ADVICE to a DAUGHTER. In opposition to the ADVICE to a SONNE. OR Directions for your better Conduct through the vari­ous and most important Encounters of this life.

Under these generall Heads,

  • I. STUDIES, &c.
  • II. LOVE and MARRIAGE.
  • III. TRAVELL.
  • IIII. GOVERNMENT.
  • V. RELIGION.
  • Conclusion.

By Eugenius Theodidactus.

LONDON. Printed by J. Moxon, for Francis Cossinet, at the Golden Anchor in Tower Street, at Min­cheon lane end. 1658.

To the Excellently accomplished Gentleman, Mr. CHARLES BRVTON, Cittizen, and Marchant Adven­turer of London, &c.

Much Honoured SIR.

I Here trouble you with a short discourse; It is no Laboured peece, and indeed no fit Present; But I beg your acceptance. The first time I ever saw the Advice to a Son, was the last day of Hillary Term; I read it, and found it full of bitterness against Women; And indeed they were shamefully Wronged and Abused. I shuff'd up this Answer in sixteen dayes, for [Page] your spare hours; in which you may ma [...] your self Merry [...] fur it was born this last V [...]cation, when I did not so much Labour, as Play. I found him a Nameless over-worn Wittal, that five times before I espied him, had adulterated the Press, and abused Ladies and Gentlewomen; And no Man durst answer him: for so he reported. I will see what, and who, this diseased Maccabee is; This (as yet) unconquered enemy of Wo­men; and defie him: and prove his discourse, and hard censure of La­dies and Gentlewomen like the blasts of Rams horns before the walls of Jericho; that throwes down the Reputation of Ladies at one utterance.

I know you are Great; but yet there is a better title, you are Good. I might have fixed this peece to a Pinacle, made the Dedication [Page] High; But to what purpose? Great­ness is a thing I cannot admire in others; because I desire it not in my self: It is a proud folly, a Cere­monious Fancy: There is nothing necessary in it: for most men live without it: And I may not apply to that which my Reason declines, as­well as my Fortune. The truth is, I know no use of Hooghen Mooghens, and Tituladoes: if they are in a humour to give, I am no Begger to receive: I look not for any thing, Sir, but what the Lear­ned are inriched withall, Judge­ment and Candor: you are a true friend to both, and to my third self. And for my present boldness, you may thank your self; you taught me this familiarity, and you may see what unprofitable affections you have purchased. I propose nothing for your instruction; Nature hath [Page] done her part; and I would make you my Judge, not my Pupill: if therefore amongst your serious and more dear Retirements, you can al­low this trifle but some few minutes, and think them not lost; you will perfect my ambition, you will place me (Sir) at my full height; and though it were like that of Statius amongst Gods and Stars; I shall quickly find the Earth again, and with the least opportunity present my self,

SIR,
Your most humble Servant. Eugenius Theodidactus:
March 26. 1658.

To the Book, and Reader.

ANd now my Book, let it not stop thy flight,
That thy just Author is not Lord or Knight.
I can define my self, and have the Art
Still to present one face, and still one heart.
But for nine years some great Ones can­not see
What they have been, nor know they what to bee.
What though I have no Rattle to my name?
Do'st hold a Simple Honesty no Fame?
Or art thou such a stranger to the Time,
Thou canst not know my Fortune from my Crime?
Go forth, and fear not: some will gladly bee
Thy Learned friends, whom I did ne­ver see.
Nor shouldst thou fear thy welcome, thy small Price
[Page]Cannot undo 'em, though they pay Excise.
Thy Bulks not great; it will not much distress
Their Empty Pockets, but their Studies dress.
Th'art no Galeon, as books of burthen bee,
Which cannot ride but in a Library:
Th'art a fine thing, and little: it may chance
Ladies will buy thee for a new Ro­mance:
And this perhaps may sometimes move their Laughter
That thou art call'd Advice unto a Daughter.
Oh how I'le envy Thee! when thou art spread
In the bright Sun-shine of their eyes, and read
With breath of Amber, Lips of Rose, that Lend
Perfumes unto thy leaves, shall never spend.
When from their white hands they shall let thee fall
[Page]Into their Bosome, (which I may not call
Ought of Misfortune) thou dost drop to rest.
In a more pleasing place, and art more blest
There, in some silken soft fold thou shalt lye
Hid like their Love, or thy own Alle­gorie.
Nor shouldst thou grieve thy Language is not fine,
For sixteen dayes hath made this Book of mine.
I could have voy [...]'d thee forth in such a Dress
The Spring had been a slut to thy ex­press;
Such as might file the rude unpolish'd Age,
And fix the Readers Soul to every Page.
But I have us'd a course and homely strain,
Because it suits with Truth, which should be plain.
Last, my dear Book, if Readers Look on thee
[Page]As on three Suns, or some great Pro­digie;
And swear to a full point, I do deride
All other Sects, to publish my own pride.
Tell such they lye. And since they love not thee,
Bid them go Learn some High-shoe He­resie.
Nature is not so simple but she can
Procure a sollid Reverence from Man:
Nor is my Pen so lightly plum'd that I
Should serve Ambition with her Ma­jesty.
Tis Womens Vertue I do tell abroad,
For Women-Angels are sent us from the Lord.
This Truth makes mee Come forth, and having writ
This her short Scaence, I would not stifle it;
For I have call'd it Childe, and I had rather
See 't torn by them, then strangled by the Father.
E. I.

To his Daughter.

Daughter,

I Have forborn to set your name on the fore head of these Aphorisms; not that I am ashamed either of them, or you: but because your E­nemy and his Son, have done so be­fore me. And such old men as these I accept against, as a generation of decrepit and withered understand­ings: People whose Minds, could they be looked into, would prove in­finitely more monstrous then their Bodies; and such as like Monkies, having either gnawed away or lost their tayles, read Lectures and Ad­vices to young ones to cut theirs too.

First, we give to all the Vertues the habits and visages of Women: and of all the Vertues Truth is the best; (for Truth is the mother of Just­ice, [Page] and Justice (they say) compre­hends them all: Yet she is naked, though she love the publike, and hate Corners: And is it not very fit that all the Sex should imitate such an excellent Pattern and Mistress? In this light humour I am in, I think we can do no greater right to Wo­men, then to bring them to be Judg­ed by one rule. And since every Woman Judges her self the fairest; shee that would be backward to this Arbitriment, would be diffident of her self; and consequently a Ren­negade from her Sex.

Next, take care of the subtle de­vices of Men: and consider their designes, which may be more Loving to your Portion, then your Person: All people having not the same Con­ceptions of beauty; which is as hate­full to an Ethiopian, as Black is to us: not considering that Women [Page] uncloathed are all alike; and the Conceptions about the harmony and measures of her Body differ not.

Yet I advise you not to follow the example of a Princess appearing in a Lawn smock, to be veiwed by Em­bassadours, as towards a Marriage [...] said, she would put off that too, if there were any necessity. But custome hath made Cloaths decent. The deeds of our Ancestors, are not to be slighted; for they left them for our example; and used in their days abundance of cheaper Artifici­all Ornaments, from Shels, Fea­thers, and Stones. Behold the Sun and Moon, and all the Glorious Batalia of Heaven; and they ap­pear as the Great God and Nature made them; to which God and Nature, I am Servant and Secre­tary.

This will not produce such infinite [Page] provocations and incitements to lust as the Advice to a Son fondly con­ceives. But I say not. For I dare say, that what by Painting, what by the Looseness and Change of Gar­ments, what by these gaudy inventi­ons of dressings, that flexure and fracture of gate, the deformity is hidden: unless to a very nice eye, there is much more fuell added, then if all went with no more Mantles, Scarfes, Gowns, and Hoods, then Nature thrust them into the World with, viz. Hair hanging loosely down, or else carelesly gathered up in a Fillet; and perhaps some little kind of Cover, that might restrain, the Virginall flower, from being too much gazed at, and blown upon. Follow not (Daughter) their fashion that uncover the parts of their chief­est Beauty, as their Face, Neck, Breasts and Hand, as the Index to [Page] the more secret object; which without a signe may be by the guide of hu­mane Nature sound out: So that Wo­men do endeavour in part to break that restraint which bides the rest of their Glory, and to set forth their delicate Dresses, plaited and wea­ved with such variety, their Ivory Necks, their Harmonious Faces, their Milkie Spherical Breasts, and their Melting Hands: my advice is to shew All, or Nothing. Daughter though some Crazy igno­rant old welch Owens, with powder dried bones, fit to be burnt, with dis­eases, hath endeavoured to deceive you from the same Species, with Men; and one madder then they, denie you Souls; and so have many others: yet when we shall oppose Holy Scripture, which makes Man the Consummation of the Crea­tion; and you the Consummation of [Page] Man: if I should but instance those particular indulgencies of Nature which John Heydon reckons unto you, and those peculiar advantages of composition and understanding he ascribes to you; or if I should men­tion that of Eugenius Theodi­dactus, that friend to the Fraterni­ty of the Rosie Cross, and beleeved to be inspired, and so thought a Ro­sie Crusian; he (I say) calls you Fountains and perfections of Good­ness: Whom (Daughter) can we imagine to be so insensible as not to be presently touched with the delicate Composure and Symmetry of Wo­mens Bodies? The sweetness and killing Languors of their eyes? The mestange and harmony of their Colours? The happiness and spiri­tuallity of their Countenance? The Charms and allurements of their mind? The Air and Command of [Page] their smiles? Men are meerly rough cast, bristly, and made up of tough Materials: and if they ap­proach any thing near Beauty, do so much degenerate from what they are.

How generall is the affection of old Men to Women? some I have known of three score to Marry Girles of sixteen. Soloman was no fool; and it is well known, how your sex tempted him; that his power Com­manded you to fulfill his desires. And I only advise you to Wisdome and Vertue. And if any Clumsy old doting Wittall, blinded with Ig­norance, and by his own Wofull Ex­perience shall protest against the Sufficiency of these, or any thing else I have written, or shall write for your better instructions, that may perhaps hereafter be made publike; He wilfully goes about to Councel his [Page] Master; and adventures to make the Sun stand still; and to run ano­ther race. For your sake I set Pen to Paper, to teach you how to live; that to Die you need not fear.

The World is full of deceit: trust not therefore the hot love of a Stranger: for if you will expose your self to all, you are Slighted: and a Common Wife is hated.

Beauty affords Contentment; Riches are meanes to cure a weak Estate: Honour illustrates all comes nigh it. If you Marry thus, you are happy; And then to find Worth, Carriage Gesture and Grace, in your choyce, it perfects felicity.

These things in this Book are written for your instruction; hopeing you will excuse my faults; which through hast and other infirmity are Committed. A more Leasure time may perfect what is here Charactered [Page] in Water Colours: And you may easily perceive, that I consulted not at all with advantaging my Name, or wooing publike esteem by what I now write. I know there was much of Naked Truth in it; And is a Caution given to you, from

Your Loving Father. &c. [...]
March 26 1658.

