fornication, but eternall is the punishment due to the Fornicator: so as, though hee enjoy pleasure for a time, hee shall bee 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 inferiours are directed, should bee of force to weane you from all inordinate affections, the end whereof is bitternesse, though the beginning promise sweetnesse. 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 deare to buy repentance at so high a rate; that it is an ill bargaine for a [Page] moments pleasure, to make shipwracke of the soules treasure; exposing reputation and all (being indeed the preciousest of all) to the Object of lightnesse, and Subject of basenesse, paying the fraught of so short a daliance with a long repentance. Wherefore my advice is unto such as have resorted to the House of the strange woman, esteeming it only a tricke of youth, to keepe their feet more warily from her wayes:Prov. 2.16, 17. For her house draweth neere unto death, and her paths unto Hell. So as none that goe in unto her, shall returne, neither shall they understand the wayes of life. Let such as have herein sinned, repent; and such as have not herein sinned, rejoyce, giving thankes 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 Lionesse having beene false to the Lion,

Observations of admirab [...]e continencie, instanced in beasts and birds.

Vt er [...]ontur à muliere [...], &c. ibid. ve [...]s. 12. The publication of Secular [...] used by the Heathen, was cried in these words: Conv [...]nite [...]d ludos spectandos, quo, ne (que) 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 Storke consorting with any other besides her owne mate, wash themselves before they dare returne home; and the Hart, after he hath satisfied his desire, retires to some private or desolate Lawne hanging downe his head, as one discontent, till he hath washed and rinsed himselfe, and then he returnes cheerfully to his herd againe: so we cannot be unto God truly reconciled, till we be in the floud of repentance thorowly washed. Thus shall you from the wayes of the strange woman be delivered; thus shall your good name, which is aptly compared to a precious ointment, remaine unstained; and a good report shall follow you, when you are hence departed. There is another Recreation used by Gentlemen, but especially in this Citie; which used with Moderation, is not altogether to be disallowed: and it is repairing to Stage-playes, where, as they shal see much Lightnesse, so they may heare something worthy more serious attention. Whence it is, that Thomas Aquinas giveth instance in Stage-playes, as [...]ittest [Page] for refreshing and recreating the minde, which likewise Philo Iudaeus approveth. But for as much as divers objections have beene, and worthily may be made against them, we will here lay them downe, being such as are grounded on the Sacred Word of God; and with as much perspicuitie and brevitie as we may, cleare and resolve them.

Playes 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 Playes, sundrie differences arose amongst the Ministers of Geneva, which could not easily be determined, about a young Boy,Object. 1. who represented a woman in apparell, 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 generall suffrage and consent, to the authenticke and approved judgement of their Beza, holden for the very Oracle both of Vniversitie and Citie. This controversie being unto him referred, he constantly affirmed, that it was not onely lawfull for them to set forth and act those Playes, but for Boyes to put on womens apparell for the time. Neither did he onely affirme this, but brought such Divines as opposed themselves against it▪ to be of his opinion, with the whole assent and consent of all the Ecclesiasticall 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 lawfulnesse of Stage-playes, because (said they) it is not lawfull for men to put on womens apparell, or women to put on mens. As we reade how Stephanio, an Actor of Roman Playes, was whipped, for having a mans wife waiting on him, shorne in manner of a boy. Which doubt being so soundly 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, [Page] pressed likewise by such as oppose themselves to the lawfulnesse of Stage-playes, as we finde it written in the 118. Psalme,Obiectio de sacra Scriptura sumpta & petita. Turne away my eyes that I see no vanitie. Which requireth of us a two-fold consideration; Generally, for the whole nature of things, as in that place of Salomon, Vanitie of vanities, &c. in which sense I freely confesse that Stage-playes may passe under the name of Vanitie. Specially, for subjects vaine, light, foolish, frivolous, fruitlesse, being such as are to be applied or accommodated to no good use or profitable end; in which sense or signification our Stage-playes may in no sort bee termed vanitie.Quam-plurima in publicis Theatris sunt sp [...]ctanda, ad regendos mores, dirigendos motus, corrigendos animi metus, admodum [...]i [...]a. For wee shall gather, by a right use and application of such things as we shall heare and see, many excellent precepts for instruction, sundrie fearefull examples for caution, divers 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 it selfe upon the testimony of Saint Luke 6.24.Object. 3. Woe unto those that laugh now, &c. Whence it may be gathered, that if the Scripture condemne Laughter, then consequently Stage-playes also, whose speciall ayme 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 speake one thing with their mouth, but professe another thing in their life: for this is not to be understood of the common societie 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 Spleene affecteth laughter,

For thy short joy shall turne to sorrow after.

For as feare begetteth Humility,Vt metus humilitatem, sic nimia laeticia gestit levitatem. Cic. so too much mirth procureth levitie. Much laughter corrupteth manners, [Page]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 rejoyce in his workes; which David confirmeth Psalme 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 inferre, that moderate delight tasting more of sobrietie than levitie, 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, &c. of which word, that wee may use no other exposition, than what the ancient Fathers themselves have used; we will shew in this place their severall expositions upon this parcell of holy Scripture.Tertul. lib. de Patient. Tertullian in his booke of Patience, understandeth by every idle word, whatsoever is vaine and superfluous. But Theophylact by idle words understandeth lyes,Theophylact. calumnies, all inordinate and ridiculous speeches.Chrysostom. Chrysostome, almost after the same manner interpreteth it, saying, that by idle words are understood such as move uncomely and immodest laughter.Gregorie. Gregorie understandeth by these which want the profit ever redounding from modestie, and are seldome uttered upon any precedent necessitie, things frivolous, fables, old-wives tales. All which severall expositions, as they agree in substance, so doe we cloze with them in every circumstance. For such as these which corrupt Youth by light and scurrillous 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 downe to eat and drinke, and rose up to play: which argument is drawne from Chrysostome, where he sheweth that by these words the Apostle [Page] meant two maine inconveniences, being the effects of false worship, and endangering the soules shipwracke, to wit, the Idolatry, or Idolomany of the Israelites done to the Golden Calfe in Dan and Bethel. But farre be this from the conceit of any to imagine, that Stage-playes intended for modest delight and Recreation, should ever move the Spectatour to such abomination. For so much ought Stage-playes to be from introducing any such impietie, as they should not so much as once present in their shewes or Pagents, ought that might tend to the depraving of the Hearer in matters of conversation,De Deo loqui etiam vera periculosissimum est. A [...]nob. much lesse in drawing their minds to any prophane or Pagan opinion: which should not be so much as once named, much lesse entertained amongst Christians.

For the sixth,Object. 6. it is grounded on the foundation of the same Apostle, where in divers places he writeth expresly against fables; as 1 Tim. 1.4. Give no heed to fables, &c. Againe, the 1 Tim. 4.7. But cast away prophane, and old-wives fables, &c. Againe, the 2 Timoth. 4.4. Taxing such as shall turne their eares from the truth, and shall be given unto fables. Againe, 2 Pet. 1.16. The Apostles in their doctrine were not directed by deceivable fables. In Com [...]d. de Th [...]ide. But for these Comedians, let them speake for themselves, being such as follow the steps of Terence, Menander, &c. 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 jumpe in opinion with Plato) let them faile to Anticyra insula est O [...]tae monii Thessalio opposita, ubi Helleborus crevisse dicitur. Anticyra, and undergoe due censure for their errour. But how worthy the workes of some of the Ancient Comedians have beene, may appeare by the Apostles alleaging divers of their sentences in his Epistles, and vouchsafing to use the name of their Poets, by a generall title,1 Cor. 15.33. to approve some things in them worthy reading. As that of Luke 9.5. a proverbe used by Euripid. [Page] 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 authoritie of Aratus and Epimenides, Act. 17.28. All which adde a reverend approbation to the authoritie 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 [...] &c. that is, such things as become no man, and which our very eares should abhorre to heare, ought not to be so much as once named amongst Christians. Whereto I answer, that as these things tending to lightnesse were inveighed against by the Apostle, that hee might leave unto us a more excellent patterne or example of modestie, which is an ornament that suteth 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 seldome to edifie the understanding: whereof the Poet speaketh;

Iests that unseason'd are, I cannot beare,

For they distaste a modest bashfull eare.

But it may be here againe objected,Aut vi [...]. ul [...]m aut vehiculum. De civit. Dei. l. 9. c. 5. that every thing, being (as Augustine testifieth,) either a hinderance or a furtherance; these Stage-playes, which are properly called the Bellowes of vice, may rather seeme a hinderance in the course and progresse of vertue, than any furtherance to him in his practice therein. Besides, Playes (saith Ambrose) ought not to be knowne of Christians, because there is no mention at all made of them in holy Scripture. Whereto wee briefly answer thus with Peter Martyr that sound and profound Divine, that in holy Scripture we have (as it were) a general rule set downe unto us, touching all things mediate or indifferent, in the number whereof are Playes necessarily included. [Page] Yea, but Augustine the Prince of the Latine Fathers, seemes to affirme, that even those Stages or Theaters where their interludes were acted,

Theatra Idolatri [...]is is De [...]um sacris esse turp [...]ora, &c.

August [...]nus Latinorum patr [...] Augustus. de ciuit. Dei. l. 2. c. 7.

were more abhominable than those idolatrous sacrifices, which in honour of the Pagan gods were offered. But hence is to bee understood, that this holy Father meant of such solemne Playes or Enterludes 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, depo [...]ure & dediscere (quorum personas agunt) nulla modo possunt. Elizabetha orbis Phaebe, inter mulieres Syb [...]lla, inter reginas Saba.

Liber, and other Ethnicke gods, for the yearely increase of their fruits: wherein many uncomely and immodest parts were played. Yea, but where shall we finde these Stage-actors in former times so much as countenanced, being such as Quintilian termeth expresly, Hypocrites, from counterfeiting the manner, measure, motion, gesture, gate, grace, and feature of such persons as they represent; whose fashion they often retaine when they have resumed their owne 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 bee (as it were) the chiefe master or disposer of the Playes, who by his office should take care to have them set forth in a princely and sumptuous sort; which Office to this day retaines the name of the Master of the Revels. Likewise our late Queene Elizabeth of blessed memory, rightly stiled the worlds Phaebe, among women a Sybilla, among Queenes a Saba: how well she approved of these Recreations, being (as shee termed them,) harmlesse spenders of time; the large exhibitions which she conferred on such as were esteemed notable in that kinde, may sufficiently witnesse. Neither did shee hold it any derogation to that royall and princely Majestie, which shee then in her regall person presented, to give some countenance to their endevours, whereby they might be the better encouraged in their action. Yea, if wee would but peruse some [Page] bookes treating of this subject, we should finde Poets in generall to have received such countenance and approbation from the most eminent'st Princes, as their Poems never wanted Patrons, nor the Authors themselves Benefactors: which by instances I intend here to confirme, though the prosecution hereof may seeme digressive to our present discourse. Wee read how much Amyntas King of Macedonia, Homerus Sophocles heroicus, Sophocles Homerus trogicus. made of the tragicall Poet Euripides, the Athenians of Sophocles; in what price the noble and Heroicke poems of Homer were holden by Alexander, placing them in that curious Cabinet which hee got in the spoile of Darius; and not onely Homer the Father of the Poets, was so honoured by him, but for his sake all other meaner Poets: in so much as Cherilus no very good Poet, had for every verse well made, a Philips Noble of gold, amounting in value to an Angell English,Had Ovid supplied Cherilus place, he might by this meanes have inriched his fortunes above the condition of a Poet. and so for every hundred verses (which a cleanly hand could presently dispatch) hee had an hundred Angels. And since Alexander the great, how Theocritus the Greeke Poet was favoured by Ptolomie King of Aegypt, and Berenice his wife. Ennius likewise by Scipio, Virgil and Horace by Augustus; betwixt which two Poets the Emperour sitting one day, and one that might bee bold asking what hee did; Marrie (said hee) I sit here betweene groanings and teares;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 Ieffery Chaucer, Father of our English Poets, by Richard the second; who, as it was supposed, gave him the Mannor 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 [Page] of his Privie Chamber, for their excellent skill in Latine and vulgar Poesie. And Henry the eighth, for a few Psalmes of David translated and turned into English Meetre by Sternhold, made him groome of his Privie Chamber. Also one Gray, in what favour grew he with Henry the eighth, and after with the Duke of Somerset, Protectour, for his Hunt is up, Hunt is up? And Queene Marie, for one Epithalamie made by Vargus a Spanish Poet, at her marriage with King Philip, solemnized in Winchester, gave him during his life two hundred Crownes pension. Nor were Poets only eminent in this kinde, but esteemed for their universalitie of knowledge, apt for any office publike; as in the administration of Common-weales affaires, conduct of Armies, &c. for wee finde that Iulius 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 Aegypt; and Horace the most delicate of all the Roman Lyricks, was importuned by many Letters of great instance, to be Secretary of State to Augustus the Emperour; [...]ego la [...]do ruris amoeni Rivo [...], & mus [...]o circumlita sa [...]a, nemusque. Hor. 1. epist. 10. Carmin [...] se [...]essum scribentis & otta quaerunt. which hee neverthelesse refused for his unhealthfulnesse sake; and being a quiet man, and nothing ambitious of glory, retired himselfe from publike deportments. And Ennius the Latine 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 Politicks; and Tyrtaeus the Poet, though a lame man, was chosen by the Oracle of the gods from the Athenians, to be Generall of the Lacedemonians Army. Nor may that noble and honourable memoriall of that worthy woman twice French Queene, Lady Anne of Britaine, wife first to Charles the eighth, and after to Lewis the twelfth, adde lesse glory to this exquisite Art; who passing one day [Page] from her lodging toward the Kings side, saw in a Gallerie M. Allane Chartier the Kings Secretary, an excellent Poet, leaning on a Tables end asleepe, and stooped downe to kisse him, saying thus in all their hearings: Wee may not of princely courtesie passe by and not honour with our kisse, 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 himselfe, howsoever he may be said to exclude divers Poets the bounds of his Common-weale, for their obscene and immodest labours, which effeminated youth, training them rather to the Carpet than the Campe; yet wrote he many Epigrams and excellent Poems in his younger yeeres, before he intended himselfe to Philosophy. For even in Fables appeare Seeds of Vertues, Macrob. in so [...]n. Scipionis. as Macrobius testifieth. Yea but our Stage-stingers, or Poet-scourgers, will againe object, that these Theaters, which were at first erected for honest delight and harmlesse merriment, grow many times busie with States, laying aspersions on men of eminent ranke and qualitie; and in briefe,Ad reprebendenda abena [...]acta atque dicta ardes omnia animus. Solust. will spare none, so they may gaine themselves by disparaging others. But I must answer thus much for them, albeit, - Non me tenet aura Theatri; that such as imploy their pens in taxing or tainting any noble or meriting person in this kinde, deserve no better censure, than as they whipt, so to be whipt 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 mans present businesse of importance, and any case that deserveth pitty; and generally, men ought to finde the difference betweene saltnesse and bitternesse. Certainly, he that hath a Satyricall veine, as he maketh others afraid of his wit, so he had need be afraid of others memory. This was very straitly looked into by the ancient Heathens, who ordained many strict Lawes to punish such bitter Satyrists [Page] as touched the good name of any Citizen, either in publike Stage o [...] any private worke. 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 spightfull Tragedie against him. In like manner did Augustus banish Ovid, for writing too wantonly towards some that were neere him. So Nero injoyned Lucan silence, for his [...]. smooth invection framed against him. So as, Stesichorus writing bitterly against Helen, Aristophanes against Cleon, Eupolis against Alcibiades, Callisthenes against Alexander, suffered equall 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 betweene the Lacedemonians and Athenians: but I can scarcely assent to his opinion; for wee finde it recorded, that hee was throwne into the Sea by Alcibiades, for presenting him on the publike 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 mee upon the Stage, I will once drowne thee in the Sea. Thespis likewise is said to be the first inventer of a Tragicke 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 straine

Of tragicke Scenes, grew famous in his vaine;

Whose Actors, that yee might the better note,

With painted faces sung the lines he wrote,

Mounted in Chariots; which with greedie eares

The people heard, and hearing sent forth teares.

And in these did Satyrus (no doubt) among the Greekes shew an admirable Art, being so highly extolled by Demosthenes, (for unto him did this Satyrus propose the first forme of speaking plainly and articulately) as [Page] he was no lesse praised by him, than the Roman Roscius was by Cicero, or Aesopus to whom Cicero useth many titles of love and familiaritie in his Epistles. For Roscius and Aesopus were held the choicest and chiefest Orators, even at that time when the Common-weale excelled not onely in Eloquence, but also in Wisdome. The like of Pilades and Hyla, Master and Scholer, who were such passionate Actors, as they enforced admiration in the hearer. But to what end should I prosecute either Comick or Tragick subjects any further? My opinion briefly is this; As Comedies should breath nothing but Terences art, Cecilius gravitie, Menanders sweetnesse, Aristophanes conceit, and Plautus wit: so Tragedies should relish of nothing but of the royall and majestick measures of Sophocles, the sententious fulnesse of Euripides, and the sincere integritie of Seneca. For these which tend to corrupt youth, making their Stages Stewes, or their Scenes meere Satyres, to detract from the credit or estimation of any person either publike 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 wee shall heare them touch the credit of such as are neere us. For such Enterludes (Gentlemen) as participate with neither of these, but in a temperate and equall course mix profit with honest delight; you shall account the time you bestow in hearing them, not altogether fruitlesly spent. For albeit the Italians are held worthy before all others to carry away the Garland for Poesie, being for number and measure fuller, and for weight and merit better, as may appeare in the happy labours of Petrarch and Boccace; yet if wee looke homeward, and observe the grace of our presentments, the curiositie of our properties, and proprietie of our action, wee may justly conclude, that no Nation is or hath beene so exquisite in that kinde. [Page] But to draw in our sailes touching this Recreation; as I approve of the moderate use and recourse which our Gentlemen make to Playes; so I wholly condemne the daily frequenting of them: as some there be (especially in this Citie) who, for want of better imployment, make it their Vocation. And these I now speake of, be our Ordinary Gentlemen, whose day-taske is this in a word:Cum fame cruciantur Christi pauperes, effusis largitatibus nutriunt histriones. Greg. They leave their beds, to put on their cloathes formally, repaire to an Ordinary, and see a Play daily. These can finde time enough for Recreation, but not a minutes space for Devotion. So as I much feare mee, when they shall be struck with sicknesse, and lie on their death-bed, it will fare with them as it fared with a young Gentlewoman within these few yeeres; who being accustomed in her health every day to see one Play or other, was at last strucke with a grievous sicknesse even unto death: during which time of her sicknesse, being exhorted by such Divines as were there present, to call upon God, that hee would in mercy looke upon her, as one deafe to their exhortation, continued ever crying, Oh Hieronimo, Hieronimo, me thinks I see thee brave Hieronimo! Neither could shee be drawne from this with all their perswasions; but fixing her eyes intentively, as if shee had seene Hieronimo acted, sending out a deepe sigh, shee suddenly died. And let this suffice to have beene spoken of the moderate use of this Recreation: upon which I have the longer insisted, because I am not ignorant how divers and different opinions have beene holden touching the lawfulnesse of Stage-playes, which I resolved to reconcile in as briefe and plaine a manner as I could, before I descended to the rest.

For as much as wee have begunne to treat of such Recreations as require small use or exercise of the Body, we will first proceed with such as follow, being ranked in the same Siedge, because Recreations of the [Page] same nature: descending from them to exercises requiring more alacrity of spirit, and more ability of bodie. Of these, which may bee rather termed exercises of the minde, than exercisers of the faculties of the body, are Cards and Dice, a speciall Recreation: meerely invented and intended to passe tedious winter nights away, and not to hazard ones fortunes at them, as many inconsiderate gamesters now adayes will not sticke to doe: which done, what ensueth hence, but entertaining of some desperate course, which bringeth the undertaker many times to an end as unfortunate, as his life was dissolute? which makes me thinke I never see one of these Gamesters, who in a bravado will set their patrimonies at a throw, but I remember the answer of one Minacius, who having on a time lost at Dice not only his money, but his apparell too (for hee was very poore) sate weeping at the portall doore of a Taverne. It chanced that a friend of his seeing him thus to weepe and lament,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 doe I weepe (replied Minacius) because there is Nothing. His friend still wondring; Why then (quoth hee) doest thou weepe thus, when there is nothing? for the very same cause (quoth hee) because I have nothing. The one understood, that there was no cause why hee should weepe; the other wept because he had nothing left to play. How many be there who may sing Lachrymae with Menacius, going by weeping-crosse: being either by crosse fortune, as they ascribe it, or rather by flat cheating, as they may more properly terme it, stript of their substance? Amongst the Romans,

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, Mydas [...]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 [Page] these common gaming houses, where they must either have fortune with advantage, or else bee sure to play like young Gamesters to their owne disadvantage. Truth is, I would have none to play much, but those which have little to play. For these, as they have little to lose, so they cannot be much poorer, if they lose all. Whereas such, whose Ancestors have left them faire revenues, by investing them as Heires to their providence; need little to raise or advance their fortunes by these indirect meanes. For tell mee Gentlemen, doe yee game for gaine, or passing time? if for gaine, it is needlesse, yee have sufficient. If for passing time, your stake sh [...]uld be lesse, and your care for winning, more indifferent. Besides, doe yee not observe what foists yee have daily resorting and frequenting these Houses; whose purses are lined with cheats, and whose profession is only to sharke? Shun their companies then, lest they prey upon you: whereby you shall make your selves subjects both of want and weaknesse. Of want, by filling their purses with your coine; of weaknesse, by suffering your selves to be made a prey of by their cheats. If you will game, make choice of such as you know to be square gamesters, scorning to bring their names in question with the least report of advantage. As for tricks frequently used in these dayes, learne rather to prevent them, than professe them: For I never knew Gamester play upon advantage, but bring him to the square, and his fortune was ever seconded with disadvantage. But above all, use moderation in Play, make not your Recreation a distemper: and set up this as your rest, never to mount your stake so high, as the losse of it may move you to choler. And so I descend to Recreations more virile, wherein I will be briefe, because I would hasten to the next branch.

In this ranke may be numbred Hunting and Hawking; [Page] pleasures very free and generous, and such as the noblest dispositions have naturally affected. For what more admirable than the pleasure of the Hare, if wee observe the uses which may bee made of it, as I have In a Treatise entituled; The Hunts-mans Raunge. elsewhere more amplie discoursed; purposing here rather to touch them, than treat of them? in her doubles, note her cunning; in the dogges, eagernesse of pursuing. Where all the senses remaine for the time pleased, but when at default, how much are they grieved? What an excellent Melody, or naturall Consort to delight the eare? What choice Objects to content the eye? what odoriferous smells in the flourie Meads, to refresh the nose? onely the Touch and Taste must have their pleasures suspended,Velletque videre, non etiam sentire. Actaeon apud Ovid. till the sport be ended. Non sine lepôre, tanto labore, pro uno Lepore homines torqueri video; saith one very wittily and elegantly. I can never chuse but laugh, to see what labour men will take for a poore Hare. What Mountaines they will climbe,Quos montes ascendent, quas palades transibunt, quas vepres sentesque sine sensu percur [...]ent, modo unum Lepusculum tanto sudore capiant? what Marishes they will passe, what brakes and bryers they will runne through, and all for a Hare? which may be an Embleme of humane vanity; where men (miserable deluded men) will refuse no toyle or labour to gaine a trifling pleasure. What indirect courses they will take for a moments delight, which is no sooner showne them, than vanished from them? These pleasures are most commonly affected by Youth, because they have agility and ability of body to maintaine the pursuit of them: whence the Poet;

Horat.

The beardlesse Youth, when's guardians raines do yeeld,

Sports him in Horse and Dogges, and open field,

The reason may be this; he cannot endure restraint: for the heat of youth must needs take aire, or it choaks it selfe with too much holding. It must be carried aloft on the wings of the wind, taking an Icarian flight, but never fearing his fall. Such dogges as were presented [Page] by the King of Albanie unto Alexander the Great, who would not stirre at small beasts, but at Lions and Elephants, are the fittest for his kennell; for Youth is no sooner moving than mounting. Whence Ascanius in a youthfull bravery;

Wisheth some Boare or savage Lion should

Optat aprum, aut fulvum descendere monte Leonem. Virg.

Descend the Mount, and cope with him he would.

So subject is Youth to expose it selfe to all dangers, swimming ever with bladders of vain-glory, till they receive water, and it sinke. There are some also of these youthfull Hunts-men, who when they cannot speed in their sport, will rather buy it, than want it; that having their game on their backe, they may proclaime to the world, how they are masters of their profession. And these are excellently displaid by the Poet, in the person of Gargilius;

As once Gargilius,

—ut o [...]m Gargil [...]us, qui mone plagas, venabula, servos Dis [...]ertum transi [...]e [...]orum, populum (que) jub [...]bat: Vnu [...] ut è multis (Populo spectante) referret Emp [...]um mulus [...]p [...]um. Horat. Epist. lib 1.6.

who one Morne betime

Sent out his Servants forward to the chace,

With Hunting poles, and twisted nets of line,

To buy a Boare, which through the Market place

Laid on a Mule, as if his men had slaine him,

Would, as he thought, eternall glory gaine him.

So apt are many in inventing, and eager in pursuing ought which may raise them a name, though in things meerely indifferent. For as reputation is a common conceit of extraordinary vertue, so every one laboureth to acquire the end, albeit they misse the meanes of acquiring it. For how should any one imagine (unlesse his conceit were wholly darkned) that these things could be any meanes to perpetuate his name? But so soone transported is Youth with any phantasie suggested, (albeit upon no sufficient ground builded) as whatsoever his conceit whispers to him, that may tend to his praise, he entertaines it with a greedy and eager desire, labouring to effect what may gaine him popular esteeme.Plato. So as the Lover is never more blinded with affection towards [Page] his beloved, than Youth is in affecting that which may cause him to be praised. To speake much touching this Recreation I will not addresse my discourse: only this is my opinion, that as it is generous, so generally is it most harmelesse, so it be moderately used; for otherwise it may weaken or enfeeble the body, impaire the health, and be occasion of many inconveniences: for in my discourse upon the particular branch of this Observation, I am onely to approve of such Recreations as are used with Moderation. As Hawking, which (as I before observed) is a pleasure for high and mounting spirits: such as will not stoope to inferiour Lures, having their mindes so far above, as they scorne to partake with them. It is rare to consider, how a wild Bird should be so brought to hand, and so well managed as to make us such pleasure in the aire: but most of all to forgoe her native liberty and feeding, and returne to her former servitude and diet. But in this, as in the rest, wee are taught to admire the great goodnesse and bountie of God, who hath not only given us the Birds of the aire, with their flesh to feed us, with their voice to cheere us, but with their flight to delight us. The Eagle, which is indeed the Prince of Birds, and the prime Hawke, was observed much among the ancient Romans in all their Auguries: so as an Eagle hovering in the aire, in the reigne of Augustus, and at last setling upon the name of Agrippa, and just upon the first letter of that name,Vid. Sueton. Tranquill. A. a lightning descending downe from heaven, strucke the first letter of his owne name out, C. whence South-sayers, by conjecturall arguments gathered, that he should but live an hundred dayes after, and be afterwards canonized for a god: because Aesar, the residue of that name, in the Tuscane language signified god. For the Romans, of all Nations under the Cope of heaven, relyed most upon the prophesying of Birds: so as we reade, that they ever kept their Oscines [Page] or Birds of Augury, by which they collected what their successe should be, both in peace and war. Albeit, some there were among the Heathen, who made small account of them: so as Claudius Pulcher, when in taking his Auspicia, or the predictions of his successe before Sicily, the Pullets would not feed, He commanded they should be plunged in the Sea, that they might drinke, seeing they would not eat. It is the saying of an ancient Father, That the piercing eye of the Eagle exceeds the sight of all other Birds: Greg. in Moral. exposit. in Iob. being of such sharpe sight, as reflecting the beames of the Sunne fixed upon her she can looke upon the Sunne without shutting her eyes, which are not to be dazled, shine the Sunne never so brightly. So as it is said, shee makes a triall of her brood when they are but young, by mounting up, and fixing their eyes against the Sunne: of which, if any be so tendereyed, as they cannot looke upon it, she disclaimes them; but such whose sharpe sight can looke stedfastly upon it, shee tenders them as her selfe. Whence many secret and sacred uses might be gathered, (for this is but the type of a divine Morall) if I should insist upon the exposition of that blessed Father; but I must briefly descend, to speake of the Moderate use of this Recreation. This pleasure, as it is a princely delight, so it moveth many to be so dearely enamoured of it, as they will undergoe any charge, rather than forgoe it: which makes me recall to minde a merry tale which I have read, to this effect. Divers men having entred into discourse, touching the superfluous care (I will not say folly) of such as kept Dogs and Hawkes for Hawking; one Paulùs a Florentine stood up and spake. ‘Not without cause (quoth he) did that foole of Millan laugh at these! and being entreated to tell the tale, he thus proceeded. Vpon a time (quoth he) there was a citizen of Millan, a Physitian for such as were distracted or Lunaticke; who tooke upon him within a certaine [Page] time to cure such as were brought unto him. And he cured them after this sort; Hee had a plat of ground neere his house, and in it a pit of corrupt and stinking water, wherein he bound naked such as were mad to a stake, some of them knee-deepe, others to the groine, and some others deeper, according to the degree of their madnesse, where hee so long pined them with water and hunger, till they seemed sound. Now amongst others, there was one brought, whom he had put thigh-deepe in water: who after fifteene dayes began to recover, beseeching the Physitian that he might be taken out of the water. The Physitian taking compassion of him, tooke him out, but with this condition, that he should not goe out of the roome. Having obeyed him certaine dayes, he gave him liberty to walk up and downe the house, but not to passe the out-gate: while the rest of his companions, which were many, remaining in the water, diligently observed their Physitians command. Now it chanced, as on a time he stood at the gate, (for out he durst not goe, for feare he should returne to the Pit) he beckned to a young Gentleman to come unto him, who had a Hawke and two Spaniells, being moved with the novelty thereof; for to his remembrance, before hee fell mad, hee had never seene the like. The young Gentleman being come unto him; Sir (quoth he) I pray you heare me a word or two, and answer me at your pleasure. What is this you ride on (quoth he) and how doe you imploy him? This is a Horse (replied he) and I keepe him for Hawking. But what call you that, you carry on your fist, and how doe you use it? This is a Hawke (said he) and I use to fly with it at Pluver and Partridge. But what (quoth he) are these which follow you, what doe they, or wherein doe they profit you? These are dogges (said he) and necessary for Hawking, to finde and retrive my game. [Page] And what were these Birds worth, for which you provide so many things, if you should reckon all you take for a whole yeere? Who answering, He knew not well, but they were worth a very little, not above six crownes. The man replied; what then may be the charge you are at with your Horse, dogges and Hawke? Some fiftie crownes, said he. Whereat, as one wondring at the folly of the young Gentleman: Away, away Sir, I pray you quickly, and fly hence before our Physitian returne home: for if hee finde you here, as one that is maddest man alive, hee will throw you into his Pit, there to be cured with others that have lost their wits; and more than all others, for he will set you chin-deepe in the water.’ Inferring hence,

The Romans, as [...] accounted all Prodigalls mad-men.

Cic. 3 de Offic. Horae non auri dispendium defleo.

that the use or exercise of Hawking, is the greatest folly, unlesse sometimes used by such as are of good estate, and for Recreation sake. Neither is this pleasure or Recreation herein taxed, but the excessive and immoderate expence which many are at in maintaining this pleasure. Who, as they should be wary in the expence of their coine, so much more circumspect in their expence of time. So as in a word, I could wish young Gentlemen never to be so taken with this pleasure, as to lay aside the dispatch of more serious occasions, for a flight of feathers in the ayre. The Physitian saith, that it is the best exercise which is, ad ruborem, non adsudorem; refreshing the spirits, and stirring up the bloud a little, but not putting a man into any great sweat: for he that makes his Recreation a toyle, makes himselfe likewise Pleasures Thral. Rrefresh your spirits, stir up your bloud, and enable your bodies by moderate exercise: but avoid mixing of distemper with your pleasure, for that were not to refresh, but depresse the spirits; not to stirre up, but stoppe the course of bloud; not to enable, but enfeeble the bodie. And so I descend to the next branch, treating [Page] of Recreations best sorting with the qualitie of a Gentleman.

Of Recreations best sorting with the qualitie of a Gentleman.TO propose what Recreations may please best, I cannot, (because I know not how you stand affected) but I shall, as neere as I may, recount what especiall Recreations best sort and sute with your qualitie. Of all those which I have formerly touched and treated, there is none but may be approved and entertained with an equall indifferencie, being (as I have said) tempered and moderated with discretion. But some there are I have not touched, which may be so much the more admired, for as much as they are by our young Gentlemen usually affected; yea, and as especial Ornaments to grace and accomplish them, generally esteemed: as Fencing and Dancing; the one to accommodate him for the Court, the other for the Campe. Of which two Recreations, to give my opinion freely, there is required a knowledge; but respectively, to such (I meane) as only intend to Court or Gallant it: for these shall have occasion to make use of their knowledge, in the one to grace and beautifie them; in the other to shield and defend them. Yet in neither of these would I have them to imitate their masters: for [...]o may they turne Cowards, and so shew themselves true Fencers. Or in their Dancing use those mimicke trickes which our apish Professanes use: but with a reserved grace to come off bravely and sprightly, rather than with an affected curiositie. You shall see some of these come forth so punctually, as if they were made up in a sute of Wainscot, treading the ground as if they were foundred. Others you shall see, so supple and pliable in their joynts, as you would take them to bee some Tumblers; but what are these but Iacke-an-Apes in gay cloathes? But others there are, and these onely praise-worthy, who [Page] with a gracefull presence gaine them respect. For in exercises of this kinde (sure I am) those only deserve most commendation, which are performed with least affectation. Now I have heard of some who could doe all this; shew an excellent grace in their carriage; expresse themselves rare proficients in all Schoole-tricks; being so much admired as who but they: yet observe the cloze, and they spoile all with an English tricke, they cannot leave it when it is well. It is said of Apelles, that hee found fault with Protogenes, in that hee could not hold his hands from his table: and right so fares it with these young Cavalieroes, when they have shewne all that may bee shewne to give content, striving to shew one tricke above Ela, they halt in the conclusion. For fence-play, I have knowne some puffed up with a presumption of skill, to have beene too apt in giving offence: so as, of professors of worth, they became practicers of wrong. But see their unhappinesse! this conceit or over-weening opinion of their surpassing skill, brings them many times to an unexpected end, by exposing themselves to inevitable dangers. And this they doe either for vaine glory, being ambitious after fame; or else out of a quarrelling disposition, being no lesse apt to conceive or apprehend the smallest occasion of offence, than to prosecute revenge upon occasion offered. For the first, the bravest and noblest spirits have beene affected to it, I meane Ambition, but their ends were more glorious. As Themistocles, Who walked in the night time in the open street, ☜ because he could not sleepe: the cause whereof when some men did enquire,T [...]scul. lib. 4. hee 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 winne so much, ☜ and leave him so little to winne. Qui [...]t. Curt. [...]. 1. So as, it is said that he wept, hearing that there was another world, saying, [Page] He had not yet wonne one world. But with these it fareth many times, as it did with Marius, who not contented with the glory hee got in the Cimbrian warres, by seeking to augment it, did extenuate it. Yet are these more noble in their aymes, than such whose Ambition it is to commit all impieties, onely to gaine them a perpetuall infamy. As Pausanias, who killed Philip of Macedon, ☞ onely for fame or vaine-glory; so did Herostratus burne the temple of Diana, to get him a name by an infamous act. For the latter sort, being such as are given to quarrells, I have ever noted their gaines to bee small in all their adventures. For what are these, but such as value bloud at a low rate? they pretend how their reputation stands engaged; they cannot put up such disgraces but with touch of cowardize; and what a blemish were it, for ones Reputation to bee brought in question, upon termes so neere concerning them, and not seeke revenge? where the wide world would take notice of their disgrace, pointing at them in the streets, and saying, There goe such and such who were most grosly baffled; preferring their bloud before their honour, their safety before their reputation! O Gentlemen, how many of your ranke and quality have perished by standing upon these termes! how many, and those of the choicest and selected'st ranke, have exposed themselves to extremest danger, whereby they might gaine themselves the stile of valiant! how many, even upon trifling occasions have gone into the field, and in their heat of bloud have fallen?He [...] quantum potuit terrae pelagiq [...]e parari, ho [...] qu [...]m civiles hauserunt sanguine dextra! Sure I am, their deare Countrey hath felt their losse, to whom in all due respect they should have tendred both love and life and not have made prodigall expence of that, which might have beene a meanes to strengthen and support her state. Yet doe I not speake this, as one insensible of wrong, or incapable of disgrace: for I know that in [Page] passages of this nature, publike imputations require publike satisfaction, so that howsoere the Divine Law, to which all humane actions ought to be squared, may seeme to conclude, That wee are to leave revenge to whom revenge belongeth; yet so passionate is the nature of man, and through passion so much weakned, as hee forgets many times what the divine Law bids him doe, and hastens to that which his owne 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 Ephes. 4.26. angry and sinne not, so one may revenge and offend not, and this is by Rom. 12.20. Prov. 25.21, 2 [...]. heaping coales of fire upon our Enemies head: for by this Pro. 15.1.18. meeknesse is anger appeased, and wee of our owne fury revenged. But the best meanes to prevent occasion of distaste in this kinde, 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: Prov. 22.24. To have no familiarity with an angry man, neither go [...] with the furious man. 25. And why? Lest thou learne his wayes, and receive destruction to thy soule. For indeed these, whose turbulent dispositions are ready to entertaine any occasion of offence, albeit the occasion perchance was never intended, are unfit for any company, or to passe time withall in any Recreation. So as, of one of these it may be said, as was said of Scaeva, who shewed apparant arguments of resolution, to slave himselfe to the servile yoake of tyrannous subjection;

Infelix dominum quant â virtute parasti!

Lucan.

How many courses, miserable man, hast thou tryed; How many wayes hast thou traced; how many adventures entertained; to get thee a Master, Fury, Archtrai [...]our to that glorious fortresse of Patience? These are those Bloud-hounds 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 [Page] out of action, they will engage themselves in maintaining other quarrels; so prompt they are to take offence, as a strangers engagements must be made their owne, rather than they will discontinue their former profession. Another sort there are, who albeit they finde abilitie in themselves to subdue and moderate this passion of furie by the soveraigntie of reason,The saying of Adherbal, Bomilcars sonne; 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 atchieving. 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 victorie, than skilfull 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 entertaine 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 sleighted, as to incurre apparent termes of disgrace, and not labour to wipe off that staine,Object. by shewing some arguments, that wee have so much conceit as to apprehend what an injurie is, and so much spirit as to take revenge on him, by whom the injurie 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 speake as a man unto men,) these wrongs are above the nature of mortalitie to beare: for the naturall man tasting more of earth than heaven, whilest he ponders the qualitie of his disgrace, and how farre he stands engaged, in respect of the opinion of men, to beare himselfe like himselfe, and not to burie such wrongs in silence, as if senselesse of the nature of an injurie; he never considers what the divine Law injoynes, but casteth his eye upon the wrong he sustaines. Wherein, if passion will needs over-master reason, (albeit I doe not hold it consonant [Page] to the Divine Law, Morall, or Nationall, but to all generous spirits experimentally usefull) I could wish him to come off faire at the first, for this either wins him the buckler, or loseth it: so shall hee ever gaine to himselfe an esteeme 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, Faile at the first, and faile ever: for as the first onset terrifies the enemie, so in actions of this nature, the only meanes to gaine 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 doe as hee did, who receiving a Challenge upon some personall 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 Alpes; for the weapon, it shall be Guyes sword that slew the Cow on Dunmooth heath; and for my Second, it shall be your selfe, that I may bring you within the compasse of Duelloes. If with such your fortune be to deale, (as many there are more valiant in tongue than hand, more apt to offer wrong than tender satisfaction;) know thus much, that these Alpes which hee hath named, and whereto he never meanes to come, is what place soever you shall meet him; the time, whensoever you shall have fit opportunitie to encounter him; the weapon, though he chuse it, you may refuse it, (because it is too closely kept to come to) and make choice of your owne weapon lest by going to Warwicke Castle to procure a sword, you forget your wrong before you come there; and the Second, your only selfe; that as you are particularly wronged, you may be particularly righted: for as the wrong toucheth you and no Second, so you are [Page] to right your selfe without a Second. But the safest and surest course (as I said before) not to partake with men of this condition, is to refraine their company and conversation: for these firie Spirits, Vid. Homer. in Iliad. who have Thersites tongue and Antaeus hand, are dangerous to consort with; for they seldome resort to any meeting, but either they doe hurt, or receive it. So as, even in these tolerable Recreations of Horse-races, Cockings, Bowlings, &c. you shall ever see these throw one bone or other to make differences amongst men of qualitie and ranke, wherein they will be sure to be interested as Seconds, if not as principall Agents. My advice therefore is, that you avoid their company, as disturbers of the publike peace, interrupters of all honest Recreations, and profest enemies to all civill societie. For, as wee read of the Bird Curuca, Plin. in Nat. [...]ist. that she will rather hatch the egges of another, than hatch none at all; so these will rather engage themselves in others differences, and like subtill Spiders spin the web of dissention, than be without imployment: but they hatch the Cockatrice egges, reaping the fruit of their labours to their shame. But wee have insisted too long upon them; wherefore wee will returne to our former discourse. As wee have briefly touched some Recreations well sorting with the qualitie of a Gentleman, being such as tend especially to his accomplishment outwardly; so are wee now to treat of such as may conferre no lesse benefit to the inward man, by enabling him for matters of discourse. Of which ranke, Reading of History is to be accounted as one especially tending thereto;Knowledges are as the Pyramides, whereof Historie is the Basis. and that not only in respect of discourse, but in respect of discipline and civill societie; being there taught how to demeane [...]r behave our selves in all our actions, how to moderate [...] [...]ffections, how to gaine worthy esteeme both in our ma [...]nagements publike and private.

Cicero entring into the commendation of Histories, [Page] honours them with this Rhetoricall definition: Histories (saith he) are the witnesses of times, De Orat. 1. lib. the light of truth, the life of memory, the mistresse of life, the messenger of antiquitie: Whence Cicero moved Luccius to record his acts in his writings. In which notable exemplification, he shewes 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 Historie 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, wee are to observe first, that there is necessarily required in every Historie a sincere relation of truth, foisting nothing in which may seeme either fabulous or impertinent. Likewise, it is not enough to lay downe or explaine 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 downe for a grounded truth without approved authoritie. Having thus proposed unto you the fruits redounding from Historie, as also what is required therein, to make it more generally affected; it rests now that I shew my opinion to [...]ching your choice of Histories: of which subject, because I have

In the Survey of Histories; which might be rightly entitled, The Muses Wardrobe, or The Noble-mans Lecture; dilating on the various delights of Historie, the best accomplisher of true Gentilitie.

Historic [...]m nobilem & verum. Aug. de Civit. Dei, 4. l.

heretofore copiously treated, I will only speake a word, and so descend to the last branch of this Observation.

Augustine in his fourth booke De Civit. Dei, calls Salust, A Noble and true Historian; noble in respect of his descent; true in respect of his discourse. Neither [Page] 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 Historie stored with much sententious instruction. From the depth of a princely judgement, Caesars Commentaries have received most noble approbation. But if you would take view of a flourishing State,Graecorum Thucyd [...]dem & Herodotum, Latinorum Salustium & T. Livium facilè principes esse judicamus. L [...]r. V [...]ll. in Pr [...]oem. Thucyd. whose greatnesse never any attained to, being raised from such beginnings; be acquainted with Plinius Iunior wished hee might be mentioned in the Histories of Cornel. Tacitus, because he did foresee then succeeding memory. Tacitus or Livie, where you shall observe the courses and passages of many eminent Princes, how they bare 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 pittied 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 faire 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 onely to satisfie the Non solum onim [...], sed etiam [...] Cic. mindes, but eyes of the Citizens, understanding well enough, that the common sort of people were catcht sooner by a [...] cheerfull countenance, and a pleasing outward semblance, than any other respect whatsoever. Some you shall see note much, yet will bee seene to note little: therefore Agrippina in Tacitus, knowing her life to bee attempted by Nero, knew well, that her onely 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 Salust. Others you shall observe so much dejected presently upon any losse sustained, [...] they entertaine affliction with a desperate sorrow, crying out with Afranius sonne, [...] Alas mee wretched! or Philotas-like, receive such deepe impression or apprehension of their disgrace, as through it they are forced to [Page] lose the faculty of speech. Whereas others, like Furius Camillus are neither puffed up with honour, nor cast downe with disgrace: as his Dictator-ship could not make him too haughtily affected; no more could exile from his Countrey cause him to bee dejected. Such was the resolution of the ancient Romans, who at the disaster of Cannae, when their utter ruine and overthrow was rung in every place, did nothing unworthy themselves. Here you shall encounter with a Iugurth, Speaking little, but doing much; There with a Catiline, ☜ Speaking much, but doing little. Here one, in all mens opinions worthy of an Empire before he had it, but most unworthy when he hath it, exemplified in 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 Who would have majestie preserved, virtute non cultu. Ma [...]r [...]b. lib. 2. Saturnalium c. 5 Dion. l. 4 4. Severus. Againe, observe you may in the course of Histories, how justly God hath shewne himselfe towards such as practised treason against their Princes, though they were heathens: finde out one of all those who conspired Caesars death in the Capitoll, who died in their bed. For no sooner had Antonie shewed in his funerall Oration the thirty three wounds wherewith Caesar was deprived of life by his conspirators, and erected a Temple to Caesar, and sung a mournfull hymne in memory of Caesar; then Trebonius and Decimu [...] were the first that were dispatched, being of the conspiracie. Cassius likewise was killed on his Birth-day: who, some say, killed himselfe with the same dagger wherewith Caesar was killed; yea, observe the misery of these Assacinates, being so unhappy, as they could hardly finde 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 doe 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 [Page] the Magi, for their treacherous attempts, after the death of Cambises. The like on Bessus for his disloyalty towards Darius. Iustin. Quint. Curt. And to descend to later times, even within the bounds of our owne nation, what just revenge seconded those perfidious Complices; Alectus for conspiring against his deare Soveraigne Carausius; and that Arch-traitour Edrike, for his treacherous practices with Canutus the Dane, and breach of allegeance towards King Edmond? V [...]d. Polydor. Fab. Stow. & al. for seldome hath any State in any age beene 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 tooke Manius Acilius, Appian. Alex. one of the chiefest Embassadours of the Romans, and set him contemptuously upon an Asse, till he was come to Pergamo, where hee 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 Capitoll: for having betrayed the gates of the Capitoll to the enemie,I. Flor. l. 1. c. 1. Quint. Curt. l 3. onely upon promise, that they should throw her the bracelets, which they wore on their left armes, this they accordingly performed, throwing also their targets upon her, with which she was pressed to death. You shall likewise finde there, what reverence the Pagans shewed to their Idolatrous Temples; and how carefull they were to observe their Countrie rites, which they esteemed sacred, and what successe 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 divers who were [Page] grievously punished for their impiety and prophanenesse towards the gods; as namely Fulvius the Censor, who for taking away certaine marmoreas tegulas out of the temple of Iuno Lacinia, Lactant. de o [...]g. error. cap. 8. was distraught of his wits. Appius Claudius for translating and conveying those sacred reliques 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 cloake from Iupiter Olympius his image, a woollen cloake being put in stead thereof, saying, That a golden cloake was too heavie in Summer, and too cold in Winter, but a linsie-woolsie cloake 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 certaine cups of gold which they held in their hands, saying, It was a great madnesse, to refuse them offered; was for these driven into banishment. Pyrrhus, for robbing Proserpina's treasury, suffered ship wrack not farre from the shore. Zerxes, who sent foure hundred of his souldiers to Delphos, Valer. Max. to spoile the Temple of Apollo, had them all destroyed, and burnt with thunder and lightning. Marcus Cr [...]ssus, for taking a great masse of money out of the Temple, which Pompey would not meddle withall, perished there with his whole armie. And here in Albion, we reade of Brennus, who in his expedition to Delphos, was by a sudden hurly-burly, or immoderate feare, through a noise heard in the bowels of the earth,Vid. Chron. (raised indeed by the lamentable shrikings and howlings of the distracted Druids and ministers of Apollo) despairing of further successe, perished with all his army. Whence may be observed, how justly such [...] punished, who contemned the religion of their Countrey, robbing their Temples, and enriching themselves with the spoile of their gods: who, albeit they were Idols and no gods, or rather Devills and no Idols, [Page] yet so ill was their successe in all their affaires afterwards, as they attributed the cause of their miserable ends to the contempt of their gods. But howsoever this may seeme erroneously ascribed, sure I am, that thus it may be rightly applied: that where God is dishonoured, his Temple prophaned, and religion contemned, nothing can be succesfully or prosperously concluded.What good morall men have flourished in evill times. It is wonderfull to note in such evill times, so good men, as we shall every where meet with in the course of Histories. An Aristides for Iustice, a Pelopidas for Temperance, a Numa for Prudence, a Trajan for Patience, an African for Continence; all which in this Cleanthes Table, History, shew admirable vertues in a corrupt government. Againe, reflect your eye on those whose love to their Countrey deserves eternall memory; and you will no lesse wonder at the greatnesse of their mindes, than the happinesse of those Realmes that enjoyed them.Plut. initio Apotheg. regum. King Darius upon a time, by chance opening a great Pomegranat, and being demanded of what hee would wish to have as many as there were graines in that Pomegranat? 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 traiterous Assyrians, suffered his body to be rent and mangled, and being thus disfigured, fled straight-wayes to Babylon, where the Assyrians were intrenched: whom he made beleeve that Darius had mis-used him in this sort, because hee had spoken in their behalfe, counselling him to breake up his siege, and to remove his armie from assaulting their Citie. They hearing this tale, and the rather induced to thinke it true, because they saw him so shamefully disfigured in his bodie, were perswaded to make him their chiefe Captaine: by which meanes he [...] betrayed them all,Iustin. lib. 1. in fine. and surrendred both them and their Citie into his Masters hands. The like we reade of Codrus [Page] Prince of Athens, who according to the counsell of the Oracle, sacrificed his life willingly, to preserve the Libertie of his Countrey. The like did Gobrias, who offered his bodie to slaughter, to free his Countrey of a tyrannous Traitour. Yet observe withall, the ingratitude of former Ages to men of best deservings;

Non dolenda solum sed periculosa etiam res est, cum ingratis babere negatium. Senec.

