YOVTH.
YOVTH.

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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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:

So punctuall and formall they are, as besides a kinde of [Page 10] 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:

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.

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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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:

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 18] 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 19] 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 20] 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 21] 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,

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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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:

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 28] 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 29] 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 30] 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 31] 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:

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 32] 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 33] 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 34] 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 35] 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 36] 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:

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 37] 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;

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 38] 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.

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 39] 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.

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 40] 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;

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 41] 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 42] 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 43] 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 44] 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:

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:

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 46] 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 47] 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 48] 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 49] 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.

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 52] 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 53] 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 54] 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 55] 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 56] 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 57]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 58] 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 59] 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 60] 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 61] 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;

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 62] 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 63] 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 64] 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;

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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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 71] 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 72] 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 73] 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.

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 76] 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 77] 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 78] 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;

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 79] 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 80] 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 81] 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 82] 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 83] 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 84] 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 85] 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;

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:

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;

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 87] 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 88] 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 89] 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 90] (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;

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 91] 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 92] 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 93] 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 94] 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 95] 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 96] 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;

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 97] 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 98] 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:

[Page 99] 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 100] 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;

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 101] 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.

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 104] 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 105] 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 106] 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 107] 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;

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 109] 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 110] 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 111] 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 112] 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;

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;

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 113] 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 114] wholly fixed on mould, Satyrically concludeth;

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 115] 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 116] 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 117] 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;

[Page 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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 128] 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;

Why; [...] Melch. Can. [...] as the offence was more blame-worthy in Iu­das ▪ than if it had beene done by any other, being his [Page 129] 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;

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 130] 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 131] 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 132] 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:

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 133] 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 134] 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 135] 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 136] 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 137] 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 138] 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 139] 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 140] 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 141] 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 142] 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 143] 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 144] 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 145] 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 146] 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 147] 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 148] 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 149] 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 150] 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 151] 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 152] 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 153] 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 154] 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 155] 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 156] 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 157] 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 158] 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 159] 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 160] 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 161] 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 162] 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 163] 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 164] 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.

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 166] 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 167] 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 168] 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 169] 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 170] 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 171] 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 172] 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 173] 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;

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 174] 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 175] 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 176] 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 177] 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 178] 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 179] 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 180] 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 181] 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 182] 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 183] 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 184] 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.