ADVIGE to a DAUGHTER. In opposition to the ADVICE to a SONNE.

WHo is this that darkneth Councel, by Words with­out Knowledge? Come thou Embrio of a History, thou Cadet of a Pamphleteer; Gird up thy loins like a man, for I will de­mand of thee, and answer thou me.

But now I think upon it, I will al­low thee time to breath, after thy late Bawling those fragments of a Pro­phane Atheistical old Pamphlet, intitu­led Thy Advice to a Son, and speak a few words to my Reader.

Reader, I have met with a Thing; it is not named, It speaks like a Man, and yet abuses Women: It is the first Tincture and Rudiments of a VVriter, [Page 2] dipped as yet in the preparative Blew, like an Almanack well-wilier.

To call him an Historian, is to Knight a Mandrake; to say he is a Politician, is view him throw a Perspe­ctive, and by that gross Hyperbole to give the reputation of an Engineer to a maker of Mouse-traps. He is such an one as Queen Mabbs Register: One, who by the same figure that a North Country Pedlar is a Marchant man, you may stile an Author: There goes his Affection, which is the Heliotrope to the Sun of Honour; and hath long since abjured his God, Religion, Con­science, and all that shall interpose and skreen him from those Beams that may ripen his wishes and aims into injoy­ments.

And now have at his Advice to a Son. Come thou Relique of a Politi­cian, that five times at least (by I know not what Ignis fatuus hast adulterated the Presse: And have you so much Policy in your Advice to your Son that the Readers mistake your Name, and beleeve you to be the Tripple-headed Turn-key of Heaven?

[Page 3]Behold his Directions. For your better Conduct through the various and most important Encounters of this Life: un­der the five general Heads (I will cut off) and you will think him the Triple-headed Porter of Hell. Ladies, Fear him not, I am your Champion; Little David will fight Goliah.

I scorne to kill him, I'le only box him, kick and cudgel him for his bold­ness: and let him know, He is the bet­ter man who hath besiedged and taken a Town, not plotted to rob an Orchard, and for all his subtleties was VVhipt.

But I must read first, and write after­wards. Here comes the Pedee of a Ro­mancer, with his Advice to a Son; 'Tis the Indorsement to the Packet, like a fine knot to a fine bundle: Come, Let's open in the name of good sence: Oh! How it smells like a diseased peece of an Apocripha taken out of Guzman's rags, or burnt bones.

VVhat saies this Father to his Son?

1. Though I can never pay enough to your Grandfathers Memory, for his tender Care in my Education; yet I [Page 4] must observe in it this mistake; that by keeping me at Home, where I was one of my young Masters, I lost the ad­vantage of my most docile time. For not undergoing the same Discipline, I must needs come short of their Experience that are bred up in Free Schools; who by plotting to rob an Orchard &c.

1. Here he complains of the losse of those times which I could wish I had not known. Daughter, I would have you as good as I could fancy one: and three things I would have you know; First, Your own misery; secondly, Gods Love; thirdly, Your thankfull Obedi­ence: your misery. How just? Gods Love, How free? How undeserved? Your thankfullnesse, How due? How necessary? Consideration of one, suc­cessively begets the apprehension of all: Your condition shews you his Love; His Love calls for your acknowledge­ment: Want makes a Bounty weigh­tier.

2. As your Education hath been be­friended by a foundation; so you may en­deavour a requital, if God makes you a­ble: [Page 5] However let not the contrary afflict you, since it is observed by some, that his Name who burnt the Temple of Diana, out-lasted theirs that built it. &c.

2. Answer, Of Education I say thus much, It is seen every where: If you travel but from White Hall to Ex­eter, or from a Village to an Accade­my; or see but a Horse well manag'd, and another resty in his own fierce­ness. Dyet no question alters much; even the giddy Airyness of the French, I shall rather impute to their Dyet of VVine and wild Foul, then to the differ­ence of their Clime; it being so neer an adjoyner to ours. And▪ in England, I beleeve our much use of Strong beer, and gross Flesh is a great occasion of dregging our Spirits, and corrupting them till they shorten life. Age is also a changer; Man hath a Zenith, as well in VVit as in ability of Body; He grows from sence to Reason, and then again declines to Dotage, and to imbecillity: Youth is too young in brain; and Age again, does drain away the Spirits: Pas­sion blunts the edge of Conceit, and [Page 6] where there is much sorrow the mind is dull and unperceiving; the Soul is oppressed, and lies languishing in an un­sociable loneliness, till it proves stupid and inhumane: Nor do these more al­ter the Mind then the Body.

VVeigh every Mans Education as his means have been: A man may look in vain for Courtship in a Plow man, or Learning in a Mechanick. VVho would expect a lame man should run swiftly? Or that a sick man should de­liver an Oration with a Grace and cheerfullness? If you find any man fail­ing in his Manners, you must consider his Means, before you censure the Man: and one that is short of what he might be, by his sloath and negligence, you must think as justly blameable, as he that out of his Industry hath adorned his behaviour above his Means, is com­mendable.

3. Let not an over-passionate prose­cution of Learning (saith he) draw you from making an honest improvement of your Estate; as such do who are better read in the bignesse of the whole Earth, [Page 7] then in that little spot left them by their friends, for their support.

3. I Answer. (You clumsie Epithite) Nothing wraps a Man in such a mist of Errors, as his own Curiositie in twisting himself into things above him. How happily do they live, that know nothing but what is necessary? Your know­ledge doth but shew your Ignorance; Your most studious scrutenies is but a discovery of what the Spirit knew before it was imbodied: You find the effect, but not the Cause.

Besides, If I must describe a meer Scholer, He is an intellegible Asse, or silly fellow in Black, that speaks Sen­tences more familiarly then Sence, and Latine better then his Mother Tongue; But is a stranger to no Countrie but his own; He is Ambitious, and tells great stories of himself, to no purpose, for they are commonly ridiculous, be they true or false; doubtless he is a Graduate; but if ever he get a Fellowship, he hath then no Fellow: in spight of all Logick he dares swear and maintain it, that a Cuckold and a Towns-man are Termini [Page 8] Convertibiles, though his Mothers Hus­band and the Father of the Advice to a Son's Father, be Aldermen in the singular Number: He cannot but wran­gle with harmless VVomen: His Tongue goes alwaies before his VVit, like the Gentleman Usher, but abun­dance faster: He is long-winded, and able to speak more with ease, than any man can endure to hear with Patience: University Jests are his universal Dis­course; and his News the Demeanour of the Proctors: His phrase (the Ap­parel of his Mind) is made of divers shreds like a Cushion, and when it go­eth plainest it hath a rash out-side, and Fustian Linings; the current of his Speech is clos'd with an Ergo: and what ever be the Question, the Truth is on his side: 'tis a wrong to his Repu­tation to be ignorant in any thing, and yet he knows not that he knows no­thing: He gives Directions for Hus­bandry from Virgils Georgicks, for Cat­tle from his Bucolicks: He would be thought as great a Duellist as Heydon, and as stout a Fighter: He speaks of [Page 9] Warlike Stratagems from his Eucides, or Ceasars Commentaries: He orders all things, and thrives by none: He is led more by his Ears then his Under­standing, taking the empty sound of words for their true sence; and does therefore confidently say, that Aera Pater was the Father of Hereticks; Rodolphus Agricola a substantial Far­mer; and will aver that Systimo's Lo­gick doth excell Kickermans: His ill luck is not so much in being a Fool, as in being put to such pains to express it to the World; for what in others is Na­tural, in him (with much adoe) is Ar­tificial: His Poverty is his Happiness, for it makes men beleeve he is an ho­nest man: That Learning that he hath was put in backward, like a Clister; and is now like ware mis-laid in a Ped­lars pack, he has it, but knows not where it is. And this is the Index of a Man, and the Title page of his Fa­ther: a new Religion in Morality; much in Profession, nothing in Practise.

4. His Father sayes, A mixt Edu­cation suits Imployment best: Scholers [Page 10] and Cittzens by a too long plodding in the same track, have their Experience seldom dilated beyond the Circle of a narrow Profession, &c.

I Answer, There is no Syntax be­tween a Cap of Maintainance, and a Helmet: Although we have caution enough against these mixt multitudes in sad and frequent experience; these lat­ter Ages groaning under an Exorbitant Clergy. Yet such is the easiness and Credulity of the Vulgar, such the sub­tilety and dissembling sanctity of the Imposture, that he meets with as great a pronesse in the People to be cozen'd, as he brings willingnesse to delude. For it is a true Observation, that these Clancular Sermocinators bear as great sway in Popular minds, and make as deep impression upon their Consciences, as the Loyalists does when they impose upon their blind Layty.

I suspect this Clerical Statist, that makes him that cannot deceive, igno­rant how to live.

5. I have observed in Collegiate Discipline, &c:

[Page 11]I Answer, Here he fancies the Ha­bite of the Jesuites, as the principal men to perfect Patience and Obedience in Youth; when I suspect him in the di­spensation of Sacred Oracles, who (as it is said) tampers with Secular affairs of no Concernment to his Auditors Souls: but this Discipline is the common skreen of his private designe.

6. If a more profitable Imployment pull you not too soon from the Vniversity, &c.

I Answer, Here he would have his Son make some inspection into Physick, which will make him welcome: If he know but how to make a Suppository to please a Lady, he will be reveren­ced beyond a Holy Father, or the Vi­car of the Parish.

7. Do not prosecute beyond a superfi­cial Knowledge, any Learning that moves upon no stronger Legs, then the tottering basis of Conjecture is able to afford it, &c.

I Answer, Learning is like a River (Sir,) whose head being far in the Land, is at the first Rising little, and ea­sily veiwed, but still as you go it gapeth [Page 12] with a wider Bank; not without plea­sure and a delightfull winding, while it is on both sides set with Trees, and the Beauties of various Flowers; but still the further you follow it the deeper and broader it is, till at last it in waves it self in the unfathom'd Ocean. In many things you may sound Nature in the shallows of her Revelations; we may trace her in her second Causes; but beyond them we meet with no­thing but the Misteries of the holy company of un-bodied Souls, which have, and some not yet have been bo­died: and this puzzels your clog'd Spirit, and dazels your minds dim eyes which peeps through the Body.

8. Huge Vollumnes, like the Ox roasted whole in Bartholmew Fair, may proclaim plenty of Labour and Inven­tion; but afford lesse of what is deli­cate, savory, and well concocted, then smaller peeces, &c.