Appian. Alexand.

which caused Aeschines say, That though the Citie of Thebes and Athens were full of naughtie men, yet not so full of any sort as of ungratefull 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 Countrey,O ingrata patria, ne ossa quidem! Valer. Max. may begge a resting place for his bones, but must not have it. Againe, it will not be amisse to note the sundry occasions of warres, proceeding from the sundry dispositions of men. Some strove for soveraigntie; others for preservation of their Libertie: where, so eager was the one of gaining glory, the other of defending their Libertie, they were many times brought to such straights,Quint. Curt. l. 6. as there was more roome for beholders, than fighters, many bearing armes, but could not use them. No lesse remarkable is it, to note what incredible exploits have beene atchieved by a handfull of men under a valiant Leader: where by a more particular survey had of their actions, we shall finde that observation of Plutarch to be most true:Plut. in Apotheg. Better is an armie of Harts, with a Lion to their Leader, than an armie of Lions with a Hart to their Leader: Q [...]anti dux, tant [...]x [...]rcitus. L. Flor. l. 2. c. 18. An Armie being said to derive her strength from her selfe, but her spirit from her Captaine. 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 imployment of no lesse delight than profit;Pecoribus fa [...]igatis quo (que) ve [...]o [...]or domun gradus est. Sen. de [...]anquill. anim. lib. 1. cap 1 conferring the ebbings and flowings of forraine estates with our owne. But to draw homeward, lest like Messala Carvinus by remembring the name of a stranger, [Page] we forget our owne: there is no History more usefull, or relation more needfull for any Gentleman, than our owne Moderne Chronicles, where he shall observe many notable passages worthy his reading. As first, how his Countrey was first planted; how by degrees it became peopled; how to civilitie reduced; how by wholesome Lawes restrained; and how by the providence of the Almightie, in so calme and peaceable manner established. Here he shall see a good King, but a bad man; there a good man, but a bad King. Againe, here hee shall see the State more weakned by civill broiles, than forraine warres: Securitie being no lesse hurtfull at home, than hostilitie abroad. Scipio used to have this sentence in his mouth: That easie, favourable and affable Captains, were profitable to the Enemie, which though they were beloved of their Souldiers, yet they set little by them. This shall you see verified in the too much indulgencie of many of our Captaines, through which lenitie they made many hopefull Souldiers, absolute cowards. Againe, 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 lesse admiration in us of Gods divine Providence, than of his secret Iustice, who pulleth downe, and setteth up, as seemeth best to his wisdome. To observe likewise, in the corruption of bloud, what Noble Families have beene tainted, which by the Princes clemencie were againe restored. What dangerous attempts and practices have beene undertaken, not only to shake but supplant the glorious frame of this Ila [...]d: As in the reign of King Iohn. labouring to divide and remove all succession to this Crowne, from the Royall Line of our Princes, and to in [...]est forraine Princes therewith: where an English King was summoned to the French Kings Court, while Normandie was yeelded by us, the Welsh invaded us, Lewis with a speedie arrivall accosted us, and Iohn himselfe was [Page] forced to leave us. Nay which was more, one of the Nurseries of our Iland 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 yeares had successfully flourished) so as not onely the State, but Learning, the sterne of State, became much weakned. Yet observe, how happily this storme was calmed, when it was least expected; for by the Vicount of Mellin his confession, lying then upon his deathbed, was the whole practice of the French, by a Frenchman discovered, which was no lesse happily afterwards prevented. For King Iohn, being to repentance moved, tooke an oath before his Barons that all things should be reformed, which the Barons likewise seconded with an oath to confirme his proceedings.Having crossed the Seas to Ierusalem. So Iohn was absolved, and that Crowne which he had before resigned, he forth with resumed, being in this made more happie, in that being once so unhappie, hee came to defeat his foes, make sufficient triall of his friends, and recover that by submission, which he had lost by his pride. Againe, if we should but reade, and reading consider, how peacefull the government, how quiet the sleepes, how cheerefull the delights were of such as came by lawfull and lineall succession to the Crowne; and the heavie Nights, troubled thoughts, broken sleepes, and many tedious houres which those were owners of, who came by usurpation to enjoy (with little joy) a princely Diadem; we should of necessitie conclude with Pompey; who being combred with his Honour, exclaimed to see Sylla's crueltie, being ignorant after what sort to behave himselfe in the dignitie he had, and cried out: O perill 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 Crowne, planting his Kingdome on an indirect foundation, Blond, and those many strange passages and overtures which [Page] happened in his Reigne, with those fearefull Visions which appeared to him before his death, would certainly set downe 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 dreame of Richard the third,

Ideredo non s [...]it hominum, sed cons [...]ien [...]a scelerum.

Polydor. Virgil.

the night before Bosworth field, in which hee was slaine, useth these words: I doe not beleeve 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 chuse but minister much profit with delight, and enable you that are Gentlemen to entertaine the time with much content to them that heare you. For in this Treasury or Store-house of History, you shall finde better meanes, than all the Helpes to Discourse which our weake Pamphletters can publish, to enable you for discourse in all companies. For to restraine or tye your selves to a set forme of discourse, as if you were to doe nothing without rules, were too pedanticall: besides, you should be sometimes so scantled, for want of subjects, that unlesse the subject whereof you are to discourse fall happily within your owne Element, your Ship for want of Sea-roome would runne a ground. Whereas History (the sweetest Recreation of the minde) will afford variety, (being not curtaild by Epitomees, which are the Moths of History) both for table-talke to delight, and discourse of more serious consequence. Which in my opinion would better seeme a Gentleman, than to entertaine time in nothing but the cry of Dogges, or flight of Hawkes; which, as they are gentlemanly pleasures, and worthily approved (as I formerly noted) so are they to bee used but onely as pleasures and Recreations: of which to speake sparingly were much better, than onely to discourse of them, as if our whole reading were in them. Neither doe I [Page] speake this without iust 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 owne neglect of Learning, have no sooner attained to the strength of making their fist a Pearch for a Hawke, but by the helpe of some bookes 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 bee mewed up, for they are taken from their Element. Wherfore Gentlemen, let me advise you in a word, so to entertaine time in Recreation, as the pleasure you take therein, draw not your minds from more serious and usefull imployments. I have proposed to you, and made choice for you, of some Recreations which may no lesse delight and benefit your mindes, than these other active delights doe your bodies; use them, and you shall finde 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, shewing how a Gentleman is to bestow himselfe in them.

AS one said of Love, How a Gentleman is to bestow himselfe in Recreation. that it should be a toy and no toyle; so say I of Recreation; the spirits should be cheered by it, not drowned in it; refreshed, not depressed. I doe not like of this eagernesse after pleasure; for i [...] argues too much sensuality; The minde should [...]e so tempered, as it may shew an indifferencie to the use of pleasure. Which I have surely found, as a maine errour in most part of young Gentlemen; whose eager appetite so unmeasurably pursuing the quest of pleasure, cannot containe it selfe from expressing outwardly, the love it conceives to such a pleasure inwardly. [Page] So as I have observed some intraunced (as it were) with joy in the chace of Hare, or the flight of Hawke; which in my opinion argued much lightnesse: 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 over-joyed 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 joyes, by considering the shortnesse of them; and to allay the height of them, by observing what breaches or intermissions are incident to them. Wherefore above all, it becommeth a Gentleman to be circumspect in this kinde, for even by his outward carriage may his weaknesse bee discovered. Sure I am, there is nothing that tasteth more of true wisdome, 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, &c. Laert. in vit. Chyl. should bee so overtaken with joy, as to die with excesse thereof. The like we reade of Argia the prophetesse, who being carried in a chariot of gold to the Temple by her two sonnes, whereat shee conceived no lesse joy than if her two sonnes had beene invested with the title of Emperours, through excessive joy immediately died. But these passions rather become women than men, who should be themselves still, but especially when they feele any such conceit undermining them. It is written of Polycrates, that meditating one day with himselfe, how he had never any thing which crossed him all his life, but enjoyed all successe both at home and abroad, so as he became fearefull to his foes, and powerfull to his friends: resolved to try how hee might crosse his good fortune, by a voluntary incurring of losing that he did exceedingly love. Wherefore one day he went unto the Sea-side, where taking off a Ring which he did [Page] especially tender, hee threw it into the Sea, intending thereby to crosse himselfe, whom fortune would not: but see how Polycrates was crossed in his crosses: for not long after, a fisher-man came and presented him the Ring hee 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 mee a displeasure, which they will doe when I least expect it, and make mee so much the more unfortunate, in that I never knew what misfortune meant. Which he afterwards found true, being deprived both of Crowne and Dignitie. Certainly, there is no meanes better to attemper and allay ones joy conceived in the pursuit of any pleasure, than to crosse himselfe in the quest thereof: for this tasteth of true manhood, when one can master his affections, and stay himselfe in that he loves. Neither is this hard to doe being once assayed; for wee shall finde more true content in the moderation of our pleasure, than in the pleasure it selfe. 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 deepe 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 worke so strange and strong an effect, I am doubtfull: yet whosoere they be (if any such there be) sure I am they may well crosse themselves in pleasures abroad, having such pleasant conceits within themselves. Now, as I would have young [...]entlemen to use moderation in the exercise it selfe; so would I have them to observe like moderation in their expence or charge requisite for that exercise or pleasure. It is deare bought pleasure that makes the Posteritie beggers. Nero was taxed for his prodigalitie, because hee would have his Fishing-rods of gold,Suet. in Nerone. and [Page] his Nets of purest silke; Vitellius for his embroderie, as well as his Epicurisme; Lucullus for his Gardens; Antoninus for his Bathes;Plut. in vi [...]. Sext. A [...]d. Herodian. Caracalla for his Roabes; Commodus for prodigall expence in all Recreations. Now what madnesse is it to bestow that to delight mee, which I may wish one day I had to sustaine mee?Virtu [...] atqu [...] sapientia maj r [...]n illis fuit, qui ex parvis opious tantum emperiū secere, quam in nobis, qu [...] ea b [...]ne parta vi [...] retinemus. Salust. to bestow that on my pleasure, which I may chance need to releeve nature? Wee have heard of one within this Citie, who like a prodigall Heire to his fathers thriving providence, bestowed an incredible masse of money to satisfie his five Senses: but sure I thinke hee 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 it selfe so over to delight it selfe, 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, Chesse, 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 feare. You shall see some of these peasantly Gamesters, who partly for desire of winning, or else for feare of losing, shew a perpetuall palsey in their joynts, so full of troubled thoughts they are, or passionate feares, which apparently discover a basenesse of disposition in them, whom either hope of gaine or feare of losse can drive to such extremes. I would have you therefore so to bestow your selves 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 expresse the least sembla [...]ce of feare, for the losse of ought that he shall play. Neither is it any lesse touch to a Gentleman, whose affections should be so composed as they may expresse his Nature without any other Character, to fall into passion for ought that he shall lose. Albeit I have heard of one, who (much subject to this imperfection) chanced to be reproved [Page] by his friend, who in friendly and familiar sort wished him either to learne more patience in gaming, or else to surcease from game. ‘What (quoth he to his friend) doest thou thinke I am a stock or stone, that I should have no sense of my losse? Surely I thinke there is no man that knowes how he comes by his money, but will be moved for the losse of it.’ But I approve not of his Maxime: you shall see an old Gamester beare all crosse chances with an equall and undejected spirit, whereas our young Gamesters (for passion is most incident to Novices) upon a crosse throw, pull their haire, teare the Cards, stamp and fret like gumm'd grogram: so farre they are from patience for want of experience. Their younger and unmellowed yeeres never felt the crosses of a Gamester, and therefore can hardly digest them when they come. This the Philosopher seemes to confirme,Assuetis nulla fit passio. saying; Nothing can be violent, being once habituate. For use or custome as it makes perfectnesse, so it begets a composednesse of minde, to endure with patience whatsoever the extremitie 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 forsweare gaming at all, or with such an one, because they had never fortune to be savers at his hands; yet, as men carelesse of what they sweare, without respect to what they formerly protested, presently fall, [...]o game againe with the selfe-same company which they had so lately abjured. A dolefull and wofull example wee had of this within these few yeeres of one, whose more eminent parts interested him greatly in his Countries hope; yet having dipt his hand in bloud, was according to justice and equitie adjudged [Page] to die, which was afterwards accordingly executed. This Gentleman, whose education had beene 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 solemne protestation, that if ever he gamed againe, he might be hange [...]: which protestation was so usuall with him, as nothing more frequent. But see this Gentlemans miserable end! Within few yeeres after he suffered in himselfe what he had so often wished for himselfe. Take example hence, you I say, who are so prodigall in oathes, vowing, protesting, and swearing in your heat of passion, what you are no lesse apt to forget having coold your passion. For though you little feare the effecting of that which you wish to your selves, yet time may come when you would wish you had not used those imprecations upon your selves. There is another thing likewise which I could wish young Gentlemen to be mindfull 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. Wee are therefore to reserve so much time for our more serious affaires, as not to give way to pleasure or delight, and so neglect what wee should principally intend. [...]. No expence is more precious than the expence of time; which is rather imployed 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 pregnancie; the Gle [...]ke (because of varietie) 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, doe not [Page] (Theotimus-like) preferre lust before your eyes; preferre not any profit you are to reape by gaming, before the inward benefit which you may reape by conceiving. It is a mercenary Trade, to frequent Gaming-houses for gaine, to alter the propertie 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 surprized with hope, feare, passion, despaire, 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 downe with the feare of losse, nor over-joyed with the hope of gaine; making this use of all adverse or crosse fortune: How miserable is that man, whose highest hopes relie on so light a mistresse? How simple he, whose conceit is grounded on the constancie of fortune, who is only constant in inconstancie? How pittifully pittilesse is his case, who puts finger in the eye, because he hath felt her frowne? How forlorne is his hope, who having had experience of the extremest affronts of fortune, is ever giving himselfe occasion of new sorrowing? But contrariwise, how truly happy is he, who makes use of fortunes braves, and receives what chance soever comes, with a cheerefull brow? How truly blessed he, who cares as little for the insults of misfortune, as he prizeth all momentany successe which so blinde a Goddesse can afford him? There is no griefe more base or unworthy, than that which taketh beginning from losse in game: for why will wee make a voluntary hazard to procure us sorrow? why should any one imagine himselfe to be more dearly tendred by fortune than another? If you play square, without intendment of advantage, then expect no more than another may looke for, being equally interested in the share of fortune. For in these Recreations, as it is mercenary [Page] gaine, which is got by game; so it is an indiscreet griefe to sorrow in losse, or rejoyce in gaine. Recreations are not to be used as men use Trades;

From this inordinate desire, spring two maine branches;

Cupi [...]itas acquire [...]di; avid [...]as retine [...]di:

Eagernesse of gaining; greedinesse of retaining.

these are to maintaine us; the other to refresh us. So as they greatly pervert the use of pleasure, which make it a daily Taske, as many of our English Gentlemen doe; who made Heires of their fathers providence, esteeme it the onely Generous qualitie, to make use of their fathers coine, without respect to his care. These are they who blemish their Descent, and detract from the glory of their House, consuming the Sun-shine of their dayes in workes of darknesse. 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 aske the Devill our subtill Watch-man, Custos quid de nocte? And there hee shewes how a great office is not so gainfull as the Principall-ship of a College of Curtizans. For no Merchant in riches may compare with these Merchants of maiden-heads, if their female Inmates were not so fleeting and uncertaine. Too many, I feare me, there be of these licentious Gamesters, who make sinne a Recreation, wantonning in the Lap of impudence, exposing their estate and name to a miserable hazard: whose Youth, as it addes fuell to desire; so Age, the truest Register of the follies of Youth, will besprinkle those desires with the bitter teares of repentance: grieving to have committed, what may hardly bee redeemed.Blos. For hee that surceaseth but then from sinne, when hee can sinne no more, forsaketh not his sinnes, but his sinnes forsake him. It is one thing to fall into light sinnes, through occasion onely, or humane frailtie: and another thing to fall through affected negligence and securitie. Farre be the latter from you, Gentlemen, whose aymes ought [Page] to be so much the more glorious, as your Descents are noble and generous. Though humane frailty move you to offend, labour to redeeme that time wherein you did offend, by vying sinnes with sighes, those ungodly tares with incessant teares; for if you will live when you be dead, you must die to sinne while you be alive. And for as much as pardon cannot be procured, but where repentance is renued;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 houre sinning, so every houre sighing; as every houre committing, so every houre bringing forth fruits of remission. Thus like Hismenias the Thebane, who would shew musicians of all sorts, to imitate the best, and reject the worst; have I proposed and set downe Recreations of all sorts, making choice withall of such especiall and select ones, as best sort with the qualitie of a Gentleman, concluding how and after what manner he is to bestow himselfe in them. Neither have I taxed any particular Recreation, provided that it transgresse not the bounds of modestie, 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 seeme to undergoe the censure of Lightnesse, have I not only not reproved, but worthily approved, being with decencie used. Whereupon Gregorie saith, I admire King David a great deale more, when I see him in the Quire, than when I see him in the Campe: when I see him singing as the sweet singer of Israel, than when I see him fighting as the worthy warriour of Israel: when I see him leaping, Davide [...] s [...]lta [...] ▪ [...]em. [...] stupeo quàm p [...]gnantem. than when I see him weeping: when I see him dancing before the Arke, than when I see him drawing forth his armie 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 sicke. But when hee danced before the Arke, and delighted himselfe, he was overcome himselfe, he was wounded himselfe, he was sicke himselfe. But this sicknesse did rather affect him, than afflict him; [Page] joy him, than annoy him. I will play still (sayes 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, Gods Sabbath is not to be dishonoured, nor our serious occasions intermitted; the Place where, the Holy ground is not by the feet of Lightnesse to be profaned, nor Places where Iustice is administred, to the exercise of such delights inured; 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 glorifie God, not only in this life, but in that best and blest life which is to come; if wee fall not backe into the same sinnes, but bid a long fare-well to the illusions of the Devill; if with diligent attention to the word of God, earnest desire of conversion, and continuall confession of our sinnes, we procure the carefull eye of the Almightie to watch over us. For it sufficeth him in his great mercy that we surcease from sinne, whereby wee shall be more easily moved to the practice of all good workes. Wherefore to conclude this Observance with that exhortation of golden-mouthed Chrysostome, Chrysost. in Gen. Tom. 5. Tom. 6. cap. 1. to the end wee may render more honour to his Sabbat [...] ▪ ‘Let not any one hence-forth be seene trying masteries on Horse-backe, nor spending any part of the day in unlawfull meetings; Let not any one hence-forth consort himselfe in games at Cards or Dice, or the tumultuous noise which ariseth from thence. For I pray you answer mee (saith hee) what profit is there in fas [...]ing, if all the day eating nothing, you game, sport, sweare and forsweare, and so spend the day in worse than nothing? Let us not, I beseech you, be so negligent in that weightie affaire of our salvation, but rather let our communication be of spirituall [Page] things. And let every one take in his hand a godly booke, and calling his neighbours together, water both his owne understanding and theirs who are assembled, with heavenly instructions, that so we may avoid the deceits of the Devill.’ Performing this, Gentlemen, your Recreations shall be healthfull to your selves, helpfull to your Country, delightfull to the vertuous, and beseeming men of your ranke, nobly generous.

THE ENGLISH GENTLEMAN.

[Page]

[Page]

Argument.

Of Acquaintance; Of the choice of Acquaintance; Of constancie in the choice of Acquaintance; Of reservancie towards Acquaintance; Of the absolute end of Acquaintance.

ACQVAINTANCE.

THe comfort of an Active life consists in societie, Observat. 6. as the content of a Contemplative consists in Privacie. Of the use of Acquaintance. Intermission of Action in the former, Cu [...]. Dentatus apud Senecam de tranq. anim. is a kinde of death; Intention to Devotion in the latter, is a pleasant life. For solitarie places are the best for prayer; but publike for practice. We reade that Christ went out into a solitary [Page] place, and there prayed: but hee entered into the Synagogue, and there preached; that such Libertines as were there trained might bee reclaimed. And Wisdome cryeth without, Mark. 1.35. Act. 6.9. Prov. 1.20. and uttereth her voice in the streets, that her words might bee practised. As there is no publike State which can subsist without commerce, trafficke, and mutuall society; so there is no creature living, whose life would not bee 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 solitarinesse; the Owle in the Desart, and the Pelicane in the Wildernesse. Which two, among divers other birds, were accounted uncleane, and therefore were not to bee eaten by the Iewes. Deut. 14.16, 17. As retirednesse from occasions abroad, makes us more serious in occasions at home: so this privacie or solitarinesse makes the memory more retentive in affaires usefull to our selves, but withdrawes our hand from affording helpe or assistance to others. But life should bee communicative; not only intending it selfe; but labouring wherein it may doe good to any.☞ For whereas Saint Bernard saith, that the Bern. de vita solitaria. affinity is neere betweene the dwellers in a Cell and in heaven: it is to bee understood, that such whose mortified affections, and regenerate will have concluded all Honores Mundi, tumores Mundi. Eucher. Epist. Par [...]ne de contempt. mundi. worldly honours to bee worldly tumours; and all Omnis seculi honor, Di [...]boli est negotium. Hil. can. 3. in Matth. secular honour to be the Devills trafficke, have stepped neere unto heaven. Neither are we to conclude thence, that such who have to deale in the world, by commerce at home and abroad, are excluded from this affinity. For there are many (as we are to be charitably perswaded) 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 finde in their hearts to forgoe 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 [Page] affirme, We will seeke one good wherein consisteth all good, and that sufficeth; we will seeke one joy wherein consisteth all joy, Quaeremus unum bonum in quo sunt omnia bona & sufficit. Aug. Med. and this onely joyes us. It is

Greg. Diligenti Deum sufficit ei placere q [...]em diligit, quia nulla major expetenda est remuneratio quàm ipsa d [...]ectio.

[...]eo Magnus. Serm. 7. dejejunio.

Grace and not the Place, which saveth the soule. For as there may bee a wolfe in sheeps cloathing, so there may bee a worldly minde in a Hermits dwelling. Mans security is the deuills opportunity, which may be found in the Wildernesse as well as in the World; neither is the one place lesse subject to temptation than the other. The Wildernesse is secret, yet Christ was tempted in it. The Night is silent, yet doth that princely Prophet warne us, To lift up our hands in the night watches of temptation. For the life of man, as it is a continuall temptation, so is there neither time, place, sexe nor condition exempted from temptation. The Monks Cell and the Monarchs Court are equally subject to it. This, devout Bernard seemes to confirme in his description of such as professed a Monasticke life,Mat. 4.1.3. Psal. 63.4. 1 Tim. 2 8, Iob 7.1. saying; They were large promisers, but slow performers, faire-tongued flatterers, but snarling back-biters,

Bernard. in 4 lib. de consid. ad Eugen.

In codem l [...]b c. 4

simple-seeming dissemblers, but malicious betrayers. Againe, We (saith hee) receive all into our Monasteries, in hope to better them; whereas in the Court it is more usuall, 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 beene ever most subject to danger, where men were left to themselves to enter lists with temptation. Which proceedeth either from the naturall frailty of man, in that he falleth from best to worst; or his want of judgement to discerne best from worst: whence the Poet most divinely concludeth;

When want of judgement reignes in humane brest,

The best is ta'ne for worst, the worst for best.

[Page] God in his sacred wisdome having created man, thought it not good that hee should bee alone; and therefore made him an helpe meet for him. It was an excellent saying of that sage Cynicke, Gen. 1.18. who seeing a young man all alone by himselfe, and demanding of him what he was doing, I am talking (quoth the young man) with my selfe; Take heed (said hee) thou talke not with thine Enemie. ☞ For howsoever Cato might say in respect of the inward delight hee tooke in Contemplation, I am never lesse alone, than when alone; we shall finde this true, that man is never more ready to give way to temptation, than when hee is alone. How needfull 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 reape by Acquaintance in matters of discourse.

It is Experience hath begot wisdome, and Memory as a mother hath brought it forth. Now, what experience could we gaine, if wee should only be left to our selves, and have none to helpe 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 usuall helps of conference, which enable us when, where and how we should speake.☞ For as the Satyre was afraid at the first sight of fire; or that Captaine, who looking himselfe in a glasse when hee was angry, was affrighted with his owne countenance, so should we, having never consorted or conversed with men, stand amazed when we approached their companie. For what is it that ministers boldnesse and audacity to men, save their usuall 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 onely to see his deare [Page] friend Phocion the Philosopher. See here the love of good men one to another; for amongst evill men can be no true friendship. For it is the ayme of acquaintance that makes it good or evill;Amor [...] praesente g [...]nd [...]t, absente dolet. Bern. sup. Cant. as to insinuate ones selfe into acquaintance for their owne ends, to wit, to profit by it, or worke on others weaknesse, this is acquaintance for Macchiavells Schollers, whose principall ayme is to undermine; and under pretence of amity, shroud their villany. These hold concurrencie with Frier Clement, Nil interest habere ostium apertum, vultum clausum. Cicero. Ravillac, Iaurequy, 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 soule which ruleth two hearts, and one heart which dwelleth in two bodies. Whereas these men,No rush without mire, no corrupt heart without sinne. whose acquaintance hath relation to their owne 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 farre from their mouths; learning to prosper by others errours. Yea, by often conversing and practising with others, no lesse cunning than themselves, they have so farre prevailed, as they are not onely able to match them,Plin. in Nat. hist. but out-strip them: Serpens nisi serpentem comederit, non fit Draco: These are they who hatch the Cockatrice egges; come not therefore neere them, for The poyson of Aspes is under their Lips. Yea, they sucke the gall of Aspes, Iob. 20.16. and the Vipers 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 weake Prince that enjoyes an Empire without people; and no lesse desolate or disconsolate is his state, who wants not for meanes, yet wants a friend to whom hee may impart his minde. Lend me your hands therefore (Gentlemen) [Page] 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) finde his friend sad and so leave him; Of the choice of Acquaintance in matters of advice. sicke without ministring any comfort to him; and poore without releeving him: wee may thinke 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 sicke, he will visit him; i [...] sad, hee will cheare him; if poore, hee will releeve him; if afflicted in minde, he will comfort him; otherwise his friendship is but dissembling, his visiting him, a meere mocking of him. Iob called his friends Miserable comforters, Iob 16.2. because their discourses were rather afflictions than comforts, their counsels rather corasives than cordialls, their exhortations rather scourgings and scoffings, than soule-solacing refreshings. These doe 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 storme; the other Swallow-like, draw neere us in a calme. The former sort observe Periandors precept,Laert. in vit. Per [...]and. Shew thy selfe still the same, whether thy friend bee in prosperity or adversity: but the latter observe that sentence of Optatus, All for the time, Omnia proten pore, ni [...]il pro veritate. Optatus l. 1. [...]. but nothing for the truth. All Acquaintance may be either compared to pitch staining, o [...]to balme curing. Hee that toucheth pitch shall bee defiled therewith, saith the sonne of Sirach; such is the nature of much Acquaintance, Ecclus. 13.1. especially in these latter dayes, where vanity is more affected, than the practice of vertue, which should be onely loved. Where many returne worse than when they went forth, confirming [Page] that sentence, Sanabimur, si separemur à coetu. But Balme, it refresheth, cheereth, and cureth; such is that Acquaintance, whose conceits are delightfull, discourse chearefull, and instructions fruitfull. These, if wee be at any time doubtfull, will advise us; if in necessitie, will releeve us; if in any affliction either outward or inward, will beare a part with us, to allay griefe in us. A little Stybium is too much, such are the first; a great quantitie of Styrax is too little, such are the last. A Whose wood is sweetest, shade coolest, and coale hottest. Iuniper-tree maketh the hottest coale, and the coolest shadow of any tree: the coale is so hot, that if it be rak't up in ashes of the same, it continueth unextinguished by the space of a whole yeere: so doth true friendship or faithfull Acquaintance;Fabiolae Maus. 15. it affordeth the coolest shadow to refresh us, and the hottest coales, implying fervour of affection, being once kindled, to warme us. When poore Andromache craved Vlysses advice, what he thought best to be done in behalfe of her young sonne Astyanax; Conceale him (said he) this is the only meanes to save him. Lat [...]at, hac uno s [...]w. S [...]n. in Troad. This shewed his faithfulnesse in advising, albeit her Countries foe; for otherwise hee would have perswaded her to submit her selfe and him to the hand of the mercilesse souldier, or reape a benefit by their bondage, making them his owne Captives: As it is in the fable of the Crow, who comming to the Eagle that had got a Cockle, the fish whereof he could not get out neither by force nor art, hee counselled him to mount up on high and throw the Cockle downe upon the stones, and so breake the shell: now all the while did the craftie Crow stay below expecting the fall: The Eagle throwes it downe, 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 owne good. Others there be, who make use of their friends or acquaintance meerely for [Page] their owne ends; and rather than they will be prevented of their aimes, they will expose the life and safetie of their friend to imminent perill. And these resemble the Fox, who seeing a Chestnut in the fire, made use of the Cats foot to take it out. But these are not those friends, whose advice is faithfull, as their friendship is firme and gratefull. Their aimes are indirect, their advice tends to their owne benefit, their counsell tastes of profit, and their directions become as pitfalls to their friends. Those to whom I would have Gentlemen knowne, are men of an other ranke and qualitie, appearing like the Canii, Senecae, Aruntii, and Sorani; whose admirable vertues 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 halfe well to their palate; but rather honour them for their vertuous sinceritie, 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 reproofe, I would have their Acquaintance doe 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 enemie;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 faithfull advice of his affectionate Clitus before all his conquests; for by his instruction might hee have learned Humilitie, which lesson had beene worth his worlds Monarchie. Had Nero that President of Tyrants, or Monster of men, given care to the wise advice of his loyall and learned Seneca, hee might have found a Subject to love him, a Scholer to live with him, a Souldier to fight for him, and a Mother [Page] to blesse him. For surely, as of all possessions friendship is most precious, being suted with vertue, without which there is no true friendship; so are we to value the life of our friend as the crowne of our glory.Laert. in vit. Biant. For tell mee, are you fad? your friends conceit, as a soveraigne receit, will cheere 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 passe the tedious night away, in telling tales, or holding you with talke? your friend will invent a thousand pastimes to cheere you, and make the night seeme lesse tedious unto you. Is the burden of your griefes too heavy to beare? you have a friend to share with you in your burden. In briefe, want you comfort? he will supply it; want you meanes to releeve your wants? hee will afford it; want you counsell? 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 prowesse 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 overwhelme the Isle it selfe of Salamine, than it shall drench the remembrance of the Salamine triumph: and the towne 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 shewed to their friends, even to the apparent danger of their owne lives, shall eternize their memory. Pelopidas a noble Grecian, skirmishing with the Lacedemonians against the Arcadians, untill such time as being hurt in seven places, hee [Page] fell downe 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 arme with a sword, and thrust into the brest with a pike, he was even ready to give over. But at that very instant,Plutarch. in Pelopida, initio. Agesipolis King of the Lacedemonians came with the other point of the battell in a happy houre, and saved both their lives when they were past all hope. Here see apparent arguments of true love, mixed with a noble and heroick temper: for friends are to be tried in extremities, either in matters of state or life: in state, by releeving 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 friends disgrace. Marcus Servilius a valiant Roman, who had fought three and twenty combats of life and death in his owne person, and had alwayes slaine 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 behalfe: in the midst whereof hee cast up his gowne, and shewed before them the infinite skars and cuts he had received upon his brest; 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 anothers 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 minde 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 Musicke delights our hearing; their sight like some rare Object [Page] 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 uselesse; so men, whether in prosperitie or adversitie, wanting friends to relie on, are wretched and helplesse: So as there is no greater wildernesse than to be without true friends. For without friendship, societie is but meeting, acquaintance a formall or ceremoniall greeting. Wheras it is friendship, when a man can say to himselfe, The expressive Character of a reall friend.I love this man without respect of utilitie: for (as I formerly noted) those are no friends but hirelings, who professe friendship only to gaine by it. Certainly, whosoever hath had the happinesse to enjoy a true & faithfull friend, to whom he might freely impart the secrets of his brest, or open the Cabbinet 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 certaine, that in bodies inanimate, union strengthneth any naturall motion, and weakneth any violent motion; so amongst men, friendship multiplieth joyes, and divideth griefs. It multiplies joyes; for it makes that joy communicative, which before was single; it divideth griefes; for it shares in them, and so makes them lesse. Now perfection of friendship, is but a speculation, if wee 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 goodnesse:Nam in soro sunt lites & [...]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, ingrossing and regrating, of purpose to oppresse. It is rare to see a faithfull Damon or a Pythias; a Pylades or Orestes; a Bitias [Page] 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 himselfe, as he can finde no corner in his heart to lodge his friend in? In briefe, none can gaine friends, and make a saving bargaine of it, for now it is a rule commonly received;

Si quis in hoe mundo cunctis vult gratus haberi, Det, cap [...]al, quaerat, plur [...]ma, pauca, nihil. Plato.

He that to all will here be gratefull thought,

Must give, accept, demand, much, little, nought.

So as it may seeme, 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 dis-esteemes honour, profit, yea life it selfe, so hee may gratifie his beloved. But my opinion is quite contrary; for I hold this as a firme and undoubted Maxime; that he who is not given to love, cannot be wise. For is he wise, that reposeth such trust in his owne strength, as if he stood in no need of friends? Is he wise, who dependeth so much on his owne advice, as if all wit and wisdome were treasured in his braine? Is he wise, who being sicke, would not be visited; poore, and would not be succoured; afflicted, and would not be comforted; throwne downe, and would not be raised? Surely in the same case is he, who sleights the purchace of a friend, preferring his owne profit before so inestimable a prize. There is none, whether he be valiant, or a profest coward, but may stand in need of a friend in a corner. For be hee valiant, hee 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 minde or bodie, let him embrace friendship; for if his weaknesse proceed from the minde, hee shall finde a choice receit in the breast of his friend, to strengthen and corroborate him, so as griefe may assaile or assault him, but it cannot dismay or amate him. Againe, if his weaknesse proceed from the bodie, that weaknesse is supplied by the strength of his friend, who will be an eye to direct him, and a foot [Page] to sustaine him. Telephus, when he could finde none amongst his friends to cure his wound, permitted his enemie to doe it: and he who purposed to kill Prometheus the Thessalian, opened his impostume with his sword. If such effects have proceeded from enmitie, what rare and incredible effects may be imagined to take their beginning from amitie? Than which, as nothing is stricter in respect of the bond, so nothing is more continuate in respect of the time: being so firme, as not to be dissolved; so strict, as not to be anulled; so lasting, as never to be ended. Neither is this benefit, derived from friend to friend, onely restrained to matters of action or imployment, but extendeth it selfe to exercises of pleasure and recreation. The benefits which redound from the mutuall union or communion of friends in the exercise of Pleasure. For tell me, what delight can any one reape 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 onely a Hunter, but one whose conceit (if occasion serve) can reach further; such an one I would have him as could make an Embleme of the Forest where hee raungeth, compose a Sonnet on the Objects which he seeth, and fit himselfe for ought hee undertaketh. Of which ranke, was that merry Epigrammatist, (as it may be imagined) who being taxed for wearing a horne, and could not wind it, made this replie;

My friend did tax me seriously one morne,

That I should weare, yet could not wind, the horne;

And I repli'd, that he for truth should finde it,

Many did weare the Horne that nere could wind it:

Hows'ere of all, that Man may weare it best,

Who makes claime to it,

Ioci 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 lesse delightfull than usefull: but these jests should be so seasoned, as they may neither taste of lightnesse, nor too [Page] much saltnesse. Iests festive are oft-times offensive, they incline too much to levitie; jests civill (for into these two are all divided) are better relishing, because mixed with more sobrietie and discretion.Vanitati prosrie festivitas cedit. Cic. de orat. lib. 2. Catullus answer to Philippus the Atturney, was no lesse wittie than bitter: for Catullus and he being one day at high words together; Why barkest thou, quoth Philippus? Because I see a Theefe, answered Catullus. He shewed himselfe a quick Anatomist, who branched man into three parts, saying, That man had nothing but substance, soule, and bodie; Lawyers dispose of the substance, Physitians of the bodie, and Divines of the soule. Present and pregnant was Donato's answer to a young Gentleman, who beholding a brave company of amorous Ladies and Gentlewomen, meeting Donato comming towards Rome, as one admiring their number and feature, said;

As many Stars [...] in the heavens bee,

So many maids ha's Rome to welcome thee. As many kids as on the Downes we see,

So many Prostitutes in Rome there bee.

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 Cardinalls were not remembred? answered, they were included in that prayer, Oremus pro haereticis & schismaticis. Well requited was that young Scholler, who giving his Master this Evening salute: Domine magister, Deus det tibi bonum sero; was answered by his Master: Et tibi malumcito. Wittie, 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 minde was well displayed in that covetous man, who unwilling to sell his corne while it was at an high price, expecting ever when the Market would rise higher; when he saw it afterward fall, in despaire hanged himselfe upon a beame of his chamber; which his [Page] man hearing, and making haste, cut the rope and preserved his life: afterwards, when he came to himselfe, hee would needs have his man to pay for the cord hee had cut. But I approve rather of such jests as are mixed with lesse extremes: pleasant was that answer of Scipio Nasica, Scipio Nasica. who going to Ennius house in Rome, and asking for Ennius; Ennius bade his maid tell him he was not within. So Ennius on a time comming to Scipio's house, and asking whether he was at home? I am not at home, answered Scipio: Ennius wondering thereat; Doe I not know that voice (quoth hee) to be Scipio's voice? Thou hast small civilitie in thee (answered Scipio) that when I beleeved thy maid thou wert not at home, yet thou wilt not beleeve me. Likewise to retort a jest, is an argument of a quicke wit; as Leo Emperour of Bizantium answered one, who being crook-backt, jested at his bleared eyes; saying, Thou reprochest mee 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 teare. Alexander asking a Pyrate, that was taken and brought before him; How he durst be so bold to infest the Seas with his pyracie? was answered with no lesse spirit, That hee played the Pyrate but with one ship, but his Majestie with a huge navie. Which saying so pleased Alexander, that hee pardoned him: reaping especiall delight in that similitude of action, by which was transported the current of the Kings affection. Other Conceits there are more closely couched, covertly carried, and in silence uttered; as that of Bias, who, when an evill man asked him what goodnesse was; answered nothing: and being demanded the cause of his silence; I am silent (quoth he) because thou enquirest of that, which nothing concernes thee. The same Bias sailing on a time with some naughtie men, by violence of a tempest, the ship wherein they were, became so [Page] 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 kinde.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: Musicke doth well with ayres, but there is no Musicke in that discourse which is all ayre. My meaning is, I would not have these Acquaintance which they make choice of, all words or flashes of wit: for I seldome see any of these who are so verball,Quisquis plus justo non sapit, ille sapit. Martial. l. 14. much materiall; or these who are all wit, but through height of a selfe-conceit they fall to much weaknesse. For these many times preferre their conceit before the hearers appetite, and will not sticke to lose their friend rather than their jest, Those jests are best seasoned, that are least saked. which in my opinion is meere 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 knowne some wits turne wittalls; 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 entertaine 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 lesse incident one to another, where the ends or uses are perverted. Thus farre have we proceeded in the discovery of those particular benefits which redound from discourse, advice, and action, by meanes of Acquaintance: being the Cement which so firmely joyneth minds together, as they may be encountred by extremes, but divided never. Now for as much as the essentiall triall of Acquaintance consists in matters of highest consequence, [Page] we are now to addresse our selves to such a choice, as our choice may admit no change.

THe precept of that ancient Sage is worth remembring;Of the choice or judicious approvement of Acquaintance, in affaires 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 bee too warie or circumspect, because herein for most part, consisteth his well-fare 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 Hedge-hogge, who hath two holes in his siedge, one toward the South, another toward the North. Now when the Southerne wind blowes, he stops up that hole, and turnes him Northward; when the Northerne wind blowes, he stops up that hole likewise, and turnes him againe Southward. Such Vrchins are all temporizers:The Timist or Time-observer displayed and displaced. they turne as the wind blowes, and sute themselves for euery occasion. These friends or Acquaintance who follow not us but ours, will be seene in all Liveries: Princes have felt the inconveniencie of them, and inferiour States have not beene free from them: but the highest States generally are most subject to these retainers;

For Princes by experience we have seene,

Nec [...]

Abused most where most their trust hath beene.

Now there are two kinds of Princes (saith Comines) the one are so cautelous and suspitious, as they are scarce to bee endured: for they are almost come to that passe, as they thinke themselves ever deluded and circumvented. Such was Dionysius the tyrant of Syracusa, [Page] who grew so suspicious, as he would not trust any Barber to shave him, causing his owne daughters to learne to shave. Others there bee, who are so farre 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 farre 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 profest foe to all these Timists, Sext. Aurel. in Constant. or temporizing Sycophants, was wont to call them Gnats and Moths that pester a Princes Palace. So aspiring be their aymes, so base their meanes;

Who like base Beetles as they have begun,

In every Cowsheard nestle neere the Sun.

Whence,These Timists have resemblance to those applauding Parasi [...]es, by whom Antiochus was at one time saluted both [...] and [...], a glorious Prince, and a furious tyrant. Tam gravis ille mihi nigri quàm limina ditis, Ore aliud qui fert, aliud suo pect [...]re condit. Homer. lib. 2. as it may bee probably gathered, was that sentence derived, Amici Curiae, Parasiti Curiae; fawning rather than friending, tendring onely love where they hope to receive gaine. These, as they have Ianus front, for they carrie two faces under one hood, so have they Simons heart, professing love, but practising hate: of which sort the ever-living Homer thus concludeth;

[...],

[...].

Theres nought on earth I more detest,

Than sugred breath in Serpents brest.

Whence it was that the great spirited Byron, who shewed more passion than resolution at his death, howsoever during all his time none was ever held for a more brave or noble Souldier; 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 [Page] his Hoast to be warie of him, lest he should delude and circumvent him with his impostures. For certainly, as more expresly appeared, not onely 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 businesse; so having seene his trust weakned, and those many protestations of amity infringed, (though in practices of that nature there can bee no true league of friendship) it moved him no lesse to impatience, than the discovery of his Treason. But these fawning friends or Timists which wee have now in quest, as they are onely 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. Salust. that can bee devised. When the rash-aspiring Catiline had promised to divulge those new tables, wherein were contained the proscription of the rich, Magistracies, Priest-hoods, rapines, and all other insolencies, which either the shocke of warre, or will of the Conquerour gives way to; hee had followers enow upon the instant to second him in his hatefull courses: being such as either his youth had made him acquainted with, or his dissolute course had consorted with: which unhappy followers made him doubtlesse, more violent in his attempts, and lesse considerate in his directions. How needfull then is it, to prevent the occasion of so maine 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 sticke to bee assistants in mischiefe? How consequent a thing is it, to weane ones selfe not onely 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 knowne to Pausanias treason, although most cleare of himselfe, because he wrote unto him. For as the nature of man is originally depraved, so by consorting with vicious [Page] men the arme of sinne becomes strengthened. The Fuller (as it is in the fable) would by no meanes suffer the Collier to dwell with him under one roofe, lest hee should soile what he had rinsed. Which fable hath a morall relation to the course of our life, and the nature of such as wee usually consort with: for there is a traffique or commerce as well of manners as persons,Ca [...]panus. of vertues and vices, as other commodities. The Babylonian hath beene naturally said to be arrogant,☞ the Theban passionate, the Iew envious, the Tyrian covetous, the Sidonian a rioter, the Egyptian a sorcerer: neither did these nations keepe these vices to themselves, for they induced others likewise, to whom they had recourse and commerce, to be affected to the like: for the very Egyptians had so bewitched Caesar himselfe with their illusions,☞ as hee gave great attention to them; as Alexander was delighted with the Brachmanes. For Vice is such an over-growing or wildespreading weed,Peccatum semper pregnans, [...] ex alio gig [...]t. as there is no soyle wherein it likes not, no kinde of nature (of what temper soever) it invades not, and invading surprizeth not. To the Body, diseases are infectious,Vitia m [...]bi sant an. mi. Sen. to the Minde are vices no lesse obnoxious: for vices are the diseases of the minde, as infirmities breed distempers and diseases to the Body. So as,V [...]tia ad vi [...]inos serpunt & con [...]acta no [...]ent. ib. whether wee observe the state of Church or Common-weale, we shall finde vices to bee of a nature no lesse spreading than diseases; neither the state or Symptome of the minde lesse endangered by the infusion of the one, than the body by the infection of the other. For as the state Politicke is much weakned by the haunt of these vices, so is that mourning Dove the Church, many times afflicted to see herselfe torne with Schismes and divisions: where as [...] Waspes make honey-combes, so Marcionists make Churches. How needfull then is it to divide our selves from the consorts of vice, without entertaining the least occasion [Page] that might induce us to give consent to her followers? Augustus wore ever about him, for preservative against thunder, a Seales skinne, which Plinie writes checketh lightning; as Tiberius wore alwayes about his necke a Wreath of Laurell. But let us carrie about us that Moli or herbe of grace, whose precious juyce may repell the spells of so inchanting a Syren. For as the Vnicornes horne being dipt in water, cleares and purifies it, so shall this soveraigne receit cure all those maladies, which originally proceed from the poyson of vice.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 evill affected, is miserably infected. For so many evills, so many Devills, first tempting and tainting the soule with sinne, then tearing and tormenting her with the bitter sense of her guilt. Saint Basil saith, that passions rise up in a drunken man, like a swarme of Bees buzzing on every side; whatsoever that holy Father saith of one vice, may be generally spoken of all: so as wee may truly conclude with that Princely Prophet; They come about us like Bees: though they have honey in their thighs, they have stings in their tailes,Si inrecentes [...] praemia. Salust. wounding our poore soules even unto death. Requisite therefore is it to avoid the society of such whose lives are either touched or tainted with any especiall Crime; these are dangerous Patternes to imitate, yea, dangerous to consort with; for as the Storke being taken in the company of the Cranes, was to undergoe like punishment with them, although she had scarce ever consented to feed with them; so be sure, if we accompany them, we shall have a share in their shame, though not in their sinne. Auoid the acquaintance of these Heires of shame, whose affected liberty hath brought them to become slaves to all sensuality, and sure ere long to inherit misery. Give no care to the Sycophant, whose sugred tongue and subtill traine are ever plotting your ruine; hate the embraces of all insinuating Sharkes, whose smoothnesse [Page] will worke on your weaknesse; and follow the Poets advice:

Avoid such friends as feigne and fawne on thee,

Gratia quae coeat fict [...]ale-s [...]rta sodalis Est velut in Siculo Scylla cavenda mari. Pub Faust. Andrel.

Like Scylla's rocke within Sicilian Sea.

So dangerous are these Syrenian friends, that like the Sicilian shelves, they menace shipwracke to the inconsiderate sailer. For these, as they professe love, and labour to purchase friends; so their practices are but how to deceive and entrap those to whom they professe love.Pro. 29.5. Whence it is that Salomon saith, A man that flattereth his Neighbour, spreadeth a net for his steps. That is, he that giveth eare to the flatterer, is in danger, as the bird is before the Fowler. Hee whistleth merrily, spreadeth his Nets cunningly, and hunteth after his prey greedily. And let this suffice to bee spoken for the Timist, who professeth observance to his friend onely for his owne end.

Now Gentlemen, as I would not have you to entertaine time with fawnes, The Timonist. or Time detracter discovered and discarded. so neither with frownes. The former, as they were too light, so the latter are too heavy. The one too supple, the other too surlie. For these Timonists (for we have done with our Timists) as Cicero said of Galba's leaden and lumpish body,☞ His wit had an ill lodging, are of too sullen and earthy a constitution. It is never faire weather with them, for they are ever louring, bearing a Calender of ill weather in their brow. These for the most part are Male-contents, and affect nothing lesse than what is generally pleasing: appearing in the world naturalized Demophons whose humour was to sweat still in the shadow, Ar [...]st. Hist. ani [...]n. and snake in the Sunne. So as, howsoever they seeme 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 certaine deepe mines or caves; and what are these but [Page] their owne braines? For they imagine, there can be no truth, but what they professe. They proclaime defiance to the world, saying; Thou miserably deluded world, thou embracest pleasure,Tu voluptatem complecteris, nos compescirrus. Tu omnia voluptatis causa facis, nos nihil. Sen. de malis accidentibus bonis. Lib. 1.wee restraine it. Thou for pleasure doest all things, wee nothing. Now who would not imagine these Stoickes to be absolute men? Such as are rare to see on earth, in respect of their austeritie of life, and singular command over their affections? Such as are divided (as it were) from the thought of any earthly businesse, having their Mindes sphered in a higher Orbe? Such as are so farre from intermedling in the world, as they dis-value him that intends himselfe to negotiate in the world? Such, as when they see a man given to pleasure, or some moderate Recreation, whereby he may be the better enabled for other imployments, sleight him as a Spender of time, and one unfit for the societie of men. Such, as say unto Laughter, Thou art mad; and unto joy, what meanest thou? Such as take up the words of that grave Censor in the Poet;

Tak'st thou delight to trace those pathes,

Neu tihi pulchra patent caeci vestigia mundi, [...]allere quae citi [...] quam renovare solent?

where worldlings walked have,

Which seldome doe refresh the Minde,

but often doe deceive?

Yet behold, how many times these mens severity comes short of sinceritie! They will lay heavie burdens on others shoulders, which they will be loth to touch with the tip of their finger. The Taskes which they impose on others are insupportable, the pressures they lay on themselves very easie and tolerable. Of this ranke was Aglataidas, of whom that noble and faithfull Historian Comines writeth, saying; While he served in the Campe he was of a most harsh and austere condition, doing many things perversly, and desiring rather to be feared than loved. Such was this Timon, from whose name wee entitle these frowning friends, [Page] 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 uncivill towards men, but towards women also: so as going forth one day into his Orchard, and finding a woman hanging upon a wilde Fig-tree: O God (quoth he) that all trees brought forth such fruit! Vnfit therefore was this Timon for the Acquaintance of man, who profest himselfe so mortall and irreconciliable an enemie to the sociablest and entirest Acquaintance of man. So as, these Timonists are to be cashiered for two reasons; first, for their owne harsh and rough condition; secondly, for the unjust grounds of their opinion, which dissents so far from societie, as it disallowes of Marriage, the ordinary meanes appointed to preserve societie. So as, leaving them and their opinion, as alreadie evinced, wee will descend to make choice of your neerest Acquaintance, (I meane) the choice of your wife; the first day of which solemnitie promiseth either a succeeding Iubile, or a continued Scene of sorrow, where nought is sung but dolefull Lachrymae.

What directions are to be observed in the choice of a wife.It was pleasantly spoken of him who said; Wives are young mens Mistresses; Companions for middle age; and old-mens Nurses. The first sort take as much content in wearing their mistresse 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 speake 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 lesse usefull to your selves, if rightly observed, than motives of comfort, if duly and exactly considered. He was reputed one of the wise men, that made answer [Page] 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 heremiticall conceit of the Carthaginian Arminius, touching Mariage. whose harsh conceit of mariage proceeding either from personall disabilitie, or some experience of womans levitie, deserves small approbation. For had it beene Arminius fortune to have matched with Arminia, hee would doubtlesse, 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 shee liked the Bridegroome, whether shee thought him to be a faire and beautifull Prince or no? Truth (sayes she) I know not: for all the while I was forth, I cast mine eyes upon none other, but upon thy selfe. Or had Calanus prevented Hiero of his choice, he would have fallen from his Stoicall dreame to a Nuptiall song; for one of Hiero's enemies reproching him with a stinking breath, hee went home and questioned his wife why shee told him not thereof; but what answer gave this continent Ladie? Surely (said she) I thought all men had the same savour. Or had Timon attained the happinesse to joyne hands with Theogena, wife to Agathocles, he had not inveighed so much against the state of Marriage; for this renowned Lady shewed admirable constancie in her husbands greatest misery, shewing her selfe most his owne, when hee was relinquis [...]t and forsaken of his owne, saying, That shee was not given him to be a sharer only in his prosperitie, Se non prosperae tantum, sed [...]mn [...] fortunae inssesocietatem. but in what fortune soever should befall him. Or had Zenocrates enjoyed Zenobia, hee would no lesse have admired his fortune, than beshrewed himselfe for depriving himselfe so long of so sweet a Companion. For this princely Ladie, after the death of Odonatus (though a Barbarian Queene) yet by her reading of both Roman and Greeke Histories, so [Page] managed the State after the decease of her husband, as shee retained those fierce and intractable people in her obedience: being a woman no lesse absolute for learning, than discreet governing: for she abridged the Alexandrian, and all the Orientall Histories, (a taske of no lesse difficultie than utilitie) whereby she attained the highest pitch of wisdome and authoritie.—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 beene so happie as linked himselfe with Artemisia, he would have preferred so kinde and constant a yoke-fellow before all exteriour 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 owne bodie, by drinking his ashes, and interring him in herselfe. Many such eminent women may wee reade of in Histories both divine and humane, whose vertues have equalled, if not surpassed most men. So as, howsoever it was the Milesian Thales his saying, that he had cause to give Fortune thankes 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 Greeke borne, and not a Barbarian: Women there be whose more noble endowments merit due admiration, because as in their sex weaker and inferiour, so in the gifts of the minde richer and superiour. But now to our Choice: for it is to be received as alreadie granted, being by the authoritie of an Apostle confirmed, that Mariage 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 shunneth Mariage, and avoideth societie, is to be esteemed a foe to humanitie, or more than a man; as he whom Homer reprehendeth, saying: That he was tribe-lesse, law-lesse, and houselesse. I could wish every young Gentleman to make that Choice of his Mistresse, which Seneca would have one observe in the choice of a Master; Choose him for thy [Page]Master (saith he) whom thou mayest more admire, seeing him, than hearing him. Neither altogether, as Egnatius in Catullus, is brought out shewing the whitenesse 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 fuell to feed desire, without that inward faire, which onely maketh woman worthy loving. For what is a beautifull complexion, being an exteriour good; or that which Euryclea his nurse praised, when she washed the feet of Vlysses, namely, gentle speech, and tender flesh, wanting those inward graces, which truly adorne and beautifie 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 Epictet. Enchirid. ‘Modestiá non formâ; which Modestie cannot admit of this ages vanitie, where there nothing is lesse affected than what is comely. For, Cypr. de discip [...]ina & habitu virg. these garish fashions agree well with none but prostitutes and shamelesse women.☜ Petr. Mart. in 2 Reg. 9.30. Neither can that face be a good one, which stands in need of these helpes. For Cyprian. what madnesse is it to change the forme of nature, and seeke beautie from a Picture? A [...]b [...]. Hexam. lib. 6. cap. 8. Which Picture is vices posture, and the ages imposture. Hieron. Neither doe these affected trumperies, nor exquisite vanities become a Christian. Iunius. For what is more vaine, than dying of the haire, painting of the face, laying out of breasts? Aug. de Christ. fide. Doe not say that these can have shamefast mindes, who have such wandring and immodest eyes. Ambros. lib. 1. de offic. cap. 18. For the habit of the minde is to be discerned by the carriage: so as even in motion, gesture, and pace, is modestie to be observed. How miserable then is the state of these phantasticke 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? Hier. ad Furiam de vid. Ser. Tom. 1. How can shee weepe for her sinnes (saith S. Hierome) when her teares will make furrowes in her face? With what confidence doth she lift up her countenance to heaven, which her maker acknowledges not? Tertul. de hab. Mal. cap. 7. I would, I [Page] poore wretch (saith Tertullian) might see in that day of Christian exaltation, whether with Cerusse, and Vermillion, and Saffron, and those tyres and toyes upon your head, you are to rise againe! which if they doe, they shall certainly witnesse against them’, Scult. to receive the reward of their painting in a Lake of tormenting. 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 Vict. ad Salmonem. box of complexion they have in readinesse to bestow on a cheeke. Which sort of Wantons (for how should I otherwise terme them) are well displayed by one in their colours after this manner;

Tho. Hudson.

Shee surely keepes her fault of Sex and Nation,

And best alloweth still the last Translation:

Much good time lost, shee rests her faces debter,

Sh'as made it worse, striving to make it better.

This introduced ulcer, which is now esteemed no sore, because custome hath taken away the sense of a sore, how much it was abhorred formerly, may appeare by that command or constitution purposely exhibited to restrain it.Clemens Alex. const. Apost. l. 1. cap. 9. Doe not paint thy face which God hath made. But if our women would but consider how hatefull these abuses are in the sight of the Almightie, yea, how much they were loathed even of all honest women in former ages, they would distaste them, sure I am, farre more than they affect them. ‘For if we will credit Saint Hier. de exitu Leae. Hierome, writing to Marcella, who saith; That those women were matter of scandall to Christian eyes, which painted their faces and eyes with Vermillion, and such like adulterate complexions. Yea he writes, That Maximilla Montanus his Prophetesse, a woman-devill, by command from him whom shee served, did use to paint. So Festus Pompeius saith, That common and base Whores, called Schoenicolae, used dawbing of themselves, [Page] though with the vilest stuffe.’ So did the Druids amongst the Romans, expresly shadowed by the Poet;

Vict. ad Salmonem.

Preserve what Nature gave you, nought's more base

Than Belgian colour on a Roman face.

Caesar. in Comment. So did our ancient Britaines, but not to make their faces more amiable, but to appeare more terrible to the enemie. Thus much, Gentlemen, I thought good to write, before you make your choice, that you may see who are worth loving before you make your choice. Nazian. contra multeres immodice c [...]mptas. There is one flower to be loved of women, a good red, which is shamefastnesse; Here make your choice, and you shall finde farre more content in a native than artificiall blush. For as Diogenes said to one that had anointed his haire; 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; ‘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 sinne: As for example, if it be done of purpose to cover any blemish or deformitie. Likewise, if the husband command that his wife should doe it, to the end that among other women shee might appeare more amiable.’ Which opinion seemes likewise confirmed by another, who affirmes, Pet. Al [...]gora in Compend o Manu [...]l. Navar. c 25▪ Numb. 19. f [...]l. 257. ‘That to receive more beautie by attire or painting, though it be a counterfeit worke, yet it is no mortall sin. So as Platina writeth, that Paulus Secundus, Bishop of Rome, used to paint himselfe.’ Whom if Diogenes had seene, he would doubtlesse have said to him, as hee once said to a youth too curiously and effeminately drest: ‘If thou goest to men, all this is but in vaine; if unto women, it is wicked.’ Wicked surely, it cannot choose, being (as it were) a reproving or reforming of the Almightie, whose workmanship is so absolute, as it [Page] admits of no correction. Take heed therfore that you be not taken with one of these Idols, as Pigmalion 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 equall. If not in fortunes, for so both may prove beggers, at least in descent: so will she the better content her selfe with your estate, and conforme her the better to your meanes. For I have seldome seene any difference greater, arising from Marriage, than imparitie of birth or descent, where the wife will not sticke to twit her husband with her Parentage, and brave him with repetition of her descent. Likewise, as I would not have you to entertaine so maine a businesse without mature advice, so I would not have you wholly rely upon a friends counsell; but as you are to have the greatest Oare in the Boat, so to make your selfe your owne carver: for he that is enforced to his Choice, makes a dangerous bargaine. Wherefore ground your Choice on Love, so shall you not choose but like; making this your conclusion;

To her in Hymens bands I'le nere be tide,

Whom Love hath not espous'd and made my Bride.

For what miseries have ensued on enforced Mariages, there is no Age but may record: where rites enforced, made the hands no sooner joyned, than their minds divorced, bidding adue to Content, even at that instant when those unhappie rites were solemnized. The next Observance in making your Choice, is matter of Portion; a businesse 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 bargaine that hath neither portion in a wife, nor out of a wife. We would account him a weake and simple man, that would enter bond without either consideration or securitie to keepe him [Page] harmelesse. You are sure to be bound, be not so farre from consideration, as have nothing to shew for your selfe for your own security. I can commend his wit, who having made choice of a Proportion, moving enough to gaine 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 quicke Epigrammatist he proceedeth thus;

I got a Portion and Proportion too,

Portion and Proportion.

One got, the other I desir'd to know,

Which knowne, though at that season I was free,

A thousand pound cost me my Libertie.

O foole (quoth my Alexis) to be bound

To thraldomes yoke, to gaine a thousand pound!

Content thee friend (said I) for wor'st thou what,

I have beene bound for a lesse summe than that,

Yet nere was Bankrupt, but if so I doubt

To lose by th'bargaine, I will banke 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 cheere 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 shee hath alreadie resolved to be no gadder, but in resemblance of the Snaile, a good Housekeeper. The Grecians accustomed to burne, before the doore of the new married, the axletree of that coach, wherein shee was brought to her husbands house, letting her to understand, that she was ever after to dwell there. Which custome shee approveth, having made her family her common-weale, where she addresseth her selfe to governe without intermedling in others affaires. 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 [Page] desire of apparell, or any thing else that shee affecteth. For wheresoever Christ is, there is Vbi Deus est, ibi p [...]dicitia. H [...]en. ad Furiam de vid. Serm. Tom. 1. shamefastnesse; like as wheresoever Antichrist is, there is Velamen istud An [...]i [...]hristi. ibid. shamelesnesse. And this chosen vessell well understands that all garish and gorgeous attire, is the attire of sinne, which shee will not so much as partake with, having learned how that Modestie is the only ornament which beseemes a Matron. Wherefore, you should much wrong your Choice to restraine her from the use of any pleasure which she affecteth: for so well disposed is she, as shee affecteth no other pleasure than to converse with Vertue, which she holdeth at a higher rate than to be purchased with a masse of treasure. But admit it were your fortune to bestow your selfe on one, whose Licentious affection might second Faustina's, whose pride Sempronia's, and whose shrewd tongue Zantippe's: you must make a vertue of a necessitie, and so learne to inure you to patience, as you may be able by continuall exercise to encounter and subdue the violentest passions. How wisely did Aurelius cover his Faustina's shame, labouring to reclaime by mildnesse, when he could not prevaile by bitternesse? How discreetly was Sempronia's proud humour curbed, and with as little impatience as might be reproved? How resolutely did Socrates forbeare his wife Zantippe, though a froward woman, because he thought he might better and with more patience converse with others? For Marriage is no such merchandize, as to promise returne with advantage to all factors. There is a ceremoniall custome used by the Duke of Venice upon the Ascension day, to goe in a vessell called the Bucentor, made Galley-wise, with other Nobles a mile or two into the Sea: casting a Ring into it, (by which ceremonie they wed the Sea) that it may never leave the Citie upon drie land. Certainly, whosoever he be that marrieth a wife, empledging his faith unto her by a Ring, must not thinke that he hath [Page] brought his ship to a perpetuall harbour, but rather that he is now putting off from Land, and entring the maine Ocean, where he is to encounter with many violent blasts, contrary winds, surging waves, ebs and flowes, which will not end till his journey end. It were wisdome therefore to beare 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 gravitie of the state requireth:Cal. Rhod. lib. 12. cap. 8. As in Rome, the Lex Iulia gave precedencie to him who had most children;Privileges of Marriage. and in Florence at this day, hee that is father of five children, straight-way 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 soone prest into the wars as single-men or batchelors.’ Wherefore, as the state is more honoured, so is more sobrietie and government in it required; bearing your selves patiently without bitternesse, and forbearing your wives for their sexes weaknesse.

Having thus farre discoursed of Acquaintance both at bed and boord; it were not amisse, if we set downe some especiall directions, which might better instruct you in the choice of them;Plin. l. 35. c. 10. which, as Protogenes seeing but a little line drawne in a Table, knew straight-waies it was Apelles doing, whom hee had never seene; 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 expresse a faithfulnesse in misery: which faithfulnesse is ever found in these noble and generous Dispositions, who can say with Chylo, Laert. in vit. Chyl. That in all their life-time they were never guiltie of Ingratitude. So as Nobilitie and Affabilitie hold for most part concurrencie: whence the Poet;

[Page]

A Disposition towardly and good,

Implyes a generous and a Noble blood.

These keepe continuall 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 registred and set it downe with his owne hand. Such noble sparkes are these, who, as they receive acceptably, so they render backe bountifully, making no other benefit of Amitie, than as of a mutuall or reciprocall courtesie. Neither is it to be wondered at, that I should here make choice of Descent or Birth, as an especiall or infallible note of true and faithfull Amitie: for there is a naturall straine in all creatures, which they take from the parents that bred them;

Fortes creantur fortibus & bonis: Est in juvencis, est in equis patrum Virtus— Horat.

Strong men from strong their native strength doe gather,

Both Bull and Horse take spirit from their father.

It is a common saying amongst us, That a Gentleman will doe like a Gentleman; he scornes to doe unlike himselfe, for his word is his gage, and his promise such a tye as his reputation will not suffer him to dispence with. Men of this ranke, as they are readie to beare an equall share in their friends misery, [...]. so are they resolved with a spirit undanted, (if such be their chance) in their own persons to sustaine misery; for they esteeme no man so unhappie,Insel cem dicebat Bias qui ferre nequiret inselicita [...]em. [...]aert. as he that cannot beare unhappinesse. In Sicilia there is a fountaine called Fons Solis, out of which at mid-day, when the Sunne is neerest, floweth cold water; at mid-night when the Sunne is farthest off, floweth hot water.Pomp. [...] l. 1. Such fountaines are these firme friends, who, when the Sunne shineth hottest upon you, with the raies of prosperitie, will yeeld you cold water, no great comfort or succour, because you need it not: but when the Sunne is farthest off, and the darkest clouds which fortune can contract, sit heaviest on you, then they send forth hot water; they weepe with you, there [Page] is hot water; they suffer with you, there is hot water; they cheere you drooping, comfort you sorrowing, support you languishing, and in your extremest fortunes are ever sharing.

Quorsum alter dives, alter pauper?

Theophrast. Nil habet infelix paupertas darius in se,

Quam quod ridiculos homines facit—

Iuven. Sat. 3.

These crie with Theophrastus, What care we if this friend be rich, that friend poore, we are the same to either? Make choice therefore of these well bred Ones, for though some degenerate, most of them hold. Whereas, contrariwise, these who are of a base dunghill descent, it is seldome seene but they have some base and unworthy condition; being generally all for the time, but little for trust, or as Tops which alwayes run round, and never goe forward, unlesse they be whipt. Such a Neuter among the Romans was Tully, who could not resolve, whether he should take Caesars part or Pompeyes part.

Quem sugiam scio, quem sequar nescio.

Homer. Iliad. 5.

Among the Grecians was Tydides, who could not determine whether he should joyne himselfe with Achilles or Hector;

[...].

Among the Persians was Nabarzanes, who seeing his Masters fortunes decline, laboured to joyne himselfe to him whose fortunes were in rising. Such were Tiberius friends, who shrunke from him, hearing with patience, Tiberium in Tiberim. And such were our Northerne Borderers, who have beene alwayes uncertaine friends in extremities, and assured enemies upon advantage. Of which it may be said, as was spoken of the Philosophers cloake, 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 hatefull than a doubtfull and uncertaine man, who now draweth his foot backe, and now putteth it forward; so there is nothing more distastefull to any man, than these faire protesting friends, whose hollow and undermining hearts make a shew of faire weather abroad, when there is a tempest at home, comming towards you with their feet, but going from you with their hearts. In briefe, they are Danaus tubs, or running sieves that can [Page] hold no water; leave them therefore to themselves, if you desire in safety to enjoy your selves. 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 minde;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 farre degenerate from it selfe, but it must of necessity shew it selfe: so it attracts other motives of love unto it, as Benevolence in rewarding; excellencie or admiration proceeding from the fame of such redoubted Hero's, as have their names charactred and ingraven in leaves of brasse, to preserve their memorie: as Salomon for his wisdome, whom, no doubt, Nicaula Queen of Saba had a desire to see & be known to, through report of his wisdome; so as her long journey seemed short, having understood that to be true with her owne eare, which shee 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 owne Countrey, of purpose to be knowne to so invincible a spirit. So Hercules, Achilles, Dardanus, Diomedes, Scipio, Hannibal, Constantine, &c. 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 himselfe was not made Ephorus as well as he: O (quoth he) I know how to suffer injuries, so doest not thou! Though Diogenes the Cynick answered uncivilly to Alexander, when he came to his poore Mansion in Synope, his Philosophers Barrell, yet hee replied unto his Satyricall speech with no indignation; but said to such of his attendants, as derided the boarish and exoticke speech of Diogenes, If I were not Alexander, I would wish to be Diogenes. The like instance may be confirmed by holy Writ: where [Page] Miriam, for murmuring against Moses, was stricken with a lothsome Leprosie: he could not suffer this condigne punishment to be inflicted on her,Numb. 12.10.13. but demanded of God that hee would cure her. Another motive to Love,Concurrencie in hatred. is Hatred, where an ill occasion procureth among enemies a reconciliation. Herod and Pilat enemies before, were reconciled in combining their powers together against Christ. Mastives, if set together, will fight till death, but in the presence of a Bull will joyne together.Compassion in affliction. Sometimes mutuall affliction procureth mutuall 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 Sauls enmitie brought David to a triall of Hushai's faithfull amitie; where hee found the words of Ecclesiasticus to be true,Ecclus. 6.14. A faithfull friend is a strong defence; and hee that findeth such a one, findeth a treasure. For when wee are in the greatest straights, such an one sheweth the most strength: So as the Apostles words may be here verified, Strength is made perfect in weaknesse. Virtus in infirmitate perficitur. 2 Cor. 12.7. Delivery from danger. Where one afflicted friend supporteth another, by joyning their strengths together. Another motive there is, proceeding from some especiall delivery from danger: for who will not esteeme him for a friend, who will expose himselfe to danger, to deliver his friend? Judith 13.10. Iudith entred Bethulia with Holofernes head, and by that meanes preserved her Countrey from ruine and desolation.Esther 8.11. Esther procured the death of Haman, repealed those severe and cruell lawes enacted, proclaimed, and even ready to be executed by Hamans suggestion, in the kingdome of the Medes and Persians; whereby she purchased eternall honour, love and memory in her Countrey. The same love gained Moses for delivering the Israelites from the thraldome of Aegypt. 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 Ioshua, Samson, Maccabeus, and many others frequent in holy Writ. The Romans so highly honoured and affected such as protected their Countrey, and defended [Page] her Libertie, as they bestowed no lesse style on them than Patres Patriae. Another motive there is, drawing one Enemie to love another, induced thereto in respect of Compassion, Expression of vertue. or some other princely vertue 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 teares, and his passion into a teare-swolne admiration, to see his foe so full of compassion.Acknowledgement of injuries. We are induced likewise to love them that tell and confesse sincerely their offences; for an ingenuous acknowledgment 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. Bountie, or Munificense.

2 Cor. 9.7. Ecclus. 6.8.13.

as if a small sparke were drenched in the Sea. Likewise in the toleration of wrongs, wee are enforced to love him who suffereth them, and having power to revenge, will not out of the noblenesse of his spirit, doe what he may. To conclude, Bountie is a Motive to Love; for giving gifts gathereth friends: which Bountie is most worthy acceptance, when done with cheerefulnesse. 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 Sonne of Sirach: Depart from thine enemies, and beware of thy friends: for some man is a friend for his owne 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 certaine infallible markes discovered in the twelfth Chapter of the same booke. But alwayes,Ecclus. 12.8, 9. Ibid. cap. 13.6.8. Obad. 7. Beware (saith he) of deceitfull friends, lest feeling the bitternesse of them, you finde the saying of the Prophet true: All the men of thy confederacie, 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 [Page] him for your Acquaintance, whom you may worthily esteeme of as a second-selfe: so may you communicate your counsells freely,Arist. Eth. lib. 4. acquaint him with your griefes 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 usefull to direction or instruction, than where good ones are elected; so there is nothing more hurtfull in the maine matter of discipline or conversation, than where ill ones are affected and frequented.

MAny and singular were the commendations attributed to Augustus, Of Constancie 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 firme of constant in retaining; which agrees well with that of the Sonne of Sirach: If thou gettest a friend, prove him first, and be not hastie to credit him. But having found him, we are to value him above great treasures:14. the reason is annexed: A faithfull friend is a strong defence, and hee that findeth such a one, findeth a treasure. This adviseth every one to be no lesse wary in his choice, than constant in the approvement of his choice; so as it rests now, that wee presse this point by reasons and authorities, illustrating by the one, and confirming by the other, how consequent a thing it is to shew our selves constant in the choice of our Acquaintance. There is no one thing more dangerous to the state of man, or more infallibly proving fatall, than lightnesse in entertaining many friends, and no lesse lightly cashiering those who are entertained. Which errour I have observed to have borne principall sway in our new-advanced Heires, A [...]ârunt Solem ardentem, oderunt arguentem. whose onely ambition it is to be seene numerously attended, phantastically attired, and in the height of their absurdities humoured. [Page] 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 Armory of yellow Bands, nittie Lockes, and braving Mouchato's 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 shipwracke of their fortunes (the remaines of their fathers providence;) yea not only of their outward state, which were well to be prevented, lest misery or basenesse over-take them; but even of their good names, those precious odours which sweeten and relish the Pilgrimage of man! For what more hatefull than to consort with these companions of death, whose honour consists meerely in protests of Reputation, and whose onely military garbe is to tosse a Pipe is stead of a Pike, and to flie to their Tinderbox to give charge to their smoakie Ordnance, to blow up the shallow-laid foundation of that shaken fortresse of their decayed braine? 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 Vestalls observed,Inter Vestales hoc celebre fu [...]t, primò discunt quid agant, pof [...]ea agunt quod discunt, tertio alios d [...]cent quod discant & agant. such usefull Companions as these have ever seconded. They first learned what to doe; secondly, they did what they had learned; thirdly, they instructed others to doe 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 [Page] who assembled together in one place, imploying their time religiously in prayers, supplications, and giving of thankes: and honouring him, whom all Powers and Principalities doe honour with divine Melodie: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 intentione. Bern. which was expressed not so much with the noise of the mouth, as with the joyfull 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 soveraignties in it, yet it loseth them all, if it be put in a dead mans mouth: so Prayer, which is the onely pearle and jewell of a Christian, though it have many rare and exquisite vertues in it, yet it loseth them every one, if it be put into a dead-mans mouth, or into a mans heart either, that is dead in sinne, and doth not knocke with a pure hand. So many rare presidents have former times afforded, all most inimitable in this kinde, as to make repetition of them, would crave an ample volume; we will therefore only touch some speciall 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 shee 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 elbowes as hard as horne; which hardnesse shee got by leaning to a deske, at which shee used to pray; so continued was the devotion of a zealous professour. Eusebius in his History writeth, that Iames the brother of our Lord, had knees as hard as Camels knees, benummed and bereaved of all sense and feeling, by reason of continuall kneeling in Prayer; so sweet was this Taske, undertaken [Page] for Gods honor, where practice made that an exercise or solace, which the sensual man maketh a toile 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 corps seemed yet to live, and by a kinde of zealous and religious gesture to pray still unto God.’ So transported or rather intraunced was the spirit of this lovely Dove, as even in death he expressed the practice of his life. These followed Augustines rule in their forme of Prayer: Quaerite quod quaritis, sed non ubi quaritis. August. Seeke (saith he) what you seeke, but seeke not where you seeke. Seeke Christ, that's a good what. Seeke what you seeke; but seeke him not in bed, that is an ill where. But seeke not where you seeke: Moses found Christ not in a soft bed, but in a bramble bush. For as we cannot goe to heaven on beds of downe, no more can those devotions pierce heaven which are made on beds of downe. 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 downe the Partition-wall of our sinne. But certainly those downie 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 sensuall Prayer, who in his bed only, addresseth himselfe to devotion. Neither are these only good companions to pray with, but also to play with; I meane to recreate and refresh our mindes 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 wee are commonly enfeebled, at least wearied, if by some Recreations, to entertaine and allay the tediousnesse of more wearie houres, we be not refreshed and solaced. Now in our choice of Acquaintance, Ecclus. 13.16. as like requireth like, so are we [Page] to sort our selves to an equality both in degree and condition. When some of Alexanders companions demanded of him,Quint. Curt. l. 1. if he would runne a race with them; Willingly, (said he) if there were Kings to runne withall. For this parity breeds affection, and an equalitie of minds in any recreation: while neither respect to an inferiour ranke begets contempt, nor an eye to superiority begetteth feare.

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 equalitie 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, sportings, and delightfull meetings, they are provided of a disposition, equally tempered to give a jest, and take a jest: having ever in mind that common English proverbe, Play with me, but hurt me not; jest with me, but shame me not. For their sports, as they are harmelesse without guile, so their conceits are pleasant without gall. There is neither saltnesse in the one, nor harshnesse in the other. Neither doe these make sport or pastime a vocation,

Quae demen [...]ia est potius trabis quàm 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 Physitians 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 contemne pleasure, yea even to dis-esteeme 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 excellent'st office of some mens vertue to perswade 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 remaine unsatisfied.’ [Page] Briefly, whereas their discretion hath subjected appetite to reason, in gaming they play without desire of g [...]ining; in Recreations of the Body, their aime is to refresh and renue Nature, without any desire of mastery; in their solemne 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 fruitfull 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 principall workes 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 proofe, concluding; These not to be only the best Companions to pray or play with (as wee 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 Schoole and said nothing; but when he began to talke of things which he knew not, he said unto him, That even his little children would laugh him to scorne. This speech of Megabizes proceeded (as may be imagined) from some words uttered, or reasons alleaged by Alexander, which relished little of Philosophie, being a Studie to which a Souldier 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 maxime; He that knoweth how to speake well, knoweth also when he must hold his peace. are men of such singular discretion, as they wil preferre 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 restraine the Tongue. These observe, how man hath two eyes to see with, two nosthrills to breathe [Page] with, two hands to labour with, two feet to walke with, but one Tongue to talk with; implying, that one Tongue requires as much government as any two members of all the body.These thinke an houre before they speake, and a day before they promise. Neither only is their Speech wisely silenced, but when delivered, discreetly seasoned. Seasoned with mildnesse and affabilitie, without the least expression of roughnesse or austeritie. ‘Where two meeke men meet together, their conference (saith Bernard) is sweet and profitable; where one man is meeke, it is profitable; where neither, it proves pernicious.’ Neither in mildnesse and affabilitie onely, but in the highest pitch of wisdome,☜ is their discourse seated. Whence it was (as I have heretofore noted) that Aristotle debating of the convenience and proprietie of discourse before Alexander; ‘maintained,In lib. de se [...]re [...]. s [...]cret [...]r. that none were to bee admitted to speake, but either those that managed his warres, or his Philosophers which governed his house.’ Which wisdome of discourse hath beene formerly so much affected,☜ as Plutarch reporteth that Plato came forth of Asia into Cilicia, for no other cause but onely to see his deare friend Phocion the Philosopher, and to converse with him. This caused Nica [...]la ▪ the Queene of Saba, to travell from her owne Country to Iudea, to heare the wisdome of Salomon: yea, peruse those Athenian Nights in Gellius, how and in what excellent manner, with what varietie of discourse, propriety of conference, strength of arguments those Winter-nights were bestowed, and you shall finde there fit companions for Schollers, Souldiers, and all Generous professours. 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 dispence with conscience and credit, rather than in a conscionable sort discharge their credit. So as, how soever the Sonne of Sirach may seeme to conclude,Eccl. 26.28, 29 There be two things, which me thinke to be hard and perillous; A [Page]Merchant cannot lightly keepe him from wrong, and a Victualler is not without sinne. So well and equally are the ships of these good merchants ballased, as rather than they will make shipwracke of a good conscience, or runne their reputation upon the shelfe 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 deceitfull commodities, to enrich their seldom thriving progenie with impostures. These are none of those trifling Mountebankes, who draw on customers with faire protests, and shew strange experiments upon their sophisticated oyles, to delude the ignorant. These are none of our inconsiderate Factors, who make exchange of English money with Indian trifles, enriching forraine countries with our treasures, and fooling our own with their feathers. These are none of our Sea-sharkes, who under pretence of merchandize, exercise piracie; bearing the world in hand that they befriend us, when they practise all hostilitie 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 honestie, hating deceit, though that might enrich them; scorning the Mountebankes trade, though that might draw customers to them; discarding all inconsiderate Factors, who give money for feathers, though in fooling others, they might gaine by them; cashiering all Sea-sharkes, who by piraticall practices, use to support them; excluding all dangerous Spies, who to discover others weaknes, purposely embark them. In briefe, would you have their character? They can discourse of novelties without affectation, impart their minds freely without dissimulation, valuing no losse 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, [Page] so should you bee 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 giddie head sorts himselfe to what is newest, not what is neatest; for so should you be ever choosing, and farre from constancie in choosing. Rather having got a friend and proved him, first in matters of small weight, and afterwards in affaires of greater consequence; labour by all meanes to retaine 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 fearfull, and for the least crosse of fortune will forsake true friendship. You have got a friend, proved and tried him to be no covetous man, for covetousnesse selleth fellowship, faith and honesty; to conclude, you have got a friend, who will not by glozing deceive you; by ayming at his owne private ends, entrap you; by hunting after popular praise, disvalue you; or by consorting wich Politicke heads, endanger you. Keepe him then, and be constant in your choice, holding him so firmely knit unto you, as if hee were individually united to your selfe; for a friend, (provided that he be such an one as we have charactred him) is a second-selfe, Aristot. l. 4. Eth. and therefore as impossible to be divided from you, as you from your selfe. And may this suffice to be spoken touching constancie in the choice of Acquaintance, wherein as we ought to be circumspect in our choice, so ought we to be constant, having had proofe of the faithfulnesse of our choice.

THere is nothing which argues more indiscretion,Of Reservancie towards Acquaintance. Eccles. 6.7. than an aptnesse of discovering our selves; 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 generall, The secrets of our friend we may not discover; [Page] which is confirmed by the Sonne 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 unfaithfulnesse,Chap 27.16. to 22. as they will not, have brought their friends to extremest hazard? Yea, not onely our common friends, but even those who sleep in our owne bosome; as Dalilah plaid with Samson, either simply or subtilly will discover our secret'st counsells to our enemie: so as, we may take up the complaint of Samson, which he made in the discovery of his Riddle: If he had not plowed with our Heifer, Iudg. 14.18. he had not found out our Riddle. Had not that woman by the River of Sorek, that subtill Dalilah, Chap. 16.19. betrayed his trust, how invincible had Samson remained, no lesse powerfull to his friends, than fearfull 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 wee 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 intreat for the same againe. Whence wee are advised to a two-fold reservancie; first in concealing our secrets; secondly, in retaining our substance. For the first, he explaines himselfe more fully in the ensuing verse; As long as thou livest, and hast breath, give not thy selfe 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 intreat for the same againe. Of which two parts, and the Reservancie which we are to observe in either, my purpose is briefly and plainly to intreat; and first of the first, to wit, Reservancie of secrets, wherein I will be as briefe as the qualitie of the Subject will suffer me.

Secrecie.It is said of Geese, that, when at the change of seasons, they passe from Cilicia, over the mountaine Taurus, [Page] which abounds with Eagles; they carry stones in their bills, for feare their crie 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 inferiour to them, who never had the use of reason. For there is nothing which detracts more from the glory of man, than by too prodigall a discovery of himselfe, to lay himselfe open to the trust of another: so as it may be positively averred, There is nothing that betrayeth a man so much to ruine,

Aditum nocendi perfido praestat sides.

Sen. in Ocdip.

as his owne credulitie. Dionysius gave straight commandement, 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 himselfe by reason of the heat, and was painting in a Table. So tender were Princes of the discovery of their actions, even in affaires of indifferencie. 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 laine rotting, and put [...]ifying within him. Let our bosome (the recluse of Secrets) be like the Lions 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 alwayes talke with Harpocrates, ☜ at the signe of the finger on the mouth; and learne 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 mens Secrets, nor yet too carelesse 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;

Seeke not to know that Secrecie

Arcanum ne (que) t [...] s [...]rulaberis ullius [...]; Comm [...]ss [...]m [...] nelegis, & [...] tortus & [...]ra. H [...]r.

thy friend reserved hath,

But keepe what's tender'd to thy trust,

though drunke with wine and wrath.

[Page] And indeed it is a prophanation of dutie to publish any thing we should not; and too much insinuation to winde our selves in the privacie of others Secrets, which make knowne we ought not. Those things therefore, which are to be concealed, let us conceale them, Vt curia Martis Athenis, as close as either silence or darknesse will afford us meanes to keepe them, both from eye and eare: for the better effecting whereof, there is necessarily required in every one a wise distrust, and slownesse of beleefe, wherewith the brest must so equally be ballanced, that he may steddily run on, without suffering shipwracke in such a doubtfull and dangerous course. It hath beene ever held a singular argument of policie, to have an open face, Frontem a [...]eriat, mentem legat. Ci [...]. but a shut heart; to give entertainment with a free and affable countenance, but with a wise and discreet reservancie of our counsells, 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 performe the office of a friend, but by discovering the secret purpose or practice of another: For how could faithfull Ionathan advertise David of Sauls 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 fathers fury, by shooting three arrowes, 30. but by discovering what his father had secretly intended against him? To which objection it may be thus answered; That, as amongst evill men there can be no true friendship continued, so neither are the Secrets of such men, tending ever to mischiefe and effusion of innocent bloud, to be concealed, but by all meanes should be discovered, that such tragicall issues might be prevented. Yea, but it may be againe objected, that admit this were so, may wee not impart our griefes to a friend, or communicate our counsells to one, whom we have made triall of to be trustie and faithfull? To which I answer, that wee may, but [Page] with this provision, that we never unrip our bosome so farre, as to give our friend power over us, in matters which may either concerne life, state, or name. For though your experience of the trust of such a friend hath beene long, and those affaires wherein you have imployed him, of serious consequence: we have knowne many Comicall beginnings, have a Tragicall Catastrophe; many promising mornings turne to duskie afternoones; many faire glozing friends recoile (like the Bat in the fable) and become either Neuters, or profest 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. Chyl. what hee thought to be the hardest thing in the world; To keepe Counsell, quoth he. We say, it is good sleeping in a whole skin; but how can our sleepes be quiet, our rest from terrours freed, when wee have lost our libertie by committing our Secrets to others trust?☜ Yea, but friendship, being one soule ruling two hearts,Aristot. or one heart dwelling in two bodies, loseth her prerogative, if excluded from partaking in her friends griefes or comforts: for would you thinke it well,☜ that your friend should finde you sad,Seneca. and so leave you; sick, without ministring any comfort to you; or poore, without releeving you? Surely, you could not chuse but thinke such an one commeth 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 receits to you, when he knowes not what distempers you; or how releeve you, when he knowes not of any povertie that hath befallen you? Whereto I answer, that these are not to be numbred among those Secrets which wee hold unfitting to bee 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 concerne our name, may afterwards brand us with infamie; or such as concerne our state, [Page] may bring us to povertie; or such as concerne our life, may weave our unhappie webbe in a fearfull tragedy. Therefore it is good counsell, not to give our friend power over us, but with a circumspect eye to take heed whom we entertaine as a friend; and of what nature those Secrets are, which we impart to that friend. When that unhappie Emperour Commodus had communicated his secret'st thoughts to Martia, his best affected Concubine; and withall, how his purpose was, before many dayes were ended,Sext. Aurel. in vit. Commodi. to dispatch Laetus and Electus, two of his Senators: Shee perceiving how the world went, and that the Emperour was no lesse 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 Emperour, and so rid them of all occasion of feare. Farre more hatefull was that act of Bessus and Nabarzanes, in discovering the counsels of their unfortunate Prince Darius; which discovery, though it deposed their Prince of Crowne, and deprived him of life, rewarded those disloyall Traytors with a deserved end. Should we but take a view of the doublenesse and deceitfulnesse of friends, whose only aymes are, for most part, to take advantage of our opennesse, wee should find,2 Sam. 15.32. though there be some Hushaies, or faithfull friends, so there be some false Brethren, who secretly (under pretence of amitie) will labour to undermine us. For if we be great, we shall have some to ply our veine, soothing us with the height of our place, the eminence of our state, our easie accesse to a higher step, if we will take hold of occasion; and with these are young-men, whose unripened judgements never attained to the discovery of persons, chiefly pleased, and to these are their secret'st thoughts ever imparted; on these are they wholly planted, and in these is their principall trust reposed: yet loe, they trust in broken staves of reed, 2 King. 18.21. on which if they [Page] leane, they will goe thorow their hand and pierce it. Againe, are we rising to greatnesse, and in the first Spring of promotion? We shall find these chattering Swallowes ever flying about us, pretending friendship and secrecie in our counsels; but misery attends us, if we entertaine them. To be briefe, are we rich? If we have discovered any Secret to them, which may prejudice us being revealed, wee shall be sure to have that Secret vented, if our hollow coun [...]ellour be not rewarded. Are we poore? though our state need not feare undoing, our Secrets must be discovered, if the meanest may be gratified by the discovery. Thus no Ranke 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 justnesse of himselfe, and the integritie of his owne conscience, which no respect will suffer him to violate, hee cannot endure the sinister or indirect practice of his friend, and therefore discovers it to give meanes of prevention to the innocent. Which may be instanced in the [...] [...]ount of Melin his confession,☜ who lying upon his death-bed here in England, Stow Annal. in vit. Iohan. disclosed the purpose of King Lewis his Master, to the chiefe Peeres and Barons of the Realme; who considering the inevitable danger into which they were falling, by giving free entrie to the French King, wisely in time (and but in time) expulsed him, receiving their unhappie deposed King, to avoid an ensuing mischiefe. Now the occasion of this discovery, though it be divers wayes 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 beene, to the judgement of all men, grievously shaken, had Lewis, as he was already arrived, beene peaceably possessed of the same. Now to conclude this point, I hold that English proverbe worthie our remembrance, in affaires of Secrecie: One may [Page]keepe counsell, but two cannot: implying, that it is the safest and surest course to be a mans owne Secretary, so shall [...]e not give his friend power over him, but sleepe quietly without feare of discovery, having none but his owne brest to betray him to his enemie.