I Answer, Idle Books (like you Na­tural Knave, and Artificial Dissembler) are nothing else but corrupted Tales in Ink and Paper: And indeed your vici­ous [Page 13] Books sent abroad, makes him that reads them Conscious of a double inju­ry; they being in effect, like that bruit­ish sin of Adultery; for if One reads, Two are catch'd. He that Angles in these Waters, is sure to strike the Torpe­do; that instead of being his Food, con­founds him. Besides the time ill spent in them, a twofold reason shall make you refrain, both in regard to your own Soul, and pitty unto him that made them: for if you be corrupted by them, the Composer of them is medi­ately a cause of your ill; and at the day of reckoning (though now dead) must give an account for it: because you are corrupted by his bad example, which he leaves behind him: so you become guilty by receiving; he by thus conveying this lewdnesse unto you: He is the Theef, you the Receiver: and what difference makes our Law be­twixt them? If one be cut off, the o­ther dyes; both perish. Write not like him, lest you hurt those that come after you: Read not his Books, lest you augment his mulct. A lame Hand is [Page 41] better then a lewd Pen. And his fool­ish Sentences dropt upon Paper, in Ad­vice to his Son, hath set Folly on a Hill, and is a Monument to make Women Infamous eternal.

9. As the Grave hides the fault of Physick, &c.

I Answer, Here he commends mo­dern Authors, which I should more doubt of Knavery, who for the most part subborn Scripture to attest or in­cite to illegal actions: as of kin to that which John Heydon calls very fitly Re­ligio sum Scelus, Religious wickedness.

10. Be conversant in the Speeches, Declarations and Transactions, occasion­ed by the last Wars.

I Answer, He adviseth you to such Pamphlets would hardly passe Muster with a Scotch Stationer, in a sieve full of Ballads and Godly Bewks, full of such Reports as contradict Truth, and defame a good Title, as well as most of our Modern Noble men: Those Went of Greatness: The Body Politicks most Peccant humours, they blistered into Lord.

[Page 15]11. A few Books well Studied, &c.

I Answer, Some men read Books (you crampt Compendium) as Gentle­men use Flowers; only for delight and smell, to please their fancy, and refine their Tongue: others like the Bees, ex­tract only the Hony, the wholsome pre­cepts; and this alone they bear away, leaving the rest, as little worth: the one of these instructs his mind, and the o­ther tells what he hath Learned; it is pitty they should be divided. He that hath worth in him, and cannot express it, is as a Chest keeping a rich Jewel, and the Key lost▪ Concealing Goodness is Vice. A good stile with wholesome matter, is a fair Woman, with a ver­tuous Soul; which attracts the eyes of all: The good man thinks Chastly, and loves her Beauty for her Vertue; which he still thinks more fair, for dwelling in so fair an out-side. The Vicious man hath Lustfull thoughts; and he would for her Beauty, fain destroy her Vertue: but comming to solicite his purpose, finds such Divine Lectures from her Angels Tongue, and those delivered [Page 16] with so sweet a pleasing Modesty, that he thinks Vertue is dissecting her Soul to him, to ravish man with a Beauty which he dream'd not of: so he could curse himself, for desiring that lewdly, which he hath learned since, only to ad­mire and reverence. Thus he goes away better, that came with an intent to be worse. Quaint phrases on a good sub­ject, are baits to make an ill man Ver­tuous. How many men seeking these vilely, have found themselves Con­vertites?

12. It is an Sphorisme in Phy­sick, &c.

I Answer, This concerns the Wits of the Town, which he advises his Son to Converse with, to refine his Spirit, better then Books: It may be so; and I beleeve they will sell him Wit dear­er then Stationers their Books: And we know what they say of Bought Wit.

13. Propose not them for Patterns, who make all Places rattle where they come, with Greek and Latine, &c.

I Answer, (Anonimus) I should be­lieve [Page 33] him a foolish jugler, that sprin­kels his words in any vulgar Mother-tongue, publickly with murmurs a­gainst the lawful Magistrate, Ecclesi­astical or civil, unless he hath some better ground for his dislike, then a thwarting his humour in things con­troversal and adiaphorous.

14. Follow not the tedious practice of such as seek wisdom onely in learn­ing, &c.

I answer; He is Pedantically con­ceited of his invention which is so in­roll'd in Policy, that it drops black and malignant influences upon Tradi­tion.

15. Spend no time in reading, much less writing strong lines, &c.

I answer: Why so? (pray Sir) is it not worth your time to know the mysterious truth of natural Astrology, and the strange and strong lines of the learned Moses? but there is no super­stition in Politicks more odious, then to stand too much upon niceties.

16. Books flatly writ deface your style; the like may be truly objected to [Page 34] weak preachers, &c.

I answer; The late King Charles indeed had a pen more majestical then the Crown he lost, (but not as you say from experience the Mistress of fooles) for he trusted in God, and it was he that gave him a wise and an understanding heart, (if not) others have known as much by experience as he that are not as he was, truly inspi­red; The excess which is in the de­fect of preaching has made the Pulpit flighted, I mean the much bad Ora­tory we find it guilty of: It is a wonder to me how men can preach so little in so long a time, as if they thought to please by their vain Tautologies; I see no reason that so high a Princess as Divinity is, should be presented to the people in such sordid rags of the tongue; nor he which speaks from the father of Languages, should deliver his Embassage in an ill one.

A man can never speak too well, where he speaks not too obscure: long and distended clauses are both tedious to the ear, and difficult for [Page 35] their retaining: a sentence well couch­ed takes both the sense and the un­derstanding; I love not those cart-rope speeches, that are longer then the memory of man can fathom; I see not but that Divinity, put into apt signifi­cants by Iohn Cleveland, might ra­vish as well as his Poetry: The weigh­tier lines men finde upon the Stage, I am perswaded have been the Lures to draw away the Pulpit followers: we complain of drowsiness at a Sermon, when a Play of a doubled length leads you on still with alacrity; but the fault is not in our selves, if we saw Divinity acted, the gesture and va­riety would as much invigilate. But it is too slight to be personated by humanity, the Stage feeds both the ear and the eye; and through this lat­ter sense the soul drinks deeper draughts; things acted possess us more and are more retainable then the pas­sable tones of the tongue: Besides, here we meet with more composed language, the Dulcia Sermonis put in­to fine phrases, though it is to be la­mented [Page 36] such wits are not set to the right tune, and consorted to Divini­ty, who without doubt, well deckt, will cast a far more radiant lustre, then those obscene scurrilities that the Stage presents us with, though spang­led in their gaudiest tire.

At a Sermon well drest, what un­derstander can have a motion to sleep? Divinity well ordered casts forth a bait, which angles the soul into the ear; and how can that close, when such a guest sits in it? They are Ser­mons like Eugenius Philalethes Philo­sophy, which lead the eyes to slum­ber; and should we hear a continued Oration, upon such a subject as the Stage treats on, or Clevelands Poems in such words as we hear some Ser­mons, I am confident, it would not onely be far more tedious, but nause­ous and contemptible. The most ad­vantage they have of other places is in their good lines and actions; For it is certain, Cicero and Rossius are most complete, when they both make but one man; fit words are better then fine [Page 37] ones; I like not those that are inju­diciously made, but such as be expres­sively significant, that lead the mind to something besides the naked term: and he that speaks this, must not speak every day. A kemb'd Oration will cost both sweat and the rubbing of the brain, and kemb'd I wish it not frize­led nor curled: Divinity should not lasciviate: unwormwooded jests I like well; but they are fitter for the Tavern, then the Majesty of a Tem­ple: Christ taught the people with au­thority, gravity becomes the Pulpit: I became a writer, by spending more oyl then wine, this is too fluid an Element to beget substantials; wit procured by wine, is for the most part like the sparkling in the glass, when tis filling; they brisk it for a moment, but dye presently: I admire the valour of some men that before their studies dare ascend the Pulpit, and do there take more pains then in their Library; but having done this, I wonder not that they there spend sometimes two hours but to weary the people into [Page 38] sleep; and this makes fugitive Di­vines, like cowards to run away from their Text: words, matter, and gesture with admirable tongue complete a Sermon. I know God hath chosen by weak things to confound the wise, yet I see not but in all times a washed language hath much prevailed, and even the Scriptures were penned in Hebrew, a tongue of deep expression, wherein every word hath almost a Metaphorical sense, which does illu­strate by some allusion. How Political is Moses in his Pentateuch, how phi­losophical Iob, how massy and sen­tentious is Solomon in his Proverbs, how quaint and flamingly amorous in his Canticles? how grave in his Eccle­siastes? How were the Jews astonied at Christs Doctrine? how Eloquent a pleader is Paul? He that reads the Fa­thers, shall find them written as if with a crisped pen.

I grieve that any thing so excellent as Divinity should fall into such a sluttish handling; though other inter­posures do eclipse her, yet this is a [Page 39] principal: I never knew a good tongue wanted ears to hear it, nor a well-pend Book want a friend to read it. Con­fections that are cordials are not the worse but the better for being gilded. Paul saith, Let no man be dark and full of shadow; there is a way to be pleasingly plain, and some have found it: Philosophy or Poetry may come in and wait to please the guests with a Trencher at a Banquet.

17. The way to Elegancy of style, is to imploy your pen upon every errand, &c.

17. This Paragraph I have an­swered already, and do presume, that person is very rare, that can boast of such an absolute method of speech as Angels have, whilest he is amongst mortals, but that there will be now and then some words fall from him, and some phrases, which confess hu­manity, and require candor; some leaves in the volume of the wisest Book, pen'd by the fairest life are legenda cum venia.

18. When business or complement calls you to write letters, &c.

[Page 40]I answer, It happens sometimes, you may write to Princes: should you speak to him with a Complement, that the Court makes better Scholars then the University: For when the King vouchsafes to be a Teacher, eve­ry man blushes to be a non-profi­cient.

19. Avoid words and phrases, &c.

I answer, Happy will it be if you keep base company, and learn to loath their errours in your self. I commend to you for your immitati­on, the lines of the late King, and the Proverbs of Solomon, and his grave Ecclesiastes, all very well pen'd.

20. The small reckoning I have seen made, &c.

I answer; No book is so meanly pen'd but that there is something in it that may teach you what you knew not before, and if you write books, let your subject be truth, and it written plainly; for though it may prove fruitless to many, because not understood, nor regarded, yet some few may be of that Spirit, as to com­prehend [Page 41] it, and embrace it, if not openly profess it, yet secretly believe it: Amplae mentis ampla flamma.

21. Be not frequent in Poetry, how excellent soever your vein is, &c.

I answer, Poets have a name of honour, nor know I how to distinguish between the Prophets and Poets of Is­rael: what is Ieremiahs Lamentation but a kind of Saphick Elegy? Davids Psalms are not onely Poems, but songs; snatches and raptures of a flaming spirit: and this indeed I ob­serve to the honour of Poets, I never found them covetous or scrapingly base; they find their minds so solaced with their own flights, that they neg­lect the study of growing rich.