Reservancie in respect of our Substance.The second thing, which, as we formerly noted, requireth a Reservancie in us towards our Acquaintance, is a respect to our Substance; which should neither be lashed out lavishly, nor hoorded up niggardly. And herein I have observed a great vanitie in young Gentlemen, Sal [...]st. who are no sooner mounted in their fathers saddle, or made heires 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 thirstie followers: but see the issue of these bountifull Novices, they change their Acres into peeces, and so peece-meale divide them, till they fall all into peeces, and have not one peece to cover them. So as, it is true which the Poet hath observed;

The Prodigall and foole gives

Prodigus & stu [...] tus donat quae spernit, & odit. Horat. l. 1. ep. 7.

what he scornes 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 naturall respect to their Parents, should binde them to be gratefull, 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 looke up to the hands of thy children. If we be advised to use this Reservancie to our owne, even those whose naturall affection will enforce bountie at the Parents hand, much more to our Acquaintance, whose pretended semblances, or outward protestations many times tend rather by fawning [Page] to feed on us, than by true profession of friendship to bestead us. Oh Gentlemen, how many through too easie a hold have exposed themselves, as a prey to the avaritious desires of their followers; where many times it falleth out, that the servant is able to purchase his master, having enriched himselfe by feeding his humour! Yet see the unthankfulnesse of many of these; having made them a garment of their masters shreads, and raised themselves to a great estate by his prodigalitie, they can learne to put on a scornefull countenance towards their landlesse master, entertaine him with contempt, forget his bountie, and ascribe all to their owne thriving providence, which proceeded meerely from his profusenesse. So well can these thriving Timists, who raise their fortunes from their masters ruines, shape themselves to all times, that they may profit by all meanes. There are Acquaintance likewise, whose aimes 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 owne Countrey, and within the walls of this flourishing Citie: which example, that it might remaine 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 downe. There was a young Gentleman, whose profuser course having consumed much of his meanes, was enforced, upon some present extremities urging him, to make a morgage of a peece of land, which peece was the very last which he had left him: the money being lent and spent, and now the un-foreseene 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 monied man, and could finde a friend in a corner, who upon a commodious bargaine would at any time bestead[Page]him of a good Summe. Hee, the Chandler I meane, noting what benefit the Morgage of the young Gentlemans land might be unto him, if he redeemed his estate, which now lay a bleeding, and tooke the Morgage into his owne hand, concluded with the Gentleman, and releeved his present wants, proposing a certaine day for redemption of the said Morgage: 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 neere, which was limitted the Gentleman to redeeme the premises: whence a double care or feare ensued; a feare and provident care in the Gentleman of procuring money to redeeme it; a feare in the Chandler, lest it should be redeemed, and so the hopes he had of so beneficiall a bargaine frustrated. Which to prevent, (marke the impiety of the age even in this one example) the Chandler against the day limitted and prefixed, repaires to a consort of opportunate Agents for his purpose; Assacinates fleshed in all mischiefe, and ready to embrace any motion, or engage themselves in any action, which might minister fuell to their riot. And these he acquaints (as it seemes their Acquaintance was ancient) how he knew of a rich Bootie for them, if they had hearts to attempt, and resolutions to effect, what their present wants enforced them to attempt. They desirous to heare 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 bootie might be purchased. He imparted his minde freely, and told them that such a Gentleman (being the same who had made a Morgage of his land unto him) was to come provided of a great Summe of money, upon such a day, and by such a place, as gave opportunitie for[Page]the attempt, which they might easily obtaine, having none but himselfe and his man to resist them. They, at the first seemed jealous of him, imagining it was some fetch meerely to intrap 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 onely 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, vizards and disguises were provided, and all things fitted, that such an attempt might be furthered: where, by direction of their Leader, they tooke their stand, where the unfortunate Gentleman was to passe; who, within some few houres after, came according to their expectance, provided of a Summe purposely to redeeme 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 briefe, stripped of all his money, and bound, he and his man, and throwne into a gravell-pit, where wee leave them: and returne 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 wittie Copesmates used after another sort than hee looked for; being bound hand and foot, and throwne into a ditch adjoyning; where he remained, till a Shepherds boy having occasion to come that way, hearing one pitiously mourning, drew neere to the place where hee heard the voice; but seeing onelye there bound in an ugly vizard, and disguised after an uncoth manner, as one afraid, he run from him, albeit the Chandler humbly intreated him, to lend his helping hand to loose him. The noise which the Chandler made, desiring[Page]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 withall, to the Pit where the Chandler his treacherous Acquaintance lay, whom hee 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 diversitie of perplexed thoughts encountred him; but suspecting the worst, which after proved the truest, hee caused him to be brought before a Iustice, where he was examined touching the premises, which, to his shame hee confessed, discovering himselfe to be both Actour and Authour of that perfidious complot. For which, being committed, and legally tried, he was adjudged according to his desert, to receive the condigne punishment of death. Whose goods being confiscate, our late Prince of renowned memory, out of his royall compassion to the Gentlemans 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 seeme imparallel) might be here produced, but I cannot insist upon this point. What hath beene herein discoursed, principally tendeth to this end and purpose, to deterre young Gentlemen from discovering themselves too openly to these glozing and temporizing Acquaintance, whose onely ayme is to benefit themselves by their [Page] weaknesse, 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 squeased them of all their fortunes, will contemptuously demeane themselves towards them, and unthankfully sleight them, who by impoverishing their owne meanes, have enriched them; whose natures in the person of one especiall ungratefull man, are to life expressed by the Poet;

Ragg'd rockes him bred,

Nascitur escopulu, nutritus lacte serino, Et dicam silices pectus habere suum. Ovid.

brute beasts him fed,

No thankefulnesse can enter

His seared Brest, or sealed Chest,

which is of flintie temper.

And let this suffice to be spoken of Reservancie towards Acquaintance, both in respect of our secrecie of counsell; lest by discovering our selves either upon confidence of anothers trust, or transported with passion, (the end whereof is the beginning of repentance) wee give out friend power over us, and so by too credulous trust bewray our owne weaknesse: or in respect of our Substance; by a prodigall bountie to our friends and followers, without respect had of our meanes, and so make our followers our masters. So as, it is right wholesome counsell, which that wise Sonne of Sirach gave, and which wee formerly alleaged, but cannot be too often renewed;Ecclus. 33.18. Give not away thy Substance to another, lest it repent thee, and thou intreat for the same againe: 28. concluding with this excellent precept; Be not excessive toward any, and without discretion doe nothing. Now excuse me, Gentlemen, if I have insisted longer on these two points, than the qualitie of the Subject we have in hand, might seeme to require: for I am not ignorant how many of your ranke have unfortunately fallen on these two dangerous shelves, either, I meane, [Page] by too open a discovery of themselves, or by too prodigall a hand in giving, what they may afterwards stand in need of to releeve themselves. But of these we shall have occasion to speake more amply in our discourse of Moderation; meane time, let this lesson be ever imprinted in the Tablet of your memory: Impart your Minde, 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 bountie to such as are thankfull; nor grieve you to have discovered your selves, having imparted your minde to such as are faithfull.

Of the absolute end of Acquaintance.IT is a maxime in Philosophie: Whatsoever is, it is for some end: so as all our counsels, and consultations, businesses and negotiations, have ever an eye or ayme to some speciall end, to which they are properly directed. For as we see in Elementary bodies, every one by naturall motion tendeth to their owne proper center, as light bodies upward, heavie 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 certaine end proposed, to which, and in which their aymes are limited or confined. Whence it is, that excellent Morall saith,Omni [...] labor alisquò reseratur, aliquò respiciat, Sen. de tranq. anim. Cornel. Gall. That every Task, Labour or Imployment 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 doe 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 delayes, and multiplicitie of Orders, [Page] 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 familiaritie, which we have one with another. Now there is nothing which doth comparably delight the minde, like a faithfull friendship; being, as the Stagyrian Philosopher well defineth it;☜ One soule 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 friends life,Laert. in vit. Biant. than of our owne glory: a friend being nothing else than a second selfe, and therefore as individuate as man from himselfe. How much then is this sweet union or communion of mindes abused, when friendship is only made a stale of, professing love and familiaritie only for our owne ends? And where shall we come, where this abuse of friendship and sociable Acquaintance is not practised? In the Court we shall finde smooth and sweetsented friends, who make friendship a complement, and vow themselves ours in Protests, Congies, and Salutes: but whereto tend they, but to winde us in, and so become engaged for them? For it stands with reason, thinke they, as wee are familiar with them in complements of courtesie, so they should be familiar with vs in the Mercers booke. Too precious are these mens Acquaintance, and too heavie their engagements; let us therefore turne from them, and travell towards the Citie. And what shall we finde there, but many dangerous and subtill friends, who like politique Tradesmen, having heard of our estates, and how we are come to yeares to dispose of them, will professe themselves [Page] to be our Countrey-men, in which respect wee cannot chuse, 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 termes of courtesie. We must then needs conclude, that these men tender friendship but onely for their owne ends. We are therefore to seeke further, and descend to the Countrey, where wee are likest to finde them. Yet see, the generall infection of this Age! We shall finde there, even where simplicitie and plaine dealing used ever to keepe home, great monied men, who to enrich their seldome-prospering Heirs, will offer us any courtesie, and to shew they love us, they will lend us, to support our state, and maintaine our riot: but observe their aymes; in feeding us, they feed on us; in succouring us, they soake us; for having made a prey of us, they leave us. Likewise, wee shall finde there, many Summer-Swallowes, and finde that Sentence in them verified; Though one Swallow make no Summer, yet one mans Summer makes many Swallowes. Where then shall we finde them? Surely in all these places which we have traced: for in the Court, we shall finde friends no lesse compleat than complementall; in the Citie, friends no lesse trustie than substantiall; and in the Countrey, friends no lesse faithfull than reall.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 owne occasion, and will not abide in the day of trouble. Having now made choice of such friends and Acquaintance, as may seeme to deserve both our knowledge and acceptance, wee are to respect the ayme or end to which all friendship and Acquaintance may truly and properly be referred. Which (as we formerly observed) is not onely matter of gaine or worldly profit, as these Brokers and sellers of amitie esteeme it: [Page] for, as much friendship may be found in Cheape amongst the Huxters, or in Smith-field with the Horse-coupers, as these professe. But rather, how we may benefit the inward man by a friendly conversation one with another. For which cause (as we have else-where noted) came Plato forth of Asia into Cilicia to see and converse with his deare friend Phocion, ☜ Nicaula the rich Saban Queene, to visit Salomon; Brutus the sincere Roman, to converse with Vtican. These, though Pagans, so highly valued knowledge, as their ayme was to entertaine 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 esteeme, 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 Vniversity of Bohemia, where Iohn Hus, and Hierom of Prag [...] professed, that, they that have continued professours for the space of twentie yeers together, are created Earles and Dukes both together. And therefore their style is to be called Illustres, whereas they which are singly and simply but only either Earles or Dukes, are called Spectabiles. Neither maketh it any matter that they have no revenewes, to maintaine Earledomes or Dukedomes: for they have the title notwithstanding, even as Suffragans have of Bishops.’ This esteeme of Learning was no lesse effectually expressed by one, who encountring with a Scholler, who through necessity was enforced to turne begger, cryed out;

A Scholler and a Begger too!

Scolasti [...]us & Mendi [...]u [...]; [...] S [...] [...]ulacea [...]a!

The Age is blinde doth plainly show.

Yet how contemptible Riches (that worldlings Idoll) hath ever beene to these, whose conceits were not engaged to pelfe, nor their affections to desire of having, may appeare by the admirable contempt of divers Pagans [Page] towards riches, preferring a voluntarie povertie before all worldly possessions. This might be instanced in Anacharsis, who refused the treasure sent him by Croesus;

Nonne 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 indifferencie towards riches, appeared in the admirable and inimitable patience of Zeno, who hearing all his substance to be drowned by shipwracke upon the Sea; Fortune (quoth he) bids me to addresse my selfe to Philosophie more speedily. The like in Mimus, who threw his goods into the Sea, saying; Packe hence yee evills, for yee were hinderances to me in my pursuit after better goods; it is better for me to drowne you, than be drowned by you. Whence it was that Demetrius was wont to say, That nothing could be more vnhappie than that man, to whom no adversitie ever happened: for that opinion, even amongst the Ethnicks hath been generally held for most authentick, That nothing can be truly said to be good or evill, but a good or evill minde. 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 meane morally or civilly good) and that ayme in the profession of friendship or Acquaintance, is either to better them, or be bettered by them: wee are in like sort to make this our ayme or supreme end, that having made choice of such whose eminent parts deserve our respect and acceptance, wee are to imploy our time in conversing and conferring with them, the better to enable us in imployments publike or private. Neither is this only the absolute ayme or end of friendship, for so we should inferre that our acception or intertainment of friends had reference only to our owne private ends, without relation to him with whom wee have entred the lists of Acquaintance. We are therefore to have an eye to these especiall offices of friendship, being such as deserve our observation and imitation, if so [Page] be wee deserve the name or title of friends. First is, if wee see our friend doubtfull or unresolved, to advise him;Especiall offices wherein friendship and Acquaintance should be exercised. if afflicted, to comfort him; if sicke or restrained, to visit him; if weake in estate or impoverished, to releeve him; if injured, to labour by all meanes to right him; and in all things to be helpfull to him, supplying his necessitie by apparent testimonies of our approved amitie. 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 himselfe 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 beene! meaning, that he was the cause of his brothers death, whose life was a staffe to his state, but his fall a weakning to his feet. Certainly, every faithfull friend should be as a Brother, or as in a naturall 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 mutuall offices are ready to execute their severall 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 mans second selfe, or rather an individuate companion to himselfe,Arist. (for there is one soule 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 happinesse, as he giveth a relish to the dayes of our pilgrimage, which otherwise would seeme like a wildernesse: for the world, as it is both to be loved and hated; loved, as it is the worke of the Creator; hated, as the instrument [Page] of temptation unto sinne; ministers some few houres of delight to the weary pilgrim, by the company and socie [...]ie of friends, recou [...]se and concourse of Acquaintance, without which comfort, how tedious and grievous would these few yeeres of our desolate pilgrimage appeare? How highly then are wee to value the possession of a good friend, who partakes with us in our comforts and discomforts, in the frownes and fawnes of fortune, shewing himselfe the same both in our weale 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 harme to his enemies. Which princely courtesie to his friends could not chuse but increase them, howsoever his extreme courses towards his enemies might seeme rather to inrage than appease them. For as remembrance of benefits argues a noble nature, so forgetting of injuries (having in the meane time power to revenge) implies a bravely resolved temper.Posse & nolle, nobile. Whence it was, that Themistocles, when Symmachus told him, hee would teach him the art of memory,☞ answered, hee had rather learne the art of forgetfulnesse; saying, hee could remember enough, but many things he could not forget, which were necessary to be forgotten. As the over-weening conceit of himselfe, indignities done him by his foes, opposition in the quest of honour, and the like; all which a great minde could hardly brooke, being so illimited as he can admit of no corrivall in his pursuit of honour. But to descend to the greatest benefit which proceeds from friendship, Commerce and Acquaintance: we shall finde how miserable the state and condition of this flourishing Iland had beene, whose Halcyon dayes have attained that prerogative of peace, which most parts of Christendome are at this day deprived of; had not the friendly compassion, and devout zeale of sundry learned and faithfull instruments of Christ, delivered her from that palpable blindnesse and Heathenish Idolatrie [Page] 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 Prophetas (que) ignorabant. S. Ierome in the end of his Dialogue against the Pelagians writeth thus: Vntill the very comming of Christ, (sayes he) the Province of Britaine, which hath beene 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 testimonie of S. Ierome, all our Religion was superstition, all our Church-service was Idolatrie, 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 Mercurie; in Bangor in Wales, the Temple of Minerva; in Stow Annal. in vita Morgani. Malden in Essex, the Temple of Camdeni Britan. in Essexia. Victoria; in Bath, the Temple of Apollo; in Leycester, the Temple of Ianus; in Yorke, where Peters is now, the Temple of Stow Annal. in vita Bladud & Leyre Regum, & Severi Imperatoris. Bellona; in London, where Pauls is now, the Temple of

Iuellus in Tractat. de sacris Scripturis. pag. 129.

Act 19.28.

Diana. Therefore it is very likely, that they esteemed as highly then of the Goddesse 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. yeeres before the incarnation of Christ, when Iulius Caesar came out of France into England, so absurd, senselesse and stupid were the people of this Land, that instead of the true and ever-living Lord, they served these Heathenish and abominable Idols,Templum Christi [...]n te [...] plum Iov [...]s, Mariae in Veneris diceres [...]onversa. D Aeg [...]ius. Mars, Mercurie, Minerva, Victoria, Apollo, Ianus, Bellona, Diana, and such like. And not long after, to wit, Anno Christi 180. King Lucius being first Christened himselfe, forthwith established Religion in this whole Kingdome. But thankes, thankes be to God, in the time of the New Testament, three and fifty yeeres after the incarnation of Christ, when Ioseph of Arimathea came out of France into England, many in this Realme of blinde and [Page] ignorant Pagans, became very zealous and sincere Christians. For Saint Philip the Apostle, after he had preached the Gospell throughout all France, at length sent Ioseph 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 Gildas▪ l [...]b de victoria A [...]tchi A [...]. Glastenbury himselfe. Also Simon Zelotes, another Apostle, after he had preached the Gospel thorowout 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 himselfe, and buried here in Nicephorus l. 2. cap 40. Britaine. About this time D [...]rotheus in Synopsi. cap. 23. Rom 16.10. 2 Tim. 4.21. The flourishing state of the Church, amidst many hoarie winters of innovation. Aristobulus, one of the seventie 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 Ladie, whom Saint Paul mentioneth in his second Epistle to Timothy, was here amongst us a famous professour of the faith. Since which time, though the civill state hath beene often turned up-side downe by the Romans, by the Saxons, by the Danes, by the Normans, yet the Gospell of Christ hath never utterly failed or beene taken from us. This the holy Fathers of the Church, which have lived in the ages next ensuing, doe declare. Tertullian, who lived Anno 200. writeth thus; Advers. Iudae. cap. 3. H [...]spaniarum omnes termini, & Galliarum diversae nationes, & Britanna um i [...]accessa Romanis l [...] ca Christo vero subdita. All the coasts of Spaine, and divers parts of France, and many places of Britaine, which the Romans could never subdue with their sword, Christ hath subdued with his word. Origen, who lived Anno 260. writeth thus; 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 Ile of Britaine before the comming of Christ, ever acknowledge the faith of one God? No; but yet now, all that Countrey singeth joyfully unto the Lord. Constantine the Great, the glory of all the Emperours, borne here in England, and of English bloud, who lived Anno 306. writeth in an Epistle thus; Socrat. l. 1. c. 9. Whatsoever custome is of force in all the Churches of Aegypt, Spaine, France, and Britaine, looke that the [Page] same be like wise ratified among you. Saint Chrysostome, who lived An. 405. writeth thus; Hom. 18. in 2 Cor. In all places wheresoever you goe into any Church, whether it be of the Moores, or of the Persians, or even of the very Iles of Britaine, you may heare Iohn Baptist preaching. Saint Ierome, who lived Anno 420. writeth thus;

Epist. ad Ev [...]grium. Anno 500.

Columbanus in Anglio, Palladius in Scoli [...], Patritius in Hibernia s [...]o [...]uit.

The French-men, the English-men, 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; Advers. Grae. lib. 9. The blessed Apostles have induced English-men, 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; Epist. lib. 2. cap. 58. Who can sufficiently expresse, how glad all the faithfull are, for that the English-men have forsaken the darknesse of their errours, and have againe received the light of the Gospell? Beda, who lived Anno 730. writeth thus; Hist. lib. 1. c. 1. England at this present is inhabited by English-men, Britaines, Scots, Picts, and Romans, all which though they speake severall tongues, yet they professe but one faith. Thus you see, how the Gospell of Christ, having beene first planted in this Land, by Ioseph 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 considerat. lib 3. Origen, Constantine the Great, Athanasius, Chrysostome, Ierome, Theodoret, Gregory, Beda, and many more, which might here have beene alleaged.

Now, how singular and exquisite a benefit have our Progenitours received, by meanes of these faithfu [...]l professours of the Gospell, and first planters of the Christian faith here in this Iland? What a miserable famine of the Word had the people of this Land sustained, if these faithfull friends and sincere Witnesses of the truth, had not loosed from the shore, and embarked themselves in [Page] danger, to deliver them from the danger of soules shipwracke? In which danger, we likewise had beene 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 Morall; whose love to his deare friend Perithous, the Poet labouring to expresse, shewes how he went downe 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 seeme to allude, (next to that inimitable mirrour of divine amitie) to these noble and heavenly Warriours, who descended (as it were) even to the jawes of hell, encountring with the insolent affronts of many barbarous Assassinates, readie to practise all hostilitie upon them. Yet see their undanted spirits! their godly care inflamed with the zeale of devotion, and their love to the members of Christ, kindled with the coale of brotherly compassion, made them as readie to endure, as those hellish fiends and furies, the enemies of the truth, were ready to inflict; choosing rather to perish in the bodie, than to suffer the poorest soule, bought with so high a price, to be deprived of the hope of glory. These were good and kinde friends, being such as would not sticke to lay downe their lives for their friends; suffering all things with patience and puissance of minde, to free their distressed brethren from the servile yoke of hellish slavery, and bring them by meanes of Gods Spirit, by which they were directed, to the knowledge of the allseeing veritie.

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 professe 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 appeare, affecting nothing but what is sincerely good, and by the best approved. Their absolute ayme or end of friendship is to improve, reprove, correct, [Page] reforme, and conforme 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 fruitfull 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 posteritie 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 bandie against them. Wherefore, admit they should be put to all extremities, and suffer all the indignities which envie 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 esteeme it, the burden of the wrong is light, and therefore more easily sleights it.

Now Gentlemen, we have traced over the whole progresse 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 goe 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 meanes is the Adamant of Acquaintance? Wee have therefore insisted the longer upon this Subject, that you may be the lesse subject to such, who will winde them in with you, of purpose to feed and prey on you. To cure which maladie, no receit more soveraigne, than to imprint in your memory that golden rule or princely precept, recommended by that pious and puissant Saint Lewis to his sonne Philip, in these words: Have especiall care that those men, whose Acquaintance and familiaritie[Page]you shall use, be honest and sincere, whether they be Religious or Secular; with whom you may converse friendly, and communicate your counsells freely; but by all means avoid the company of naughtie and wicked men: Praecept. 9 vid. Gaguin. lib. 7. Hist. Franc. Sur. Tom. 4. whose societie ever tends to inordinate respects. Take these Cautions therefore as the last, but not least worthy your observation. Be not too rash in the choice of your Acquaintance, for that shewes weaknesse; Nor inconstant to those you have chosen, for that argues lightnesse; Nor too forward in the discovery of your counsells, for so you might be taxed of too much opennesse; ever ayming at that absolute end of Acquaintance, to profit more and more in the practice of goodnesse. So shall God bee your Guide, good men your friends, and your Country where you had education, receive much glory from your life and conversation.

THE ENGLISH GENTLEMAN.

[Page]

Argument.

Moderation defined; No vertue 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 progresse of mans life,Observat. 7. which is nothing else, but a medley of desires and fears; we shall finde, that there is no one vertue which doth better adorne or beautifie man, than Temperance or Moderation; which indeed is given as an especiall attribute to man, purposely to distinguish him from brute beasts, whose onely delight is injoying the benefit of Sense, without any further ayme.

[Page]THis Moderation therefore, being a note of distinction betwixt man and beast, let us draw neere to the knowledge of this so exquisite a vertue;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. offic. lib. 1. ought to proceed from a definition, that wee 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 feares. First, it causeth our Desires to be subject to the obedience of reason, pulling us alwayes by the sleeve, and remembring us how we are men and partakers of reason, and therefore ought not to subject our Desires to the captivitie 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 Feares: 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 Feares, as suffering no worldly thing to be so neerely endeered to us, as to feare the losing of it, which we so dearely tender. For the first, it is an excellent saying of a sage Morall, There is no difference betweene having, Nihil interest an habeas, an non concupiscas. Sen. and not desiring; for he that desires nothing, enjoyes more than hee that possesseth the whole world; for his desires are satisfied, which the worldling can never bee, so long as his thoughts and desires are to the objects of earth engaged: so as, the difference betwixt the poore wanting, and rich not using, is by these two expressed, the one carendo, ☞ the other, non fruendo: whereas, if the poore 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 [Page] ever be master off. For as men sicke of an Atrophy, eat much, but thrive not; so these, though they devoure widowes houses, feed upon the fat of the Land, lay land unto land, and hoord up treasure to enrich a progenie of rioters, yet these seldome thrive with the fat of their oppressions, but make oft-times as fearfull ends, as their beginnings were calme 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 Earth-wormes of ours can never doe.

Neither only in matters of Desire, are we to entertaine the choice companie of Moderation, but in our Feares, where we many times feare to forgoe, what we already with much content enjoy. So as, the former direct their ayme to what they have not; but the latter stand surprized with feare, left they should leese what they alreadie have: the former argues an avaritious minde, who can never confine his Desires to what it hath; the latter a worldly besotted affection, that can never finde heart to forgoe what it already enjoyes. A Philosopher perceiving Dionysius to sit merrily in the Theater, after hee was expulsed his Realme, condemned the people who banished him: Certainly, this Prince shewed an admirable Moderation, both in respect of his Desires and Feares; first, in his Desires, extending not his thoughts above that low verge whereto his Tyranny had forced him; nor fearing any succeeding losse, 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 downe; bearing the former with no lesse 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 al inducements [Page] to feare, with a minde no lesse resolute than cheerefull, 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 Moone was past Scorpio; [...]. Alex. But I (said he) feare more Sagittarie, meaning the Archers of Persia. There is nothing which expresseth more true worth in any man, than his constancie 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 houre hee had traced, standing up upon his feet, used these words; It became an Emperour 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 doe ought unworthy himselfe. Whence we are taught (and well may this lesson deserve our observation) to entertaine 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 meanes to moderate the passions of Desire and Feare, than to enter into meditation of the world; and withall to consider, how there is nothing of that esteeme in the world, that may seeme worthy our Desire, coveting to have it, or worthy our Feare, 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 reines to his owne Avarice,☞ Ericthous bowels could not containe 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 doore, a ship without helme, a pot without a cover, and a horse without a bridle; hath brought out people equally consorting with her in nature and temper; [Page] of unbridled and uncorrigible dispositions, naturally affected to all sensuall libertie, preferring one minutes pleasure or profit,Caberes Christi, quid gaudes? quia sucius es pecorum? Aug. before an eternitie of succeeding pleasures and profits, reserved for those onely whose lives are imployed in promoting their Makers 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 vertuous life, sending out a voice, even in their last period to praise him. What admirable moderation divers ancient Princes have shewne, especially in their contempt to the glory and pompe of this life, Histories can afford sufficient examples; but to omit forraigne instances, my purpose is to insert here one of our owne, which, by how much more neere us, by so much deeper impression should it inforce in us. Canutus, that was absolute King almost of five Kingdomes, somewhat before the Conquest, upon a time in his Progresse riding neere the Thames, light and sate downe before the shore: then, as it were to trie a conclusion, he commanded the water being now-ready to arise againe and to [...]low, not to come any neerer him. But the water keeping his naturall course, came up still higher and higher, till it began to wet him. Whereupon to his Nobles, which were about him, Yee call mee (sayes he) your King and Master, and so indeed I am; and yet loe yee, I cannot command so much as this little streame; but doe what I can, that will doe still as it lift. Whereupon presently hee posted to Westminster, and resigned his Crowne to the Crucifix there; neither could he ever after this be perswaded to weare it any more. The like indifferencie to all princely honours, shewed those memorable Saxons, Kingulfus, Iva, Ceodulphus, Eadbertus, Ethelredus, Keredus, Offa, S [...]bbi, Sigeberius. Charles the fifth Emperour of Germanie, gave up his Empire into the hands of the Princes Electors, and withdrew himselfe in the [Page] yeere 1557. into a Monasterie. The like of late yeeres did his sonne King Philip of Spaine. Neither need wee to exemplifie this subject, touching contempt of the world, only in such as the glorious light of the Gospell had shone upon, but such whose times of darknesse had never attained to so blessed a Sun-shine: As may be instanced in Dioclesian, Mihi credite, mori mallem quàm imperare. Oth [...]. who voluntarily relinquished the flourishingest Empire in the world. Yea, to adde one example more, even amongst those, whose best Religion is Policie, and whose onely aimes are to inlarge their owne Soveraigntie. Amurah the second, Emperour of the Turks, after he had gotten infinite victories, became a Monke of the straightest Order amongst them, in the yeere of our Lord 1449. All which may seeme to confirme 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 wee have defined this vertue to be a subduer of our desires to the obedience of reason, and a temperate conformer of all our affections; so are wee to direct our eye to the conclusion, to wit, a freer of the affections from the too much subjection either of desires or feares. So as, wee are here to observe, that he is the man whom our definition only aimes at, whose well-tempered brest is neither transported with a desire of enjoying what it hath not, nor surprized with a feare of losing what it now enjoyes. Having so much as may content him, the losse whereof should he sustaine, could nere deject him. Such an one the Tragick Poet entitleth a Prince, as one too worthy to be numbred among the inferiour ranke:

Sen. in Thiost.

Who feares, desires, and stifling cares suppresse,

Are Kings at least, they can be nothing lesse.

[Page] For these are they who have absolute soveraigntie over their passions, and in prosperitie scorne as much to be proud, as in adversitie to shew themselves base. Yea, they will rather entertaine the extremest encounters that Miserie can lay upon them, than lose the least of that libertie of minde, with which their noble temper hath endued them. In briefe, those only who dis-value sublunary things, esteeming them as they are, onely to minister to our necessitie, and not to reare them, as blinde worldlings use, in the tabernacle of their heart to commit idolatrie, keepe consort with this Definition; for the golden meane, as it is only approved by them, so in a princely moderation of their affections, they are ever readiest to enter lists with their owne passions, that if any either exceed or come short of this meane, they may so square and hammer it till it be reduced to a proposed meane. And let this suffice, for the Definition: wee will now descend to the second branch, wherein wee intend to shew, that no vertue 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 vertue can subsist without it. so is it a seasoner or temperer of all our actions, making them seeme worthy the title of vertuous, which without this temper would appeare vicious. For without this Moderation, he that is liberall should incurre the name of prodigall, the frugall the name of miserable, the resolute be termed dissolute, the morall civill man a coward, the wise Stoicall, the regular meerely formall, the just rigorous, the mercifull remisse. So defective is the structure of all vertues, wanting the sweet temper of Moderation to season them. [Page] Neither proceedeth this from the malevolent or uncharitable censures of men, as former times have beene too apt to traduce or mis-interpret their best deservings, by aspersing some unworthy blemish upon their demerits. As in Rome, if the Pisoes be frugall, they are censured parcimonious; if the Metelli religious, they are taxed superstitious; if the Appii popular, they are termed ambitious; if the Manlii austere, they are stiled tyrannous; if the Lelii wise, they are curious; the Publicolae aspiring, if courteous: But meerely upon the want or deficiencie of such actions, which are not tempered with Moderation. For to give instance in each kinde; how nobly and invincibly did Alexander the great beare himselfe in all exploits? how much feared abroad, and how much loved at home? how af [...]able to his friends, and how terrible to his foes? Yet how much were all his actions of valour and matchlesse resolution darkned through want of Moderation, being so excessively given to passion in his drinke, 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 noblenesse 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 glorie, 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 Ages staine, corruption? how farre from personall respect, or to be over-awed by the offenders greatnesse? so as, like the worlds Generall (of whom wee even now made mention, and) of whom Plutarch reports,Plutarch. in Alexandio. that hee used to shut the one eare with his hand, when he heard any accuser in criminall causes, thereby (as he said) reserving aud [...]ence for the defendant; semblably did this renowmed Patron and Patterne of unblemished Iustice: yet how [Page] 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 Lacedemon.

for want of moderating his affection towards his children? So as his riding upon a cockhorse did no lesse argue his weaknesse, than his sinceritie in matters of Iustice witnessed his uprightnesse. Lastly, how profoundly wise was the Lacedemonian Chilo held to be, being numbred among the seven Sages of Greece, and elected Ephorus, a place of especiall honour and esteeme? 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 hee gave way to excesse of joy, whereby he was inforced to pay his debt to nature. Whence we may easily collect, that no vertue, how Cardinall soever, can subsist without the assistance of moderation, being that Lesbian rule which directs the Modell, and makes it truly accomplishd. All vertues (saith one) doe make a Commonwealth happy and peaceable: but Temperance alone is the sustainer of civill quietnesse;What excellent fruits are derived from Temperance. for it taketh care that the Realme be not corrupted with riot and wanton delights, whereby divers States have beene cast away. Or to descend more particularly to those divine effects which this vertue produceth, it hindreth dishonest actions, restraineth pleasures within certaine bounds, and which maketh men to differ from bruit beasts. Moreover,Homer. lib. 10. odyss. this is that herbe, which Mercury gave to Vlysses, lest he should taste of the Inchanters cup, and so with his fellowes be transformed into a Hog, wallowing in the mire of all sensuall delights. So as, whosoever is endued with this vertue, Oculidolores. Plut. in vit. Alex. stands fortified against all assailants; those eye-sores (for so Plutarch calls them) I meane those attractive objects of lust cannot surprize him:☜ nor those worldly tumours (for so Eucherius stiles them) I meane worldly honours, Honores mundi, tumores mundi. Eucher. [...]pist. Paraen. de contempt. mundi. intrap him. Nor those roabes or rags of shame, the gorgeous attire of sinne, [Page] (which Hierome calls Antichrists veile) delude him. Nor those Theeves of time, (for so the Orator is pleased to call them) I meane friends and acquaintance, Velamen istud Antich [...]sti. Hieron. ad Furi [...]m de vid. Serm. Tom. 1. Amici sures temporu. Cic. overjoy him. In briefe, as the Vnicornes horne being dipt in water, cleeres and purifies it; so there is no poison either arising from the tempting object of beautie, from the ambitious aspiring to honour, from the attire of sinne or cover of shame, or from those sweet time-beguilers our acquaintance, which is not frustrated by this choice and soveraigne receit of Temperance. So as this is that vertue, which (though in generall 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 adayes live riotously like beasts, namely, because they see Noblemen and Magistrates that governe the Common-wealth, to leade 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 chuse,

If he be great that doth it use.

For as wee see in colours, there is none which discovers any soile or blemish so much as white; or as wee have observed in the eclipse of the Sunne, that it drawes more eyes to view it, than the darkning of any inferiour light; so amongst the children of men, though sinne be sinne in every one, yet more noted, and in that more exemplar, in these high peering Cedars, I meane our Peeres and Nobles, than in these lower shrubs, whose humble condition frees them from like publike observance. How necessary is it then for you, Gentlemen, whose birth hath ennobled you, whose breeding hath enabled you, and whose more generous spirits have emboldned you, to undertake assayes for the glory and benefit of your Countrey, the better to expresse your love & allegeance to your Prince: to become affecters [Page] and practicers of so singular a vertue, that your lives might be patternes of Moderation unto others, seeing more eyes are fixt upon you than on inferiours? You are the Molds wherein meaner men are casten; labour then by your example to stampe impressions of vertue in others, but principally Temperance, seeing no vertue can subsist without it. Accepit luxuries sceptrum; quid sperandum est praeter nauf [...]agium? August. It is dangerous (saith Austine) when prodigalitie and riot sway a Scepter; neither only is it dangerous for the person, whose illimited affections, of a Prince make him a vassall; but for the whole body of the State, training it to all impietie by his evill example.Plut. in Apoth. The Laconians, by meanes of wise and temperate Princes, became admired for their Moderation and continence: insomuch as their spare diet, their home-spun raiment, and their generall hate to all excesse, made them no lesse honoured at home, than feared abroad. Whereas contrariwise, the S [...]donians by following the riotous examples of some of their licentious Princes, fell into all excessive gluttony. So powerfull and perswasive were the lives of Princes, to inforce impressions of goodnesse or badnesse in the imitation of their Subjects. But to take a review of those maine assailants of Temperance, Car [...] & mundus plenisunt sp [...]nis: conversari in his & non laedi, divinae potentiae est, & non virtutis humanae. Bern. lust, ambition, gorgeousnesse in apparell, luscious fare, company-keeping, and the like, wee shall finde, 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, wee shall plainly shew, that where a divine power is ready to assist, and man no lesse ready, upon temptations approaching, to resist, all these motives can take no place. What admirable Continencie shewed Alexander in the conquest of his affections,☜ sparing Darius wife and his three daughters?Quint. Curt. li. 3. how greatly did this worlds Monarch enlarge his glory by this onely conquest? Yet to reflect upon those objects of beauty, [Page] wee shall finde, 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 wee reade of Scipio, Cùm de virtutibus agitur, nulla excellent [...]or [...]ernitur quam illa, quae in cast [...]s ad [...] lescentibus invenitur. Salust. in Iug. who being a young man of foure and twenty yeeres of age, of strong constitution, and promising personage, in the taking of a City in Spaine, repressed his flames of lust, albeit a beautifull 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 Zenocrates Continencie, who lying all night with Lais, though she used all the provocations and enticements she could devise, yet he remained immoveable to her voluptuous inducements. And to close this illustration with an heroicke instance;Vid. Plutarch. in Apotheg. Cleopatra in the last tragicke Scene of her disasters, kneeling at the feet of Caesar, laid baits for his eyes; but in vaine;Q. Curt. lib 4. cap. 11. her beauties were beneath that Princes chastitie. Neither are Histories (those precious treasuries of time) lesse plentifull in instances of Moderation touching motives of Ambition. When all the worthy Romans (I meane such whose demerits had gained them an eminent esteeme 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 chuse. Mallem quaeri cur Statua m [...]hi nulla posita [...]it, quàm 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 Vertue, which is the most continued shrine,Cato. Seneca. and as that sage Morall saith▪ maketh man a God, had more power to eternize him, than all materiall Monuments, which, as they are subject to corruption, so shall their names be; which are engraven on them.Praefulgebant Iunius & Blaes [...], eo ipso, quòd effigies [...]orum non visebantur. Tacitus. From their contempt shewne to these sumptuous covers of corruption, Iunius and Blaesus, by the testimonie of Tacitus, received no lesse glorie; whose Statues, because they were not engraven in stone, appeared more conspicuous to the eye of the [Page] State. No lesse Moderation of his desires shewed Agesilaus, that princely patterne of Iustice, who, when the Aegyptians came forth of purpose to adore him, for those numerous and glorious victories which he had atchieved, couched himselfe close upon the grasse, without least shew or semblance of Majesty, expressing the humility of his thoughts, by the lownesse of his seat. But of all others, there is no one example, to instance a true Moderatour of Ambition, like that noble and victorious Champion, Godfrey du Boloigne, whose valour so bravely employed in expulsing the Turkes and freeing Ierusalem, that Citie 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? Farre be it from me (quoth he) to suffer the servants head to be with a Crowne of gold paled, where the Masters head was with a Crowne of thornes pierced. To produce likewise instances in such whose Moderation in attire, manifested their contempt to these covers of shame,Plut. in vit. we shall finde Licurgus, Phocion, Pelopidas, with many others, such profest foes to gorgeous apparell,

Legitur in Gestis Romanorum, quod ille qui primi [...]ùs inter eos vestem purpuream induit, a fulgure percussus est, & sic interut.

Faces faeces (que) superbiae, S [...]ton

as they alwayes retained their ancient country weare with such plainenesse, as they expressed what they were, by the garments they wore. For a mans garment (saith the Son of Sirach) and his excessive laughter, and his going, declare what person he is. Insomuch as Augustus Caesar bore alwayes hatred to gorgeous and sumptuous apparell, 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 finde many excellent subduers of their owne affections, using an admirable kinde of restraint or Moderation in their fare. The number of guests amongst the Romans in any solemne feast privately observed, was not great; seldome times exceeding [Page] nine: whence Aulus Gellius saith, that the number of guests should beginne 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 Emperour 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 blinde ones, eight gouty ones, eight deafe ones, eight hoarse ones, eight very blacke ones, eight very long ones, eight very fat ones, and eight hookenosed ones, being delighted with that Greeke proverbe, [...]:Stuckius de convi. lib. 2. cap. 2. whose Ape, it seemes, that late conceited Academicke was, who invited the blinde, lame, and deformed to a supper, for whom he had provided fowles, as different to their pallat by nature, as they were to others in feature; furnishing his feast with Owles, Cuckowes, Staniels, and Popinjayes, to make himselfe infamously famous for his invention. But to proceed with these Ethnicke instances of Moderation; Democritus preserved his life without any other sustenance, save only the smell of hot bread, for the space of nine dayes: which abstinence or restraint was not injoyned him, for neither his owne estate, nor any superiour commanding power, had enforced him to that misery; but purposely to prepare himselfe for celebrating with more solemnitie the feasts which were kept in honour of Ceres, called commonly (as I take it) Buthysia; resembling in greatnesse of celebrity, and magnificence of state, that huge sacrifice called Hecatombe. 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, [Page] if the possibility thereof could stand with the conservation of humane societie; that he might not Speake, that he might not Eat: ☜ by the one to prevent offence in discourse, by the other avoid surfet by excesse.Haec duo à Deo, mudò cum conservatione naturae stare [...]oterint, unici postulabat; ut a loquendo & edendo perpetuò abstineat. So as, hee commanded his schollers even in unreasonable things, as Birds, Beasts, Fishes, &c. to abstaine from crueltie; entreating both Fowlers and Fishers to let goe the fowle and fish they had caught, or at least redeeme them with money, and let them goe. But too immoderate was this care, and too foolish this pitie; for creatures were ordained for the use and service of man; he then that neglecteth the use, neglecteth likewise the ordinance. But in Subjects of Moderation, none more absolute, than where Nature is urged by necessitie to crave releefe, and occasion is ministred, yet the desire restrained: as in extremitie of thirst, when Nature requiteth drinke, which according to the Philosophers 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-peece full of water presented unto him, would not drink himselfe, but offered it to his souldiers. Much to be admired was this act of Moderation, and a motive of generall affection; that a Prince urged by the extremest effects of Thirst, and having occasion and meanes to satisfie the request of Nature, yet moved with compassion towards his fellow-souldiers (for so used he to terme them) hee chused rather to want himselfe, than to be a wanting in any compassionate office to their necessitie. Certainly this act deserveth so much the more to be commended, by how much the extremitie was greater which he suffered. Darius, when in his flight he dranke muddy and stinking water, said, That he never dranke a sweeter draught. Which implyes, what torment he indures who feeles the extremitie of thirst. The [Page] last assailant of Temperance (as we formerly observed) was Company-keeping; which indeed is such a stealer of time, or béguiler of tedious houres, as it makes passing of time a meere pastime. Yet observe, what diligent care hath beene had, by making choice of such (as I have else-where noted) whose society might better them. Peruse those Athenian nights in Gellius, ☞ and you shall finde how fruitfully those nights were employed,

Gellan Nect. Attic.

Aug. de Academ.

how delightfully passed: making discourse of Philosophie, that well-consorting Melodie, which gave generall content to all the Company. Besides, it is worth our observation, to take a view of the speciall care divers Ancients have had of the Company they consorted with: having such in as great distaste that were evill, as they bore all due reverence to such as were good. We reade how the Prienean Bias, having occasion to saile 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 feare 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 shewing 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. Iohn, ☞ who would not come within the Bath where the Hereticke Corinthus was,August. lib. 3. de Bapt. cont. Don. cap. 10. so much did he hate the fellowship of him, who, to use Augustines words, Was no fan for the Lords floore.

Thus have we runne over those mainest and mightiest assailants of Temperance; now let us, as wee 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 sensuall mans sin, is said to be a friend, which [Page] brings man in acquaintance with the Devill, as Ebrietie is an enemie 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 withdrawes the minde of the creature from meditation of his Creator; makes man commit sinne even with greedinesse; makes the Image of God companion for a Harlot; makes him who should be the Temple of the Holy Ghost, a Cage of uncleane birds; prostitutes the glory of the soule to the pleasure of sinne; and prefers a sensuall delight before the obedience of reason. Hee sells his Birth-right for lesse than a messe of pottage, exposing his soule to the trafficke of shame. Hee va [...]ues a minutes joy above all future delight; yea, rather than lose his present content, he will suffer an eternitie of torment. This bleere-eyed Lover is so blinded with affection towards his beloved, that he will rather lose his owne soule, than lose that which he affecteth. Thus you see the Lustfull man uncased, his blindnesse discovered, his sundry weaknesses displayed, and the heavie effects which from hence are derived: good reason then have you to restraine an affection so over-spreading, a motion so mortally wounded, a contagion so generally killing. Take into your consideration the shortnesse of the pleasure, being but a moment; the vengeance or punishment due to that pleasure, being eternall. What wise man, having neerely served his apprentiship, will for a minutes pleasure forfeit his Indenture, and lose his freedome for ever? We should hold him destitute of common sense, who having a Princesse offered him, will foolishly lose her for embraces of an Harlot. If you will keep your selves unspotted till the day of his comming, you shall be espoused to a princely Bridegroome, and receive Palmes in your hands at his comming. Goe not in by the wayes of the strange woman, but keepe your beds undefiled, knowing the state which you have undertaken to be honourable before God and man. For I [Page] in no case will limit you to a monasticke or regular restraint, but approve of both estates, I meane both the single and married life, being undertaken in the feare of God,

Bona est cas [...]itas conj [...]g [...]l [...] ▪ 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 faithfull Christian. For the Virgins estate, as it drawes neerer to angelicall perfection, so the Married to the preservation of humane society or propagation. ‘So as Saint Augustinemight seeme rather to be traduced, than truely alleged for this place, Virgins doe more than lawfull, as Adulterers lesse:’ for my conceit shall ever be freed, from imagining so divine a Father to approve of such an errour: 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, restraine all immoderate desires of the flesh, which fight against the spirit, so shall you finde that inward tranquillitie which obedience to your lusts shall never bring you.

Ambition, the second assailant of Temperance, is such an high-mounting bird, as shee useth to build her nest ever in the tallest Cedars, hatching her aëries in the highest spires, to expresse her unbounded aymes. This passion or distraction rather, of all others, brings man soonest to a forgetfulnesse of himselfe: ever aspiring, but never obtaining; ever sailing in a tempestuous sea, attended by many hostile and piraticall adherents, whose aymes 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 Iove himselfe, but his aymes draw him on to speedie ruine. What reason then is there, to foster or cocker such a profest foe to publike and private peace? Who is he, having understanding, will receive into his barge, where he is, a quarrellous turbulent fellow, who in desperate fury will not sticke to over-whelme the vessell, both of himselfe, [Page] and the rest that consort him? Who is he, that will engage him in perill, when he may in safety enjoy himselfe, and be free from danger? Who is he, that will desire to climbe, when hee knowes there is no meanes to save him from falling, being got up? Surely the Ambitious man is ever environed with perill, yet such is his folly, he will rather chuse to incurre danger, than lose the present opportunitie of acquiring honour. Besides, they whom this unbounded passion hath once surprized, are so much distempered, as of sleepe 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, bereaved him of his sleepe. For the latter, Sylla could never take rest, till by the terrour of his legions,Velea, or Velleia. Alphons. in lib. de Haeres. in verb. Tyrannis. S [...]to lib. 5. de lust. & lure. quaest. 1. artic. 3. hee had obtained the law Valeria to be made, whereby hee was created Dictator for eightie yeares; as Caesar the law Servia, by which he was made perpetuall 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 thornie cares, which deprived them of all seasonable rest. Doe you then love to be at peace, to enjoy perfect liberty, to be divided from all occasions of disquiet? Restraine those Icarian thoughts, whose soaring wings are ever laved in the depth of ruine. Confine your thoughts within an equall 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.

aymed at too high a story to bring their worke to perfection. Let the foundation be built on firme ground, and the building will prosper better. For howsoever, faire pretences may for a time appeare in the habit of truth; daubing up a rotten inside with a specious out-side: He that sitteth in the Heavens and searcheth the hearts and reines, shal have them [Page] in derision, breaking them in peeces like a potters vessell. Restraine then this fury or frenzie of the minde, 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 sinne, is to be especially restrained, because it makes us dote upon a vessell of corruption, strutting upon earth, as if we had our eternall mansion on earth. What great folly is it to preferre the case before the instrument, or to bestow more cost upon the Signe than on the Inne? Me thinkes the bitter remembrance of the first necessity of cloaths, should make men more indifferent for them: if man had never sinned, his shame had never needed to have beene covered.O nobilem magis quam foelicem pannum! Stob. Ser. 47. For sinne was the cause of Adams shame, and his shame the cause he fled unto the shade, which affoorded him Fig-leaves to cover his Nakednesse. What vanity then, yea, what impudence to glory in these covers of shame? Would any one, having committed some capitall offence against his Prince, for which he is after pardoned, but on condition hee shall weare a halter about his neck, become proud of his halter, and esteeme it an especiall badge of honour? We are all in the selfesame case; we have committed high treason against the King of heaven, yet are we received to mercy, bearing about us those Memorialls of our shamefull fall or defection from our King; which should in all reason rather move us to be ashamed of our selves, than to prize our selves higher for these ornaments of shame. Sure I am, as hee 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 [Page] the only luster to beautifie him: but be not yee so deluded;

Visus jam est vestis non tegumenti.