22. The Art of Musick, &c.

I answer, Whose dull bloud will not caper in his veins, when the very air he breaths in frisketh in a tickled motion? who can but fix his eye and thoughts, when he hears the sighes and dying groans, gestured from the mournful Instrument? and I think he hath not a mind well tempered, whose [Page 42] zeal is not inflamed by an heavenly Anthem; so that indeed Musick is good or bad, as the end to which it tendeth: surely they did mean it excellent, that made Apollo, who was God of wis­dom, to be God of Musick also.

23. Wear your clothes neat, &c.

I answer: This is one in whom pride is a quality that condemnes e­very one besides his Master, who when he wears new clothes, thinks himself wronged, if they be not observed, imitated, and his discretion in the choice of his fashion and stuff applau­ded: when he vouchsafes to bless the air with his presence, he goes as near the wall as his Plush cloak and suit with a canvas back and Sattin sleeves will give him leave: And every pas­senger he views under the eye-brows, to observe whether he vails his bonnet low enough, which he returns with an imperious nod: He never salutes first, but his farewell is perpetual. In his attire he is effeminate, every hair knows his own station; which if it chance to lose, it is checkt in again [Page 43] with his pocket combe: he had rather have the whole Common-wealth out of order then the least member of his Muschato, and chuses rather to lose his patrimony, then to have his band ruffled. At a feast if he be not placed in the highest seat, he eats nothing; howsoever he drinks to no man, talkes with no man; and refuses the sports of Hunting and hawking for fear of famili­arity. As you shall hear anon, he pro­fesseth to keep his stomach for the Pheasant or the Quail, and when they come, he can eat little, he hath been so cloyed with them that year, al­though they be the first he saw. In his discourse he talkes high, the lowest man is a privy Counsellor; and is as prone to belye their acquaintance, as he is a Ladies favours. And this is the Author of the Advice to a Son, that goes to Sermons onely to shew his gay clothes, and if on other inferi­our days he chance to meet his friend, he is sorry he sees him not in his best suit; and if he have but twelve pence in his purse, he will give it for the best [Page 44] room in a Play house.

24. Never buy but with ready mo­ney, &c.

I answer, Exceed not in the hu­mour of rags and bravery, for these will soon were out of fashion, but money in your purse will ever be in fashion; and no man is esteemed for gay gar­ments but by fools and women: fix on the goodness and commodiousness of the thing you buy; let not your judgement, friendship, or acquaintance, perswade you to pride or wantonness, an effeminate spruceness, or a phan­tastick disorder, but decency and a neg­lective comliness is your best orna­ment; therefore buy those.

25. Next to clothes a good horse be­comes a gentleman, &c.

If you dare trust your own judge­ment without the assistance of a friend, in choosing things are good and cheap, his rule is good.

A good horse, if he have majesty and stateliness, becomes a gentleman; its commendable to see him with his Mane and Tail waving in the wind, and [Page 45] hear him coursing and neighing in the pastures, and noble to see him with some gallant Heroe on his back, per­forming gracefully his useful postures, and practising his exploits of war.

26. Gallop not through a town, &c.

I answer, why so? a party may be riding post upon life and death, and then it is but being careful and there is no danger.

27. Wrestling and vaulting have ever (saith he) been looked upon by men as more useful then Fencing, &c.

I answer, not with me (Mr. Puny) of what use is wrestling to a gentle­man a horseback going to do his King service? if you meant to quarrel in a Tavern it may be useful, or in an Ale­house, you may trip up his heels, and vault over the table and then run away.

28. Swimming may save a man, &c.

I answer, (That is true) I remem­ber I saved my self, and so did all my company at the siege of Sally in Bar­bary, when an Army of Turks came down to destroy it, and all the inhabi­tants, [Page 46] and all that they found there as well strange Merchants as natives.

29. Though Machiavil &c.

I answer, (Sir) you say Machiavil prescribes Hunting and Hawking in his Advice to a Prince; it may be he doth; I shall not take the pains to look whether he do or not, but you it seems are afraid of acquaintance with those whom you fear can in­forme your judgement in little but what signifies nothing; and who you would think tedious to hear, yet cannot after shake off their acquain­tance, &c. I appeal to the faculties of any free Judge, whether this be not a fruitless question; for it is a small thing to give any man the hearing of his discourse, and not a penny Matter whether it signifie any thing or not; first, you make him your friend, and if you but a little instruct him with mild and kind language, it is commen­dable both with God and Man: And be not proud and scorneful (oh man) one God made all flesh. Now to this Sport; Is it not pleasant to view in [Page 47] the open Champion a brace of swift Greyhounds coursing a stout and well breathed Hare, or a Pack of well tu­ned Hounds, and Huntsmen on their horse backs, with pleasure and alacrity pursuing their game, and to hear them winding their hornes near a wood side, so that the whole wood rings of the eccho of that Musick, and chearful yelping of the eager Dogs, and these sports ended, retire every man, with, Gentlemen my occasions will not permit me further? &c.

30. Such as are betrayed by their easie nature, &c.

I answer; Hear this emblem, of an Age, taking of signes by experience, mistakes, that wherein men do ordi­narily think, and believe the diffe­rence stands between man and man in wisdom, by which he and all others commonly understand a mans whole ability, surety-ship, trusting or power cognitive; but this is an errour: for the signes are but conjectural; and according as they have often or sel­dom failed, so their assurance is more [Page 48] or less, but never full and evident; for though a man have alwayes seen the day and night to follow one another hitherto, yet can he not thenee con­clude they shal do so, or that they have done so eternally. Experience which he cryes up, concludeth nothing uni­versally, if the signes hit twenty times for one missing; a man may lay a wager of twenty to one of the event, but may not set it down for a truth. You cannot from experience conclude that any thing is to be called just or unjust, true or false; you may conclude such things to be without, that are within you.

31. He that lends upon publick faith is security for his own money, &c.

I answer, Rich widowes therefore were ordained for younger brothers; for they being born to no lands, bor­row upon the publick, and must plow in another mans soyl.

32. Honesty treats with the world upon such vast disadvantages &c.

I answer, It is policy to borrow sometimes to prevent lending; and to [Page 49] be alwayes indebt, and able to pay upon demand is more profitable then to appear rich.

33. In a case of importance hear the reasons of others pleaded, &c.

33. In such a case; If I mistake not, the fundamental deceit lies in a greedy entertaining those first pre­tences, and seemingly candid impor­tant propositions are made to us before they have passed those scruti­nies, and severe iniquities they de­serve) external holy reasons, invite awful regards there is no mask that becomes Rebellion: and innovation so well as Religion; Herod would fain worship when he means to worry, and these must be examined by the test of Gods word, and National Laws: All the rest are but ugly consequence of that absurdity in the Advice to a Son.

34. Beware nevertheless of thinking your self wiser or greater then you are, &c.

I answer; Let all sober Christians, know that the shel of Religion though it may be of external conducement, yet [Page 50] there is nothing that Gods pure and undeluded eye looks on with more abhorrency, then this, and subtile pride we may possibly disceive men, but it in vain to put Ironies upon God. A counterfeit Religion shall find a real hell, and 'tis pitty that such a sacred thing should be violenced, and made subservient to Rebellious irregular designes.

As for pride and baseness, and such who have conspired with the wrath of God, in the stupefaction of their con­sciences, though they may for a time struggle, with those inward checks, yet there will be a day (if not in this life) when that witness, that judge, that jury, will not be bribed. God hath fixed it in the soul, as an internal Re­gister as an impartial Diary, as the causer of the affections and pedagogue of the passions, it does not onely il­lustrate Divine justice in an Autocata­crisis, but was meant by God, for a bridle and restriction: And he that hath by an inveterate wickedness con­quered the opposition which God [Page 51] seated on his heart to sin, may possi­bly consult well with his present ad­vantage and greatness, but not at all with his future comforts, for besides the loss of that intimate pleasure which waits upon innocency; He feels some times those bosome quar­rels that verberate and wound the soul.

35. King Iames used to say of a per­son in a high place about him, that he ever trembled at his approach it minded him so much of his pedagogue, &c.

I answer; If you be a Politicion and in favour with the King, the prosperi­ty of innovation depends in a high measure upon the right knack of kind­ling supercilious Aspects, and fomen­ting jealousies and dislikes in the peo­ple, and then weilding those grudges to the favour and advantage of private ends, for the people are to the Politi­cian like Tools to the Mechanick he can perform nothing without them, they are his Wings, his Wheels, his implements the properties that he acts with.

[Page 52]36. To whisper with another, in com­pany of your betters is uncivil, &c.

I answer; Learn to be silent before Princes to avoid evil, repentance of­ten followes speaking; As the Crane flying out of Scicilly, puts little stones in her mouth, least by her own Gar­rulity, she betray her self as a prey to the Eagle, of the Mountain Taurus, by this policy she flies in safety, even so should you curb your tongue, least you offend, and may procure your ruine, and prove as a sword to cut the thred of your life in too, tis good alwaies to speak well and in season.

37. When you speak to any, &c.

To speak too much bewrayes folly: too little, an unperceiving stupidity, look not full in the face but upon the band, with a pleasing smile for an in­genious look is the Ensign or a vir­tuous mind.

38. Impudence is no virtue, yet able to beggar them all, &c.

I answer; Virtue is commanded into exile, and the Lady impudent vice, is seated in her throne, to per­form [Page 53] the tenor of this Paragraph, vir­tue went from amongst men, and wis­dom, and truth, durst not stay long af­ter but with honesty they travelled poor and naked, they had not gone far when standing upon a mountain, they perceived a great train to pass by: in the middest of it was a Chariot atten­ded with Kings Princes and gover­nors, and in that a stately Donna who like some Queen regent, commanded the rest of the company; poor Virtue, Wisdom and Truth, with Honesty they stood still, whilest this pompous Squadron past, but when the chariot came over against them the Lady im­pudence who was there seated, took notice of them, and causing her Page­ants to stay, commanded to come near­er, there they were scornfully exami­ned, whence they came, whether they would go? and what about, to these questions they answered, as their custom is very truly, virtuously, wisely and honestly, whereupon the Lady vice commands them to wait upon her, and that in the reer and tail of all [Page 54] her troops, for there is their known places, &c.

39. I do not find you (saith this cur­led lock of Antichrist) guilty of cove­tousness, &c.

I answer; The rubbish of Babylon, that like the Fox supplants the Badger, to assign such a cause of grievances, and such a course of advice for redress as may open away to the alteration he aims at, as if he meant to alter a Go­vernment by example of a house, or to ingross a supremacy, by artificial buildings, &c. and by this frugal advice to reserve something may enable you to grapple with any future contin­gency.

40. Keep no more servants then you have full imployment for, &c.

I answer; Mariage frees a man from this care, for then his wife takes all upon her, and has commonly more inspect into these things then a man, and often times prevents by her dis­cretion ensuing dangers, and is so wise that she can know their qualities by their countenances, and finding the [Page 55] first fault will endeavour to amend it.

41. Leave your bed upon the first desertion of sleep.

I answer; In sleep the present sense is not, but there the images remain­ing aftet sense (when there be many) As in dreams are not obscure, but strong and clear as in sense it self: the reason is, that which obscureth and made the conceptions weak, namely, sense, and present operation of the ob­ject is removed: for sleep is the pri­vation of the act of sense (the power remaining) and dreams are the ima­genation of them that sleep.

42. It is no where wholsome to eat so long as you are able, &c.

I answer; Diet changes the body, which if good it breeds good qualities fit to receive the Etherial first moi­sture, it were a rare thing by use and custom so to order your self, that you could endure to live without food, as you see a man when he is in the wa­ter is never thirsty, by a fine applicati­on you might by this example kill hunger and live many years.

[Page 56]Hot meats and drinks destroy the body, as hot things put to the root of a tree, although it be by that way cau­sed to bear fruit in winter, yet it will destroy the stock.

43. Nothing really acceptable to the guste of humanity, &c.

I answer; he that would anatomize the soul may do it best when wine hath benummed his senses, how a man looks in his imbrications a swim­ming eye, a face both rost and [...]od? a temmulentive tongue clamm'd to the roof and gumms: a drumming ear, a feavou [...]d body, a boyling stomack, a mouth nasty with offensive fumes, till it sicken the brain with gidyy ver­minations, a palsied hand, and legs tot­tering up and down, their moistned burthen, which lastly, falls into the hands of the drowsy Constable, who happily may be so honest as to guard him to his lodging or house.

44. He that alwaies regulates his diet by the strickt rule of Phisick, &c.

I answer; Plotter by false alarms of [Page 57] danger, invents horrid news, and plies the people with such fictious perils, as makes them believe, religion and li­berty, and all is at stake; and that they are the Geese that must save the Ca­pital.

When he sees opportunity to reveal his own designe, he does it gradually; and by piece-meal: for that which at one view would be a Mormo to fright them, give it them in small pieces and they will digest it well enough.

He composes his very garb with a gesture, tis a great matter to tell a lie with a grace, as if religion be the mode, he will in his tales knock his breast; attest God, and invoke impre­cations upon himself, if he does not do that, which he never intends.

He gives them good words and bad actions, and ravishes them with pro­mises of liberty, under the highest strain of oppression; for it is most cer­tain, if you please them with the name, they will embrace it for name and thing: he observes that they re­ceive probabilities, wisely propoun­ded, [Page 58] more greedily, then naked truths: and therefore he is very studious to glaze and polish his impostures, that so they may to a loose eye dissemble truth.

And lastly, when he hath by the as­sistance of the people, got the sword into his own hands, he awes them with it, and frights them with future compliance, he that courted them be­fore withall the adulatory terms that ambition could invent, or they receive; as if he had been vowed their Martyr, and ready to sacrifice his dearest injoy­ments upon the Alter of publick liber­ty and freedome, as if his veins knew no other blood, but such as he would be proud to spend in their service, haveing non-served himself of them, he forgets the bosome, that warmed him, they hear from him now in a Pa­linode; he curls up his smooth com­plements into short Laconicks, and exchanges his courtship for com­mand.

45. Experience hath found no less shame then danger, in being the chief at [Page 59] a mercy assignation, &c.

I answer; Mans life is like a state (Sm [...]ctimnus) still casual in the future, no man can leave his son rules for se­verals, because he knows not how the times will be; unless he be an Astrolo­ger of the issue of Maccabeus, begot, (as he gains) upon the times; he that lives alwaies by book rules, shall shew himself affected and a fool, do alwaies that which is comely and honest.

In bad company you may see how uncomely vice appears, and correct it in your self; who can but think, what a nasty beast he is in his drunkenness that hath seen how noysome it hath made another: how like a noted sap spunged even to the bracking of a skin; who will not abhor a chollerick pas­sion, and a sawcy pride in himself, that sees how ridiculous and contemptible they render those that are infested with them, do not think but that your vices are seen to others, as theirs are to you, when committed since mans fall; observe bad company, and ab­trude it, and know good, that you may [Page 60] embrace it; and this knowledge you can neither have so cheap, nor so cer­tain, as by seeing it in others, with a pittiful dislike.

46. Let your wit rather serve you for a buckler to defend your self, &c.

I answer; I know wisemen are not too nimble at an injury, for as with fire, the light stuff and rubbish kindles sooner then the sollid, and more com­parted, so anger sooner inflames a fool then a man composed in wisedome and courage, and there be many like tiled houses, that can admit a falling spark, unwarm'd, yet some again are covered with such like drie straw, that with the least touch they will kindle and flame about your troubled ears: and when the house is on fire it is no disputing with how small a matter it came, it will quickly proceed to mischief; it is not good to be too tart in your jests, for an unhappy wit stirs up enemies against the owner, and a man may spit out his friend from his tongue, or laugh him into an enemy, Gall in mirth is an ill mixture, and sometimes [Page 61] truth is bitterness, I would wish any man to be pleasingly merry, but let him beware he bring not truth on the Stage like a Hector with a sword in his hand.

47. Much wisdome resides on the Proverbs of all nations, &c.

I answer; For injuries my opinion is, tis better to suffer them then to offer them, he may be good that bares them, he must be ill that prof­fers them; Saul would slay David, when himself onely is vitious and ill, vice is accompanied with injustice, pa­tience is an attendant on virtue.

48. If an injury be of so ranck a na­ture, &c.

I answer; insult over none, for as there is no creature so little, but may do you mischief, so is no man so low but may occasion your smart; the Spi­der can impoison, the Ant can sting, even the fly can trouble your patience; neglect an enemy but contemn him not, disdain will bring in fury, and ba­nish patience; he is in the wrong way high, that scornes a man below him [Page 62] for his lowness, they are but puft winds that bubble thus above inferi­ours, one man cannot be so much above another, as that his difference should legitimate his storm; con­temne no man, lest you awake the Ly­on of a sleeping mind, if you sit upon the higest cog, you may with turning prove the lowest in the wheel, make your enemie therefore your friend: the bodies and souls of all men have the like original composure, nature at first made all equal, we are differen [...]ed but by accident, be not proud of what God hath given you more then him, he by time and means may have as much or more; why should any one despise another, because he is better furnisht of that which is none of his own.

49. Prosecute not a coward too far, &c.

I answer; all the noble deeds that have beat their marches through suc­ceeding ages, have all proceeded from men of courage, a stern look daunts a coward, I have studied in vain to make [Page 63] a coward confidently valiant, because his soul is of a courser mixture, then the common spirits of men, in a bat­tell I have seen a coward by running away to avoid danger, has fallen into the several walks of many, when a valiant man by keeping his rank, and confidently fiering in the face of the enemy hath come off safe.

50. Speak disgracefully of none at ordinaries, &c.

I answer; I think the Poet meant them for Caligula's that sprung of the teeth of Cadmus poysoned Serpent, that enviously murther one another in their fury, and like flies that alwaies live upon corruption and the sores of Horses backs, and what people are those that feed upon the corruption of another mans faults; like those Creatures that are bred and live upon filth. Applauding anothers virtues, will win you more honour, then the seeking slily to disparage him, by su­spicious evil words or silence when you cannot justly condemn with your tongue.

[Page 64]57. Carray no dogs to Court, &c.

I answer; Be not so childish to justifie the breeding of your dog at Court, nor praise the behaviour of your boy, who it may be Ape-like immi­tates his master, yet not old enough to play the fool so handsomely with­out offence, which sometimes may cause complaint, and another may ob­serve how not long before you did the same thing; (and for manning of Whores) I leave to those who by wo­ful experience have known the danger in their bodies that have been more plump then dough and rashy then Hogs-flesh.

52. Reveal not the pranks of anothers Love, &c.

I answer; Who will not condemn him as a Traitor to reputation and so­ciety, that tells the private faults or the love pranks of his friend, to the publick and depraving world, when two friends part, they should lock up one anothers secrets, and interchange their keyes, the honest man will ra­ther be a grave to his neighbours [Page 65] fails, then any way uncurtain them. I care not for his humor that loves to clip the wings of a lofty flame.

53. Be not trumpet of your own cha­rity, &c.

Let another sound your charity to the spreading aire, with your praise▪ Let vice be whispered in the kissing ear, with chiding; this example of mine will teach you even while you chide to love; if there be virtues, and you be cal'd to speak of him that owns them, tell them forth impartially; if there be vices mixt with those, be content to let the world know them by some other tongue then yours; do as you would be done unto.

54. If it be Levity and Ostentation to boast when you do well, &c.

I answer; Friend, why may he not be emblem'd by the cozening fig-tree that our Saviour curst, never to bear fruit after? So I pronounce that its worthy his deserts to be hated of La­dies for ever after who boasts of their favours that perhaps never enjoyed any; besides, Ladies are creatures so [Page 66] pure and fine by nature that they de­light not to bestow their favours upon fools.

55. To make love to married wo­men, &c.

I answer; All Ladies are enemies to assuming men, when they would have more then with honesty is due, or they can give; they seldom find so much as either their persons or parts deserve.

56. Fly with Joseph the embraces of great Ladies, &c.

I answer; He is virtuous that is so for virtues sake, and chuses rather to lye in sackclorh then in beds of down with silken delights, and Sarsnet em­braces from Taffata Mobs who with­in are nothing but rotton bones and lothsome diseases.

57. Usher not women to Masks, &t.

I answer; women ought to re­create themselves at their husbands discretion; and it behoveth a marri­ed man to shew himself in speech and countenance both gentle and amiable, for if a woman of modest behaviour [Page 67] seeth any gross incivility in her hus­band, she doth not onely abhor it, but also thinketh with her self, that other men are more discreet, and better brought up, therefore it standeth him upon to be civil & modest in his doings, lest he offend the chast thoughts of his wife, to whose liking he ought to con­form himself in all honest and reaso­nable things, and to take heed of eve­ry thing that may dislike of this I could make a volume but I must be brief.

A man should thus account of his wife as the onely treasure he enjoyeth upon earth, and he must also account that there is nothing more due to the wife, then the faithful, honest, and lo­ving company of her husband, he ought also in sight of love to impart his secrets, and counsel unto his wife, for many have found much comfort and profit, by taking their wives coun­sell; and if you impart any ill hap to your wife, she lightneth your grief, either by comforting you lovingly, or else in bearing a part therof patiently, [Page 68] and if you espie a fault in your wife, you must not rebuke her angerly or reprochfully, but onely secretly be­twixt you two, alwayes remembring that you must neither chide nor play with your wife before company; those that play and dally with them before company, do thereby set other mens teeth on edge, and make their wives the less shamefaced.

Advice to a Daughter. II. Love and Marriage.