Clem. Alex. Paedag. lib. 2. cap. 16. Chrysost. Tom. 1. Hom.

prize the ornaments of the minde for the choicest and chiefest beauty: farre be it from you to glorie in this attire of sinne, these rags of shame, these worme-workes, which withdraw your eyes from contemplating that supreme bountie and beauty, purposely to fix them upon the base objects of earth, which detract much from the glory of a reasonable soule. The Swan prides not her selfe in her blacke-feet; no more should you in these Covers of your transgression, which, whensoever ye looke on, may put you in minde of your first pollution. No reason then to affect these, which had man never sinned, he had never needed, being before clothed with innocencie as with a garment, and with primitive puritie, as with a rayment. Whence it appeares, that many glory in the rags of shame, while they glory in these roabes of sinne: Now who, endued with reason, would pride him in that which augments his shame, or esteeme that a grace which asperseth reproach on him? Nicetas saith plainly; No punishment so grievous as shame. And Nazianzen yet more expresly; Better were a man die right out, than still live in reproach and shame. Ajax being readie to dispatch himselfe, used these as his last words; No griefe doth so cut the heart of a generous and magnanimous man, as shame and reproach. For a man to live or die, is naturall; 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 stomacke in him, can ever digest it. Delight not then in your shame, but in a decent and seemely manner affect that Habit most, which becommeth most; restraining that profusenesse, which the vanity of this age so much exceeds in; and assuming to your selves that attire which gives best grace to modesty, and hath neerest correspondence with Gentilitie. Neither is Luscious fare to [Page] be lesse avoided, or with lesse strictnesse restrained. Many reasons whereof might be here produced, but wee will cull out the chiefest, to weane our Generous Vitellians from their excessive surfets.

Venter vitae Charibdis.

Diog. apud Laert.

First, daintie dishes are foments to wanton affections, begetting in the soule an unaptnesse to all spirituall exercises: for this is a generall rule, that the body being strengthned, the soule becomes weakned: for fasting is a preparative to Devotion, but riot the grand-master of Distraction. Looke how it is in the health of the body,Chrysost. Hom. 4. in Gen. and so it is in the state of the soule: if a man have a good appetite, and a stomacke to his meat, it is a signe he is well in health; in like sort, if a man be content to follow Christ for the Loaves to fill his belly, and care not for the food of his soule,Impossibile est hic implere ventrem & ibi mentem. Hier. in epist. questionlesse all is not well betweene God and him; but if he have a longing and an hungring desire of the Word, then indeed his heart is upright in the sight of God. For as Saint Augustine noteth well; If the word of God be taken by us,

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 Iohan.

it will take us. But what meanes may be used to procure this longing and hungring desire in us? Not Luscious or curious fare; for that will move us rather to all inordinate motions, than the exercise of Devotion: no, it is fasting that makes the soule to be feasting; it is macerating of the flesh, that fattens the spirit. For it is sumptuous fare, that is the soules snare: Sagina corporis, Sagena cordis: It is the net which intangles the heart of man, drawing her from the love of her best beloved Spouse, to dote on the adulterate embraces of sensuall beautie. Neither is it fare, but delight in fare; not simply the meat, but the desire or liquorish appetite, which produceth those odious effects: as for example, when the loose affected man maketh choice or election of such meats, purposely to beget in him an abilitie, as well as desire, to his sensuall pleasures. Whence a learned Father most divinely concludeth:Aug. in l. Confess. I feare not (saith hee) the uncleannesse of [Page]meats in respect of their difference, but uncleannesse of desire in respect of concupiscence. Neither doth the kinde or difference of the meat (saith another) pollute so much, 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 downe, than what an ancient Father hath alreadie proposed.Gregor. in Mor. exposit. in Iob. We nourish our bodies (saith he) lest by being too much weakned, they faile us; and we weaken them by abstinence, lest by too much feeding them, they presse us. So then, temper your desires, that neither too much restraint may enfeeble them, nor excesse surcharge them. For as the body being weakned, the soule becomes strengthned; so where the body becomes too much enfeebled, the performance of spirituall exercises is disabled.

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; hee sleeps in your bosome, that imagines mischiefe against you. Who, the more he is fostered, the more is your danger furthered; the more he is cockered, the more is your heat of devotion cooled; chastise then this domesticke enemie in time, for he participates of the nature of a Serpent, who spreads most his poison, where he receives harbouring. Now as the Philosophers observe of the Hart, that being pursued by dogs in hunting, by reason of heat, and losse of breath, being tired with the chase, he hasteneth to the Rivers; or wearied in fight with a Serpent, or stung, or wounded by him, while the Serpent resteth on the ground, he seeketh to some cold Fountaine, whereby the infection of the venome received, may be abated, and his former vigour restored. Even so, such as are wounded, and strucken of the old Serpent, must have recourse to Christ, that Fountaine of living waters, that all sensuall desires arising from excessive delight in delicious fare, may be the better allayed. Neither only is restraint to be used in the choice, and change of meats, but in the excessive use of drinkes. The reasons are two; the one is, it is an enemie [Page] to the knowledge of God; the other is this, it is held to be an enfeebler or impairer of the memorative parts; for you shall ever note that deepe drinkers have but shallow memories.☞ Their common saying is,

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 mente nausragium sentiamus. Pestis non saevius grassatur in urb [...], quam Ebrieta [...] in corde.

Let us drowne care in healths: which drowning of care makes them so forgetfull of themselves, as carried away with a brutish appetite, they only intend their present delight, without reflexion to what is past, or due preparation to what may succeed. O restraine then this mighty assailant of Temperance! Be ever your selves, but principally stand upon your guard, when occasion of company shall induce you; being the last we are to speake of.

This Company-keeping, how much it hath depraved the hopefullest and towardliest wits, daily experience can witnesse. For many wee see civilly affected, and temperately disposed of themselves, not subject to those violent or brain-sick passions, which the fumes of drink beget, till out of a too pliable disposition they enter the lists of Good-fellowship (as they commonly terme it) and so become estranged from their owne nature, to partake with Zanies in their distempered humour. So as in time, by consorting with evill men, they become exposed to all immoderate affections, such is the strength of custome. Whence it is,☞ that Saint Basil saith, Passions rise up in a drunken man (note the violence of this distemper) like a swarme of Bees buzzing on every side. Bosil. Now you shall see him compassionately passionate, resolving his humour into teares; anon like a phrenticke man, exercising himselfe in blowes; presently, as if a calmer or more peaceable humour had seazed on him, he expresseth his loving nature in congies and kisses. So different are the affections which this valiant Mault-worme is subject to; yet howsoever, out of a desperate Bravado he binde it with oathes, that he will stand to his tackling, he is scarce to be credited, for hee can stand on no ground. But to annex some reasons which may effectually [Page] disswade every generous-affected spirit from consorting with such Amongst which consorts of death, if at any time it bee your fortune to encounter with these civill city-foists, whose Cheats are their Chequer, timely discard them, lest untimely experience make you distate them. Sociats as are a blemish to a Gentleman; imagine with your selves, how mortally dangerous it is to enter an infected house; how fearfull would any one be of the state of his body, if hee should have one in his company who had the carbuncle or plaguesore running vpon him? how much would he condemne his owne rashnesse to entertaine any such in his companie; and with what respect or cautelous advice would he prepare to expell the poison of that infection, at least to prevent the occasion? no cost might be spared, no care intermitted, that some soveraigne receit might bee procured, whereby the apparent danger, into which his inconsiderate rashnesse had brought him, might be removed. Now if our bodies, being but the covers of more curious and exquisite instruments,Run with ye RO [...] unto the Rose; The ROE must win, the Rooke must lose: For Northern Rookes are little worth Compar'd with those the South brings forth. be so especially tendred, with what respect ought wee to provide for the safetie or securitie of our soules? The ground of a disease is to mix the sound with the sicke: now the soules disease is sinne, wherewith she laboureth more painfully than the body can doe, being annoyed with any infirmitie. Those that are sicke, are vicious men, whose disease though it bee insensible, and in that lesse curable,Senec. de tranq. anim. Bernard. August. Emissinus. it breakes out into loathsome ulcers, which staine the pristine beautie of the soule. Now as wee serve so many vices, wee 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 slaverie is baser than the service of sinne) the best and soveraignest receit that may be applied or ministred to the soule-sicke patient,Stultum est servire diabolo offenso, quinullo placatur obsequio. Greg. is the receit of aversion; to turne aside from the wayes of the wicked, and to keepe no company with the transgressour: for this aversion from the companions of sinne, is a conversion to the God of Sion. Would you then have God turne to you? turne you from your sinnes. [Page] [...] [Page] [...] [Page] Would you be at one with your Maker? be ever divided from these sensuall mates, so shall you be made happie by the company of your Maker. Would you bee found at heart? leave to confort with these of an uncircumcised heart, whose paths lead to perdition, and they that walke therein shall be the heires of shame. For howsoever these instruments of sinne (as I have sometimes observed) may make a shew of godlinesse, or pretend, meerely under colour to give a varnish to their vicious lives, a semblance of goodnesse, yet it is but meere painting they deale with; they deny the power thereof in their life and conversation. A ridiculous Actor in the Citie of Smyrna, pronouncing, O coelum! O heaven! pointed with his finger toward the ground: which, when Polemo the chiefest man in the place saw, hee could abide to stay no longer, but went from the company in a chafe, saying; This foole hath made a Solecisme with his hand: [...]. he hath spoken false Latine 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 Phisnomies are quickly discovered. Make use therefore of your experience, and with all Temperance so counterpoize the weight of your passions, as none of these assailants (though their incursions be never so violent) may ever surprize the glorious fortresse of your minde. Which the better to effect, let Lust be counterpoized by continence; Ambition by humblenesse; gorgeous apparell by comelinesse; luscious fare by abstinence; and company-keeping by that sweet seasoner of all vertues, Temperance. ☞ Thus you have heard, how, as without [Page] salt there can be no seasoning, no warre without discipline, no tillage without manuring, no estate without mannaging, no building without a foundation; so no vertue can subsist without moderation.

AS wee have hitherto expressed the dignitie or sufficiencie of this vertue, Wherein Moderation is to be used. in that it giveth subsistence to all other vertues: so are wee now to intreat of the amplenesse 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 vertue, yet the use thereof may be reduced to these two, as proper subjects wherein it is to be exercised;Aurum horam (que) petunt, petendo perdunt, perdendo periunt. expence of coine, and expence of time: for without moderation in the one, wee should be prodigall of our substance; without moderation in the other, wee should grow too profuse in the expence of that, which is more precious than any earthly substance.

Now touching worldly substance, Expence of Coine. as wee are to be indifferent for the losse or possession of it, so ought wee to be carefull in the use or dispensation of it. As it is not to be admired when wee possesse it, no more is it to be altogether disesteemed, because wee 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) expresse thy bountie, shew thy humanitie, bestow it upon the poore: so may this, which of necessitie thou must lose, releeve many, which otherwise might perish by hunger, thirst, or nakednesse. Thus to bestow it, were not prodigally to spend it, but to lay it up in a safer Treasurie, even in Christs almes-box, to the disbursers great advantage. Yea, but you will object, you have other meanes to imploy it in; you have a familie to support, a posteritie to provide for, a state to maintaine, and pleasures suiting with your ranke and [Page] qualitie to uphold; I grant it; and you doe well in having a care to your familie, for he is worse than an Infidell that wants this care. It is commendable likewise in you to have an eye to your posteritie, for Nature requires this at your hand. To maintaine likewise your state, and to continue your pleasures suiting with men of your ranke; I allow it. But where, or in what sort must this be done? For the place where, surely none fitter than your owne countrey where you were bred; setting up there your rest, where you received your birth. Let your Countrey (I say) enjoy you, who bred you, shewing there your hospitalitie, where God hath placed you, and with sufficient meanes blessed you. I doe not approve of these,This is excellently secōded by a Princely pen, in a pithy Poem directed to all persons of ranke or qualitie to leave the Court, and returne into their own Country. who flie from their Countrey, 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 bed-rid fathers betaken themselves to their last home, and removed from their crazie couch, but they are ready to sell a Mannor for a Coach. They will not take it as their fathers tooke it: their Countrey houses must be barred up, lest the poore passenger should expect what is impossible to finde, releefe to his want, or a supply to his necessitie. No, the cage is opened, and all the birds are fled; not one crum of comfort remaining to succour a distressed poore one. Hospitalitie, which was once a relique of Gentrie, and a knowne cognizance to all ancient houses, hath lost her title, meerely through discontinuance: and great houses, which were at first founded to releeve the poore, and such needfull passengers as travelled 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 boundlesse and immoderate riot, what their provident Ancestors had so long preserved, and at whose doores so many needy [Page] soules have beene comfortably releeved. Yet see the miserie of many of these rioters! Though they consume their meanes, yet is the port they live at meane: for they have abridged their familie, reduced their attendants to a small number, and (unnecessary expences set aside) drawne themselves to within as narrow a compasse as possibly they may. For to take a view of those which are in ordinary roule, you shall finde none but a Page, a Coachman, a Lackey, and perchance a Cooke, if the vailes of the house will maintaine one, or they be not in fee with some City Cooke, whom they usually repaire to, at best betrust, and so run on score quarterly. Now if you aske mee, how their meanes should be consumed, when they live at so low commons; my answer is, the lesse they bestow on their Caterer, the more they bestow on their Taylor. They cut it out of the whole cloth, and divide their acres peecemeale into shreds. Where their phantasticke light-ones resort oftner 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 expence, and engaged their meanes to these great monied men, whose Iubile it is to entertaine acquaintance with one of these greene wits, they run upon the shelfe of ruine, and make their posteritie the heires of want. Which having incurred, what distracted and divided sleepes, what distempered thoughts, what hourely afflictions may wee 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 talke in his Court, what a huge summe of money a certaine 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 [Page] his Wardrobe to buy for him that bed, wherein this Knight used to lie: For, sayes hee, if I cannot sleepe soundly in that bed wherein hee could sleepe, that owed so much, then surely I shall sleepe in none. Surely, there is no affliction greater to a Noble Spirit, whose thoughts cannot endure engagement, than to be subject to the extremitie of an unconscionable Creditor, who usually makes advantages his revenues, and forfeitures the inhauncers of his fortunes. Neither is this respect to bee had only in the disposing of your selves in Court or Citie, but likewise in the Countrey: for though it be best spent, which is bestowed in Hospitalitie, and in releeving those hungry soules, whose expresse images require your charitie; yet are you to consider how charitie begins with it selfe: so as, howsoever you are bound to releeve and support those, whose present wants exact so much at your hands, yet ever with reservancie of a competent or convenient providence, so to sustaine the want of others, as not to procure want to your selves by sustaining others. But this needs little pressing: for experience shewes, that very small instruction will suffice any one to be provident enough in their bounty or exhibition to the poore. Let us therefore divert the current of our subject, and addresse our exhortation to you; purposely moving you to a moderation of your expence in your pleasures, or those more easie vanities of this life. As profit and pleasure make the sweetest Musicke, so there is no pleasure, how incomparably delightfull soever for the present, but it affords much bitternesse, having no respect to Providence. Now, as all vertues may be comprized under the name of frugalitie, Frugall men being rightly stiled, [...] Tusc. l. 3. provided that wee understand it to be of that absolute power and command, that neither excesse nor diminution beare any sway in it, it appeareth that without this frugall moderation no state can be well mannaged, no estate rightly husbanded; so as, whether you [Page] have an eye to pleasure or profit, this frugalitie or equally tempered providence must be Soveraignesse in both. For first, there is no pleasure which hath not respect to vertue: how then may that properly be termed a pleasure, which hath no relation to frugalitie, under which name all vertues may seeme to be comprized? Likewise, there is no profit which is not joyned with honestie; 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 then 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 vertue, or that profit which you have in pursuit, be firmly grounded on honest providence: so shall neither pleasure so much inthrall you, as to engage your fortunes to her, nor profit so entangle you, as to neglect conscience for the love you beare her. Surely, there is nought more dangerous to young Gentlemen, whose unriper yeeres have not sufficiently instructed them in the follies of vanitie, than to give reines to their desires, and so become Bondslaves to pleasure. For those that will deny their eyes nothing that they can desire, nor resist their owne wills in ought that they affect, be they endued with never so much wisdome, it becomes foolishnesse, being blinded with their owne delights. They then onely, whose native temperance hath prepared them, or continuall wrastling with the infirmities of nature hath inured them, have attained this degree of perfection; not only (I say) to use Moderation in their expence, 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 conquerours. For man, whose naturall pravitie, drawne from the corruption of his first parents, is ever working in him new motions of disobedience, [Page] layeth continuall siege and batterie to the fortresse of the soule, suggesting to her motives of pleasure and delight, which the carnall man will easily condescend to, because he favoureth not the things of the spirit. Yea, how many doe wee see, who begin in the spirit, but end in the flesh, making their end farre worse than their beginning? How necessary then is this Moderation, to curbe or checke such inordinate motion as arise in us, by reason of our naturall infirmitie and weaknesse? Neither doe I so much insist upon the Moderation of your expences, as if Coine were of that esteeme, as it only deserved respect. For if Riches increase, wee are not to set our hearts upon them; but rather to shew our indifferencie towards them in our free and liberall use of them.Dona prius quàm 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 ministerie of these could preserve and support us, whom he hath appointed as governours or rulers over all these: for hee who created all things without meanes, can likewise preserve those things which hee hath created without meanes. Yea, though hee hath given us the fruits of the earth to feed us, the fells of beasts to cloath us,Datur etiam vermibus nere [...]e viscer [...]bus, acuratiorem cultum praebere hominibus. Vid. Pet. Mart. yea, workes out of the bowels of wormes to beautifie us; yet is he tied no more to these exteriour meanes, than hee was before, creating all things without meanes. No King is necessarily tied, that onely pure Bullion should be current among his Subjects, for if occasion serve, hee may stampe Lether, Brasse, or any other metall, 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, restraines not his power to any outward meanes; working sometimes with meanes, sometimes without meanes, sometimes against meanes, sometimes above meanes. With meanes, as when he fed those which [Page] followed him into the wildernesse with bread; above meanes, when he fed so much people with so little bread; without meanes, when he himselfe fasted so long without bread; against meanes, when he caused the very Ravens to bring his Prophet bread. No, this exhortation rather tendeth to move you to rely on Gods providence, yet withall not to abuse those creatures which he hath bestowed on you, but to use them with Temperance, Sobrietie, and Moderation: for what is it to abound in all riches, surfet 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 onely a Sepulcher 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 dayes passed over in delights, shall make his bed in the darke, those perfunctory pleasures which he so much affected, those temporary blessings which he enjoyed, shall be as if they had not beene. So moderate therefore your expences in the use or dispensation of your earthly Mammon, that it may appeare, 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 fearfull 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 contemne 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 Sailers Starre, and the Haven of the ship-wrackt soule, being miserably forced to grope in darknesse, without a light to direct them; and to remaine wofully shelfed, being farre from [Page] sight of haven to receive them. And let this suffice to have beene spoken touching Moderation in your expence of coine; I meane, your frugall dispensation of such estates, as God hath blessed you withall; ever remembring that you must give account of your Talent; not only (I say) of your Talent of knowledge, but of that Talent of Substance, whereof in this life you were possessed. And so I descend to your Expence of time, that precious Treasure which is incomparably to be valued above all that wee enjoy, because it affords a respit of using or employing, whatsoever we enjoy.

Expence of time.TIme is so absolute and soveraigne 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 gracefull assistance of Time. Neither can experience be gained, nor Truth, the Daughter of Time discovered, nor the issue of any mans expectance attained, nor any thing worthy observance produced, unlesse Time further it. There is nothing of consequence,Eucherius. that can be done at an instant: great Taskes require long Time; neither can wee limit Time, Nil preciosius tempore, & heu nil hodie eo vilius invenitur: transeunt di [...]ssalutis & nemo cogital. Bern. but Time will limit us: whence it appeares, that nothing can be intended, much lesse effected, unlesse Time assist and second it. Time being thus precious, we must of necessity value it above any inferiour Substance, seeing without the company of Time, wee 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 Coines expence be such, pray then Divine

How rare and precious is th'expence of Time.

Now there be three sorts of persons, with whom I am to encounter by way of admonishment, for their abuse [Page] or carelesse expence of Time; the Ambitious, Voluptuous, and miserable covetous person. For the first, he trifles away Time, in the pursuit of impossibilities, spending his meanes, and misspending Time, in hope of a day; which day he seldome 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, hee is ever to be found in the eminentest places, for obscuritie fits not his humour, whose only aymes are to acquire honour. Hee is so farre from moderating his humour, as he is humorously conceited of his worth, and thinkes whatsoever the Parasite saies in his commendations, to be no lesse than what he in his owne 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 prodigall in his feasts, solicitous in the pursuit of friends, impatient in the quest of rivalls, and importunate in the dispatch of his affaires:Majus dedecus est, par [...]a amittere, quàm non omninò paravisse. Salust. and though it be a greater reproach to lose what is got, than not at all to get; yet his ayme is to get, though he fore-see his losse before he get: and though the least libertie be apportioned to the greatest fortune, yet in his highest fortunes will he use the greatest libertie: the reason is, hee conceits himselfe to walke in a Cloud, where no popular eye can reach him. He is unmeasurably opinionate, and admires his owne knowledge, wherein he discovers his owne folly: for as he that seekes to be more wise than he can be, shall be found to be lesse wise than hee should be; so he who conceits himselfe more wise than he is, displayes himselfe to the world what he is. So as it seemes, hee differs in opinion from the Poet, who holds this as a maxime:

He's solely wise,

Martial. lib. 14.

who is not selfely wise,

But humble in the judgement of his eyes.

Now his daily Tasks may be aptly compared to Domitians [Page] sports, who spent the whole day in catching Flies. For those many projects which he hath devised, those impossible aymes he hath contrived,Sext A [...]el. in Domit. those ayrie Turrets he hath reared, fall in the end to nothing; and like those misty conclusions of the deluded Alchymist, bewray the folly of him that formed them.

Ne quid us [...]uam honesti occu [...]l [...].

Vid. Tacit.

And as Domitian grew ashamed of his owne impieties, exiling all Arts, lest the knowledge of them should bring him to a discovery of himselfe: so the ambitious man whose aymes are as boundlesse, as his purposes fruitlesse, when his eyes begin to be unsealed, and those scales of ambition, which hindred his sight, removed, he will then (if then be not too late) acknowledge his shame,Quàm quis (que) pess [...]me fici [...], [...]am maxime t [...]t [...]s est. Salust. and ingenuously confesse that his unbounded aimes deserved no better guerdon; for had his actions beene sincere, they had made him more secure. Likewise for the Voluptuous man, whose belly is his god, and sensualitie his delight, let me speak thus much: as his care extends but only to the day, slaving himselfe to the pleasures of sinne, and preferring the huskes of vanity, before the soule-solacing cates of eternitie: so shall his misery appeare greater, when deprived of those delights, wherein his sole felicity consisted. This fleshly Libertine mis-imployeth Time in two respects; first, in respect of himselfe; secondly, in respect of those good creatures which were ordained for the use or service of himselfe. In himselfe, by exposing so glorious an Image to the subjection of sense, and mis-applying those gifts which he hath received, being diverted from those good offices, for which they were bestowed. In Gods good creatures, by converting them to abuse, which were only ordained for use, and turning them to wantonnesse, which were created for health and releefe of weaknesse. This is he, who makes life a merriment, his pilgrimage a pastime, each yeare his Iubile. This is he, who turnes fasting into feasting, praying into playing, almes-deeds into all mis-deeds. This is he, [Page] whose sole delight is in dainty feeding, to cause inordinate motions to be stirring, without least respect at all of his soules starving.Cujus cupediae [...]er ula mediae, cujus januae ca [...] cera mendici. This is he, whose dishes are the poore mans curses, and whose gate is the beggers Iaile, where they are barred from least crumme of comfort. This is he, who stalkes and struts in the street; sends forth his eye to bring him in a booty of Lust, or acquaint him with some new fashion, or delight him with some vaine shew. This is he, who sends forth his eare, to convey unto him some choice melody to intraunce him; his taste, with some luscious viands to provoke him; his smell, with some rare perfumes to cheere him; his touch, with soft cloathing, or whatsoever may more effeminately move him. But where to shall these outward delights availe him, when the cold earth shall e [...]tertaine 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 cheerefulnesse was turned into pensivenesse, his mirth into mourning, his solace into sorrowing. Even so shall it fare with the Voluptuous man, whose delight was only on earth; when that fearfull and ungratefull summons shall peremptorily injoine him to bid a due (a long a due) to those sensuall consorts which accompanied him, those inordinate meetings which so much delighted him, yea, all those licentious pleasures which so inchained him; hee will exclaime (but in vaine shall be those exclamations) and curse the occasions of his misspent Time. O what a hard taske would he endure, to redeeme what his Security hath lost? What extremities would he suffer, what difficulties undergoe? How great and exceeding things would he promise?Pet. Dam. de hora Mortis. In what bonds of firme devotion would he stand engaged? Surely there is nothing that either flesh could sustaine, or Mortality suffer, which he would not most willingly indure, to deliver his endangered soule from eternall torments. [Page] Lastly, for the miserable Covetous wretch, who makes great use of his Coine, but small use of his Time, treasuring up vengeance against the day of wrath; how carefull is he in making his barnes larger, in filling his chests fuller, in inhauncing his rents higher; but how respectlesse of that supreme good, wherein all happinesse consisteth? See, how Menedemus-like, he is ever digging and delving to raise a fortune for his seldome thriving posterity. Thus lives he, to become an eternall affliction to himselfe; in whose person the Poet very properly expressed a Misers nature after this manner;

Sic mihi divitias, samuli patie [...]dolahores, Nec minor est domino servus in aresu [...].

Thus doe I digge, thus doe I delve

[...]'enrich my state thereby,

Yet th'poorest slave of all I have,

enjoyes as much as I.

This was one of those vanities which the wisest of Princes observed,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 Caitiffe 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 owne executioner, being good to none, but worst to himselfe. His eye is so fixed on earth, as he finds no Time to erect it to heaven. Hee employes so much time in getting and gathering goods, as he reserves no time for doing good. He little observes how all earthly things are sweeter in the ambition, than in the fruition, in the affection, than possession. Nor how the circular World cannot fill the triangular Heart, no more than a Circle can fill a Triangle; where still there will be some empty corners. He runs on still in desire, labouring of a disease incurable, till Death cure him. He encreaseth his cares with his substance, and the more hee addes to his estate, the more hee detracts from his content. The poore hee hath alwayes with him, for hee makes all poore that deale with him. In briefe, hee is of all others most miserable, because in his riches hee hath [Page] all his consolation: which, like the Aegyptian reed, will faile him in his confidence, leaving him bare and naked to the testimony of a guilty conscience.Luke 12. For how secure was the Rich-man (as he thought) when he invited his wretched soule to take her rest,19. having much goods laid up for many yeares; but this selfe-securitie was the occasion of his succeeding misery,20. for that night was his soule to be taken from him. It is a true saying, that the Devill requires nothing of man but Securitie, for that gives him opportunity of practising his undoing. Now, how bitter is the remembrance of Death, much more the unwelcome approach of Death to this miserable covetous man, who hath all his peace in his substance? For if nothing be so terrible as Death, (as Aristotle writeth:) which Antiochus feeling sensibly in himselfe, crieth out thus;1 Mac. 6.11. Oh into what adversitie am I come, and into what flo [...]ds 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 seeme terrible, being to be divided from the staffe of his confidence, from thence to descend without least hope of comfort to the land of forgetfulnesse: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 remedie of her owne poison, a receit for her owne infection; so the evill man carrieth alwayes with him the punishment of his owne wickednesse, the which doth never leave (so incessant is the torment of a guiltie conscience) to wound and afflict his minde, both sleeping and waking; so as, to what place soever he betake him, he cannot so privately retire, but feare and horror will awake him; nor sly so fast, though hee should take the wings of the morning, but fury and vengeance will over-take him. Having thus far proceeded [Page] in the treating of such Subjects, wherin Temperance is required, and of such assailants, by whom shee is usually encountred and impugned: it rests now, that I impart my advice briefly touching Temperance or Moderation of the Passions of the minde,Moderation of the Passions of the minde reduced to two Subjects. whereof (omitting the rest, as having else-where discoursed of them) I will only, and that briefly, insist of these two, the passions of Ioy and Sorrow.

Ioy.This passion (to insist on Ioy first) requires direction, to order our desires aright in the matter of Ioy. Every man loves a glad heart; and wisheth Ioy, as the fruit of his labours;Iob 31.25. He [...]er 5 11. Eccles. 2.2. Dan. 5.1, 2, 3, &c. but therein many mistake. First, one rejoyceth in his Substance, he hath gotten much. Secondly, another rejoyceth in his Promotion. Thirdly, another doateth upon that mad mirth which Salomon speaks of. Fourthly, another rejoyceth in a Table richly deckt, an over-flowing cup, a faring deliciously every day. Fifthly, another rejoyceth at the destruction of him,Iob 31.29. whom he hates. Sixthly, another rejoyceth in sinne, and wickednesse. It is a pastime to a foole to doe wickedly. It is the Drunkards joy to be at the cup early,Prov 10.23. Esay 5.11. Iob 24.15. Zeph 1 9. Gen. 21.9. Iob 17.6. Psal. 69.12. and to sit till the wine hath enflamed them. The twi-light glads the heart of the Adulterer. The Oppressour danceth upon the threshold of him that is oppressed. Ismael geereth at Isaac. Holy Iob was as a Tabret to the godlesse ones; and the Drunkards made songs on David. But this is not that Ioy which is required, because the foundation of this Ioy is grounded on sinne: wherefore we are to finde a Ioy more pure, more permanent: for the Ioy of the wicked is short, but the Ioy of the righteous shall endure for ever. This Ioy which we are to seeke, and whereon we are to ground our sole content, is no carnall but a spirituall Ioy: the Ioy of our hearts, the divine Melody of our soules, concluding with the blessed Apostle; God forbid that we should rejoyce in any thing, G [...]l. 6.14. but in the crosse of Christ, and him crucified: For in this did all the Saints [Page] and servants of God joy, disvaluing all other joy, as unworthy the entertainment of the soule. Wee are to rejoyce likewise,1 Thess. 4.7. forasmuch as God hath called us not to uncleannesse, but unto holinesse. Wee are to rejoyce in the testimonie of a good conscience, being that continuall feast which refresheth every faithfull guest. Wee are to rejoyce in our brothers aversion from sinne, and conversion to God; in his prosperitie and successe in his affaires of state. But above all things wee are so to moderate our joy in the whole progresse of our life, that our joy may the more abound in him, who is the crowne of our hope after this life.

The like directions are required in our moderation of sorrow: 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 wee may, but not as Ammon did, till he had defloured Thamar, for that was the sorrow of licentiousnesse:1 King. 21.4. Sorrow wee may, but not as Ahab did, till he had got Naboths vineyard, for that was the sorrow of covetousnesse:Gen. 37.11. Sorrow wee may, but not as Iosephs brethren did, grieving that their father should love him more than them, for that was the sorrow of maliciousnesse:Ionah 4.1. Sorrow wee may, but not as Ionah did, grieving that the Ninivites were not destroyed, for that was the sorrow of unmercifulnesse. Lastly, sorrow wee may, but not as the Or, Gederans. Ioseph. li. 17 6.13. Matth. 8.34. Gergesenes did, grieving for the losse of their swine, for that was the sorrow of worldlinesse. These sorrowes are not so much to be moderated as wholly abolished, because they are grounded on sin: but there is a religious and godly sorrow, which, though it afflict the body, it refresheth the spirit; though it fill the heart with heavinesse, it crowneth the soule with happinesse.Quo quisque sanctior, co ejus in orando fletus uberior. Aug. And this is not a sorrow unto sinne, but a sorrow for sinne; not a sorrow unto death, but a sorrow to cure the wound of death. By how much any one (saith [Page] a good Father) is holier, by so much in praier are his teates plentifuller. Here sounds the Surdon of religious sorrow, the awaker of devotion, the begetter of spirituall compunction, and the sealer of heavenly consolation; being the way to those that begin;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 naturall man (saith the Apostle) perceiveth not the things of the spirit of God; for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. It is true; and this should move us to more fervour of devotion,1 Cor. 2.14. beseeching the divine assistance to minister strength to our weaknesse, that what is wanting in the flesh, may be supplied by the spirit: yea daily to set our houre-glasse beside us, and observe those precious graines (the minute treasures of time) how swiftly they run thorow the Cruet, whereof not one must fall un-numbred: for as a haire of the head shall not perish,Bernard. no more shall the least moment of time. Now how healthfull were it (though the carnall man distaste it) to vie teares with graines of sand, that our sinnes, being as the Sands of the Sea-shore, that is, numberlesse, might be bound up and throwne into the deepe Sea of eternall forgetfulnesse: so as they may neither rise up in this life to shame us, nor in the world to come to condemne us. Surely, if you would know those blessed fruits which true penitent sorrow produceth, you shall finde, that He who sowes in teares, shall reape in joy: Neither can any one goe to heaven with drie eyes. May your teares be so shed on earth, that they may be bottled in heaven; so shall you bring your sheaves with you, and like fine flower, being boulted from the bran of corruption, receive your portion in the land of the living. And may this Sacrifice of teares which you offer up unto him, whose eyes are upon all the wayes of the children of men, minister like comfort to your soules, as they have done to many faithfull members of Christs [Page] Church. And let this suffice to have beene spoken of such Subjects, wherein Moderation is to be used: for to speake of Moderation of sorrow for sinne, I hold it little necessary, seeing most men (so insensible are they of their inward wounds) come rather short of that sorrow which is required,☜ than exceed in any sort the measure that is prescribed.

AS Moderation in all the precedent subjects is to be used,Wh [...]rin 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 entertaine 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 farre from the rule of moderation in restraint, as the profusely minded Libertine doth in excesse. How hard a thing is it then to observe with indifferencie an equall or direct course herein, when either by leaping short or over, wee are subject to error? So saith blessed Cranmer; Some lose their game by short shooting, some by over shooting: some walke too much on the left hand, some too much on the right hand. Now to propose what forme of direction is best to be observed herein; wee will take a view of those Subjects, whereof wee formerly treated, and set downe in each of them what Moderation is to be used. All waters are derived from three wayes or currents: springing either by fountaines and spring-heads, from the bowels of the earth inwardly drained; by rivers and conduits from those fountaines derived; or haile and snow from the earth extracted, where some ascend, some descend: so passions are three wayes moved in our bodies; by humours arising out of our bodies; by externall senses, and the secret passage of sensuall objects; or by the descent or commandement of reason. Now to insist on the motion or [Page] effect of each passion wee shall not greatly need, having sufficiently touched them in our former discourse; wee will therefore upon a review of those severall Subjects, Lust, Ambition, Gorgeous apparell, Luscious fare, Company-keeping, &c. reduce them and the occasion of them to those three troubled Springs, from whence miserable man, by meanes of the immoderate appetite of sense, sucks the banefull poison of sinne; 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 himselfe affirmeth) is one of these. As first, whatsoever suiteth or sorteth with the desire or delicacie of the flesh, 1 Iohn 2.16. ministers fuell or matter to feed the Concupiscence thereof. Now this fleshly Libertine takes no delight in the Spirit, Cōcupiscence of the flesh. but in the Flesh; he loves to be cloathed in purple and fare deliciously every day; he loves to keepe company with those consorts of ruine and miserie, who drinke till they be inflamed, and delight themselves in the pleasures of sinne. Secondly, whatsoever relisheth of vanitie, 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 vaine object, which suits ever best with his choice, who owes them, and so conveyes some present but perfunctorie delight unto him. As if he be covetous, they shew him Naboths vineyard;1 King. 21.2. 2 Sam. 11.2. Iudith 16.11. Gen. 25.30. if wanton, a beauteous Bersheba, or the sandals of Iudith, which ravished the eyes of Holophernes; if dainty-toothd, Iacobs red pottage; if proud, the silkes of Tyre; in briefe, they fit every one with an object according to his condition. Lastly, whatsoever may minister content to the proud and high-minded man, who walkes 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 minde of Hamans honour, but never of Hamans Ladder; telling him of Balthazars birthday, [Page] whereon he feasted royally, but never of his last day,Dan. [...].30. Acts 12.22. whereon he died fearfully; shewing him Herods garment which shone as the Sunne, and of his applause, The voice of God and not of man; but never of the eclipse of that Sunne,Qui modò immortalu vocabar, &c. 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 wee are commanded to subdue the flesh with those inordinate affections, which arise from the infirmitie thereof; so are wee not injoyned to kill the flesh, for so should wee disgresse from the rule of humanitie: for no man hateth his owne flesh, Ephes 5.29. but loveth and cherisheth it. No; our righteousnesse in this life, which may be rather said to consist in the remission of sinnes,August▪ de civil. Dei, l. 19. c. 27. than perfection of vertues, as it is to be furthered by all ordinary and direct meanes, so are wee not to transgresse that law, line, or limit, which is prescribed. Wee must not cut off our members with a knife, but our carnall 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 himselfe, he prevented himselfe 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 sinne through disabilitie. For as he that surceaseth but then from sinne, when he can sinne no more, forsaketh not his sinnes, but his sinnes forsake him; so hee who disableth himselfe for committing sinne, lest his abilitie should draw him to sinne, disableth not his sinnes, but his sinnes disable him: for howsoever he hath disabled the act of sinne, he hath not supprest the occasion, which resteth not so much in the act, as in the desire to sinne. No lesse worthy was Democritus errour of reproving, who was blinded before he was blinde: for a Christian need not put out his eyes for feare of seeing a woman;Tertul. in Apolog. c. 45. since howsoever his bodily eye see, yet still his heart is blinde [Page] [...] [Page] [...] [Page] against all unlawful desires. The princely Prophet saith indeed,Psal. 11.8. Lord turne away my eyes from vanitie; but this turning doth not so much imply the looke 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 looke 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 surprize us, whose subtill fumes unrivet each joynt of the memory, and loosen the cement which held it fast;☞ (for you shall ever note, as I said before, that deepe drinkers have but shallow memories:) wee are so to prevent the abuse, that wee contemne not the moderate and healthfull use of them. For as to use them in excesse is to abuse them, so not to use them at all is to contemne or neglect Gods providence in them. Wee must not say with the Epicure, Let us eat and drinke, for to morrow wee shall die; but rather let us eat and drinke, as if to morrow we should die; remembring that strict account which every one must give of the use or abuse of Gods creatures: for it is not the use, but abuse which produceth sinne. 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 downe 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 testimonie of true and approved vertue, to obtaine it undesired. For this reluctancie 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 againe, their humilitie (which is seldome in these without some tincture of vaine-glory) in that they so little desire it. So as, these popular and firie spirits, whose only aimes are to dignifie [Page] themselves, deserve no sharper curbe for over-valuing themselves, than these, who pride themselves in their humilitie, deserve for counterfeiting a kinde of debasing or dis-valuing of themselves to the eye of the world. Whence I might take occasion to speake of those precise Schismaticks, who cannot endure any precedencie or prioritie of place to be in the Church, but an equalitie of Presbyterie; but I will leave them to a sharper censure, till they be throughly cured of their distemper.

Now for the second motive to sinne,Cōcupiscence 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 sleepe not; sleepe 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 reclaime it from lusting after a strange woman: it strayeth, when it lusts after Naboths vineyard; it sleepeth, when it lookes not after Gods vineyard. Neither is the eye so to be limited, as if contemplation were only intended; for as it is not sufficient to pray, unlesse wee practise as well as pray; so is it not sufficient to looke upon the Law, unlesse wee live after the Law on which wee looke. Wee reade that Abraham buried Sarah in the cave of Ma [...]pelah, Gen. 23.19. that is, in a double Sepulchre. He that burieth his minde in knowledge only, without any care of practice, he buries Sarah in a single Sepulchre: but he that buries his minde, 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 wee doe which are the true children of Abraham: for then with Abraham burying our spirit in a double Sepulchre, wee shall with Elizeus have a double Spirit;2 King 2.9 15. a spirit that as well doth, [Page] as teacheth. Otherwise, wee are but tinkling Cymbals, making only a sound of religion, without any sound or sincere profession:1 Cor. 13.1. being (as that honey-tongu'd 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 subtilest 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 Sunne, and with equall reflexion (as it were) reverberate the beaming vigour or splendour thereof: which should be the Embleme of divine contemplation; teaching us, that howsoever wee have our feet on earth, wee are to have our eyes in heaven: not by prying too saucily into the sealed Arke of Gods inscrutable will, but by meditating ever of him, so to rest in him, that after earth wee may for ever rest with him. It is observed by profest Oculists, that whereas all creatures have but foure muscles to turne their eyes round about,Columella lib. 5. cap. 9. man hath a fift to pull his eyes up to heaven. How farre divert they then their eyes from the contemplation of that object, for which they were created, who cannot see their neighbours 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 strait is the circumference of their heart to heavenly things, they set no minde on them, as if altogether unworthy their desire. So as I cannot more aptly compare these idolizing 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 doe they resemble this bird only in respect of their bestiall or insatiate receit, but also in the unbounded extent of their heart. Oris Apollo writeth, that the Egyptians when they [Page] would describe the heart, paint that bird which they call Ibis; because they thinke that no creature, for proportion of the body, hath so great a heart as the Ibis hath. Neither hath our worldly Ibis a lesse 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 farre 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 inamored Italian, to wish you to fix your eyes upon the beames of the Sunne, till they were [...]eared, that the sight of your Mistresse might not move your disquiet. No; enjoy your eyes, and make them directers to guide you, not as blinde or deceitfull guides to entrap you;Erga mundum hab [...]amus oculum re [...]ortum. use the object of this Sense, but weane it from assenting to concupiscence; concluding ever with that good remembrance, May that object be from our eyes removed, which makes us from our deare Lord divided.

Now for the last Motive,Pride of life. which is the Pride of life; it was Lucifers sinne, and therefore should be each true Christians scorne.August. Soliloq. cap. 2 [...]. For this sinne (saith an ancient and learned Father) are the children of the kingdome throwne into utter darknesse: and whence commeth this, but because they ascend up unto that Mountaine, unto which the first Angell ascended, and as a Devill descended? Hee 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 hee would measure all his undertakings, rather by the dignity of the thing, than the [Page] Ambition of his minde, he should finde 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 neere the Sterne of State; not to suffer any ambitious heat transport him, but to measure a [...]l things according to their dignity and worth: and withall, 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 ballance of others, than to be approvers of themselves without the suffrage of others: for certainely, as there is no humour more predominant than Ambition, nor apter to make man forgetfull of himselfe; so he who is of a haughty and proud disposition

Judging of anothe [...] consisteth in these three points: First, when a man doth well, to say he doth evill.

Secondly, whē a man doth evill, to say that man doth worse.

Thirdly, when a thing is doubtfull, to take it in the worser part.

Vid. Annal.

Stow.

Laert. in vit. Pittaci.

dis-values all others, purposely to prize his owne deserts at an higher estimate. I remember with what character that proud English Cardinall was decoloured, who bare so great stroake in this Kingdome, as it was in his power to shake the foundation of Monasteries, and from their ruines to raise his owne structures; that hee was so puffed up with Ambition, as hee preferred the humour of his person, before the discharge of his Profession. Surely that sentence was verified in him, Promotion declares what men bee; for never was his Nature throughly discovered, nor his inside displayed, till his out-side was with the Cardinalls Pall graced. How necessary is it then for man, being more subject to Pride himselfe in his height, than with patience to receive a fall, to learne how to moderate his acception of honour, before he come to honour? For I doe not so limit him, as if he should not at all receive it, but rather how hee should demeane himselfe having received it. Neither in Ambition only, but in that attire of [...]in, gorgeous apparell, is the like limitation to be used: for herein are we to observe such decencie, as neither the contempt thereof may tax us of irregular carelesnesse, nor [Page] affectation therof evince us of too singular nicenesse: for the former, as it implies a carelesse indifferencie, so the latter argues an effeminate delicacy: for God hateth no lesse in man this sloth and sluttishnesse, than he hateth too much neatnesse and nicenesse. Yea, I have oft-times observed no lesse pride shrouded under a thred-bare cloake, than under a more sumptuous coat. So as, Antisthenes went not farre a wrong, who seeing Socrates shew his torne cloake, shewing an hole thereof unto the people;☜ Loe, quoth he, thorow this I see Socrates vanitie. It is not the Hood which makes the Monke, Pallium video, Philosophum non video. nor the Cloake which makes the Philosopher; but the Disposition of the minde, which makes him a true or false professour. It is good therefore, in the use of these things to observe the end for which they were ordained; now apparell was not ordained to pride us in it,☜ but to be kept warme by it.Comment in 1 Regum cap. 1. Peter Martyr sheweth, that Clothing doth keepe the body warme two wayes: By keeping in the naturall heat of the body; and by keeping out the accidentall cold of the ayre. This then being ordained for necessity, is not be used for vain-glory: for howsoever (to such excesse of vanity is this age growne) that fashion is esteemed neatest, which is newest; discretion will informe you better, and tell you that fashion is of all other the choicest, which is the comliest. But that these three maine Motives to temptation, and profest assailants of Moderation, I meane, 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 Gods honour, Mans armour, and the Devils terror; it is Gods oblation, Mans munition, and the Devils expulsion. By Prayer are those Treasures digged, which faith in the Gospell beholdeth. As it is then Gods Sacrifice, let it be Mans Exercise, that it may defeat the Devils malice: saying with blessed Augustine;August. Soliloq. cap. 1 [...]. ‘Behold, O Lord my God, the whole world is full of the snares [Page] of Concupiscence, which they have prepared for my feet, and who shal escape them? Truly he, from whom thou shalt take away the pride of his eyes, that the Concupiscence of his eyes may not seaze on him; and from whom thou shalt take away the Concupiscence of the flesh, that the Concupiscence of the flesh may not surprize him; and from whom thou shalt take away an irreverent and unbridled minde, that the pride of life may not craftily deceive him. O happie hee, to whom thou shalt doe this, surely hee shall passe his dayes in safety!’ Thus farre 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 contemne it; so no Cassius, too tenderly to affect it: Likewise in the pursuit of Wealth, as I would have you no Mimus, too scornefully to hate it; so no Midas, too slavishly to hugge it: Likewise in the pursuit of Fancie, as I would have you no Arminius, too severely to loath it; so no Arsenius, too dearely to love it: Likewise in Fare, as I would have you no Pythagoras, too rigorously to abstaine it; so no Diagoras, too riotously to epicure it: Likewise in Apparell, as I would have you no Diogenes, too carelesly to use it; so no Demosthenes, too curiously to chuse it: Lastly, in Pleasure, as I would have you no Philopomenes, too strictly to despise it; so no Philoxenus, too highly to prize it. For Origen himselfe eunuching, Democritus his eyes blinding, Crates his money drowning, and Thracius his vines destroying, no lesse offended (as wee 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 neere shore, I am now to descend to the last branch of this Observation, treating of the Accomplished end which attends Moderation.