1. Love like a Burning-Glass con­tracts the dilated lines of Lust, &c.

I Answer; you Theban Wittal, I will shew you that conceptions and apparitions are nothing really, but motion in some internal substance of the head; which motion not stopping there, but proceeding to the heart, of necessity must there either help or hinder the motion which is called vi­tal; when it helpeth, it is called de­light, contentment, or pleasure, which is nothing but motion in the head, and the objects that cause it are called pleasant, or delightful, or by some name equivalent; the Latines have jucundum ajuvando, from helping; and the same delight, with reference [Page 70] to the object, is called Love; but when such motion weakneth or hin­dereth the vital motion, then it is cal­led Pain; and in relation to that which causeth it Hatred, which the Latines express sometimes by odium and sometimes by taedium.

2. To cure youth wholly of this de­sire, &c.

I answer; You Tredeskin fopperie, and his Ark of fools toyes, what dare you be so bold, to place Ladies and gentlewomen in your Cabinet of November, which weather-beaten ex­perience hath made wearisome to you?

3. For if ever Marriage, &c.

I answer; Its very true, some think outward beauty the onely Jewell that deserveth wearing; yet the wise man counts it but an accident, that can neither adde nor diminish, to the worth of virtue as she is in her self: so as he never esteems her more or less but as he finds her accomplisht with discretion, honesty, and good parts. If my Mistress be virtuous and nobly [Page 71] minded, my soul shall love her, how­soever her body be fram'd; and if beau­ty make her amiable, I shall like her the better: the Sun is more glorious in a clear sky, then when the Horizon is clouded, Beauty is the wit of nature put into the frontis-piece; if there be any humane thing may teach faith reason; this is it. In other things we imagine more then we see, in this we see more then we can imagine, I have seen (and yet not with a partial eye) such features and such mixtures, as I have thought impossible for either Nature to frame, or Art to counter­feit, yet in the face I have seen that which hath out-gone them both, the Countenance: oh if such Beauty be in the body, what is in the soul! or if such glory can dwell with corruption, what celestial excellencies are in the Saints above! who would not gaze himself into admiration when he shall see so rich a treasure in so pure a Cabi­net, unmatched virtue, in matchless Beauty? for if my Mistresses body hath more comliness then her soul good­ness, [Page 72] I like her the worse for being but outwardly fair; wickedness in beauty is a traitor of the bed-cham­ber, poyson in sweet meats; a vicious soul in a beautiful body is like a Papist that will go to Church.

4. Those virtues, graces and recipro­cal desires, &c.

I answer; Iohn a Nokes, I have an­swered this in my last Paragraph; but Ladies, behold, he scornfully sayes you are but like painted Boxes chil­dren and time will empty of delight, and leave nothing but diseases.

5. Therefore I charge you, &c.

I answer; Here he inhibits mar­riage; when I say a good wife is a mans best moveable, a scyonincorporate with the stock bringing sweet fruit, one that to her husband is more then a friend, less then trouble, an equal with him in the yoke, in calamities and troubles she shares alike, nothing pleases her that doth not him, she is relative in all, and he without her but half him­self, she is his absent hands, eyes, ears and mouth; his present and absent all.

[Page 73]6. Marriage like a trap set for flies, &c.

I ans. Pray Sir Kirk Dragooner why? she frames her nature unto his howso­ever; the Hyacinth followes not the Sun more willingly; stubbornness and obstinacy are herbs that grow not in her Garden, she leaves talking to the Gossips of the Town, and is more seen then heard; her husband is her charge, her care to that makes her seldom non resident, her pride is but to be cleanly, and her thrift not to be prodi­gal; by his discretion, she hath chil­dren not wantons.

7. It were something yet, &c.

I answer; (You purlew of a Metem­psychosis) a husband without her is a Misseny in mans apparell: none but good women have aged husbands, a good wife is a staff and a chair to her husbands; besides she is wife and R [...] ligious, which makes her all this.

Why do you abuse women with the title of impotent, infected, loth­some and diseased whores? and it must (you say) be incident to their weak natures.

[Page 74]8. If none of my perswasions, &c.

I answer; why? is beauty so im­modest, you spleen of a blew stocking'd Iustice, are they all whores? by wo­ful experience, (he saies) you must not yoke yourself to anothers desires, un­less you are ambitious of rendring your house as populous as a Confectioners shop, to which the gaudy wasps, no less then the liquorish flies, make it their business to resort, in hope to have a lick at your ho­ney-pot, &c. which he confidently af­firms will break, and all women are so frail, that many protestations will not rub off the hornes of their husbands; but for their excuse, after plundred of that their husbands do not miss, they will say it was his fate or fortune, &c. you say (Sir) women are all whores, bald, drowsy, mothey, and beauty is made by Tirement, Taylors, Shooema­kers, and Painters: and how happy he is, who hath a wife wise enough to conceal the real horns of her husband: your ugly mishapen lies have made many a man and woman fall out, and no man but an Astrologer dares trust [Page 75] his wife abroad or out of his sight now a daies, but presently he fancies himself a wittal with horns.

9. The English lawes are composed so far in favour of wives, &c.

I answer; Pigwiggin Myrmidon you are severe against the sex, and so un­charitable, as you think all women bad; yet others, I have heard durst af­firm they are all good; sure though you speak as you find, there is reason to direct your opinion, without ex­perience of the whole sex, which in a strict examination makes more for their honour then you have acknow­ledged. At first she was created his equal, onely the difference was in the sex: otherwise they both were man. If I must box you to the Text, and there argue, both male and female made man; so the man being put first was worthier. I answer, you (flea-bi­ten canonick weed) so the evening and the morning was the first day, yet few will think the night the better: that man is made her governour, and so to be placed above her, I believe [Page 76] rather the punishment of her sin, then the prerogative of his worth: had they both stood, it may be thought, she had never lien undermost, and in that subjection, for then it had not been a curse, but another estate which had no­thing but blessedness in it.

10. Yet this may be said for it, &c.

I answer; you (Camel) rail against women, when all grant her body more admirable and more beautiful then mans; fuller of curiosities, and noble natures wonders, both for conception and fostering the pro­ducted birth; and can we think that God would put a worser soul into a better body? when man was created, tis said, God made man: but when woman tis said, God builded her, as if he had been about to make a frame of rarer roomes, and more exact compo­sition: and without doubt, in her bo­dy she is much more wonderful; and by this we may think her so in her mind; and though the soul be not caused by the body, yet in the general it follows the temperament of [Page 77] it: so the comeliest out-sides are natu­rally (for the most part) more vertuous within. If place can be any priviledge, we shall find her built in Paradise, when man was made without it.

11 Nevertheless there is not, &c.

I answer; this is certain, women are of a colder constitution then the boy­ling man, so by this more temperate; it is heat that transports you to this immoderate furie, tis that which hur­ries you to a Savage and libidinous vio­lence; women are naturally more mo­dest, and modesty is the seat and dwel­ling-place of vertue.

12. We brook nothing restraint ties us to, &c.

Whence proceed these most horrid villanies, but from a masculine unblushing impudence? what a deal of sweet do we find in a mild-dispositio­ned woman? when a woman growes bold and daring, men dislike her, and say she is too much like a man, yet in your self you magnifie what you con­demn in her.

[Page 78]13. Ask your self, &c.

I answer; Is not this injustice in you (Anonymus?) every man is so much the better by how much he comes nearer God; man in nothing is more like him, then in being merciful, yet woman is far more merciful then man, it being a sex wherein pity and compassion have dispersed far brigh­ter rayes; God is said to be love, and I am sure every where woman is spo­ken of, for transcending in that quality; and this is not in the habit, but na­tural.

14. After that age, weariness, wis­dom, or business, &c.

I answer; You enemy to woman, it was never found, but in two men onely, that their love exceeded that of the feminine sex: and if you observe them you shall find they were both of melting dispositions. I know when women prove bad, they are a sort of the vilest creatures; yet the same rea­son gives it, for optima corrupta pessima, the best things corrupted become the worst; women are things whose souls [Page 79] are of a more ductible temper then the harder mettal of man, so may be made both better and worse; you scan­dalize them with impertinent devices they were never guilty of: it is true, they are not of so tumultuous a spi­rit as man, so not so fit for great acti­ons; natural heat does more actuate the stirring genius of man; their easie natures make them somewhat more unresolute, whereby men have argued them of fear and inconstancy.

15. Were it possible to assign to your choice the virtues, &c.

I answer; Here he fancies himself married to a virtuous woman, when in another place he condemns them, and by wofull experience, he sayes they are all whores, but men have al­wayes the Parliament and have enact­ed their own wills, without ever hear­ing them speak: and then how easie is it to conclude them guilty? Besides, education makes more difference be­tween men and them, then Nature; and all their aspersions are less noble, for that they are onely from their ene­mies, Men.

[Page 80]16. Our Beldam Eve to save her longing, &c.

I answer; Again he snarles bitterly, and thinks, after they were made ill, God made them fearful, that man might rule them, otherwise they had been past dealing with. I am fully minded to honour virtue in what sex soever I find it, and I think in the ge­neral I shall find it more in women then in men, though weaker, and more infirmly guarded: I believe they are better, and may be wrought to be worse; neither shall the faults of some make me uncharitable to all, nor the goodness of some make me credulous of the rest, though hitherto I confess I have not found more sweet and con­stant goodness in man then I have found in woman: and yet of these I have not found a number.

17. Though nothing can wholly dis­ingage Marriage from such inconveni­encies, &c.

I answer; You Neast Gull of a young Apocrypha, both sexes made but man, so that marriage perfects creation: [Page 81] when the husband and the wife are together, the world is contracted in a bed; and without this, like the head and body parted, either would con­sume without a possibility of reviving. And though this nameless wight be an enemy to the name of marriage, yet you may catch him dabling in the use on't: Surely, he was made a Religious Hermaphrodite that is not tending to propagation, nature in her work made him not truly so; for it never made any thing in vain: He that is perfect and marries not, may in some sort be said to be guilty of a contempt against nature, as disdaining to make use of her sports and natural endowments.

18. The true extent of her estate therefore is first to be surveyed before you entail your self, &c.

I answer; Now Sir, that which the Turks hold is not without some co­lour of reason: they say, he that mar­ries not at a fitting time (which they hold is about the age of twenty five years,) is not just, nor pleaseth God: I believe it is from hence, that [Page 82] the vow of chastity is many times ac­companied with such inconveniences as we see ensue: I cannot think God is pleased with that which crosseth his first ordination, and current of nature; and in themselves it is a harder matter to root out an inseparable sway of na­ture then they think of, without they quench it in virtue and beauty.