[Page]AS there is no Art or Science which hath not some especiall end, Of the accomplished end which attends Moderation. to which it is properly directed; so is there no Vertue which workes or actuates not for some end; in the acquisition whereof it is fully satisfied. Now touching this end, whereto all vertues were and are properly directed; both Heathen and Divine Philosophers with one consent have concluded it to be that Summary or S [...]preme good, than which nothing could be better in respect of the fulnesse, higher in respect of the worthinesse, or safer in respect of the securenesse. But how different in opinion the ancient Philosophers have beene touching this Summary or Supreme good, what it should be, or wherein it might be properly said to consist; there is none having beene conversant in their Ethicks, but he sufficiently knowes it.Lib. de Philosophi [...] 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 severall opinions concerning Felicitie. Where some placed their Summary good in Honours or preferments, others in Pleasures or delights, but few in that true or accomplished Felicitie ▪ the testimony of a good conscience, which only makes man happie; and without which, enjoying all, he enjoyes nothing: for were this Felicity or accomplished end, to which all vertues are properly directed, to be found on Earth, then were the hopes of many good and vertuous men frustrated, whose thoughts are so farre above the foundation of earth,The difference betwixt the Ethnick and Christian Ethick, in the opinion of Felici [...]ie. or all those perfunctory delights, which this low Theater 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 vaine were those many sighings and groanings in the spirit, those incessant labours and watchings, which the faithfull so willingly undergo, if there were no happinesse save onely in enjoying the delights of this life; the fruition whereof, as they tender no true [Page] sweetnesse, so are they ever attended by sharpe repentance. For howbeit, every one be reputed worthy, if he be wealthy, and nought if he be needy; yet when Sinne, having three punishments, Feare, Shame, and Guilt; Feare of judgement, Shame of men, and Guilt of conscience: shall convent and convict him, he shall finde that riches cannot deliver in the day of wrath. So as howsoever the sin seeme sweet, the sting of sin shall wound his heart:Prov. 10.17. For the bread of deceit is sweet to a man, but his mouth shall be filled with gravell. Likewise the High-minded man, whose heart hath beene only set on Titles of Honour, howsoever he seem'd raised or reared above the pitch of common earth, disdaining these poore wormelings, who had the selfe-same Maker, though inferiour to this high Cedar in honour; when he shall be forced to call Corruption his mother, and wormes his brethren and sisters; when hee must leave that high Babel, which his pride erected; those worldly swelling Tumours, his slippery honours, which hee once enjoyed; those Sycophants, the followers of greatnesse, which he so much affected; yea, the world it selfe, where all his imaginary glory was stored; he shall then finde goodnesse to be farre better than greatnesse, and worldly dignitie to adde fuell to those Violls, which he hath worthily incured. Likewise the Voluptuous man, as hee hath enjoyed the pleasures of sinne for a season, sported him in his beds of Ivory, feasted royally, fated deliciously, and fed all his miserable senses with a loathed satiety, he shall feele that the pleasure of sinne was finall, but the punishment due to sinne eternall; he shall feele a worme ever gnawing, never ending; fiery teares ever streaming, never stinting; griefe ever griping, never ceasing; death ever living, never dying: yea, that worme which gnaweth and dieth not, that fire which burneth and quencheth not,August. Bernard. that death which rageth and endeth not. But if punishments will not deterre us, at least le [...] rewards [Page] allure us. The faithfull cry ever for the approach of Gods judgement; the reward of immortality, which, with assurance in Gods mercies, and his Sonnes Passion, they undoubtedly hope to obtaine; with vehemencie of spirit inviting their Mediatour;Revel. 22.10. Come Lord Iesus, come quickly. Such is the confidence or spirituall assurance which every faithfull soule hath in him, to whose expresse Image as they were formed, so in all obedience are they conformed; that the promises of the Gospell might be on them conferred and confirmed. Such as these care not so much [...]or possessing ought in the world, as they take care to lay a good foundation against the day of triall, which may stand firme against the fury of all temptation. These see nothing in the world worthy their feare. [...]. Nazian. This only (say they) is a fearfull thing, to feare any thing more than God. These see nought in the world worthy either their Qui nil habe [...] in m [...]ndo quod appetat, nihil est quod de mundo per timescal. Cyprian. desire or feare; and their reason is this, 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 feare the losse of anything in the world, who cannot see any thing worthy having in the world. So equally affected are these towards the world, as there is nothing in all the world, that may any way divide their affection from him, who made the world. Therefore may we well conclude touching these, that their Light shall never goe out: For these walke not in darknesse, nor in the shadow of death, as those to whom the light hath not as yet appeared: for the Light hath appeared in Darknesse, De hac die lux pr [...]ficit, sed nox deficit. Aug. giving light all the night long to all these faithfull beleevers, during their abode in these Houses of Clay. Now to expresse the Nature of that Light, though it farre exceed all humane apprehension, much more all expression: Clemens understandeth by that Light, [...] appellat Clemens. which the Wise-woman, to wit, Christs Spouse, kept by meanes of her candle which gave light all the night long, the heart, [Page] and he calleth the Meditations of holy men, Candles that never goe out. Saint Augustine writeth, among the Pagans in the Temple of Venus, there was a Candle which was called Inextinguishable: whether this be or no of Venus Temple, wee leave it to the credit of antiquity,August. de Civil. Det. lib. 21. cap. 6. only Augustines report we have for it; but without doubt in every faithfull hearer and keeper of the Word, who is the Temple of the Holy Ghost, there is a Candle or Light that never goes out. Whence it appeares, that the Heart of every faithfull soule is that Light which ever shineth, and his faith that virgin Oile which ever feedeth, and his Conscience that comfortable Witnesse which assureth, and his devoted Zeale to Gods house, that Seale which confirmeth him to be one of Gods chosen, because a living faith worketh in him, which assures him of life, howsoever his outward man, the temple of his body, become subject to death. Excellently saith Saint Augustine:

Tract. 49. in Iob. Vnde mors in anima? quia non est fides.

Vnde [...] ors in co [...]po [...]e? quia non est anima. Ergo animae tuae anima est fides.

Whence comes it that the soule dieth? because faith is not in it. Whence that the bodie dieth? because a soule is not in it. Therefore the soule of thy soule is faith. But forasmuch as nothing is so carefully to bee sought for, nor so earnestly to bee wrought for, as purity or uprightnesse of the heart: for seeing there is no action, no studie, which hath not his certaine scope, end, or period; yea, no Art, but laboureth by some certaine meanes or exercises to attaine some certaine proposed end; (which end surely is to the Soule at first proposed, but the last which is obtained:) how much more ought there to be some end proposed to our studies, as well in the exercises of our bodies; as in the readings, meditations, and mortifications of our mindes (passing over corporall and externall labours) for which end those studies or exercises were at first undertaken? For let us thinke with our selves, if we knew not, or in mind before conceived not, whither or to what especiall place we were to run, were it not a vaine taske [Page] for us, undertake to run? Even so to every action are wee to propose his certaine end: Vid. Lansparg. in Pharetra divini Amoris. which being once attained, wee shall need no further striving towards it, being at rest in our selves by attaining it. And like end are wee to propose to our selves in the exercise of Moderation, making it a subduer of all things which fight against the spirit, which may be properly reduced to the practising of these foure; overcomming of anger by the spirit of patience; wantonnesse by the spirit of continence; pride by the spirit of humilitie; and in all things unto him whose image wee partake, so neerely conformed, that like good Proficients wee may truly say with the blessed Apostle, Wee have in all things learned to be contented.

For the first,

Anger.

This might be instanced in our late Fleet [...]street tumult.

to wit, Anger, as there is no passion which makes man more forgetfull of himselfe; so to subdue it, makes man an absolute enjoyer of himselfe. Athenodorus a wise Philosopher, departing from Augustus Caesar, and bidding him farewell, left this lesson with him,☜ most worthy to be imprinted in an Emperours brest;Plutarc. in Apotheg. Roman. That when he was angry, he should repeat the foure and twenty Greeke letters. Which lesson received Caesar as a most precious jewell, making such use thereof, as he shewed himselfe no lesse a Prince in the conquest of this passion, than in his magnificence of state, and majestie of person. No lesse praise-worthy was that excellent soveraigntie which Architas had over this violent and commanding passion,☜ (as we have formerly observed) who finding his servants loytering in the field, or committing some other fault worthy reproofe, like a worthy master, thought it fit first to over-master himselfe, before he would shew the authoritie of a Master to his servants: wherefore perceiving himselfe to be greatly moved at their neglect, as a wise Moderator of his passion, hee would not beat them in his ire,Cic. Tusc. lib. 4. but said; Happy are yea, that I am angry with you. [Page] In briefe, 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 Sunne is not to goe downe upon our wrath; so in remembrance of that Sunne of righteousnesse, let us bury all wrath: so shall wee be freed from the viols of wrath, and appeare blamelesse in the day of wrath. For in peace shall wee descend to our graves without sighing, if in peace wee be angry without sinning.

Wantonnesse.Secondly, wantonnesse, being so familiar a Darling with the flesh, is ever waging warre with the spirit; she comes with powdred haire, painted cheeke, straying eyes, mincing and measuring her pace, tinkling with her feet, and using all immodestie to lure the unwarie youth to all sensualitie.☞ These light professors (as S. Ierome to Marcella saith) are matter of scandall to Christian eyes; those eye-sores which wound the inward man with the sting of anguish. Now what receit better or more soveraigne to cure this maladie, than to take away the cause which begets this infirmitie? And what may wee suppose the cause to be, but the complace [...]cie of the flesh? when wee labour to satisfie our desires, and give easie reines to our affections.August. ‘For the flesh while she is obedient, becomes a servant to the soule: shee governeth, the other is governed: this commandeth, that is commanded: but having once begun to usurpe, she will scarcely ever become a faithfull and loyall subject.’ What necessitie then is there injoyned us to stand upon our guard, when wee have a Tarpeia within our gates, ready to betray us to our professed enemy? With what continuall and incessant labour ought wee to imploy our selves, that this untamed Iebusite might be so tired and wearied, that all inordinate motions might be extinguished, which by sloth and want of imployment are ever cherished? Let us then embrace Continence, and by power of so good a spirit dispossesse [Page] the bad. Let us not entertaine those dangerous motives to sinne, which like a Snake in the bosome, will wound us to death. And what be those motives? Wanton thoughts, and wanton words, which corrupt mens manners with wicked works. It is a sure note, and worthy observance; whensoever any thought is suggested to you, which tasteth of evill, make the doore of your heart fast, lest you give actuall possession to the Devill. Wanton words likewise are dangerous motives to incontinence; the habit whereof being once attained, will hardly be relinquished.☜ So as Speech, which Democritus calls the image of life, being exercised in scurrilitie, seemes to deface that image, by laying on it the darke and sable colour of death. For as muddy water is an argument that the fountaine is troubled; so filthy words are witnesses that the heart is corrupted. A good Tree brings forth good fruit, a pure Spring cleare water, and an uncorrupt heart words tending to the edification of the hearer. Now he, who useth his tongue to filthy communication, incurres a threefold offence: First, in dishonouring God; Secondly, in sinning against his owne soule; Thirdly, in ministring matter of scandall or offence to his brother. How necessary is it then, to keepe a watch upon our mouth, and a gate of circumstance unto our lips, that wee offend not with our tongue; which like the poisonous Adder, stings even unto death, wounding the soule with an incurable dart? Neither doe I, speaking of wantonnesse, onely restraine my discourse to incontinence, but to whatsoever else may properly tend to the complacencie or indulgence of the flesh; as to tender obedience to her in the desire of luscious and lascivious meats, or the like; including all such as turne the grace of God to wantonnesse, making a profession of faith, but denying the power thereof in their life and conversation.

Thirdly,Pride. Pride, that Luciferian sinne, whose airie [Page] thoughts are ever mounting, must be subdued by the spirit of humilitie. Wee would hold it to be no faithfull part of a subject, to make choice of no liverie but his, who is a profest foe to his Soveraigne. And what I pray you, doe wee, when wee attire our selves in the habiliments of Pride; not only outwardly in gorgeous apparell, choicest perfumes, and powdred locks, but likewise inwardly, in putting on the spirit of Pride, attended by scornfull respects, disdainfull eyes, and haughtie lookes? Can wee be truly termed Subjects? May wee, wearing the Devils crest, partake of the seamlesse coat of Christ? May wee expect a Crowne after death, that oppose him who wore a thorny Crowne, to crowne us after death? No; as the Souldier is known by his Colours, the Servant by his cognizance, the Sheepe by his marke, and Coine by the stampe; so shall wee be knowne by our Colours if wee be Christs Souldiers, by our Crest or Cognizance if his followers, by our marke if his Sheepe and Lambkins, by our stampe or superscription if his Coine or Starling. August. O know, by how much wee are the humbler, by so much to our Beloved are wee the liker! Let us resemble him then in all humilitie, that afterwards wee may reigne with him in glory. Lastly, that wee may become conformable unto him, whose image wee have received, wee are to learne of the blessed Apostle, in all things to be contented. Content (saith the Proverbe) is worth a Crowne, but many Crownes come farre short of this content. Now to propose a rule how this Content may be acquired, were a Lesson well worthy our learning: which I could wish might be as soone learned as proposed:Wherein true content properly consisteth. for Content, briefly, consists in these two; To be free from desiring what wee have not, to be free from fearing to lose what wee already have. Now hee, who seeth nothing in the world worthy desiring, cannot chuse but be free from feare of losing, being so indifferent touching the world, [Page] or whatsoever else he hath in enjoying. For he that neither hath, nor so [...]th ought in the world which hee esteemes worthy his love, enjoyeth nought but hee can willingly be content to leave; for no man feareth the losse of that which he doth not love. But to draw neerer a point: these two passions or affections of desire and feare; desire of having more than wee have, feare of losing what wee already have, may be properly said to have a threefold respect; To the goods or endowments of the Minde, of the Body, and of Fortune. For the first, The goods of the Minde. Plato in Tymaeo. Plato in his Tymaeo saith; If a man lose his eyes, or feet, or hands, or wealth, wee may say of such an one, he loseth something; but he who loseth his heart and reason, loseth all. For in the wombe of our Mother, the first thing which is ingendred or participates forme,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 Treasurie or storehouse, where those divine graces are seated, which conferre the best beauty to man, giving him a note of distinction from other creatures, the more to dignifie man. For howsoever all creatures have hearts, yet only to man is given an understanding heart. Other creatures have hearts indeed sensible of present paine, but they cannot recall to minde what is past, or probably collect by what is past, the seasons of times, or issues of affaires likely to ensue. In the heart of man, there is the reasonable power, with which he governeth himselfe; the irascible power, with which he defendeth himselfe; and concupiscible, by which he provideth for things necessary to releeve himselfe. Now admit wee were deprived of that principall blessing, the intellectuall part, so as like raving and raging Orestes, wee were forced to take many blinde by-paths, wanting the means of direction by reason of our woful distraction, and crying out with Octavia in Seneca;

[Page]

O, to the spirits below that I were sent,

For death were easie to this punishment!

Admit,Quis me S [...]ygias mittet ad umb [...]as? Morijuvabit, poena nam gravior nece est. Sen. in Octav. I say, all this; yet is the afflicted soule to be content, abiding Gods good leisure, who as hee doth wound, so he can cure; and as he opened old Tobiths eyes, so can he, when hee pleaseth, where hee pleaseth, and as he pleaseth, open the bleered eyes of understanding; so with a patient expectance of Gods mercy, and Christian resolution to endure all assaults with constancie, as he recommendeth himselfe to God, so shall he finde comfort in him, in whom he hath trusted, and receive understanding more cleare and perfect than before he enjoyed. Or admit one should have his memorative part so much enfeebled,Messala Corvin. as with Corvinus Messala hee should forget his owne name; yet the Lord, who numbreth the starres, and knoweth them all by their names, will not forget him, though he hath forgot himselfe, having him as a Signet upon his finger, ever in his remembrance. For what shall it availe, if thou have memory beyond Cyrus, who could call every souldier in his army by his name, when it shall appeare thou hast forgot thy selfe, and exercised that facultie rather in remembring injuries, than recalling to minde those insupportable injuries which thou hast done unto God? Nay more; of all faculties in man, Memory is the weakest, first waxeth old, and decayes sooner than strength or beauty. And what shall it profit thee, once to have excelled in that facultie, when the privation thereof addes to thy misery? Nothing, nothing: wherefore, as every good and perfect gift commeth from above, where there is neither change nor shadow of change, so as God taketh away nothing but what he hath given, let every one in the losse of this or that facultie, referre himselfe with patience to his sacred Majestie, who in his change from earth will crowne him with mercy.The goods of the Body.

Secondly, for the goods or blessings of the Body, as [Page] strength, beautie, agilitie, &c. admit thou wert blinde 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 blinde, thou hast eyes to looke with, and that upward; though lame, thou hast legges to walke with, and that homeward; though tongue-tied, thou hast a tongue to speake, and that to Godward; though dwarfish, thou hast a proportion given thee, ayming heavenward; and though deformed, thou hast a glorious feature, and not bruitish to looke downward. For not so much by the motion of the body, and her outwardly working faculties, as by the devotion of the heart, and those inwardly moving graces, are wee to come to God. Againe, admit thou wert so mortally sicke, as even now drawing neere shore, there were no remedy but thou must of necessitie bid a long a due to thy friends, thy honours, riches, and whatsoever else are deare or neere unto thee: yet for all this, why shouldst not thou remaine contented? Art thou here as a Countryman, or a Pilgrim? No Countryman sure, for then shouldst thou make earth thy Country, and inhabit here as an abiding city. And if a Pilgrim, who would grieve to be going homeward? There is no life but by death, no habitation but by dissolution. He then that feareth death, feareth him that bringeth glad tidings of life. Therefore to esteeme life above the price, or feare death beyond the rate, are alike evill: for he that values life to be of more esteeme than a pilgrimage, is in danger of making shipwracke of the hope of a better inheritance;Certum est quod morieris, incertū est quando, quomod [...], aut ubi; quoniam [...]bique te mors expectat, tu quoque si sapiens sueris, ubi (que) eam expect. bis. Bern. in Med. 3. and he that feareth death as his protest enemy, may thanke none for his feare but his securitie. Certainly, there is no greater argument of folly, than to shew immoderate sorrow either for thy own death, or death of another: for it is no wisdome to grieve for that which thou canst not possibly prevent, but to labour in time rather to prevent what may give thee occasion [Page] to grieve. For say, is thy friend dead? I confesse it were a great losse, if he were lost; but lost he is not, though thou be left; gone he is before thee, not gone from thee; divided only, not exiled from thee. A Princesse wee had of sacred memory, who looking one day from her Palace, might see one shew immoderate signes or appearances of sorrow, so as she, moved with princely compassion, sent downe presently one of her Pensioners to inquire who it was that so much sorrowed, and withall to minister him all meanes of comfort; who finding this sorrowfull mourner to be a Counsellor of State, who sorrowed for the death of his daughter; returned directly to his Soveraigne, and acquainted her therewith. O (quoth she) who would thinke that a wise man and a Counsellor of our State could so forget himselfe, as to shew himselfe a childe for the death of his childe! And surely, whosoever shall but duly consider mans frailtie with deaths necessitie, cannot chuse but wonder why any one should be so wholly destitute of understanding, to lament the death of any one, since to die is as necessary and common as to be borne to every one.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 necessitie, and therefore exacts no teares of sorrow, being, if spent, as fruitlesse as the doome 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 womans sonne of Naim by Christ, within three houres afterward died himselfe: The like is written of Luther, and many others. As one was choaked with a flie, another with a haire, a third pushing his foot against the tressall, another against the threshold falls [Page] downe dead: So many kinde of wayes are chalked out for man, to draw towards his last home, and weane him from the love of earth.V [...] introitus, innumeri exitus. Menander. Those whom God loves, saith Menander, die young: yea, those whom hee esteemeth highest, hee takes from hence the soonest: And that for two causes; the one is to free them the sooner from the wretchednesse of earth; the other to crowne them the sooner with Happinesse in Heaven: For what gaine wee by a long life, or what profit reape wee by a tedious Pilgrimage, but that wee partly see, partly suffer, partly commit more evils?Nazian. in suneb. orat. pro Casario. Priamus say more dayes and shed more teares than Troilus. Let us hence then learne so to measure our sorrow for ought that may or shall befall us, in respect of the bodie, that after her returne to earth, it may be gloriously re-united to the soule, 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 hee onely in the affaires 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 wee may labour to over-master our desires, in thirsting after more than we already have; likewise so to temper and qualifie our affections in respect of those things we have, as to shew no immoderate sorrow for the losse of those we have, but to be equally minded, as well in the fruition of those wee have, as privation of those we have not. For of all others, there is no sorrow baser nor unworthier, than that which is grounded on the losse of Oxe, or Cow, or such inferiour subjects. Neither incurre they any lesse opinion of folly, who carried [Page] away with the love of their Horse, Hound, or some such creature, use for some prize or conquest got, to reare in their memory some Obeliske, or Monument graced with a beauteous inscription, to preserve their fame, because (poore beasts) they have nothing to preserve themselves: for howsoever this act seeme to have some correspondence with gratitude, labouring only to grace them who have graced us, rearing a stone to perpetuate their fame, who memoriz'd our Name by speed of foot; yet is it grosse 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 races of the Olympiads. Xan [...]ippus bewailed his Dogs death, which had followed his master from Calamina. Alexander erected a Citie in the honour of Bucephalus, having beene long defended by him in many dangerous battels. And the Asse may well among the Heathen be adorned with Lillies, Violets and Garlands, when their Goddesse Vesta by an Asses bray, avoided the rape of Priapus. But howsoever these actions among Pagans might carry some colour of thankfulnesse, rewarding them, by whose speed, fury, agilitie, or some other meanes, they have beene as well preserved as honoured: yet with Christians, whose eyes are so clearely opened, and by the light divine so purely illumined, would these seeme acts of prophanenesse, 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 briefe, let us so esteeme of all [...]he goods and gifts of Fortune, as of Vtensils, 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 [Page] those workes of his: so he created all outward things for the bodie, the bodie for the soule, but the soule for him; that shee might only intend him, and only love him, possessing him for solace, but inferiour things for service.’

Thus farre,☜ Gentlemen, hath this present discourse inlarged it selfe, to expresse the rare and incomparable effects, which naturally arise from the due practice of Moderation, being indeed a vertue 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 vertue better sorting his ranke, not only in matters of preferment, profit, or the like; but in matters of reputation or personall ingagement, where his very name or credit is brought to the tesh. Looke not then with the eye of scorne on such a follower: but take these instructions with you for a fare-well. Doth Ambition buzze in your eare motions of Honour? This faithfull Attendant, Moderation, will disswade you from giving way to these suggestions, and tell you, Ambition is the high road which leads to ruine, but Humilitie is the gate which opens unto glory. Doth Covetousnesse 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 Wantonnesse suggest to you motives of Delight? Here is that Herbe of Grace, which will save you from being wounded, and salve you already wounded. In briefe, both your expence of Time and Coine, shall bee so equally disposed, as you shall never need to redeeme Time, because you never prodigally lost it; nor repent your fruitlesse expence of Coine, because you never profusely spent it. Thus if you live, you cannot chuse but live for ever: for ever, in respect of those choice vertues which attend you: for ever, in respect of your [Page] good Example, moving others to imitate you. And for ever, in respect of that succeeding glory which shall crowne you.

THE ENGLISH GENTLEMAN.

[Page]

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 farre easier to discourse of, than to finde; for Perfection is not absolute in this life, but graduall. So as, howsoever we may terme one perfect or complete in respect of some especial qualities, wherewith he is endued; yet, if we come to the true ground of Perfection, we shall finde it farre above the Sphere of Mortality to [Page] ascend to: for man, miserable man, what is he, or of himselfe what can he, to make him absolutely perfect? Exceed can he in nothing but sinne, which is such a naturall imperfection, as it wholly detracts from his primitive Perfection. Time was indeed, when man knew no sinne, and in that ignorance from sin consisted his Perfection. But no sooner was that banefull Apple tasted, than in the knowledge of sinne he became a professant. Wee are therefore to discourse of such Perfection, as wee commonly in opinion hold for absolute, though in very deed it appeare only respective and definite; for to treat of that Perfection which is transcendent or indefinite, were to sound the Sea, or weigh the Mountaines, so far it exceedeth the conceit of man: yea, I say, to taske humane apprehension to the discussion of that soveraigne or supreme Perfection, were as unequally matched, as ever were earth and heaven, strength and weaknesse, or the great Behemoth, and the silliest worme that creepeth in the chinkes of the earth. Let us addresse our selves then to this Taske, and make this our ground, that as no man is simply good but God; so no man is absolutely perfect till hee be individually united to God; which on earth is not granted, but promised; not effected, but expected; not obtained, but with confidence desired, when these few, but evill dayes of our Pilgrimage shall be expired: yet is there a graduall Perfection, which in some degree or measure wee may attaine, becomming conformable unto him, whose Image we have received, and by whom we have so many singular graces and prerogatives on us conferred. And this Perfection is to be procured by assistance of Gods Spirit, and a desire in man to second that assistance by an assiduall endevour. Which devout and godly endevour, that it might be the better furthered, and his glory, by whose grace we are assisted, the more advanced; needfull it were to reduce to our memory, daily and hourely these two maine Considerations. [Page] First, those three profest Enemies that infatigably assaile us, which should make us more watchfull. Secondly,Two Considerations of maine consequence. that faithfull friend, who so couragiously fights for us, which should make us more thankfull: for our Enemies, as they are some of them domestick, so are they more dangerous;Bern. Mod. 15. for no foe more perillous than a bosome foe. Besides, they are such pleasing Enemies, as they cheere us, when they kill us; sting us, when they smile on us. And what is the instrument they worke on, but the soule? And what the time limited them to work in, but our life? ‘Which humours do swel up, sorrows bring downe,August. Manual. cap. 8. heats dry, aire infect, meat puffe up, fasting macerate, jests dissolve, sadnesse consume, care straitneth, security deludeth, youth extolleth, wealth transporteth, poverty dejecteth, old-age crooketh, infirmity breaketh, griefe depresseth, the Devill deceiveth, the world flattereth, the flesh is delighted, the soule blinded, and the whole man perplexed.’ How should wee now oppose our selves to such furious and perfidious Enemies? Or what armour are we to provide for the better resisting of such powerfull and watchfull Assailants? Certainly, no other provision need we, than what already is laid up in store for us, to arme and defend us, and what those blessed Saints and Servants of Christ have formerly used, leaving their owne vertuous lives as Patternes unto us.The Christians complete Armour. Their Armour was Fasting, Prayer, and workes of Devotion; by the first, they made themselves fit to pray; in the second, they addressed themselves to pray as they ought; in the third, they performed those holy duties, which every Christian of necessity ought to performe.

And first,Augustin. for Fasting, it is a great worke, 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 tooke upon her an usurped authority, to humble herselfe to the soules [Page] soveraignty. Likewise Prayer, how powerfull it hath beene 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 Matth. 4.1.3. Desart, where Temptation is the readiest; In the Luke 19.47. Temple, where the Devill is ofttimes busiest; On the Marke 4 38. Sea, where the flouds of perils are the neerest; In 1 Thess. 5.3. Peace, where security makes men forgetfull'st; And in Exo. 17.11.12 Warre, where imminent danger makes men fearfull'st: Yea, whether it be with Daniel in the Dan. 6.22. Denne; or Manasses in the 2 Paralip. 37. Dungeon; whether it be with holy David in the 2 Sam. 12.20 Palace; or heavenly Ieremie in the Ierem. 37.15. Prison: the power and efficacie of Prayer, sacrificed by a devout and zealous beleever, cannot chuse but be as the first and second raine, fructifying the happy soile of every faithfull soule, to her present comfort here, and hope of future glory else-where. Thirdly, workes of Devotion, being the fruits or effects of a spirituall conversation; as ministring to the necessitie of the Saints, wherein we have such plenty of examples, both in divine and humane writ, as their godly charitie,Qui copiosiores sunt, & volunt pro arbitrio quisq [...]e suo quod visum est contribuuill, & quod ita colligitur apud praepositum deponitur, &c. Iust. Mart. Apol. 2. or zealous bounty might worthily move us to imitate such blessed Patternes in actions of like Devotion. For such were they, as they were both liberall, and joyed in their liberality, every one contributing so much as he thought fit, or pleased him to bestow. And whatsoever was so collected, to the charge or trust of the Governour, or Disposer of the stocke of the poore, was forth with committed. Here was that poore-mans Box, or indeed Christs Box, wherein the charity of the faithfull was treasured. Neither did these holy Saints or Servants of God, in their Almes eye so much the quality of the person, as his Image whom he did represent. And herein they nourished not a sinner, Non peccatorem, sea j [...]stum panperem nu [...]rit, quia in illo non culpam, sed naturam diligit, &c. Greg. Mag. but a righteous begger, because they loved not his sinne, but his natur [...]. [...] now, because wee are to treat of Perfection, in each of these we are to observe such cautions, as may make the worke perfect without blemish, and pure from the mixture of flesh.

[Page]As first, in that godly practice of fasting, to observe such mediocritie, as neither desire to be knowne by blubbered eyes,

The fruit of Fasting.

Vid. Cyprian. serm. de jejuni [...] tom. 2.

Basil. de jeju [...]. homil. 1.

Tertul. lib. de jijun.

hanging downe the head, nor any such externall passion may tax us to be of those Pharisees, whose devotion had relation rather to the observance of man, than the service of God; neither so to macerate the body, as to disable it for performing any office which may tend to the propagation of the glory of the Highest. For the first institution of Fasts, as it was purposely to subdue the inordinate motions of the flesh, and subject it to the obedience and observance of the spirit;Origen. hom. 10. in Levit. so divers times were by the ancient Fathers and Councels thought fitting to be kept in holy abstinence, of purpose to remove from them the wrath of God, inflicted on them by the sword, pestilence, famine, or some other such like plague. S. Gregory instituted certaine publike Fasts, resembling the Rogation weeke, with such like solemne processions against the plague and pestilence, as this Rogation weeke 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, &c. Polydor. lib. 1.

Greg. in Mor. Expos. in Iob.

As for the Ember dayes, they were so called of our ancient forefathers in this Countrey, because on those fasting dayes men ate bread baked under embers or ashes. But to propose a certaine rule or forme 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 weakned, by which means more divine offices might be hindred; and againe, so to weaken our bodies, that they be not too much pampered; by which meanes our spirituall 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 numbred among the greatest works of charitie, so of all others it should be freest from hypocrisie: for it is not the sound of the [Page] mouth, but the soundnesse of the heart, which makes this oblation so effectually powerfull, 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 fruitfull. It is not beating of the brest 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 beene so powerfull, nor Gorgonias supplication, whereof Nazianzen reports, so fruitfull; nor Iames the brother of our Lord his invocation, whereof Eusebius records, so faithfull; nor Paul the Eremites daily oblation, whereof Ierome recounts, so effectuall; if pronunciation of the mouth, without affection of the heart; beating of the brest, without devotion of minde; dejection of face, without erection of faith, had accompanied their prayer. For it is not hanging downe 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 Almes-deeds 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 wee 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 owne, and not anothers, for that were robbery: The second is, to give to the poore, and not to the rich in hope of commoditie: The third is, to give in mercy or fellow-feeling of others wants, and not for vaine-glory. For howsoever the poore 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 ministring releefe to the needy Begger, who is Gods begger, as a holy Father calls him,Greg. Nazian. and therefore should be releeved for his cause that sent him. Those Goats set on [Page]the left hand doe affright mee, not because they were robbers, but because they were no feeders; saith Nazianzen: therefore are wee willed to feed the hunger-starved soule, lest want should famish him; for if wee suffer him to die for food, wee, and none but wee did famish him. Thus if we observe aright the zealous and religious practice of those blessed Patternes, who have gone before us, and have left their memorable lives as examples to be imitated by us, wee shall in some measure attaine to that Perfection, whereof we now discourse; labouring so to moderate our affections herein, as neither vaine-glory, nor any other fleshly respect may interpose it selfe in actions of such maine 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 vertues which conduce to this perfection be duly practised. For, it is not professing of vertue, but practising; neither practising of one, but all, which gives life to this perfection.

For he whom wee sincerely perfect call,

Excells not in one vertue, but in all.

Which perfection farre exceeds all others, derived from some exquisite knowledge in Arts or Sciences; for these, how absolute soever they be, come farre short of that perfection which longer time and experience might bring them to.☜ Alcibiades is reported to have beene so skilfull in all Arts and Exercises, that he won the prize in what enterprize soever he tooke 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 wee now discourse. For it may be probably gathered, that, albeit hee was the [Page] activest in his time on Istmus, yet all the activest youths, of Greece were not on Istmus, 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 seeke perfection on earth, either in respect of minde or body, either in abilitie of the one, or excellencie of the other, were - in aethere quaererenidum; he only being most perfect, who acknowledgeth himselfe 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 hee might have instanced the best in himselfe: for who, for discipline more exquisite, for attempts in his owne person more valiant, for ripenesse of wit more pregnant, or for tongue more powerfully perswasive than M. Antony? Yet to observe how much those more excellent parts were disabled, that light of understanding darkned, that pregnancie of wit rebated, that perswasive 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 evill in respect of his naturall corruption. So as, howsoever hee may seeme 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 stockins to give a better proportion to his small legs; if any one would have his good parts set out, hee had need to weare some counterfet disguise to cover his wants, and so gall the world, as Iuno deceived Ixion with a cloud. Truth is, that the worthiest men have beene 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 [Page] he insolent: Lucullus generous, yet delicious; Marcellus glorious,Cicer. 4. lib. Tuscul. yet ambitious; Architas patient, yet avaritious; Archias pregnant, yet lascivious. So as Homers understanding, Platoes wit, Diogenes phrase, Aeschines Art of Oratorie, and Ciceroes 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 seeme authenticke; [...] 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 deale uprightly with all men. [...] 2 Physic. All things among such men are sound and perfect, for no commoditie can move them to infringe their faith, or falsifie their word for any advantage. But it may be objected, if none can be perfect, whence is it that wee reade, wee 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 wee be presented every man perfect in Christ Iesus? Surely not of us, nor of our selves, but through him who became righteousnesse, and all perfection for us, that he might perfect that in us, which was farre from us, without his especiall grace working or operating in us. Yet are we to labour and strive hard towards the marke that is set before us, not ceasing till wee become conformable unto him, and be made perfect in him. But become conformable unto him wee cannot, unlesse wee take delight in contemplating him, to whom our desire is to be conformed. Wee will therefore descend to the second branch proposed, to wit, the Contemplative part of Perfection, wherein wee shall easily finde what divi [...]e comfort is ministred to the minde, in contemplating Him, who distinguished Man from the rest of his creatures, by a reasonable minde.

[Page]IT was the saying of a Heathen, If God tooke delight in any felicitie, 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 beene pleased to terme the Images of Saints, Lay-mens bookes; sure I am, whosoever he be, be he never so simple or ignorant, that contemplateth God in his creatures, shall finde sufficient matter, in that voluminous booke 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 grasse upon the wall, hath he shewne his power and his might to the ends of the world. Now to the end this Contemplation might not be hindred by any worldly objects, wee are to with-draw 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 hee, whose affections are planted upon his gold, erect his thoughts to the contemplation of God? So as we must not only leave whatsoever wee love on earth, but even leave our selves till wee 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 flie up, stooping to every lure that either honour, profit, or preferment cast out, but base Haggards, who lie downe and dare not give wing for feare of weathering? Whereas these high fliers, whose aimes are above earth, are ever meditating of earths frailtie and heavens felicitie.August. ‘These consider how the solace of the captive is one, and the joy of the freeman another. These consider, how that hee who fighs not while he is a Pilgrim, shall not rejoyce when he is a Citizen. These consider, that it is an evident [Page] signe that such an one hates his Countrey, who holds himselfe to be in good state while hee lives a Pilgrim. These will not preferre the husks of vanitie 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 ought 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 darknesse; for they cannot behold the beames of that supreme veritie: neither can they judge any thing of the light, whose habitation is in darknesse: they see darknesse, they love darknesse,Aug. Soliloq. cap. 34. they approve of darknesse, and going from darknesse to darknesse, they know not whither they fall.2 Tim. 4.10. Acts 8.11. Such was Demas, who forsooke his faith, and embraced this present world. Such was Simon Magus, who bewitched the people with sorceries, to gaine himselfe esteeme in the world. Acts 19.24. Such was Demetrius the Silversmith, who brought great gaines unto the Crafts-men, and mightily enriched himselfe 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, prizing nothing else worthy either viewing or loving. It is rare and wonderfull 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, vertue of Stones, which inforced in them no lesse 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 sweetnesse in the search [Page] of causes and events, preferring their contemplation before the possession of earth, or all that fraile earth c [...]uld promise; what surpassing comfort or ineffable sweetnesse are wee 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 Iesu, esse [...] tuus emp [...]e [...]us, tam b [...]nestus at [...]actus tuus, tam debciosus convictus tuus. Bonave [...]. The blessed Saints and faithfull servants of God have beene so ravished with this sweetnesse, as they were drunke 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 dis-valued it, selling their possessions, and laying the money at the Apostles feet. Yea Peter, to instance one for all, no sooner tasted this sweetnesse, than forgetfull of all inferiour things, he cried out as one spiritually drunke, 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 wee need nothing else but thee: it sufficeth us, Lord, to see thee, it sufficeth us, I say, to be filled with such sweetnesse as commeth from thee. One onely drop of sweetnesse he tasted, and he loathed all other sweetnesse. What may wee imagine would he have said, if he had tasted the multitude of the sweetnesse of his divinitie, which he hath laid up in store for those that feare him?N [...] invenio quid licentius appellandum ex [...]limenus coelum [...]eli domino, quam contemplantem &c. 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 progresse to heaven. His eyes are not like the Ambitious mans, whose eye-sore is only to see others great, and himselfe unadvanced: nor like the Covetous mans, whose eyes (Tarpeia-like) betray his soule, seeing nothing precious or prosperous which he wisheth not: nor like the Voluptuous mans, whose sealed eyes are blinde to the objects of vertue, but unsealed to the objects of vanitie, seeing nothing sensually [Page] moving which he affects not: nor like the Vain-glorious ma [...]s, who practiseth seldome what is good or honest for the love of goodnesse, but to bee praised and observed. Whereas, the true Contemplative man loves vertue for vertues sake, concluding divinely with the Poet;

This amongst good men hath beene ever knowne,

Vertue rewards herselfe, herselfe's her crowne.

And for these light objects of vanity, he as much loaths them, as the Voluptuous man loves them; and for coveting, he is so farre from desiring more than he hath, as he is indifferent either for injoying or forgoing 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 temporall goods (to use the words of a devout Father) hee gathereth the greatnesse of the heavenly Councell: comprehending by these little ones, those great ones; by these visible, those invisible ones: For if the Lord shew or rather showre so great and innumerable benefits from heaven, and from the aire, from the land and sea, light and darknesse, heat and shadow, dew and raine, winds and showres, birds and fishes, and multiplicity of herbs and plants of the earth, and the ministry of all creatures successively in their seasons ministring 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 [Page] Countrey, where we shall see him face to face? If he doe such things for us in this prison, what will [...]ee doe for us in that Palace? Great and innumerable are thy workes O Lord, King of heaven! For seeing, all these are very good and delectable, which hee hath equally bestowed upon both good and evill: how great shall those be which he hath laid up only for the good? If so divers 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 teares and anguish, what will he conferre on us in that day of Nuptiall solace? If a prison containe such delights, what, I pray you, shall our Countrey containe? No eye (O Lord) without thee, hath seene 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 sweetnesse, which thou hast hid for them that feare thee: for great thou art, O Lord our God, and unmeasurable neither is there end of thy greatnesse, nor number of thy wisdome, nor measure of thy mercy, neither is there end, nor number, nor measure of thy bountie: but as thou art great, so be thy gifts great: because thou thy selfe art the reward and gift of thy faithfull warriours.’ 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 hee returne to earth; drawing daily neerer heaven, having his desire only there, long before he come there. Now to instance some, whose profession was meerely contemplative, having retired or sequestred themselves from the society of this world, we might illustrate this subject with many excellent Patternes in this kinde, as those especially who strictly professed a monasticke life, becomming severe Enemies to their [Page] owne flesh, and estranging themselves from conversing witt [...]man. Which kinde of discipline, as it was in respect of humanity too unsociable, so in respect of themselves, doubtlesse, sweet and delightfull; being so intraunced 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 reade sundry examples; whereof one more memorable than the rest might be instanced in him, who reading that sentence of holy Scripture, Goe 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 Ierome, Paulinus that good Bishop of Nola, and many others, upon which I would be loth 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, deigne to fix their eye upon ought in the world, because they see nothing worthy affecting in the World: for they thinke godlinesse is a great gaine, 1 Tim. 6.6.18, 19. if a man be content with that he hath. They doe good, being rich in good workes, 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 obtaine eternall life. Yea, they have not only learned in whatsoever state they are, therewith to be content, but wholly to relinquish both selfe 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 Schollers: for how should these, whose education hath beene liberty, conversation publike society, and who hold good fellowship an appendice to Gentry, betake themselves to such strictnesse, as to be deprived of common aire, live remote from all company, passing the remainder of their dayes in a wildernesse, as if they had committed some egregious fact that deserved such severe Penance? mistake [Page] 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 quàm 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 lesse shelter unto error, than a more publike place of delight or pleasure. But my discourse touching this Contemplative Perfection, was purposely to draw the Curtaine from before the Picture, and to shew to their eye that faire Idaea, or feature which hath beene so long shadowed; I meane the faire and beautifull structure of the inward man, which so long as it is darkened with these bleere-eyed Leahs, these objects of vanity, cannot enjoy it selfe, but peece-meale, as it were, divided from it selfe, seemes 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 Voluptuousnesse? With what greedinesse will a young gallants eye gaze upon some new or phantasticke fashion, wishing (O vaine wish!) that he had but the braines to have invented such a fashion, whereby he might have given occasion to others of imitation and admiration? With what insatiablenesse, will he fix his eye upon some light affected Curtezan, whose raiment is her onely ornament, and whose chiefest glory is to set at sale her adulterate beauty? No street, no corner but gives him objects which drawes 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 aymes are more noble than to subject them to these unworthy ends, to take a view sometimes of such absolute Patternes of Contemplative Perfection, as have excelled in this kinde? But because a three-fold cord is hardly broken, [Page] I will recommend unto your consideration a three-fold Meditation, the daily use and exercise whereof may bring you to a more serious view of your owne particular estate.A three-fold Meditation of necessary consequence. First is, the worthinesse of the soule; secondly, the unworthines of earth; thirdly, thankefulnes 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 selfe-same words which an holy Father useth) being so strong,Aug. Med. c. 27. so weake, so small, so great, searching the secrets of God, and contemplating those things which are of God, and with her piercing wit is knowne to have attained the skill of many Arts for humane profit and advantage? What is shee, I say, who knoweth so much in other things, and to what end they were made, yet is wholly ignorant how herselfe was made?Vita corporis anima, vita animae Deus. A Princesse surely; for as a Queene in her Throne, so is the soule in the body; being the life of the body, as God is the life of the soule; being of such dignity, as no good, but the Supreme good, may suffice it; of such liberty, as no inferiour thing may restraine it.August. Manual. cap. 25.’ How then is the soule of such worthinesse, as no exteriour good may suffice it, nor no inferiour thing restraine it? How comes it then, that it stoopes to the Lure of vanity, as one forgetfull of her owne 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. bird-lime of inferiour 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 worthinesse on earth, than wee hold there is. Having then taken a short view of the dignity or worthinesse of the soule; let us reflect a little upon the unworthinesse of Earth, and see if we can finde her worthy the entertainment of so glorious a Princesse. Earth, as it is an heavie element, and inclineth naturally downward, so it keeps the earthly minded Moule from looking upward. There is nothing in it which may satisfie the desire of [Page] the outward senses, much lesse of the inward. For neither is the eye satisfied with seeing, be the object never so pleasing, nor the eare with hearing, be the accent never so moving, nor the pallat 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 sugred pills of pleasure, though sweet, how short are they in continuance, and how bitter, being ever attended on by repentance? And for honours, those Snow-balls of greatnesse, how intricate the wayes by which they are attained, and how sandie the foundation wheron they are grounded? How unworthy then is Earth to give entertainment to so princely a guest, having nothing to bid her welcome withall, but the refuse and rubbish of uncleannesse, the garnish or varnish of lightnesse? For admit this guest were hungrie, what provision had Earth to feed her with, but the Huskes of vanity? If thirstie, what to refresh her with, but with Worme-wood of folly? If naked, what to cloath her with, but the cover of mortality? If imprisoned, how to visit her, but with fetters of captivity? Or if sicke, how to comfort her, but with additions of misery? Since then, the worthinesse of the soule is such, as Earth is too unworthy to entertaine her, expedient it were that she had recourse to him that made her, and with all thankefulnesse tender herselfe unto him, who so highly graced her. Let man therefore in the uprightnesse of a pure and sincere soule 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 presen [...] with me to assist mee, yet were I not able to render ought worthy of so great piety and goodnesse, as I have received from thee: yea surely, if all my members were [Page] turned into tongues to render due praise unto thee, in no case would my smalnesse suffice to praise thee, for thy inestimable charitie which thou hast shewne to me unworthy one, for thy onely love and goodnesse 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 limitted by day or date; but as the benefits we receive are daily, so should our thankfulnes be expressed daily, lest by being unthankfull, God take his benefits from us, and bestow them on such as will be thankfull. 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 finde: for men naturally have a desire to know all things, but to doe nothing; so easie is the Contemplative in respect of the Active, so hard the Practicke in respect of the Speculative. How many shall we observe daily,Gasper. in Hippolit. propounding sundry excellent Observations, divine Instructions, and Christian-like Conclusions touching contempt of the world, wherein this Active Perfection principally consisteth, [...]. Gell. Noct. Att [...] lib. 17. cap. 19. Luke 18.21. yet how farre short come they in their owne example: so easie it is to propound matter of instruction to others, so hard to exemplifie that instruction in themselves? This may be instanced in that Ruler in the Gospell, who avouched his integritie and Perfection, concluding, that hee had kept all those Commandements 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 poore, and thou shalt have treasure in heaven, and come follow me: we reade, he was very sorrowfull; for he was very rich. 23. So miserable and inextricable is the worldlings thraldome, when neither the incertainty of this [Page] life, nor those certaine promises made unto him, in hope of a better life, can weane him from the blinde affection of earth. Necessary therefore it is, that he, who desires to attaine this Active Perfection, unto which all good men labour, moderate his desires towards such things as hee hath not, and addresse himselfe to an indifferencie of losing those things which hee already hath:Multi miscrisunt magis habendo quod amant quàm carendo. Amando enim res noxias, niseri habendo sunt miseriores. Aug. for he, whose desires are extended to more than hee enjoyes, or who too exceedingly admires what hee now enjoyes, can never attaine that high degree of Active Perfection. The reason is, no man whose content is seated on these externall flourishes of vanity, can direct his Contemplation, or erect the eye of his affection to that eternall Sunne of verity, whom to enjoy, is to enjoy all true Perfection; and of whom to be deprived, is to taste the bitternesse 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 blindnesse. Wee are therefore not only to know, but doe; know, lest ignorance should misguide us; doe, lest our knowledge should accuse us. Behovefull therefore were it for us to observe that excellent precept of holy Ierome: Sic vivite, ut nemo de vobis male loqui abs (que) mendacio possit. Hieron. epist. ad Coelum de instit. matris. So live (saith hee) that none may have just cause to speake ill of you. Now, there is nothing which may procure this good report sooner, than labouring to avoid all meanes of scandall; as consorting with vitious men, whose noted lives bring such in question as accompany them. This was the cause (as I formerly noted) why Saint Iohn would not stay in the Bath wih the Hereticke Corinthus. ☞ O how many, and with much griefe I speake it, have we knowne in this little Iland, well descended, with choicest gifts of nature accomplished, [Page] of their owne disposition well affected, who by consorting with inordinate men have given reines to libertie, and blasted those faire hopes, which their friends and Country had planted on them! how requisite then is it, for every one whose thoughts ayme at Perfection, to consort with such as may better him, and not deprave him;☜ informe him, and not corrupt him? For if there be a kinde of resemblance betwixt the diseases of the body,Morbianimi sunt vitia. and the vices or enormities of the minde; what especiall care are we to take, lest by keeping company with those who are already depraved, wee become likewise infected? Men would be loth to enter any house that is suspected only to be infected; which if at unawares they have at any time entred, they presently make recourse to the Apothecary to receive some soveraigne receit to expell it. And if men be so afraid lest this house, the bodie, which like a shaken building menaceth ruine daily,☜ should perish,Petrarch. what great respect ought to be had to the soule, which is the guest of the body? Shall corruption be so attended and tendred, and the precious image of incorruption lessened and neglected? God forbid; specious or gorgeous Sepulchres 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 especiall memorialls 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 intend to referre the Series of this present discourse. For the first, we are to know that no man is his owne 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 himselfe 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 [Page] all those workes of his; creating all outward things for the body, the body for the soule, and the soule for himselfe. And to what end? Even to this end, that man might only intend him, onely love him, possessing him to his Solace, but inferiour things to his Service. Now, to dilate a little upon this great worke of our Creation,August. Soliloq. cap. 20. we may collect from sacred Scripture a foure-fold Creation or Generation. The first in Adam, who came neither of man nor woman; the second in Eue, 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 shewed the weaknesse of his composition, the vilenesse of his condition, with the certainty of his dissolution. For the second, as she had from man her forming, so it figured their firmenesse 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 Serpents head, who had deceived woman, and restore man to the state of grace, from which he had fallen by meanes of a woman. For the fourth, as we came both from man and woman, so we bring with us into the world that Originall sinne, 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 worke 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 appeare beautifull, specious and amiable in the sight of man, whose eye is fixed on the externall part, yet when the oile of our Lampe is consumed,Ecce pulchrū ac p [...]tiosis lapide patre [...]ad [...]ver tegentem! Gasp. in He [...]aclit. and wee to dust and ashes reduced, we shall deserve no better inscription than this; Behold a specious and pretious shrine covering a stinking corps! Wherefore ought wee to observe [Page] the internall part, and the especiall glory wee receive by it: for hereby are we distinguished in the quality of our Creation, from all other creatures, who governe their actions by Sense onely, and not by Reason. Hence it was that,☜ that divine Philosopher gave God thankes for three especiall 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 breake out into this passionate rapsodie 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 goodnesse sake. This it was which forced from that devout and zealous Father this emphaticall discourse or intercourse rather with God; who upon a time walking in his garden,☜ and beholding a little worme creeping and crawling upon the ground,In Vit. Anselm. presently used these words; Deare Lord, thou might'st have made me like this Worme, a crawling despicable creature, but thou would'st not, and it was thy mercy that thou would'st not; O, as thou has [...] ennobled me with the Image of thy selfe, make me conformable to thy self, that of a worm I may become an angel; of a vassall of sin▪ a vessell of Sion, 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 Gods 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 soveraignty and dominion, but also in an amiable similitude, feature, and proportion; whereby we become not only equall, but even superiour unto Angells,Aug. Soliloq. c 8. because Man was God, and God Man, and no Angell. To whom are wee then to make recourse to, as the Author of our Creation, save God, whose hand hath made and fashioned us, whose [Page] grace hath ever since directed and prevented us, and whose continued love (for whom he loveth, he loveth unto the end) hath ever extended it selfe 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 Aire; 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 tooke my compasse, (saith he, speaking to God) in the survey of all things, seeking thee, and for all things relinquishing my selfe. 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, seeke him above us. I asked the breathing Aire, and the whole Aire, with all the inhabitants thereof made answer: Anaximenes is deceived, I am not thy God. I asked the Heaven, Sun, Moone and Stars: neither are wee thy god, answered they. And I spake to all these who stand about the gates of my flesh, tell me what you know concerning my god, tell mee something of him: and they cryed out with a great voice, He made us. Then I asked the whole Frame and fabricke of this World, tell me if thou be my god? and it answered with a strong voyce, I am not, said it, but by him I am, whom thou seekest in mee, hee it was that made mee, seeke him above me, who governeth me, who made me. The interrogation of the creatures is the profound consideration of them, and their answer the witnesse they beare 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 [Page]made, by the creatures of the world.’ Thus wee 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 soule with extravagancies. And let this suffice for the first Memoriall 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 Vniverse, 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, wee may not enjoy our spirituall Sabbath; wee may stay a little and breath under the Crosse, after the example of our best Master, but rest wee 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 blamelesse and unreproveable; lives sanctified throughout, pure without blemish, fruitfull in example, plentifull in all holy duties, and exercised in the workes of charitie, that he who begetteth in us both the Will and the Worke, may present us blamelesse at his comming. Now, that our lives may become acceptable unto him, to whose glory they ought to be directed, we are in this Taberna [...]le of clay to addresse our selves to those studies, exercises and labours, which may benefit the Church or Common-weale, ministring matter unto others of imitation, to our soules of consolation, and in both to Gods name of glorification: Wherein appeareth a maine difference betwixt the Contemplative and Active part: for sufficient it is not to know, acknowledge and confesse the divine Majesty; to dispute or reason upon high points touching the blessed Trinitie; to be rapt up to the third heaven (as it were) by the wings of Contemplation; but to addresse our selves to an actuall performance of such offices and peculiar duties, [Page] as we are expresly injoyned by the divine Law of God. Our Lord in the Gospell, when the woman said, Blessed is the wombe that bare thee, Luke 11.27. and the brests that gave thee sucke: 28. Answered, Yea, rather blessed are they that heare the word of God, and keepe it. And when one of the Iewes told him that his mother and brethren stood without, desiring to speake 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 doe 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 blamelesse before God. Therefore are we exhorted to worke out our salvation with feare and trembling. Not to idle out our time in the market-place, as such who make their life a repose or cessation from all labours, studies, or vertuous 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 Taske worthy men of their places, to passe 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 imploy their dayes in an infinite consumption of mis-spent houres, for which they must be accomptants in that great Assize, where neither greatnesse shall be a subt [...]g to guiltinesse, nor their descent plead privilege for those many houres they have mis-spent. O how can they answer for so many vaine and fruitlesse pleasures, which they have enjoyed, and with all greedinesse embraced in this life? Many they shall have to witnesse 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 sensuall living, and witnesse against them their small care of observing the end for which they were made. O Gentlemen, you whose hopes are promising, [Page] your more excellent endowments assuring, and your selves as patternes unto others appearing, know, that this Perfection whereof we now intreat, is not acquired by idling or sensuall delighting of your selves in carnall pleasures, which darken and eclypse the glory or lustre of the soule, but in labouring to mortifie 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 onely meanes to bring the flesh to perfect subjection,Singular precepts of Mortification. is to crosse her in those delights which shee most affecteth. Doth she delight in sleepe and rest? keepe her waking; takes she content in meats and drinkes? keepe her craving; takes she solace in company? use her to privacie and retiring; takes shee liking to ease? inure her to labouring: Briefly, in whatsoever shee is delighted, let her be alwayes thwarted; so shall you enjoy the most rest, when she enjoyes the least. Hence it was that Saint Ierome, that excellent patterne of holy discipline, counselleth the holy Virgin Demetrias, to eschew idlenesse: ‘exhorting her withall,Hieron. ad Demet. that having done her prayers, shee should take in hand wooll and weaving, after the commendable example of Dorcas, Act. 9.39. that by such change or variety of workes, the day might seeme lesse tedious, and the assaults of Satan lesse grievous.’ Neither did this divine Father advise her to worke, because she was in poverty, or by this meanes to sustaine 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 herselfe in these laudable and decent labour, she should thinke of nothing, but such as properly pertained unto the service of God: which place he concludeth in this manner.Ibid. prope finem. ‘I speake generally, no rayment, ornament, [Page] or habit whatsoever shall seeme precious in Christs sight; but that which thou makest thy selfe, either for thine owne peculiar use, or example of other Virgins, or to give unto thy grand-mother, or thy mother, no, though thou distribute all thy goods unto the poore.’ See how expresly this noble woman was injoyned to her taske, that by intending herselfe to labour, shee might give lesse way unto errour.☞ Certainly, as mans extremity is Gods opportunity, so the Devils opportunity is mans 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,Idlenesse begetteth securitie, properly termed the Soules Lethargie. but Idlenesse, which may be termed, and not improperly, the Soules Lethargie? For nothing can be more opposite to this Actuall Perfection, than restor vacancy; we say, vertue consisteth in Action; how then may we be said to be favourers, followers, or furtherers of vertue, when wee surcease from Action, which is the life, light, and subsistence of vertue? Wherfore, as it is little to reade 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 forme what we reade, gather or understand; for this is the ornament of Art, the argument of labour: so it is little or to no purpose, that wee know, conceive or apprehend, unlesse we make a fruitfull use of that knowledge by serious practice, to the benefit of our selves and others. I have knowne divers Physitians, 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 averre, that in cases of necessity they had rather hazard their lives in the hand of the Practicke than Theoricke: and their reason was this; though the Practick had not exercised himselfe in the perusall of bookes, he had gained him experience in the practice of cures; and that the body of his patient was the onely booke within his Element. To which assertion I will neither assent, nor [Page] wholly dissent; for as he that practiseth before he know, may sooner kill than cure; so he who knoweth, and seldome or never practiseth, must of necessity, to get him experience, kill before he cure. But sure I am, that many ignorant Lay-men, whose knowledge was little more than what nature bestowed on them, by means of regular discipline, and powerfull subduing of their owne affections, have become absolute men; being such as reached to as high a pitch of Actuall 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 Gods grace, which enableth the spirituall man to this Perfection. Bernard. Now, forasmuch as not to goe forward, is to goe backward; and that there be two Solstices in the Suns motion, but none in times revolution, or in a Christians progression: the only meanes to attaine this Actuall Perfection, at least some small measure or degree therein,A Christians Ephemerides. is every night to haue our Ephemerides about with us, examining our selves what we have done that day; how far we have profited, wherein benefited our spirituall knowledge. Againe, wherein have we reformed our life, or expressed our love to Christ by communicating to the necessitie of his Saints. By which means, we shall in short time observe what remaines unreformed; esteeming it the sweetest life, every day to better our life. But principally, are we to looke to our affections which rise and rage in us;☜ and like the Snake in the fable, pester and disturbe the inner house of man: for these are they,Basil. which (as Saint Basil saith) rise up in a drunken man (drunke I meane with all spirituall fornication) like a swarme of Bees buzzing on every side. When the affections of men are troubled, they change them like Circes 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 [Page] distastefull; let them be fixed then in heaven, the only thought whereof will cause them to be delightfull. And to conclude this branch; it will not be amisse for us, to counterpoize our affections (if wee finde them at any time irregular) with weights of contrary nature;Revel. 9.1. as if we finde our selves naturally affected to Pride (that Luciferian sinne) to counterpoise it with motives of Humilitie; as the vilenesse of our condition, basenesse of our composition, and weaknesse of our constitution: or naturally inclined to Covetousnesse (that Mammons sin) to give, Coloss. 3.5. though the gift afflict vs, liberally, that our forced bounty may in time weane us from our in-bred misery: if of grating oppression, or grinding extortion (that Ahabs sin) let us make restitution with good Zacheus, 1 King. 21.4 16 Luke 19 8. and though we cannot doe it so frankly as he did, yet let us doe it as freely as we may; that our restitution may in some sort answer for our former oppression: if of excesse in fare and gluttony (that Dives sinne) let us so moderate our delight in feeding,Luke 16.19. that our delight may be to sustaine Nature, and not oppresse her with exceeding: if of Lust or sensuality (that Ammons sinne) where that sin may abound, [...] Sam. 13.2. the Sense is obey'd, let us subject all our delights to the government of reason, and reason to the soveraignty 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 Envie, (that Serpentin [...] sinne) let us entertaine brotherly love, for Envie can beare no sway where Love raigneth:Gen. 4 5. if of Wrath (that Cains sin) embrace Patience; so shall Fury be suppressed, where Patience is lodged:Prov. 26.15. if of Sloth, (the Sluggards sinne) let us inure our selves to some Exercise that may most delight us, so in time wee may become exercised in Taskes of greater difficultie: being first from Sloth weaned, afterwards to greater labours inured. Thus to fight were to vanquish; thus to enter lists, were to reape spirituall solace; for through him should we triumph, who sees us [Page] fighting, cheeres 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 appeare 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 workes; and no lesse fruitlesse 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 doeth, as teacheth; not only a profering of words, Agapetus. but also an offering of works. So as, it is not breathing or moving, or talking, which argue a spirituall life; but abounding plentifully in all holy duties, expressing those effectuall and powerfull fruits of a living faith by workes of charity and obedience, which may any way tend to the glorifying of God, edifying our neighbour, or conforming our selves to him,☜ whose Image we beare. Now, as there is no confort 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 reape 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 wee 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 charitie and devotion? ‘For to our owne soules (saith a devout Father) shall we be right acceptable and gratefull, if we compassionate the estate of [Page] our poore brother, by being mercifull: yea, there is nothing that commendeth more a Christian man, or argueth a Christian-like affected minde,

Nil magis commendat Christianum animū &c. Ambros. 1. Tim. pag. 8.

Tract. 5. in Ioh.

than to shew compassion to those that are afflicted.’ For in this there is a resemblance betwixt the Creature and Creator, loving, as he himselfe loved; shewing compassion, as hee shewed. 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 beleeve mee, there is no one property that shall better accomplish you, no armory that may more truly deblazon you: for it is a badge of Gentry to shew compassion towards misery. What profit shall you reape, if having only superficially read some Treatise tending to the comfort of such as are either in body afflicted, or in minde 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. de verb Dom. I say, shall you receive, upon the account by you given, of the Sicke which you have visited; when having knowne how to comfort men in their affliction, you have not ministred the least comfort to them in their visitation? Or when you shall be demanded, where are the hungrie which you have refreshed, the thirstie whose thirst you have quenched, the naked whom you have cloathed, the miserable oppressed soule 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 redresse them, but other occasions detained you, as you could not releeve them: Nay rather, have you not added worme-wood to their affliction? Have you not surfetted in their suffering, fatned your selves in their famishing, and raised your states by their ruine? 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 your selves, let the dolefull remembrance [Page] thereof produce torrents of teares from your distreaming eyes; supply your manifold misdeeds with many almes-deeds; your transgressions with compassions; your oppression with foure-fold 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 charitie 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 redresse him; see him not starve, if you have bread to releeve him; or thirsty, if you have drinke to refresh him; or naked, if you have a garment to cloath him; or in any sort distressed, if you have meanes 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 poore soules for you! their prayers are your praises; their morning and evening sacrifice, way-marks to direct you unto Paradise: take heed then you offend none of these Little ones, but cheere them; be not as thornes in their eyes, or prickes in their sides, but minister all necessary comfort unto them. Now, if this appeare a matter of difficultie, pretending that the supportance of your state exacts so much of you, as you can reserve nothing to exhibite upon these workes of charity; heare me whosoever thou [...] makest this objection:Provocaris Christiane, provocaris a vidua in certa [...]en 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 shee had but a little meale, shee imparted of that little to a Prophet; though shee had but a little Oile, yet shee freely bestowed it to refresh a Prophet. The woman of Samaria, when Iesus said unto her, Give me to drinke, Iohn 4.7.9 answered; How is it that thou being a Iew, askest drinke of me, which am a woman of Samaria? Sundrie such like answers will flesh and bloud make, to dispence with workes of Charitie: or like the answer of [Page] churlish Nabal; Who is David, and who is the sonne of Iesse? There be many servants now adayes, that breake 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 Countrey, whether neighbour-borne, or a stranger, as his Countenance, the expresse 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 effectuall and impregnable. In that great day of Account, when the sealed booke of our secretest sinnes shall be unsealed, our privatest actions discovered, our closest and subtillest 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 (doubtlesse) shall be their censure, whose education in all Arts divine and humane hath enabled them for discourse, fitted or accommodated them for managements publike or private; yet they, giving reines to liberty, invert their knowledge to depraved ends, either making no use of such noble and exquisite indowments, or which is worse, imploying them to the satisfaction of their owne illimited desires. O happy had these beene, if they had never knowne 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 thinke, 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 darknesse; neither doe I exclude all [Page] Knowledge, but admit so much as may instruct man sufficiently in matters of faith; put him in remembrance of heaven, whose joyes are ineffable; of Hell, whose pains are intollerable; of the last judgement, whose sentence is irrevocable. So as I exclude only this grosse ignorance, or blinde Paganisme, for to these is the way to heaven closed, because they are divided from that light, without which the celestial way cannot be discerned. Wheras then I have so much insisted heretofore upon the Contemplative part of Perfection; my ayme was to shew how those, who continued in a Contemplative and solitary life, sequestring themselves from the cares and company of this world, doubtlesly 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 lesse than Contemplative is required, we intend those who doe not only know, but doe▪ 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 workes. Yea but, it may be againe objected, all sinnes be properly called [...], and beare the name of ignorance; how then may wee exclude any knowledge? Sol. Every Sinne indeed implyes an ignorance of the creature towards the Creator; which ignoran [...] imports rather a forgetfulnesse. For admit a man should steale, commit perjury, or any such act contrary to the expresse will and commandement of God; it were to be imagined, that this breach or transgression of the divine Law, proceeded not of ignorance: for he could not chuse 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 wilfull forgetfulnesse, 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 [Page] selves; The second to others. To our selves; having account to make for the Actions of our life; how we have imployed or bestowed those Talents which he hath lent us; what use, profit, or benefit we have made of them; in what spirituall affaires have we beene exercised, in what holy duties trained! Have we not preferred private profit before the testimony of a good conscience? Have we not laboured to inhaunce our means by sinister and indirect courses? Have wee not withdrawne our hand from releeving our needfull brother, or defrauded the labourer of his wages? Have wee not consorted with the evill doer, and encouraged him in his sinne? Have we not hindred some pious worke tending to the honour of God, and imitable for example of others? Have we propagated the Gospel, comforted Sion when shee mourned, repaired those breaches which were in her, and received those in peace which blessed her? Have we only sought the kingdome of God, and the righteousnesse thereof; esteemed godlinesse to be great riches; left our selves 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 knowne the will of our Father, and done it not; read principles or instructions of a good life, and observ'd them not; conversant in deepe 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 our selves, 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 tinckling Cymball, and shall smally availe us before the high Tribunall. For knew we the power and vertue of all creatures, of all plants and vegetive bodies, from the Cedar of Lebanon, to the Hyssop upon the wall, [Page] yet were this knowledge fruitlesse, 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 doe such men prejudice those who live in the world, that betake themselves to a private or retired life, estranged from humane societie, and ending their dayes 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 reape 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 priùs fugare, quàm mundum sugere. to retire and withdraw their affections before they withdraw their bodies from the world, and to force the world to flie from their minde, before they flie 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 societie of men; even so, though they flie not into the wildernesse, yet may they flie the world, and amidst the crowd of people live solitary by an inward contemplation of the supernall glory; and in midst of a clamorous Court conferre with themselves, and converse with God: in the meane time, whatsoever they know or can doe, that may any way tend to the common good, benefit or utilitie of humane societie, to effect it accordingly,Nec divinitùs acceptum talentum [...]n terram defodere. ibid. and not bury that talent 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, Ecclesiasticall (I say) and Secular. Thus farre have wee proceeded in the examination or discussion of these two especiall parts of Perfection, Contemplative and Active; wherein by manifest and infallible arguments wee have proved, how the Active part is to be preferred, both in respect [Page] of our selves and others; because a life well acted shall minister most comfort to our selves, besides that light of example which it yeelds unto others. Now as the Active is preferred, it resteth that wee shew you wherein this active part of perfection consisteth; which discovered, that whereof wee treat, and would gladly finde, 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 materiall composition; no body but it consists of nerves, arteries or sinewes, 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 meane) of perfection. For as all Rivers tend to the Sea, to make one Ocean; all Creatures to make one Vniverse; so all Vertues aime at Perfection, which once attained, they surcease from action. Now in this discourse of Active perfection, the period of Man, wee doe not meane of that absolute perfection or accomplishment, which admitteth no blemish or imperfection: for wee are to seeke that above us, not below us; for our righteousnesse, justice, and perfection is such in this life, as it rather consisteth in the remission of sinnes,☞ than perfection of vertues. Yea we sinne daily; so as properly wee can attribute nothing to our owne strength but weaknesse,Aug. de Civit. Dei l. 19. c. 27. to our owne abilitie but infirmnesse, to our resolves but uncertainnesse, to our wills but untowardnesse, to our affections but depravednesse, nor to the whole progresse of our lives but actuall disobedience. But rather (I say) wee meane of that Christian perfection, which every one in this Tabernacle of clay is to labour for; that wee may become perfect through him, who became weake that wee might be [Page] strengthned, hungry that wee might be nourished, thirsty that wee might be refreshed, disgraced that wee might be honoured; yea, who became all unto all, that by all meanes he might gaine some. But wherein may this Actuall 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 it selfe to two channels; Action, and Affection: Action in expressing it; Affection in desiring to expresse it Action in suffering; Affection in desire of suffering. The one actuating no lesse in will, than the other in worke. Where the Action being more exemplar, and in that more fruitfull, gives precedencie to Affection, which concurres with the act to make the worke more graciously powerfull. For, where a worke of Mortification is performed, and a heartie desire or affection to that worke is not adjoyned, that Action may be properly said to be enforced, rather than out of a free or willing disposition accepted. Now this two-fold Mortification extends it selfe properly to these three Subjects;

Mortification extends it selfe in a three-fold respect, to these three distinct subjects.

1. Life.

2. Name.

3. Goods.

Mortification in our disesteeme of life.

Life, Name, Goods. Life, which even Humanitie tendreth; 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 Iesus, are in every place frequent and obvious; who for the confirmation of their faith, and the testimonie of a good conscience, joyfully and cheerefully laid downe their lives, esteeming it an especiall glory to be thought worthy to suffer for him, who with all constancie suffered, to become an example of patience to them: which were easie 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 meeke Martyr answered; I thanke thee, O Captaine, that thou hast opened unto me many mouthes, [Page]whereby I may preach my Lord and Saviour: Tot [...]ece laudant ora, quot sunt vulnera: Looke how many wounds I have, so many mo [...]thes I have to praise and laud the Lord. Ignatius words were these, to witnesse his constancie 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 Christs corne, and must be grownd by the teeth of wilde 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: Turne and cut, it is enough. Saint Andrew, when he went to be crucified, was so rapt with joy, as hee rejoyced unmeasurably in that blessed resemblance of his Masters death. Blessed Bartholomew willingly lost his skin for his sake, who had his skinne scourged, that hee might be solaced. Iohn dranke a Cup of po [...]son, to pledge his Master in a cup of affliction. ☞ Thus Laurences Gridiron, Andrewes Crosse, Bartholomews Skin, Iohns 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 bloudy issue of the ten Persecutions, which were contrived by those inhumane Assacinates, whose hands were deepe-died in the bloud of the Saints, wee should no lesse admire the constancie of the persecuted suffering,Euseb. in Eccles. Hist. than the cruelty of the Persecutors inflicting: What rackes, hookes, harrowes, tongs, forkes, stakes were purposely provided to torment the constant and resolute Professours of the truth, wearying the tormentors rather with tormenting, than abating any part of their constancie 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 firmely fixed on heaven, [Page] but by the compassion and princely commiseration of divers eminent and victorious Emperours bearing soveraignty then on earth. Constantine the Great used to kisse the eye of Paphnutius, which was bored out in M [...]ciminus time. The like noble and princely compassion we reade to have beene shewed by Titus, Trajan, Theodosius, and many other Princes graciously affected towards the poore afflicted and persecuted Christians: Yea, God moved the hearts of those, who naturally are most remorselesse or obdurate, in commiserating the estate of his afflicted. Which may appeare by the Iaylor in the Acts, Act. 16 33. who washed Saint Pauls stripes and wounds. O how comfortable were these passions or passages of affliction; these tortures or torments, the trophies of their persecution▪ The blessed memoriall whereof shall extend the date of time, receiving a crowne of him, who is the length of dayes. So, as King Alexanders Stagges were knowne an hundred yeares together by those golden collars,Plin. lib. 8. c. 32. which by the Kings commandement were put about their neckes; or as King Arthurs bodie being taken up somewhat more than six hundred yeares after his death, was knowne to be his by nothing so much, as by the prints of ten severall wounds which appeared in his skull; so these glorious stampes of their passion, shall appeare as trophies to them in the day of exaltation; because, as they lost their lives for the testimony of the Gospell, they shall finde them recorded in the booke of life, receiving the crowne of consolation, for the deep draught which they tooke of the cup of affliction.Aug. Tract. 49. i [...] Iohan. And reason there is, we should disvalue our l [...]ves for the profession of our faith, since forlorne 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 gaine them renowne, or propagate their countries glory; much [Page] 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 antient King of the Britains, 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 Captaine of the Bohemians, commanded that after his decease his skin should be flayed from his bodie, to make a drum, which they should use in their battels, affirming that as soone as the Hurgarians ▪ or any other Enemies, should heare the sound of that drum, they would not abide but take their flight. This moved Scipio to appoint his Sepulcher to be so placed, as his image standing upon it, might looke directly towards Africa, that being dead, he might still be a terrour to the Carthaginians. If respect of Pagans to their Country, or an eye to popular glory did so inflame them, as their Countries 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 losse thereof may advance our Fathers glory;☞ or ought tending to the conservation of this life,

Cyprian. Contrariisunt illis sactiosi [...]aeretici, quorum conscientia us (que) adiò sunt amplae, ut in illis civitatem decem millium civium aedificare possis, quemadm [...]dum quidam Magnum Alexandrū depinxit. Aegid. in 1 Thess. 5.

Tertul. 4. l. cont. Marcionist.

being assured by him, whose promises faile not, by such a small losse, to gaine 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 Hereticks were constant and resolute enough in seconding and maintaining their erroneous opinions: yet forasmuch as the cause, for which they contended, was Heresie, tend it might to their confusion, but never to their glory: for as honey-combes (saith learned Tertullian) are by Waspes composed, so are Churches by the Marcionists (and consequently by all Heretickes) disposed: [Page] 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 greene Bay-tree in the midst of hoarie winter, or a fresh Spring in the sandy desart, appeares most glorious, when her adversaries are most malicious; bearing ever a countenance most cheerefull, when her assailants are most dreadfull. Neither only in this glorious act of Martyrdome, but in all inferiour workes, the affection of the minde, In omnibus quae agimus, finem intentionis, magis quàm actum operationis intendit. August. Soliloq. cap. 14. as well as the action of the man, is to be considered: for God himselfe, who hath an eye rather to the intention than action, will not approve of a good worke done, unlesse it be well done. As for example; when the Pharisie fasted, prayed, gave almes, and payed tithe of all that he possessed, he did good works, but he did not those good workes well: the reason was, he exalted himselfe in his workes,Luke 18.14. without attributing praise unto him, who is the beginner and perfecter of every good worke: for his fas [...]s were hypocriticall and not of devotion, his prayers ineffectuall, because they sounded of Ostentation, his almes unacceptable, because exhibited only for obseruation, 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 Pharisies; for [...] tithe Mint and Rue, and all manner of herbes, and passe [...] [...]dgement and the love of God: these ought yee to have done, and not to leave the other vndone. Whence it appears, that the worke it selfe 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 workes of Mortification, we [Page] doe 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 onely unto him, if we desire to have them accepted.

Is it so, that this Actuall Perfection is to be acquired by Mortification, wherein is required not only the action but affection? And that we are even to lay downe our lives, if the cause so require, to promote the glory of our Maker? Tell me then, Gentlemen, how farre have yee proceeded in this spirituall progresse? Have yee unfainedly desired to further the honour of God, repaire the ruines of Sion, and engage your owne lives for the testimony of a good conscience? have ye fought the Lords battell, and opposed your selves against the enemies of the Truth? Have yee shut the doore of your chamber, the doore of your inner Parlour, I meane your heart, from the entrance of all earthly affections, sensuall cogitations, and expressed true arguments of Mortification, the sooner to attaine this high degree of Christian Perfection? Have yee made a covenant with your eyes not to looke after the strange woman, a covenant (I meane) with your hearts never to lust after her? Have ye weaned your itching and bewitching humours, from affecting forraine and out-landish 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, Curtaine pleasures, and Courting of Pictures? Have yee left frequenting Court-maskes, Tilt-triumphs and enterludes; boasting of young Ladies favours, glorying more in the purchase of a glove, than a Captaine in the surprizall of a Fort? Have yee cashiered all those Companions of death, those seducing Consorts of misery, and betaken your selves to the acquaintance of good men, conceiving a setled joy in their society? O then thrice happy you! for having honoured God, he will honour you; having repaired the [Page] ruines of Sion, he will place you in his heavenly Sion; or engaged your lives for the testimony of a good Conscience, hee will invite you to that Continuall feast of a peaceable Conscience; or fought the Lords battell, hee will say you have fought a good fight, crowning you after your victory on earth, with glory in heaven; or shut the doore of your Chamber, and kept the roome cleane and sweet for your Maker, he will come in and sup with you, that you may rejoyce together; or made a covenant with your eyes not to look after the strange woman, with those eyes yee shall hehold him, who put enmitie between the Serpent and the Woman; or weaned your itching and bewitching humours from affecting Out-landish fashions, madding after phantasticke habits (for Parùm res [...]rt, vesti [...] tua an S [...] ricea an Cilicea, modò pudica sit, non meretricia. stuffe it skils not, whether silken or woollen, so the fashion be civill and not wanton) you shal be cloathed in long white roabes, and follow the Lambe wheresoever he goeth; or done with your mid-night revels, and Court pleasures, you shall be filled with the pleasures of the Lords house, and abide in his Courts for ever; or left frequenting Maskes, Tilt-triumphs and Enterludes, the glorious Spectacles of vanity, you shall be admitted to those angelicall triumphs, singing heavenly Hymnes to the God of glory; or cashier'd those companions of death▪ whose end is misery, you shall have the Saints for your companions, and share with them in the Covenant of mercy. Doe yee not hence observe what inestimable comforts are reserved for those who are truly mortified? mortified,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 fraile life affordeth, to possesse those incomparable sweets which every faithfull soule enjoyeth? Yea, but our silken worldling, or delicate Wormeling will object; this discipline is too strict for flesh and bloud to follow. Who can endure to [Page] yeeld his head to the blocke, or his body to the faggot, when the very sight of death in another, ministers to the beholder motives of terror? Surely, this is nothing, to him that duely considereth, how hee that loseth his life shall save it, but he that saveth his life shall lose it. What is a minutes anguish to an eternity of solace? Wee can endure the launcing or searing of a putrified member, and this endures as long as our time of wrastling with our Dissolution,Ibid. which brings us to our Saviour: nor skils it much, what kinde of death wee die, seeing no kinde of death can hurt the righteous, be the terrors and torments of death never so numerous.

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 dis-respect of fame or report.

Mortification in averting our eare from our [...]wne praise.

The way then to contemne death, is to expect it, and so to prepare our selves for it, as if we were this very houre to encounter it; resolving never to goe with that conscience to our bed, with which we durst not goe to our grave; being so uncertaine whether before the next morne wee shall be taken out of our bed, and shrouded for our grave. And this shall suffice touching our Mortification or Contempt of life, if with such a sacrifice wee may be thought worthy to honour him, who gave us life.

We are now to speake of Mortification in respect of name or report; wherein, you are to understand, that this is two-fold: First, in turning our eares from such as praise us; Secondly, in hearing with patience such as revile us. For the first, it is and hath beene ever the condition of sober and discreet men to avert their eare from their owne praises; at least with a modest passing over such vertues as were commendable in them: which modesty appeared in Alphonsus Prince of Aragons answer to an Orator, who having repeated a long Panegyricall oration in his praise, replied, If that thou hast said consent with truth, ☞ I thanke God for it; if not, I pray God grant me grace that I may doe it. Pha [...]orin. lib. 1. de rebu [...] gest. A [...]b [...]ns. Others likewise we reade of, who could not with patience endure their persons or actions to be praised above truth: this princely passion [Page] appeared in Alexander, who hearing Aristobulus, a famous Greek Historian, read his writings purposely penned upon the memorable acts he had atchieved, wherein he commended him farre above truth: being mightily incensed therewith, threw the booke into the river, as he was sailing over Hydaspes, saying withall, he was almost moved to send Aristobulus after. Neither indeed will any wise man endure to heare himselfe praised above truth, seeing, no lesse aspersion may be laid on his person by being too highly praised, than if he were discommended: for should we praise one for his bountie, who is publikely knowne to the world to be par [...]monious; or for his humility, who is naturally ambitious; or for his continencie, who is licentious; our praises would not tend so much to his honour, as to the display of his nature: yea, even he himselfe, guilty in himselfe, would tax us, knowing that he the least of all others deserved these praises from us.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 vertue is absent, or the occasion is absent. But in the report of our owne praise, admit wee should deserve it; the safest course is to withdraw our eare from hearing it, lest vain-glory transport us upon hearing of those praises which are spoken of us: for if our aymes be only to purchase popular esteeme, preferring the praise of men, before the praise of God, or the testimony of a good conscience; as our aymes were perverted, so shall we be rewarded. Now there is no better means to abate or extenuate this desire of praise in us, than duly to consider whose gifts they be, that deserve this praise in us: for were they our owne, we might more properly be praised for them; but they are Gods, and not ours, therefore is the praise to be ascribed unto God, and not unto us. ‘For hee that would be praised for Gods gift,Aug. Soliloq. c. 15 and seeketh not Gods glory, but his owne in that gift, though he be praised by men for Gods gift, yet is he dispraised by God, for [Page] not seeking Gods glory, but his owne for this gift: and he who is praised by men, God dispraising, shall not be defended by men, God judging, nor be delivered, God condemning.’ Whereas, hee that loveth God, will chuse rather to be deprived of all future glory, than detract by any meanes from God the Author of all glory. Let us then so avert our eare from selfe-praise, or ought else that may beget in us vain-glory or ostentation, that we may become like unto him, who dis-esteemed all worldly praise from the houre of his birth to the houre of his passion.Mortification in suffering aspersions laid on our good name. Secondly, wee are to heare 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 evill against you falsly for my sake: Rejoyce, 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 Prophets bare witnesse; yet became he as one that did not heare, having no rebukes in his mouth. When hee was tempted in the wildernesse, the Scripture was his armour of resistance; when he was reviled on the Crosse, hee 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 expresse his heavenly patience. Now, if the Sonne of God was in the desart tempted, what Hermit can expect to be from temptation freed? If the Master be reviled, how may the servant looke to be intreated? For howsoever some, or indeed most of the antient Fathers, doubt whether the Devill did know that Christ was God or no; touching that parcell of Scripture, wherein Christ was tempted in the Defart; yet may it appeare probable by inference from the text it selfe, that after Iesus had said unto him,Matth 4 7, 8. It is written thou shalt not tempt the Lord thy God; the Devill tooke him up into an exceeding high mountaine, and shewed him all the kingdomes of the world, and the glory of them; saying, [Page] All these things will I give thee, if thou wilt fall downe and worship me. Whence I collect, that after Christ had told him that hee was God,9. he continued his temptation; which was an argument to evince him of palpable ignorance; or of distrust to Christs speech, which argued his diffidence: but our purpose is not too curiously to insist upon these subtill 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, ne (que) in istis timeretur infaelicitas. Aug. dever. rel. it sufficiently appeareth, that Christ who ought to be every faithfull Christians patterne, was reviled, yet opened not hee his mouth; but with sweet silence and amiable patience offered his prayers unto his Father for them, who maliciously offered him upon the Crosse; leaving us an example of admiration and imitation, that following him and suffering with him, we might likewise reigne and remaine with him: yea, but will our spritely-stately Gallant object; can any man, who knowes the value of reputation, with patience suffer publike 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 naturall; he performeth but that taske to which all mortality is injoyned;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 Emperour; 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 stomack in him, or tenders his esteeme, can ever digest it. True it is, that flesh and bloud will suggest many such objections; and if there were nothing to be valued so much as worldly esteeme, or popular grace, which relyeth on opinion, as soone lost as got, there were some reason to stand so punctually upon termes of reputation; but the eye of a Christian ought to extend it selfe to an higher object. We are exhorted to heape coales on our enemies heads▪ to render good for evill; and to be revenged on them by well [Page]doing. Diogenes being asked how one should be revenged of his enemie, answered, by being a vertuous 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 witnesse for us? Socrates in his Ecclesiasticall History writeth, that Athanasius being accused by one Iannes, to have killed Arsenius, and after to have cut off his hand, that hee might use it to magicke and forcerie, cleared himselfe notably of this slender: having by good hap found out Arsenius, The Arrians scandalized the great Athanasius. who lay hid for the nonce, he brought him before the Councell 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 cloake, and turning up the one side of his cloake, shewed him the one of his hands; and when most men surmised, that the other hand at leastwise was cut off▪ Athanasius without any more adoe, casteth up the other side of his cloake, and sheweth the second hand, saying, You see Arsenius hath two hands, now let mine accuser shew 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) beare with mee, there are many friends to be gotten if I lose you; but if by forswearing my selfe 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 hee gain'd him honour. To instance which Moderation or patience, even in sundry Heathen men, towards such as [Page] aspersed disgrace upon them, were it not that I feare enlarging of this branch too much, I might produce many heroicke and princely examples,Plutarch. in vit. as Vespasian, his sonne Titus, Marcellus, Demetrius; yea, the stiffe and rough-hew'd Hercules, who cared not a flie for back-biting termes. But I am to use a word or two unto you, Gentlemen, by quest of inquiry how you are found affected herein, and so descend to the third and last Branch arising from this Subject.

Have yee not delighted in hearing your owne praise, but reproved such as praised you, or turned your care from their applause, le [...]t it should transport you? Have yee distributed to the poore, without looking who saw you? Have yee fasted without hanging downe your head, to cause men observe you? Have ye prayed with zeale, fixing your eye only on God, that he would look on you? Have ye performed the workes of charity, and that for conscience sake, and not for vain-glory? Have ye not too Pharisaically prided your selves in your own integrity? Have ye ascribed to your selves shame, and to God the glory? Have yee heartily wished rather to be deprived of all hope of glory, than by your meanes to detract in any wife from Gods glory? O then happy and blessed are you! for having turned your eares from the applause of men, you shal receive applause from Angels; or having distributed to the poore without looking who saw you, you shall be plenteously rewarded by him, whose eyes are ever upon you; or fasted without hanging downe your heads, to cause men observe you, you shall feast with him, who will erect your heads, and with glory crowne you; or performed works of charity for conscience sake, and not for vain-glory, your workes shall goe before you, and be accounted for righteous through him who shall cloath you with glory; or not too Pharisaically prided your selves in your owne integrity, you shall become justified with the Publican, [Page] and admitted to honour by humility; or ascribed to your selves 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 bee deprived of all hope of glory, rather than by your meanes to detract in any wise from Gods glory; your desire of advancing Gods glory, shall after your passage from this vale of misery, estate you in the inheritance of glory. Againe; have ye heard with patience such as revile you? Have ye answered them as he did, who being accused by his enemie of one sinne, accused him likewise of ignorance, saying, Thou accusest mee of one, when I am guiltie of a thousand? Have ye not stood upon termes of reputation, but with patience suffered all disgraces? Have ye overcome your enemie with mildnesse? taken revenge on him by your vertue and goodnesse? Fortified your selves against all calumnie, with the spirit of patience? O then right blessed are you! for having heard with patience such as revile you, an eternall blessing is pronounced on you; or having beene as ready to condemne your selves, as others to accuse you, your purged conscience shall freely acquit you; or not stood on termes of reputation when men disgrac'd you, you shall be graced in heaven, where no disgrace shall touch you; or overcome your enemy with mildnesse, the milde Lambe shall crowne you with happinesse; or taken revenge on him by your vertue and goodnesse, you shall be refreshed with the fountaine of sweetnesse; or fortified your selves against all calumnie with the spirit of patience, with Palmes in your hands shall yee sing with joyfulnesse. Gather, O gather hence with ineffable Solace is conferred on the patient! whatsoever hee suffer here, shall in superabundant measure be recompenced else-where. But it may be objected, that some aspersions are not to be borne with: for those scandals which are laid upō our persons, where our faith is not taxed or touched, [Page] may be more easily endured; but where these are struck at, they are not to be suffered. To confirme which, we reade how Peter and Iohn 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 mee 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 zeale, one may shew passion towards such as detract from the honour of God, or asperse a blemish upon his servants in the worke of their ministerie. The like wee reade of Paul, that glorious vessell of election, conceiving much indignation against one, who had withstood the word;2 Tim. 4.14. saying, Alexander the Coppersmith did mee much evill, the Lord reward him according to his workes. The reason is inclusively annexed; of whom be thou ware also, 15. for he hath greatly withstood our words. The like spirit of zeale might Iames and Iohn be said to be of, who when they saw that the Samaritanes would not receive Christ,Luke 9.54. said; Lord wilt thou that wee command fire to come downe from heaven, and consume them, even as Elias did? But how this passion of theirs was approved, may appeare by the ensuing verse; But he turned and rebuked them, 55. and said, Yee know not what manner of spirit yee are of. Now to cleare this objection, there is no Patterne which wee ought sooner to imitate than Christ himselfe, who is the master of truth and directeth us in all truth; who as hee was most blamelesse of all others, for in his mouth was never guile found, yet was he in his owne person more blamed, in his doctrine more reproved, in his miracles more injured than all others:Iohn 7.20. Matt. 9.34. for one while he is accused to have a Devill; anon, that he casteth out Devils through the [Page]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. Wisdome 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 doe: for as the name is more precious than any earthly substance, so it receiveth the deepest staine, when the estimation of our faith is questioned, being the very maine foundation whereon all religion is grounded, and the perfection of that building which makes a Christian rightly accomplishd.☞ Saint Basil could shew himselfe calme enough in his conference with the Emperour, till a Cooke came in, and saucily told him, he did not well to stand so precisely upon such small matters, but rather to yeeld to his master the Emperour in a word or two: for what were those divine affaires whereon hee so much insisted, but such as with indifferencie might be dispensed? But what answered this reverend Father? Yea Sir Cooke (quoth he) it is your part to tend your pottage, and not to boile and chop up divine matters, which, as they little trouble you, so in weight and consequence are farre above you. And then with great gravitie turning to the Emperour, 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 lesse an article of faith to be altere [...] or corrupted. Another holy man, though most innocent, could endure to be accounted a whoremaster, an uncleane person, and the like; but when one called him an Heretike, he could beare no longer: so neere be wee touched, when our faith is questioned. But as we have a noble and glorious Patterne, who shewed himselfe a Conquerour in his suffering, let us wrastle with flesh and bloud, that suffering all things for him and with him, wee may after our conquest joy in him and with [Page] him. And let this be sufficient to have beene spoken of Mortification in respect of our name or esteeme in the world, labouring daily to dis-value and huminate our selves while wee are in the world.

If it be no great thing to leave our substance, Mortification in our cōtempt of all worldly substance. but our selves; let us at least leave our substance, that wee may the better enjoy our selves. 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 barnes be filled with plenty, and thy presse shall burst out with new wine. But forasmuch as many things are required to the mortification of this earthly Mammon, wee will reduce them to two especiall heads, the better to retaine in memory this meanes 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, wee are positively to set downe, that every good gift and every perfect gift commeth from above; the beasts that graze on a thousand hills are his; the treasures of the earth are his: for from whom should wee thinke 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, governes all, and is all in all, is sole-sufficient for all. He it i [...] then that maketh rich and maketh poore, 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. Hee it is that maketh the fruitfull barren, and the barren fruitfull. In stead of the thorne shall come up the firre tree, Isa. 55.13. and in stead of the brier shall come up the mirtle tree, and it shall be to the Lord for a name, for an everlasting signe 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 [Page] 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 oppressour;Isa. 55.13. nor in repairing to the house of the strange woman with the adulterer; nor consuming your substance in excesse with the rioter; nor hoording up vengeance against the day of wrath with the miser; nor grinding the face of the poore with the extortioner: but rather distributing freely of that which you have, and communicating to the necessitie of the Saints: so shall you make to your selves friends of your unrighteous Mammon, and shall be fed with Manna in the Courts of Sion. Luke 16.9. Gainfull is the use of that money, which is put out to the workes of charitie: which be it more or lesse, cannot but be exceeding great, being given with devotion, and the worke attended by singlenesse of heart and sinceritie of affection; for where a sincere will is not joyned with the worke, the worke cannot be effectuall to the doer, howsoever it may seeme fruitfull to the beholder. Ac which sort of men, who erect sumptuous works rather for popularitie and affectation, than pietie or sincere affection, the Poet pleasantly glanceth;

Signa viis reparant, ut nomina nota relinquant, Ma [...]more quae sculpto romen manis bab [...]nt.

THESE Statues reare in publike wayes,

as trophies of their love,

Which, as they heare, in passengers

will admiration move,

And gaine a fame unto their name,

which may survive in them:

But trust mee, Sirs, these works of theirs

shew them vaine-glorious men.

Which works, howsoever usefull 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 our selves what duly, properly, and solely [Page] ought to be attributed to the glory of God. But to draw neerer the point wee 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 beare 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, &c. where many guests were invited, but all with one consent began to make their excuse: the first he had bought a peece of ground, and he must needs goe see it: the second had bought five yoke of oxen, and he must goe prove them: and another had maried a wife, and therefore he could not come. These, though the fatlings be provided, the choicest dainties prepared, wherewith their hunger-starved soules might be refreshed, cannot come; the world must detaine them, their earthly respects inchaine them, their sensuall delights restraine them: they cannot come, though often invited, nor re [...]ort to this great Supper, though all things be provided. These seldome 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 joyes of the one allure them, or the paines of the other deterre 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 Iohan.