19. As the fertility of the ensuing year, &c.

I answer; Choose a fit companion, a fit wife, a meet help; for the best chastity of all I hold to be matrimo­nial chastity, when pairs keep them­selves in a moderate intermutableness each constant to the other, for still it tendeth to union, and continuation of the world to posterity. And it is fit both in nature and policy, that this propriety should be inviolable; first, in respect of the impureness of mixt po­sterity: next, in respect of peace and concord among men; if many men (as he saith) should be interessed in one woman, it could not be but there would infinite jarres arise. Some have [Page 83] complained of Christian Religion, in that it tyes men so strictly in this point, and when matches happen ill, there is no means of remedy. But surely if liberty or change were gran­ted, all would grow to confusion: and it would open a sluce to many mischiefs arising out of heat onely, which now by necessity are cooled, and made tame again.

20. Yet take one who thinks her self rather beneath then above you, &c.

I answer; Those I observe to agree best, you Episco-Mastix, which are of free natures, not subject to the fits of choler; their freedom shuts out jealousie, which is the canker of wedlock, and withal it divideth both joy and sorrow; and when hearts a­like disclose, they ever link in love. Nay, whereas small and domestick jars more fret marriages then great ones and publick, those two will take them away; freedom reveals them, that they ranckle not the heart to a secret lothing, and mildness bears them without anger or bitter words; [Page 84] so they close again after discussion ma­ny times in a straighter tye. Poverty in wedlock is a great decayer of love and contentation; and riches can find many wayes to divert an inconveni­ence; but the mind of a man is all: some can be servile, and fall to those labours, (he calls base drudgery) which another cannot stoop to. Above all, let the generous mind beware of mar­rying poor; for though he cares the least for wealth, yet he will be most galled with the want of it. Self-con­ceited people never agree well toge­ther; they are wilful in their brawls, and reason cannot reconcile them; where either are opinionately wise, Hell is there, unless the other be a Patient meerly: but the worst is, when it lights on the woman, she will think to rule, because she hath the subtiler brain, and the man will look for't, as the priviledge of his sex; then cer­tainly there will be mad work, when wit is at war with prerogatives.

21. I confess vast Estates are not so sensible, &c.

[Page 85]I answer; (Mr. new-fashioned Do­ctor Justice) where Marriage proves unfortunate, a woman with a bad Husband is much worse then a man with a bad Wife; men have much more freedom to court their content abroad. There are some that account women onely as seed-plots for poste­rity; (Anonymus) the Author of the Advice to a Son, (worse;) he sayes they are whores, and onely quench for their fires; but surely there is much more good in them, if they be discreet, they are women but in body alone; questi­onless, a woman with a wise soul is the fittest companion for man, otherwise God would have given him a friend rather then a Wife. A wise Wife comprehends both sexes; she is wo­man for her body, and she is man within, for her soul is like her Hus­bands. It is the Crown of blessings, when in one woman a man finds both a Wife and a friend. Single life he commends (to his Son) cannot have this happiness, though in some minds it hath, many it prefers before it; this [Page 86] hath fewer cares, and more longings, but Marriage hath fewer longings, and more cares; and I think care in Mar­riage may be commendable, so I think desire in single life, is not an e­vil of so high a bound as some men would make it, it is a thing accom­panies nature, and a man cannot a­void it.

22. Therefore (dear Son) if, &c.

I answer; Dear Daughter, some things there are, that mans consci­ence condemns without a literal Law; as injustice, blasphemy, lying, &c. But to curbe and quite beat down the desires of the flesh, is a work of Religion rather then of na­ture; and therefore saies Saint Paul, I had not known lust to have been a sin, if the Law had not said, Thou shalt not lust. Votive abstinence some cold con­stitutions may endure with a great deal of vexatious penitence; to live chast without vowing I like a great deal better, nor shall we find the Di­vel so busie to tempt us to a single sin of unchastity, as he will when it is a [Page 87] sin of unchastity and perjury too: I find it commended, but not imposed; and when Iephtha's daughter died, they mourned, for that she died a Maid.

23. I have heard a well-built wo­man compared in her motion, to a Ship under sail; yet I advise no wise man to be her owner, if her fraught be nothing but what she carries between wind and water, &c.

I answer; What she carries there, you (Scotch Wittal) in honour of her Marriage, is priviledged to the wed­ded; and though the Romans had their Vestals, yet after their thirty years continuance, the cruelty of inforced chastity was not in force against them. Single life I will like in some, whose minds can suffer continency, but should all live thus, a 100 years would make the world a desart. And this alone may excuse me, though I write against you, and like of Marriage bet­ter: one tends to ruine, the other to increasing of the glory of the world in multitudes.

24. But if once you render your self [Page 88] a pupil to whining love, &c.

I answer; Why dost call it whi­ning love? a good woman is a comfort like a man, she lacks of him nothing but heat; thence is her sweetness of dis­position, which meets his stoutness more pleasingly; so wool meets iron easier then iron, and turns resisting into embracing: her greatest learning is Religion, and her thoughts are on her own sex, or on men, without casting the difference; and dare you call these whores? believe me, dishonesty never comes nearer then her ears, and then wonder stops it out, and saves vertue the labour; she will leave such Dau­phine youths as you telling your tales, and puts back the Courtiers putting forward with a frown; yet her kindness is free enough to be seen, for it hath no guilt about it; and besides, her mirth is clear, you may look through it into vertue, but not beyond.

25. To conclude, if you will needs be a, &c.

I answer; It would make a man in love that is an hundred years old, [Page 89] to see these vertuous creatures, good women; and a good Wife hath not be­haviour as at a certain, but makes it to her occasions; she (if I may describe her briefly) hath so much knowledge as to love it, and if she have it not at home, she will fetch it; and for this, sometimes in a pleasant discontent she dares chide her sex, though she use it never the worse: she is much within, and frames outward things to her mind, not her mind to them. She wears good clothes, but never better, for she finds no degree beyond decency; she hath a content of her own, and so seeks not an Husband, but finds him: she is indeed most, but not much of descri­ption, for she is direct, and one, and hath not the variety of ill: Now she is given fresh and alive to a Husband to increase and multiply; and she doth nothing more then love him, for she takes him to that purpose, and to increase the world in multitudes.

Ladies, now your enemy is van­quished, you may take your pleasures.

26. But if this savours too much of the Stoick, &c.

[Page 90]I answer; He speaks still but faint­ly as a man out of breath; Ile give him a serious reproof, and let him take rest a while: Oh vain man, be advised, approch not the presence of such An­gelical Creatures (as women) upon pain of my displeasure, and their frowns, which frowns alone are able to destroy a woman-hater. But Ladies, I must resolve your question, whether is more true, that likeness is the cause of love, or love the cause of likeness? In agreeing dispositions, I answer, the first is certain; in those that are not, the latter is evident: the first is the easier love, the other the more wor­thy; the one hath a lure to draw it, the other without respect is voluntary: we women love you for the similitude you have with us; God meerly from his goodness, when yet we contrary to him, since he hath loved us when we were not like him, we must strive to be like him, because he hath loved us: we must be like him, being our friend, that loved us when we were his ene­mies then onely is love powerful, [Page 91] when it frames to the will of the lo­ved. Lord, though I cannot serve thee as I ought, let me love thee as I ought: grant this, and I know I shall serve thee the better.

Advice to a Daughter. III. Travell.

1. Some to starch a more serious face upon wanton, impertinent and dear bought vanities, cry up travel as the best accomplisher of youth and Gen­try, &c.

I Answer; I have discovered more with my eye, then Kings can com­prehend in their thoughts, and this in Travel: for indeed, men do but guess at places by relation onely; there is no Map like the view of the Countrey, experience is the best informer. And one journy will shew a man more then any discription can; the rest is not worth answering, his consequents.

2. Yet since it advanceth opinion in the world, without which desert is useful to none but it self, &c.

[Page 93]I answer; He would not allow a man to move from the shell of his own country, and thinks it an happiness for birth, life, & burial, to be all in a pa­rish: but surely Travel fulleth the man; he hath lived but lockt up in a chest, which hath never seen but one land. A kingdome to the world is like a corporation to a kingdome; a man may live in it like an unbred man. He that searcheth forraign nations is be­come a Gentleman of the world, (let Momus say what he will to the contrary:) one that is learned, honest, and travel'd, is the best compound of man, and so corrects the vice of one country with the virtues of another; that like Mithridate he growes a per­fect mixture, and an Antidote.

3. If your genius tempted by profit, &c.

I answer; A genius is that which from God, to one of the seven spirits, (is given) to be transferr'd by Sephi­roth, through the several orders of An­gels to the spheres of the Planets: Lastly, the Moon raies it through the [Page 94] Elements, and infuses it into the body of man; and how can this be tempted by profit?

4. Or in case this nation should again break out into partialities, &c.

I answer; To behold the war, Italy, France and Spain are pleasant, and as the court of the world; Germany, China and Denmark, are as the citie; the rest of them are most Countrey and Barbarisme, who hath not seen the best of these is a little lame in knowledge. Yet I think it is not fit that every man should travel: it makes a wise man better, and a fool worse; this gains nothing but the gay sights of France, vices of Spain, the Apery of Italy, and the exotick gestures of Flanders, and the vanity of a country: a travelling fool is the shame of all nations; he shames his own by his weakness abroad, he shames others, by bringing home their follies alone; they onely blab abroad domestick vices, and import them that are transma [...]ine.

5. Let not the irreligion of any place, &c.

[Page 95]I answer; That a man may better himself by travel, he ought to observe and comment, noting as well the bad to avoid it, as taking the good into use.

6. Shun all disputes, but concerning religion, &c.

I answer; Now without registring these things by the pen, they will slide away unprofitably: a man would not think how much the charactering of a thought in paper fastens it; litera scri­pta manes, has a large sense; he that does this, may when he pleaseth re­journey over all his voyage, and ob­servations of countries, their religions and laws in his closet. Grave natures are the best proficients by travel, they are not so apt to take soyle, and they ob­serve more, but then they must put on an outward freedome, with an inquisition seemingly careless.

7. Keep your zeal chained, &c.

I answer; How this Caterpillar of beauty operates! it were (I say) an ex­cellent thing in a State, to have alwaies [Page 96] a select number of youth of the Nobi­lity and Gentry, and at years of some maturity send them abroad for edu­cation. Their parents could not better dispose them, then in dedicating them to the Republick: they themselves could not be in a fairer way of prefer­ment; and no question they might prove very serviceable to the State at home, when they shall return well versed in the world, languaged and well read in men, which for policy and negotiation is much better then any book-learning, though never so deep and knowing.

8. Do not imitate their follies, &c.

I answer; You Epidemical traveller, being abroad, my advice is, to con­verse with the best, and not to choose by the eye, but by fame. For the State, instruction is to be had at Court; for traffick among Merchants, for religious rights the Clergy, for government the Lawyers: and for the country and ru­ral knowledge, the Boores and Peasan­try can best help you.