Aug lib. 1. de ci [...]. Dei, c [...]p. 18 Greg. l [...]b 20. Me [...]a [...]. cap. 12.

and enjoy the pleasures of sinne for a season, deferring repentance till it be past season. Saint Chrysostome relateth how Paulus Samosetanus that arch-heretike, for the love of a woman forsooke his faith. Saint Augustine relateth divers, who denied the torments of Hell to have eternitie, thereby to flatter their affections with a pretended assurance of impunitie. Saint Gregory imputeth it to avarice and covetousnesse, 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 [Page] brought the prices of the things that were sold, and laid them downe 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, wee reade 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 eternitie, yet they dis-valued the substance of earth as the subject of vanitie. But I must now draw in my sailes, and take a view of your dispositions (Gentlemen) how you stand herein affected; that seeking what I expect to finde, I may no lesse glory in your aversion from earth, than if you were ascending Iacobs ladder, to have your names enrolled in the kingdome of heaven.

An accurate repetition and connexion of the precedent Meditations.Have yee honoured the Lord with your substance, and tendered him the first fruits of his bounty? Have yee acknowledged every good thing to come from him, as from the fountaine of mercy? Have yee subjected your selves unto him, as he hath subjected all things to your soveraigntie? Have yee disposed of them soberly and solely to his glory? Have yee beene oppressors, and with good Zacheus made fourefold restitution? Have yee not exposed your inheritance to riot and pollution? Have yee not hoorded up vengeance against the day of affliction? Have yee not grinded and grated the face of the poore with extortion? Have yee distributed freely, and communicated to the Saints necessitie? Have yee made you friends of your unrighteous Mammon, and so made your selves way to the heavenly Sion? Have yee done these works of compassion with singlenesse of heart, and without affectation? Have yee beene by no earthly respect detained from comming 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 barnes with plenty; or having acknowledged all good things to be derived from his [Page] mercy, he will give you a fuller taste of his bounty; or subjected your selves to his obedience, hee will cause every Creature to doe you service; or disposed of them soberly and solely to his glory, he will exhibit his good gifts unto you more fully; or beene 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 doome of confusion; or not grinded the face of the poore with extortion, the poore shall beare record of your compassion; or distributed freely to the Saints necessitie, 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 Sion; or done these works singly, and without vaine-glory, you shall be cloathed with the garment of mercy; or not detained by the world from going to that great Lords Supper, yee 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 farre better to be one day in the House of the Lord, than to be conversant in the Palaces of Princes. O then, yee whose generous descents and mighty estates promise comfort to the afflicted, releefe to the distressed, and an hospitable receit to all such as repaire to you for succour or comfort; minister to the necessitie of the Saints, be liberall and open handed to the poore, having opportunitie, doe good unto all men, especially unto them who are of the houshold of faith, Gal. 6.10. be exercised in the works of the spirit and not of the flesh, so shall yee build upon a sure foundation, and in the inheritance of Gods Saints receive a mansion. Turne not (I say) you eare from the cry of any poore man, lest his cry be heard, and procure vengeance to be powred on your head. Pitty the moanes of the afflicted, wipe [Page] off the teares of the distressed, comfort those that mourn in Sion. The ordinary forme of begging in Italy is, Doe good for your owne sakes. Doe good for your owne sakes, for your owne selves, for your owne soules. No Nullum Deo grati [...] sacrificium, quàm zelus [...]. Greg. in hom. 12. sup. Ezech. sacrifice to God more gratefull, to your selves more usefull, or to your owne soules more fruitfull, than to be zealous in all holy duties, and compassionate to the needfull: Nam qui non ardet, non accendit. Bernard. for he that in himselfe burnes not in devotion, can never inflame another with the zeale of devotion: Nec lucere potest, nisi prius ardeat. Aquin. in 5. Iohan. neither can any one shine, unlesse before hee burne; shine in the works of compassion, unlesse he burne before with the zeale of a devout affection. So as many though they be Lucerna quoad officium, extinctae quoad effectum. Ibid. Lights in respect of their ministerie 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 shew your liberalitie now in the opportunate time; for as there is a time when none can worke, so there is a time when none can give: give it then in your life time, that you may expresse your charitie with your owne hand,Quod emittitur voluntarium est: quod amittitur necessarium. Ambros. and not by way of Legacie: for many make good wills, which I much feare mee proceed not of good will, being rather by the sentence of mortalitie inforced, than of their owne charitable disposition affected, to leave to the poore afflicted of the world, which they so exceedingly loved, while they sojourned here in the world. And what shall these bountifull Legacies availe them, these charitable Wills profit them, when they shal make their beds in the darke, and enter parlie with their owne Consciences, whether this coacted charitie 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 inforced charitie conferre on them, than if they had sowne the sand: for fruitlesse is that worke which deriveth not her ground from a pure intention [Page] or sanctified will. In the Easterne countries, they put coine in the dead mans 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 deferre giving, till they cannot give, making their Executors their Almoners, who many times defeat the poore, or number themselves in Beadroll of the poore; whereby they gull the deceased, enriching their owne coffers with the poore mans box.Non memini me legisse mala morte mortuum, qui liben [...]èr opera [...] exercuit. Hieron. in epist. ad Nepotianum. O Gentlemen, you whose corps are followed with many mourners, and oft-times inward rejoycers; 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; deferre not your charity to your death, lest you be prevented of your charity by death; bethinke your selves how you would be provided if that great Master of accounts were this houre to call you before him, and make your reckoning with him; would you not be glad, if your conscience told you, how you had beene faithfull disposers or imployers of those Talents which were delivered to you? Would not your hearts rejoyce within you to have such a Testimony, Quàm immensa est laetitia de recordatione transacta virtutu! &c. Bern. in fest. omnium Sanctorum. serm. 2. as the witnesse of an undefiled or spotlesse conscience within you? Would it not intraunce you with an exceeding joy, to heare that happy and heavenly approbation, Well done, good and faithfull servants, you have beene faithfull over a few things, I will make you rulers over many things: enter yee 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 Sion. 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 spirituall repose of heavenly solace and refection, wherein it solely and properly resteth.

[Page]MAN is borne unto trouble, as the sparkes fly upward, being here a sojourner in the Inne of this world;Iob 5.7. and drawing every day neerer and neerer the end of his Pilgrimage;The absolute or supreme end whereto this Actuall Perfection aspireth, and wherein it solely resteth. Chrysost. Aug. Soliloq. c. 2. where mans life is the Travellers embleme; his forme of living, the very mirrour of his sojourning; his home returning, the type or figure of his dissolving. In which progresse or journall of man, by how much more the Sun-diall of his life proceedeth, by so much neerer the night-shade of death approacheth. Yet, behold the misery of man! His desires are daily to disquiet and disturbe himselfe: for shew me that man howsoever affected, or in what degree soever placed, whose desires are so firmely fixed, as his minde is not troubled in the pursuit of that whereto his aymes are directed. For to begin with the Highest, because his thoughts are ever aspiring'st; doth the Ambitious man ayme at honour or preferment? Behold, hee purposeth with himselfe to gaine or attain such a place under his Prince, not so much for his owne ends (as he pretendeth) but to be usefull to his friends, and behovefull to his Countrey; but since that houre, hee entertained the first infant thoughts of Ambition, he hath felt sufficiently the danger of that infection: reaping no other fruits but distractions, in respect of Competitours, or want of enjoying himselfe, being pestred by multitudes of Sutors. Or is he covetous? There is nothing which hee eyes or beholds upon this, Vniverse, tending to profit, or promising hope of profit, which he presently conveyes not to his heart, coveting whatsoever he sees, and seeing nothing that he doth not covet: he tumbles and tosses, and will not suffer his eyes to slumber,

T [...]rent. in Heauron.

Plan. in Rudente.

but like miserable Menedemus in Terence, or greedy Gripus in Plautus, hee afflicts and torments himselfe, making his owne desires his owne disquiets. Or is he Voluptuous? His fond affection procures in him this phrensie or distraction: He goes to the house of the strange woman, gives eare to her incantation, sports with [Page] Ismael, lusts after her beauty in his heart: and is taken with her eye-lids; yet see how sensuality brings him to misery!Prov. 6.25. by meanes of this whorish woman, he is brought to a peece of bread: and the adulteresse will hunt after his precious life: but to passe over these, and take a view of such whose course of life seemes better disposed, than to converse with the world, either by ambitiously aspiring to Honour, the great mans Darling; or by too eager a pursuit after Riches, the worldlings Mammon; or by too hot a quest after pleasure, the wantons Minion. For to reflect a little upon the aymes of such who affect Contemplation, and every day better their knowledge in the serious or exquisite search of the natures, vertues, or operations of all creatures; we shall finde, to use the words of Salomon, That even in these there is vanity and affliction of spirit: Ecclus. 1.23. for howsoever, Wisdome raines downe skill and knowledge of understanding, exalting them to honour that hold her fast; yet Salomons conclusion after the search of wisdom and folly,Eccles. 1.18. is definitively this; In much wisdome is much griefe: and he that increaseth knowledge, increaseth sorrow. For should man labour to engrosse all learning, knowledge and wisdome, his labour were but vaine, and his search fruitlesse; seeing he, whose understanding was deepest, conceit quickest, and wisdome greatest of all them that were before him in Ierusalem, hath thus concluded:16.7.23.24. All this I have proved by wisdome; I said, I would be wise, but it was farre from me. Adding the reason hereof; That which is farre off, and exceeding deepe, who can finde it out? For be our search never so curious, or desire covetous in the pursuit of knowledge, we shall finde by daily experience our owne weaknesse: where though our wills be strengthned, our abilities are weakned,☜ being ever more hopefull in our undertakings, than powerfull in our performance;Scire omnia volumus, nihil agere. Gasper. in Herac. cap. 2. yea, it is a propertie inherent to us, and naturally ingraffed in us, to have an itching desire of knowing all things, but of doing nothing: [Page] yet neither in knowledge nor action may we satisfie our desire or affection: vaine and endlesse therefore is our search in the former, as weake and fruitlesse is our pursuit of the latter. There is no end of writing many bookes, no end of reading many books, no end of storing our Libraries with many bookes:Sub quorum velamine, frequenter magna avaritia comperitur. Vincent. de vit. Spirit. cap. 1. for under the cover of these, much covetousnesse oft-times lurketh. These are not of that inestimable price, (though they containe much spirituall comfort) as may fully store or enrich the heart; fully replenish or satisfie the heart; fully settle or establish the heart: for where the desires of the heart are not fulfilled; how can she hold her selfe su [...]ficiently enriched? Or where her desires are not accomplished; how may she rest satisfied? or being not there seated, where her desires are setled; how can she be quieted? Hence it is, that a devout Father compares his Heart unto a Mill; 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 it selfe: so is my unstable heart alwayes in motion, and never resteth: but whether I sleepe or wake, it dreameth and thinketh of whatsoever it encountreth. Can then neither Honour, nor wealth, nor pleasure satisfie this unconfined Heart? can neither Honours surprize her, wealth enjoy her, nor pleasure intraunce her? No; these are vanity, and lighter than vanity, receiving their true colour from the Poet, who bestoweth on them this portraiture;

Wealth is a wave, Honour a bait of death,

In [...] honorem [...] ne praeveniatur, in possidendo valdè si [...]et ne privetur.

Catching at which wee'r catcht and choak't therewith.

For tell me, is not the Ambitious man as fearfull to incurre disgrace, after he is received to his Princes favour, as he was jealous of a Competitor before he got into favour? againe,Cui tam d [...]st quod habet, quàm quod non hab [...]t. is not the miserable rich man, who reposeth all comfort in his substance, all his consolation in his riches, as fearefull to lose what hee already enjoyes, [Page] as hee was doubtfull of prevention in what hee now enjoyes? Or is not the voluptuous carnal man, whose only delight is daliance with his perfidious Dalilah, Adeptae voluptatis Coronidem si quares, poenitentiam invenies. stinged with as much griefe after his desires are satisfied, as he was stirred with delight before his pleasures were effected? Or is not the Contemplative man, whose aimes being higher,Cum se cuncta novisse putat, plura se ignorasse quàm didicisse, indies sentit. should tender him content in fuller measure, afflicted in minde, when hee findes himselfe come short in knowledge of what he expected, and reads every day something which hee never before observed? What content then in these flourishing May-buds of vanity, which in repentance and affliction of spirit, doe only shew their constancie? So as one well observeth, If man should not be afflicted by God, Si à Deo non affligotur homo, seipsum effliget. in Herac. cap. 3. yet should he be afflicted by himselfe; consuming himselfe with his owne envie, rancour, and other distempered affections, which have more fury and torment attending on them, than the evill it selfe which procureth them. Yet behold the wretched condition of unhappie man▪ 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 perill freed, nor Riches prevalent to make him after death the better friended; nor pleasures so excellent, as to free him from affliction when they are ended: yet are they for most part preferred before those heavenly honours which are ever permanent, and never altering; before those incorruptible riches, which inrich the soule after death without decreasing; and before those ineffable pleasures, where neither desire breeds longing, nor satiety lothing. So as, I cannot more fitly compare the actions of these sensuall affected men, than with that childish act o [...] the Emperour Honorius, Ibid. cap. 3. who taking especiall delight in a Hen called Roma: upon a time understanding, by report of such as told him, that Roma was lost, he exceedingly lamented: whereupon some of his familiar friends, and such as were neere him,Vid. vit. Honor. noting his errour; It is not your Hen that is lost, but your Citie Roma, that is taken by Alaricus [Page] King of the Gothes. Wherewith comming a little to himselfe, he seemed to beare with much more pa [...]ience the surprize of the one, than the losse of the other. O childish simplicity! you say well; yet the like is in us. We cannot endure that any one should steale from us our silver; yet either honour, riches, or pleasure may have free leave to steale away our heart. We would by no meanes be defrauded of our treasure; yet it troubles us little to be depraved with errour. We avoid the poisons of the body, C [...]rporis vitamus venena non animi. ibid. in Herac. but not of the minde; intending more the diet of the body, than the discipline of the minde. Since then, in these externall desires, this Actuall Perfection, whereof we have formerly treated, may receive no true rest or repose;Quis vicinus malus, quis latro, quis insidiator tibi tollit Deum? Et potest tibi sollere totum quod possides corpore, non libi tollit eum quem possides corde. Aug. for to those it only aspireth, wherin it resteth: wee must search higher for this place of peace, this repose of rest, this heavenly Harbour of divine comfort: we are to seeke it then while we are here upon earth, yet not on earth: would you know, what this soveraigne or absolute end is, wherein this Actuall Perfection solely resteth, wherein the Heart only glorieth, and to the receiver, long life, with comfort in abundance amply promiseth? Hearken to the words of Iesus the Sonne of Sirach: 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 esteeme of us; for, perhaps, they will judge it folly to see us become weaned from delights or pleasures of the world; to see us embrace a rigorous or austere course of life; to dis-esteem the pompe and port of this present world. This (I say) they will account foolishnesse;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 fooles, God for wise men. But miserable is the state of these forlorne worldlings, whose chiefest aime is to circumvent or intrap their brethren, making their highest aymes their owne ends, and accounting bread eaten in secret to be the savourest, and stolne waters the sweetest: for these never [Page] drinke of their own Cisterne, or feed of the flesh of their owne fold; but partake in the spoile of others, yet wipe their mouths as if they were innocent: but behold this Haman-policy shall make them spectacles of finall misery;Esther 7.9, 10. wishing many times they had been lesse wise in the opinion of the world, so they had relished of that divine wisdome, which makes-man truly happy in another world;Ecclus. 1.15. even that wisdome (I say) who hath built an everlasting foundation with men, and shall continue with their seed: neither can this divine wisdome chuse but be fruitfull, standing on so firme a root; or the branches dry, receiving life and heat from so faire a root. Now to describe the beauty of her branches springing from so firme a root; with the solidity of her root diffusing pith to her branches:20. The root of wisdome (saith the wise Son of Sirach) is to feare the Lord, and the branches thereof are long life. Multi miseri sunt metu, ne miseri fiant: multi meri metuentes, moriuntur. Gasp. in Herac. This feare, where it takes root, suffers no worldly feare to take place. Many worldlings become wretched, only through feare lest they should be wretched; and many die, only through feare lest they should die: but with these, who are grounded in the feare of the Lord, they neither feare death, being assured that it imposeth an end to their misery; nor the miseries of this present life, being ever affied on the trust of Gods mercie. How constantly, zealously, and gloriously many devout men have died, and upon the very instant of their dissolution expostulated with their owne soules, reproving in themselves their unwillingnesse to die, may appeare by the examples of such, whose lives as they were to God right pleasing,☜ so were their soules no lesse precious in their departing:The reason of his frequent repetition of sundry sentences, similitudes, and other memorable discoveries thorowout this Book. upon some whereof, though I have formerly insisted, yet in respect that such memorable Patte [...]nes of sanctity cannot be too often represented, I thought good purposely (as usually I have done in all the Series of this present Discourse, where any remarkable thing was related, to have it in divers places [Page] repeated) to exemplifie this noble resolution or contempt of death, in the proofe and practice of some one or two blessed Saints and Servants of God. Ierome writeth of Hilarion, that being ready to give up the ghost, he said thus to his soule; Goe forth my soule, why fearest thou? Hier. in vit. [...]jus. Goe forth, why tremblest thou? Thou hast served Christ almost those threescore and ten yeares, and doest thou now feare death? Saint Ambrose when he was readie to die,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 againe I am not afraid to die, because we have a good Lord. The reverend Bede, whom wee may more easily admire, than sufficiently praise for his profound learning, in a most barbarous age, when all good literature was in contempt, being in the pangs of death, said to the standers by; I have so lived among you, that I am not ashamed of my life, neither feare I to die, because I have a most gracious Redeemer. He yeelded up his life with this prayer for the Church; O King of glory, In vit. Bedae. Lord of Hostes, which hast triumphantly ascended into heaven, leave us not fatherlesse, but send the promised Spirit of thy truth amongst us. These last funerall Teares, or dying mens Hymnes, I have the rather renued to your memory, that they might have the longer impression, being uttered by dying men, at the point of their dissolution. And I know right well (for experience hath informed me sufficiently therein) that the words of dying men are precious even to strangers; but when the voice of one we love, and with whom we did familiarly live, calls to us from the Death-bed, O what a conflict doe his words raise! How strongly doe griefe and affection strive to inclose them! knowing that in a short space, that tongue, the organs whereof yet speak, and move attention by their friendly accents, was to be eternally tied up in silence; nor should the sound of his words salute our eares any more: and certainly, [Page] the resolution of a devout dying man, being upon the point of his dissolution, cannot but be an especiall motive to the hearer,Sepulchra enim non tam mortuo rum quàm 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 eying the Sepulchres of such noble and heroick men, as had their honour laid in the dust, they might likewise understand, that neither resolution of spirit, nor puissance of body could free them from the common verdict of mortalitie: which begot in many of them a wonderfull contempt of the world. Albeit, it is to be understood, that Christians doe contemne this world much otherwise than Pagans: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 Platoes pride with much greater selfe-pride: but the Christian with patience and humilitie surmounteth and subdueth all worldly pride; being of nothing so carefull, as lest he should taste the Lotium of earthly delights, and so become forgetfull with Vlysses companions of his native Countrey. Meane time he sojournes in the world, not as a Citizen, but as a Guest, yea as an Exile. But to returne to our present discourse now in hand; in this quest after that soveraigne or supreme end, whereto all actuall perfection aspireth, and wherein it resteth, wee 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 wee are to seeke. For the first, wee are to understand that wee are to seeke only for that, the acquisition whereof is no sooner attained, than the minde, whose flight is above the pitch of frailtie, 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 minde in desiring, but partaking what she desireth. What is it then that wee seeke? To drinke of the water of life; where our thirst may be so satisfied, as it never be renued; our desires so fulfilled, as never higher or further [Page] extended. He that hath once tasted of the fountaine named Clitorius fons, (and choice is the taste of such a fountaine) will never drinke any wine;Vitruvius, l. 8. c. 3. no wine mixed with the dr [...]gs of vanitie, no wine drawne from the lees of vaine-glory: the reason is, hee reserves his taste for that new wine, which hee is to drinke in his Fathers kingdome.August. Manual. cap. 8. And what kingdome? ‘The kingdome of heaven; a kingdome most happy, a kingdome wanting death, and without end; enjoying a life that admits no end.Ibid. cap. 7. And what life? A life vitall, a life [...]empiternall, and sempiternally joyfull. And what joy? A joy without sorrowing, rest without labouring, dignitie without trembling, wealth without losing, health without languishing, abundance without failing, life without dying, perpetuitie without corrupting, blessednesse without afflicting, where the sight and vision of God is seene face to face. And what God? God the sole-sufficient, summary, supreme good: that good which wee 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 Trinitie of the divine persons is this summary good, which is seene with purest mindes.’ The Heart triangle-wise resembleth the image of the blessed Trinitie; 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 sayes, 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 cheerefully this Hymne of comfort;Rom. 8.1. There is no condemnation to them which are in Christ Iesus. She then may rest in peace. And what peace? A peace which passeth all understanding. Shee then may embrace her Love. And what Love? A Love constantly loving. She then may enjoy life. And what [Page] life? A life eternally living. She then may receive a Crowne. And what Crowne? A Crowne gloriously shining. This Crowne (saith S. Peter) is undefiled▪ which never fadeth away. [...]. The Greeke words which S. Peter useth, are Latine words also; and they are not only Appellatives, being the Epithetes of this Crowne, 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 cleane. 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 greene. To both which, the stone and the flower, the Apostle, as may be probably gathered, alludeth in this place. Here then you see, what you are to seeke. For are your desires unsatisfied? here is that which may fulfill them. Are your soules thirstie? here is the Well of life to refresh them. Would you be Kings? here is a Kingdome provided for you. Would you enjoy a long life? a long life shall crowne you, and length of dayes attend you. Would you have all goodnesse 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 Iesus, and no condemnation shall draw neere you. Would you have your consciences speake peace unto you? the God of peace will throughout establish you. Would you have your constant'st Love ever attend you? He who gave himselfe 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 Crowne conferred on you? A Crowne of glory shall empale you.August. Manual. cap. 34. Seeke then this one good wherein consisteth all goodnesse, and it sufficeth. Seeke this soveraigne or summary good, from whence commeth[Page]every good, and it sufficeth. For he is the life by which wee live, the hope to which wee cleave, and the glory which wee desire to obtaine.Ibid. 12. Aliud noli petere, uni sus [...]ce, quia una tibi sufficiet. Aug. in Psal. 26. For if dead, he can revive us; if hopelesse and helplesse, he can succour us; if in disgrace, he can exalt us. Him then only are we to seeke, who, when we were lost, did seeke us; and being found, did bring us to his sheepe-fold. And so I descend from what wee are to seeke, to where wee are to seeke, that seeking him where he may be found, wee may at last finde him whom wee so long have sought.

Where we are to seeke.For the second, wee are to seeke it while wee are on earth, but not upon earth, for earth cannot containe it. It is the Philosophers axiom, That which is finite may not comprehend that which is infinite. Now that supreme or soveraigne end ▪ to which this Actuall 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 certaine, definite or determinate end. The sole solace of the Soule, being onely able to fill or satisfie the Soule, without which all things in heaven or under heaven, joyned and conferred together, cannot suffice the Soule. So boundlesse her extent, so infinite the object of her content. How should Earth then containe it, or to what end should wee on Earth seeke it? Seeing, whatsoever containeth, must of necessitie be greater than that which is contained. But Earth being a masse of corruption, how should it confine or circumscribe incorruption? Seeing nothing but immortalitie can cloath the Soule with glory, it is not the rubbish or refuse of earth that may adde to her beautie. Besides, the Soule while it sojournes here in this earthly mansion, she remaines as a captive inclosed in prison. What delights then can be pleasing, what delicates relishing to the palat of this prisoner? She is an exile here on earth: what societie then can be cheerefull to one so carefull of returning to her Countrey? If Captives restrained [Page] of their libertie, Exiles estranged from their Countrey, can take no true content either in their bondage, be it never so attempred; nor in their exile, be they never so attended; how should the Soule 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? Mortalitie cannot suit with immortalitie, no more can Earth with the Soule. Whereto then be the motions of our Soule directed? To Him that gave it; no inferiour creature may suffice her, no earthly object satisfie her, nothing subject to sense fulfill her.Aug. Med. c. 19. In Heaven are those heavenly objects, wherewith her eye rests satisfied; in Heaven are those melodious accents, wherewith her eare rests solaced; in Heaven those choicest odours, wherewith her smell is cherished; in Heaven those tastfull'st dainties, wherewith her soule is nourished; in Heaven those glorious creatures, wherewith herselfe is numbred. What difference then betwixt the satietie and saturitie of Heaven, and the penurie and povertie 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 eare filled with hearing: whereas in Heaven there is length of dayes, and fulnesse of joy without ending. And wherein consists this fulnesse? Even in the sweet and comfortable sight of God. But who hath seene God at any time? To this, blessed Austine 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 seene by none in this life, being reserved for a reward to the Saints only in the heavenly glory; yet to beleeve, and understand, and feele, and ardently desire it, Sipes i [...] terris, sp [...] s [...]t in coelis. is in some sort to see and possesse it. Now, if wee will beleeve it, though our feet be on earth, our faith must be in heaven: or understand it, wee must so live on earth, as if our conversation were in heaven: or feele it, wee must have so little feeling of the delights [Page] of this life, as our delight may be wholly in heaven: or desire it, wee must hunger and thirst after righteousnesse, 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. Wee are then to labour by a zealous, religious, and sincere life, to present our selves blamelesse before the Lord at his comming. O if wee knew (and grosse is our ignorance if we know it not) that whatsoever is sought besides God, possesseth the minde, Ibid. but satisfies it not! wee would have recourse to him, by whom our minds might be as well satisfied as possessed. But great is our miserie, and miserable our stupiditie, who, when wee may gaine heaven with lesse paines than hell, Minore negotio nobu coelum comparare possumus, qu [...]agrave;m infernum. Ibid. Hilar. [...]nar. in p. 118. will not draw our foot backe from hell, nor step one foot forward towards the kingdome of heaven. Yea, when wee know, that it pleaseth the Devill no lesse when wee sinne, than it pleaseth God to heare us sigh for sinne; yet will wee rather please the Devill by committing sinne, than please God by sending out one penitent sigh for our sinne. For behold what dangers will men expose themselves unto, by Sea and Land, to increase their substance! Againe, for satisfaction of their pleasures, what tasks will they undertake, no lesse painfull than full of perill! A little expectance of penitentiall pleasure can make the voluptuous man watch all the night long, when one houre of the night to pray in would seeme too too long. Early and late to inrich his carelesse heire, will the miserable wretch addresse himselfe to all slavish labour, without once remembring either early or late to give thanks to his Maker. Without repose or repast will the restlesse ambitious Sparke, whose aimes are only to be worldly great, taske himselfe to all difficulties to gaine honour, when even that which so eagerly he seekes for, oft times brings ruine to the owner. Here then you see where you are to seeke; not on earth, for there is nought but corruption; [Page] but in heaven, where you may be cloathed with incorruption: not on earth, for there you are Exiles; but in heaven, where you may be enrolled and infranchised Citizens: not on earth the grate of miserie; but in heaven the goale of glory. In briefe, 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 eare with melodious accents solaced, your smell with choicest odours cherished, your taste with chiefest dainties relished, your selves, your soules amongst those glorious creatures registred? Fix the desires of your Heart on him, who can only satisfie your heart; set your eye on him, whose eye is ever upon you, and in due time will direct you to him; intend your eare to his Law, which can best informe you, and with divinest melodie cheere you; follow him in the smell of his sweet oyntments, and hee will comfort you in your afflictions; taste how sweet hee is in mercy, and you shall taste sweetnesse in the depth of your miserie; become heavenly men, so of terrestriall Angels you shall be made Angels in heaven;Bernard. where by the spirituall union of your soules, you shall be united unto him who first gave you soules. And so I come to the third and last; When wee are to seeke, lest seeking out of time, wee be excluded from finding what wee seeke, for want of seeking in due time.

If words spoken in season be like apples of gold with pictures of silver;When wee are to seeke. sure I am, that our actions being seasonably formed or disposed, cannot but adde to our soules much beautie 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 accruing to the worke is likewise abridged. There is a time to sow, and a time to reape; and sow wee must before wee reape: sow in tears, before wee reape in joy. Seeke wee must before wee [Page] finde; for unlesse wee seeke him while he may be found, seeke may wee long ere wee 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 divers Similitudes, Examples, and Parables in the holy Scripture:Gen. 25.34. as in Esaus birth-right, which (once sold) could not be regained by many teares; 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 coole his tongue; 25. Sonne, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evill 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 tooke their Lamps, and tooke no oyle with them;4. but the wise tooke oyle in their vessels with their Lamps; and when the Bridegroome 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, deare Christian, and apply it to thy heart, (for knowledge without use, application, or practice, is a fruitlesse and soulebeguiling knowledge;D [...]us [...] promisin [...] [...] prom [...]sit. Aug.) that hee who promiseth forgivenesse 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 maist die before to morrow? This day, this houre 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 hee may properly terme his: let him then so imploy this instant of time, as hee may be heire of eternitie, which exceeds the limit of time.Matth. 11.16. Let us worke now while it is day, for the night commeth[Page]when no man can worke. Why therefore stand wee idling? Why delay wee our conversion? Why cry wee 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 neere 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 mercie, and before the evill day come, lest wee be taken, as he who beat his fellow servants, when the great Master of the Houshold shall come.Ierem. 22.30. O earth, earth, earth, heare 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 dayes of thy youth, while the evill dayes come not, nor the yeares draw nigh, when thou shalt say, I have no pleasure in them. While the Sun, or the light, or the Moone, or the Stars that be not darkened, nor the clouds returne after the raine. 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 looke out of the windowes be darkened: And the doores 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 musick 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 Grashopper shall be a burden, and desire shall faile: because man goeth to his long home, and the mourners goe about the streets. Or ever the silver coard be loosed, or the golden bowle be broken, or the pitcher be broken at the fountaine, or the wheele broken at the Cisterne. Gen. 3.19. Then shall the dust returne to the earth as it was, and the spirit shall returne unto God who gave it. Hence then are we warned not to deferre time, lest wee neglect the opportunate time, the time of grace; which neglected, miserable [Page] 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 againe I answer, that late repentance is seldome true. Repent then while yee 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 heale;☞ so that, like as the Scorpion hath in her the remedy of her owne poison; so the evill man carrieth alwayes with him, the punishment of his owne wickednesse, the which doth never leave to torment and afflict his minde both sleeping and waking. So as, the wicked man is oft-times forced to speake unto his conscience,1 King 21.20 as Ahab said to Eliah, Hast thou found me, O mine enemie? Now there is no better meanes to make peace with our consciences, than to set God continually before our eyes, that his Spirit may witnesse to our spirits, that we are the children of grace. Wherein many offend daily, who promise to themselves security, either by sinning subtilly or secretly. Subtilly, as in dazling or deluding the eyes of the world with pretended sanctity, and concluding with the Poet;

That I may just and holy seeme,

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 doe crave.

But such Hypocrites will God judge, and redouble the viols of his wrath upon their double sinne. Secretly, when man in the foolishnesse 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 thorow the chinke to see mee, none that can heare me, but simple fooles: how much are these deceived? Is there any darknesse so thicke and pal [...]able, that this [...], the piercing eye of heaven cannot spie thee thorow 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 mee, O mine [Page]enemie? Nay, O God, terrible and dreadfull thou hast found me. And then let me aske thee in the same termes that the young Gallant in Erasmus asked his wanton mistresse;Annon 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 doe that in the sight of God and witnesse of holy Angels, which thou art ashamed to doe 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 temporall punishment on thy person, than of his, who hath power to throw both thy soule 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 availes it guiltie men to finde a place to lye hid in, when they have no confidence in the place where they lye hid in? Excellent therefore was the counsell of zealous Bernard, and sententious Seneca, that wee should alwayes, as in a mirrour, represent unto our eyes the example of some good man, and so to live as if he did alwayes see us, alwayes behold us: for wee, who know that the eyes of God are upon all the wayes of men, and that no place so remote, no place so desart or desolat [...], as may divide us from his all-seeing presence, ought to be in all our workes so provident and circumspect, as if God were present before our eyes, as in truth he is. And therefore Prudentius in one of his Hymnes give this memorandum;

Thinke with thy selfe,

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 wee may contemplate him there in heaven! So repent us to have dishonoured him here on earth, that wee may be honoured by him in heaven! Let us become humble [Page] Petitioners unto him, and prostrate our selves before his foot-stoole: of whom if we begge life, his hand is not so short [...]ed,August. Solil [...]q. cap. 11. as it will not save; his eare so closely stopped, as it will not heare: it is reported, that when a poore man came to Dionysius the Tyrant, and preferred his petition unto him standing; the imperious Tyrant would not give eare unto him; whereupon this poore Petitioner to move him to more compassion, fell downe prostrate at his feet, and with much importunity obtained his suit: after all this, being demanded by one why he did so;☞ I perceived (quoth he) Dionysius to have his eares in his feet, 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 bodie, will heare us, if wee aske faithfully, and open unto us, if wee knocke constantly, and having fought a good fight, crowne us victoriously.

Thus you have heard what we are to seeke, where we are to seeke, and when we are to seeke. What; a Kingdome, not of earth, but of heaven. Where; not on earth, nor in earth, but in heaven. When; while we are here on earth, that after earth we may reigne in heaven. What; a Garden inclosed, 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 Fountaine sealed. What; a crowne of righteousnesse, a precious pearle, a hid treasure. What; wisdome, health, wealth, beautie, libertie, and all through him who is all in all. Aristippus was wont to say, that he would goe to Socrates for wit, but to Dionysius for money: whereas this we seeke, and seeking, hope to enjoy, confers upon us the rich treasures of wisdome, and abundance of riches for evermore. For, first seeke we the kingdome of heaven, 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 righteousnesse thereof, and all things else shall be ministred unto us. Secondly, where wee are to seeke. Where; in Heaven, the House of God, the Citie of the great King, the inheritance of the just, the portion of the faithfull, the glory of[Page]Sion. Where; not without us, but within us; for the kingdome of God is within us. So as I may say to every faithfull soule, Intus habes quod quaeris; That is within thee, 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 cloathed with flesh; before the evill day come; or the night approach; or the shadow of death encompasse us; now in the opportunate time; the time of grace; the time of redemption; the appointed time while our peace may be made: not to deferre from youth to age, lest wee be prevented by death before we come to age; but so to live every day, as if we were to die every day, that at last we may live with him who is the length of dayes. What remaineth then, but that wee conclude the whole Series or progresse of this Discourse with an Exhortation to counsell you, an instruction to caution you, closing both in one Conclusion to perswade you to put in daily practice, what already hath beene tendred to you.

Now,A pithy Exhortation. Gentlemen, that I may take a friendly farewell of you; I am to exhort you to a course Vertuous, which among good men is ever held most Generous. Let not, O let not the pleasures of sinne for a season, withdraw your mindes from that exceeding great weight of glory kept in store for the faithfull, after their passage from this vale of misery! Often call to minde the riches of that Kingdome after which you seeke: those fresh Pasture [...], fragrant Medows, and redolent Fields diapred and embrodered with sweetest and choicest flowers: those blessed Citizens, heavenly Saints and Servants of God, who served him here on earth faithfully, and now raigne with him triumphantly. Let your Hearts be enditers[Page]of a good matter, and your voices viols to this heavenly measure. O how glorious things are spoken of thee, thou Citie of God▪ as the habitation of all that rejoyce is in thee! Thou art founded on the exaltation of the whole earth. ‘There is in thee neither old-age, nor the miserie of old-age.Aug. Man. c. 17. There is in thee neither maime, nor lame, nor crooked, nor deformed, seeing all attaine to the perfect man, to that measure of age, or fulnesse of Christ.’ Who would not become humble Petitioner before the Throne of grace, to be made partaker of such an exceeding weight of glory?

A powerfull Instruction.Secondly, to instruct you where this Crowne of righteousnesse is to be sought; it is to be sought in the House of God, in the Temple of the Lord, in the Sanctuary of the most High. O doe not hold it any derogation to you, to be servants, yea, servants of the lowest ranke, even Doore-keepers in the House of the Lord! Constantine the Great gloried more in being a member of the Church, Majorem si [...]i gloriam con [...]erri existimabal, in seipsum e [...]ibendo membrum Ecclesiae, quàm caput imperii. Vid. Euseb. than the Head of an Empire. O then, let it be your greatest glory to advance his glory, who wil make you vessels of glory! But know, that to obey the delights of the flesh, to divide your portion among Harlots, to drinke till the wine grow red, to make your life a continued revell, is not the way to obtaine this Crowne. Tribulation must goe before Consolation; you must clime up to the Crosse, before you receive this Crowne. The Israelites were to passe thorow a Desart, before they came to Canaan. This Desart is the world, Canaan heaven. O who would not be here afflicted, that he may be there comforted! Who would not be here crossed, that he may be there crowned! Who would not with patience passe thorow this Desart, onely in hope to come to Canaan! Canaan the inheritance of the just; Canaan the lot of the righteous;Exod. 3.8. Canaan, a fat Land flowing with milke and honey, Canaan, an Habitation of the most holy;Exod. 15.13. Canaan, a place promised to Abraham; [Page]Canaan, the bosome of Father Abraham, even Heaven; but not the heaven of heaven, to which even the earth itselfe is the very Empyraean heaven,Gen. 12.7. Luke 16.22. August. Soliloq. cap. 31. for this is heaven of heaven to the Lord: because knowne to none but to the Lord.

Thirdly, and lastly, that I may conclude, and concluding perswade you;A perswasive Conclusion. neglect not this opportunate time of grace that is now offered you. I know well, that Gentlemen of your [...]anke cannot want such wittie Consorts, as will labour by their pleasant conceits to remove from you the remembrance of the evill day: but esteeme not those conceits for good, which strive to estrange from your conceit the chiefest good. Let it be your task every day, to provide your selves against the evill day; so shall not the evill day, when it commeth, affright you, nor the terrours of death prevaile against you, nor the last summ [...]ns perplex you, nor the burning Lake consume you.☜ O what sharpe, extreme, and insuperable taskes would those wofull tormented soules take upon them, if they might be freed but one houre from those horrours which they [...]ee, those tortures which they feele! O then, while time is granted you, omit no time, neglect no opportunitie! Be instant in season and out of season, holding on in the race which is set before you, and persevering in every good worke 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 lesse than a minute, in respect of eternity? Yet if this minute be well imployed, it will bring you to the fruition of eternitie. Short and momentanie are the afflictions of this life;Hebr. 10. [...]6. Prov. 16 32. yet supported with Patience, and subdued with long sufferance, they crowne the [...]ufferer with glory endlesse. 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 pils of repentance: whereas in heaven there are pleasures for evermore; comforts for [Page] evermore; joyes for evermore: no carnall, but cordiall joy; no laughter of the body, but of the heart; for though the righteous sorrow,Greg. in Moral. Exposit. in Iob. 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 rejoycing! Bathe you in your Stoues, 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 sinne 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

[Page]

IS a Man of himselfe, without the addition of either Taylor, Millener, Seamster or Haberdasher. Actions of goodnesse he holds his supreme happinesse: The fate of a younger brother cannot depresse his thoughts below his elder. He scornes basenesse more than want; and holds Noblenesse his sole worth. A Crest displayes his house, but his owne actions expresse himselfe. Hee scornes pride, as a derogation to Gentry; and walkes with so pure a soule, as he makes uprightnesse the honour of his Familie. He wonders at a profuse foole, that he should spend when honest frugalitie bids him spare; and no lesse at a miserable Crone, who spares when reputation bids him spend. Though heire of no great fortunes, yet his extensive hand will not shew it. Hee shapes his coat to his cloth; and scornes as much to be beholden, as to be a Gally-slave. He hath beene youthfull, but his maturer experience hath so ripened him, as he hates to become either Gull or Cheat. His disposition is so generous, as others happinesse cannot make him repine, nor any occurrent save sinne make him repent. He admires nothing more than a constant spirit, derides nothing more than a recreant condition, embraceth nothing with more intimacie, than a prepared resolution. [Page] Amongst men he hates no lesse to be uncivill, than in his feare to God-ward to be servile. Education hee holds a second Nature; which (such innate seeds of goodnesse are sowne in him) ever improves him, seldome or never depraves him. Learning hee holds not only an additament, but ornament to Gentry. No complement gives more accomplishment. He intends more the tillage of his minde, than his ground; yet suffers not that to grow wilde neither. He walkes not in the clouds to his friend, but to a stranger. He eyes the Court with a vertuous and noble contemplation; and dis-values him most, whose sense consists in sent. Hee viewes the City, with a princely command of his affections. No object can with-draw him from himselfe; or so distract his desires, as to covet ought unworthily; or so intraunce his thoughts, as to admire ought servilely. He lives in the Countrey without thought of oppression; makes every evening his dayes Ephemeris. If his neighbours field flourish, he doth not envy it; if it lie fit for him, he scornes to covet it. There is not that place he sees, nor that pleasure he enjoyes, whereof he makes not some singular use to his owne good and Gods glory. Vocation hee admits of, walking in it with so generous and religious a care, as hee makes Pietie his Practice, acts of Charitie his Exercise, and the benefit of others his sole solace. Hee understands that neither health commeth from the clouds without seeking, nor wealth from the clods without digging. He recommends himselfe therefore in the morning to Gods protection and favour, that all the day long hee may more prosperously succeed in his labour. He holds idlenesse to be the very moth of mans time; Day by day therefore hath he his taske imposed, that the poison of idlenesse may be better avoided. He holds, as Gods opportunitie is mans extremitie; so mans securitie is the Devils opportunitie. Hoping therefore he feares, fearing [Page] he takes heed, and taking heed he becomes safe. Hospitalitie he holds a relique of Gentry: He harbours no passion but compassion. He grieves no lesse at anothers losse than his owne; nor joyes lesse in anothers successe than his owne peculiar. Recreation he useth to refresh him, but not surprize 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 Stoicall as wholly to contemne them, nor so Epicureall as too sensually to affect them. There is no delight on mountaine, vale, coppice, or river, whereof he makes not an usefull and contemplative pleasure. Recreation he admits, not to satisfie his sense, but solace himselfe. Hee fixeth his minde on some other subject, when any pleasure begins too strongly to worke upon him: He would take it, but not be taken by it. Hee attempers his attractivest pastimes with a little Alloes, to weane him all the sooner from their sweetnesse. He scornes that a moment of content should deprive him of an eternitie of comfort. He corrects therefore his humour, in the desire of pleasure, that he may come off with more honour. Acquaintance he entertaines with feare, but retaines with fervour. He consorts with none, but where he presumes he may either better them, or be bettered by them. Vertue is the sole motive of his choice: Hee conceives how no true amitie, nor constant societie can ever be amongst evill 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 passe it over. Conference he affects; and those hee admits only into the list of his discourse, whom he findes more reall than verball, more solid than complementall. He will try him before he rely on him: but having found him touch, they touch his honour, that impeach him. Moderation [Page] in his desires, cares, feares, or in what this Theatre of Earth may afford, he expresseth so nobly, as neither love of whatsoever he enjoyes can so enthrall him, nor the losse 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 himselfe. He smiles, yet compassionately grieves, at the immoderation of poore worldlings in their cares and griefes; at the indiscretion of ambitious and voluptuous Flies in their desires and feares. Perfection hee aspires to; for no lower mound can confine him, no inferiour bound impale him. Vertue is the staire that raiseth to height of this Story. His ascent is by degrees; making Humilitie his directresse, lest he should faile or fall in his progresse. His wings are holy desires; his feet heavenly motions. He holds it the sweetest life to be every day better, till length of dayes re-unite him to his Redeemer. Hee hath plaid his part on this Stage of Earth with honour; and now in his Exit makes heaven his harbour.

FINIS.

EMBLEME.

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WIth a Climacterick yeere this Worke began,

Which is exprest when Sev'ns & Nines doe meet,

Held fatall to this short-spun threed of man;

And with same number ends the finall sheet

Of these Observances, whereof I treat:

Threescore and three is held the dangerous yeere,

And just so many sheets shall you finde here;

But not a leafe to give a life to feare.

§

§

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Vpon the Errata.

HOwsoever some no lesse justly than confidently might [...]vouch, 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 s [...]dulous care towards me and others, hath already gain'd him a deserved esteeme and approvement of all Authors. Truth is, Gentlemen, when you encounter with any Erro [...]s (as they are individuates to all Labours) you are to impute the E [...]or to the absence of the Author. Whose affaires in the Countrey tooke him from cares of the City: Or to explaine himselfe more fully, that he may come off fairely; and possesse him of your opinion more freely; He was call'd away from Laurence Iury, by the impannel of a Northerne Iury, and pressed to attendance by an Old Bayliffe of the Country, when his occasion lay for the Presse in the old Bayly neere the City. In a word, had not a Nisi prius interposed, these Errors by a Quest of in juiry had beene prevented. It is your generous Candor to recti [...]ie him with your pennes, who solely for your sakes undertooke this paines.

ERRATA.

Vtilitas Erroris,

Humilitas Authoris.

PAg 12. lin. 35. for Harparates read Harpocrates. p. 20. l. 7. for stanes r. staines. p. 29. this marginall 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. seaze. 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 Hawke r. hanke, * which inverts sense. p. 159. l. 17. for enevors r. endevours. p. 166. l. 10. for smimming r. swimming. p. 170. l. 33. for thrust r. t [...]ussd. 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 Charibdis r. Charybdis. p. 357. marg. for felicie r. felicitie. p 369. l. 12. for say r. saw. p. 406. l. 2. for lesse r. Ishai. p. 421. marg. for percepit r. praecepit. ¶ Sundry marginall notes you shall finde obscured, which by your candor may be cleared.

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Information about this book

Title statement

The English gentleman containing sundry excellent rules or exquisite observations, tending to direction of every gentleman, of selecter ranke and qualitie; how to demeane or accommodate himselfe in the manage of publike or private affaires. By Richard Brathwait Esq.

Brathwaite, Richard, 1588?-1673.

Edition statement

1630

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-07 (EEBO-TCP Phase 1).

ID [DLPS]

A16657

ID [STC]

STC 3563

ID [STC]

ESTC S104636

ID [EEBO-CITATION]

99840369

ID [PROQUEST]

99840369

ID [VID]

4869

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Early English books online.

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(EEBO-TCP ; phase 1, no. A16657)

Transcribed from: (Early English Books Online ; image set 4869)

Images scanned from microfilm: (Early English books, 1475-1640 ; 628:02)

Source

— The English gentleman containing sundry excellent rules or exquisite observations, tending to direction of every gentleman, of selecter ranke and qualitie; how to demeane or accommodate himselfe in the manage of publike or private affaires. By Richard Brathwait Esq., Brathwaite, Richard, 1588?-1673., Vaughan, Robert, engraver..

Extent

[24], 456, [10], 459-487, [1] p.

Printed by Iohn Haviland, and are to be sold by Robert Bostock at his shop at the signe of the Kings head in Pauls Church-yard,. London :: 1630.. (With an additional title page, engraved, signed "Ro: Vaughan fecit". The first leaf is a folding letterpress explanation of this.) ("Three choice characters of marriage" (p. [2], 459-487, [1] at end) has separate divisional title; register recommences at ² 3N1. Variant: lacking this section.) (Reproduction of the original in Cambridge University Library.)

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