9. Fall not in comparisons, &c.

[Page 97]I answer; All rarities are to be seen, without comparison, especially anti­quities, for these shew the ingenuity of elder times in act, and are in one, both example and precept; by these comparing them with modern inven­tion, we may see how the world thrives in ability and brain.

10. Condemn none with too much severity, &c.

I answer; Next above all, see rare men: there is no monument like a man alive, we shall be sure to find something in him to kindle our spirits, and enlarge our minds with a worthy emulation of his vertues, parts of ex­traordinary note cannot so lie hid, but that they will shine forth, through the tongue and behaviour, to the enlight­ning of the ravisht beholder. And be­cause there is less in this to take the sense of the eye, and things are more readily taken from a living pattern; the soul shall more easily draw in his Excellencies, and improve it self with greater profit: but unless a man has judgement to order these aright in [Page 98] himself at his return all is vain and lost labour.

11. If the wisdome of the States of Holland, &c.

I answer; You Lybian pr [...]selyte, some men by travel will be changed in no­thing, and some again will change too much; indeed the moral out-side, wheresoever we be, may seem best, when something fitted to the nation we are in. And wheresoever you go or stay, you should keep God and friends unchangeable; how ever you return you make an ill voyage, if you change your faith with your tongue and garments.

12. To the Eucharist met in the streets, &c.

I answer; Silence and obedience ought not in reason to be reckon'd for a desertion of truth where it can­not be maintained, but to the prejudice of what the imperative power hath declared so to be; submit therefore to the coustome of the country, by the title of a civil respect; else you may be a murtherer as well as a Martyr, if you run unadvisedly into ruine.

[Page 99]13 Pity rather then spurn at those, &c.

I answer; It is folly to oppose any religious zelots, who think none wor­thy of life are found out of the train of their own opinions.

14. Enter no farther into forraign Churches, &c.

I answer; and oppose not one am­biguous question against another, no less dangerous to resolve; but profess it your business to learn not to teach, but comply with compulsion, where conscience and reason gives you leave.

15. Consort with none who scoff at their own religion, but shun, &c.

I answer; You may observe how foo­lishly such a man cozens his own soul in earnest, and is tumbled up and down from beggery to worship, and from worship to baseness again.

16. Eschew the company of all English you find in orders, &c.

I answer; Lapsed English, that fall to the Papists, to promote that idola­trous religion, invent lies and print them, that they may not onely cozen [Page 100] the present age, but gull posterity with forged actions, they will endeavour to disprove Zerobabel, and will, if pos­sible, make you confess money to be stronger then truth.

17. Besides, he that beyond sea, &c.

I answer; Beware what company you keep, especially in strange coun­tries, since example prevails more then precept, though by the erudition dropping from these tutots, we imbibe all the tinctures of vertue and vice; this renders it little less then impos­sible for nature to hold out any long siege against the batteries of custome and opportunity.

18. An injury in forraign air is cheaper passed over, &c.

I answer; And a Traveller may be nothing but a speaking fashion, if he take pains to be ridiculous, and suffers himself to be spurn'd and injured, he hath seen more then he; hath percei­ved, and is fit to be kickt for his folly; yet some others I have observed in forraign parts, that make their atitre speak the language, and their gate [Page 101] cries, behold us; they censure all things by countenance and shrugs, and speak their own language with shame and lisping; they will choke rather then confess beer good drink.

One makes his pick-tooth a main part of his behaviour. Another choo­seth rather to be counted a spie then not a politician, and maintains his repu­tation by naming great men familiar­ly. Another chooseth rather to tell lies than not wonders, and talks with men singly, and his discourse sounds big, but means nothing; his boy is bound to admiae him howsoever, he come still from great personages, but goes with mean.

19. Play is destructive, &c.

I answer; So it is, you Buckram A­thos, and it teaches a man the humors of another, if not bought at too dear a rate; besides it, is better to be a good gamester indeed, then men that learn no more then to be rich fools, and take an occasion to shew jewels given them in regard of their vertues, that were bought in St. Martins: and not [Page 102] long after having with a Mounte­bancks method pronounced them worth thousands, impauned them for a few shillings: and such provident rich fools will pretend to familiarity with all the learned men in England; and sometimes they indeed do make themselves fools, to please these fools, who sometimes again upon festival days go to Court, and salute without saluting: And at night in an Ordina­ry they canvass the business in hand, and seem as conversant with all in­tents and plots as if they begot them.

20. He that desires quiet, and to de­cline, &c.

I answer; All favours, (you some­times) Iustice, and then Doctor, you that will be of any trade, by virtue of a com­mission, to be a Iustice of Peace, and by the same a Doctor of Physick, (have this success, if they light on good ground they bring forth thanks.)

What Nature hath infused, you cannot cast out, correct you may: If you must desire womens fauours, do it so moderately, as your iudgement [Page 103] and reason may be still clear; if una­wares you be overtaken, you must yet be careful to conceal your self: so though your own passions be over-strong, others should not see them, to take you at advantages. As many have been spoiled by being soothed in their plausible desires to Ladies; so have many been abused by being malleated in their troublesome jealousies and fears of a Mercenary woman.

21. If tempted by an impatient af­fection, &c.

I answer; I have combated a mon­ster, and master'd him, I will write whilest he pants out his lingring breath; and I advise all young Gentlemen, not to marry uncomely women for any respects, for comeliness in chil­dren is riches, if nothing else be left them; and if you have care for your reces of horses, and other beasts, value the shape and comeliness of your chil­dren, before alliance or riches; have care therefore of both together, for if you have a fair wife and a poor one, if your estate be not great, assure your [Page 104] self that love abideth not with want, for she is your companion of plenty and honour. I never yet knew a poor woman exceeding fair, that was not made dishonest, by one or other in the end; favour is deceitful, and beauty is vanity, but a wise woman overseeth the wayes of her husband, and eateth not the bread of idleness.

I my self have travelled Greece, E­gypt, Arabia, and part of Africa, be­sides Italy, Spain, France, and Ger­many, and could give you a thousand examples of what I have here and in other books written: when you shall read and observe the stories of all na­tions, you shall find innumerable ex­amples of the like; let your love there­fore be to the best, so long as they do well: But take heed that you love God, your Countrey, your Prince, your own estate, before all others; For the fancies of men change, and so do wo­men; and they that love to day hate to morrow. But let reason be your School-mistriss, which shall ever guide you aright.

[Page 105]22. Who travels Italy, &c.

I answer; Truly I never saw the lust of men in Italy, nor the charms of women; but an ill name may be free from dishonesty, but not alwayes from some folly, which makes the Spaniard lock up his Ladies water-gap, and carry the key in his pocket. France indeed is onely guilty of Sodo­my and unheard of lusts, Italy, and Spain are not: I advise them not onely to be free from sin, but from suspicion, for it is not enough to be well lived, but well reported, and oftentimes weighty matters are as much carried by reputation as substance. Endure these things well noble Italy, and va­liant Spain, for they come rather by destiny, then by deserving.

23. Where you mean never to re­turn, &c.

I answer; Emulation is the bait of virtue, for looking into the sweetness of the reward, men undertake the labour.

24. Make no ostentation of, &c.

I answer; I saw a traveller, whose [Page 106] extraordinary account of men was, first to tell them the ends of all mat­ters, and then to borrow money of them; he offer'd courtesies, to shew them rather then himself humble; he disdain'd all things above his reach, and prefer'd all Countries before his own. He imputed his want and po­verty to the ignorance of the time, not his own unworthiness, and con­cludes his discourse with half a period, or a word, and leaves the rest to ima­gination. In a word, his Religion and his Money are both in fashion, and both body and soul are governed by fame; he loves most voices above truth.

25. Inns are dangerous, &c.

I answer; Inns are dangerous if men be not careful; so are strangers, and servants; but let your servants be such as you may command, and en­tertain none about you but yeomen to whom you give wages; for those that will serve you without hi [...]e, will cost you treble as much as they that know your fare. If you trust any ser­vant [Page 107] with your purse, be sure you take his account ere you sleep; for if you put it off, you may afterwards for te­diousness neglect it; I my self thereby have lost more then I am worth: and whatsoever your servant gaineth there­by, he will never thank you, but laugh your simpiicity to scorn. And be­sides, it is the way to make your ser­vants thieves, which else would be ho­nest.

26. Next to experience, &c.

I answer; Greek and Latine are the richest gifts a father can give his child; Italian is useful, but French is a frothy form of speech, and except amongst those that know no better, it is as fruitless as Scotch, and their books are worse fancied then the Scots.

27. He that is carried by his curi­osity, &c.

I answer; Bestow your youth in Travelling, so that you may have such comfort to remember it when past, & not sigh & grieve at the account there­of. Spend not your Summer flower of youth with Harlots, for they will [Page 108] study to destroy you; and you may think their pleasures will never have an end; but behold, the longest day hath his evening, and that you shall enjoy it but once, that it never returns again; use it therefore as the Spring-time, which soon depart­eth, and wherein you ought to tra­vel with such provision, then gathered for along and happy life.

At your return, let your time of Marriage be in your young and strong years; for believe it, ever the young Wife betrayeth the old Husband; and she that had you not in your flower, will despise you in your fall, and you shall be unto her but a captivity and sorrow. Your best time will be to­wards fourty: for as the younger times are unfit, either to chuse or govern a Wife and Family; so if you stay lon­ger, you shall hardly see the educati­on of your children, which being left to strangers, are in effect lost; and bet­ter it were to be unborn then ill bred: for thereby your posterity shall either perish, or remain a shame to your name and family.

[Page 109]28. I can say little, &c.

He that hath a great purse, may thrive in a strange Country; but I wish him take heed that he fall not from the purity of the Protestant Church, to infirmities, corruptions, errors, and the abominations of Plantations, and the vile behaviour of commonly a rude people; for God will punish sin with sin: they being commonly like the Turks, that will not suffer the Jews amongst them to sacrifice, for that was flat against their Laws; as we will not suffer the Papists to worship the Mass, because against our Laws.

To the men-Readers concerning Women.

AS certain it is, there ought to be a great care in the choice of a Wife; so the onely danger therein is beauty, by which men in all ages, both wise and foolish, have been be­trayed. And though I know it vain to use reasons or arguments, as Iohn Heydon doth, in the way to bliss and happiness, a book of Hermetical Philoso­phy, of long life health, youth, riches, wis­dom and virtue, &c. there speaking of women in one place, saith, They are imperfect men; and other things (he saith) worth your observation, to bring all to happiness and bliss; and perswades you not to be captivated by beauty: for there being few or none that ever resisted that witchery, yet I cannot but warn you, as of other things, which may be your ruine and destruction. For the present time, it [Page 111] is true, that every man prefers his fantasie in that appetite, before all other worldly desires, leaving the care of honour, credit and safety in respect thereof. But remember, that though these affections do not last, yet the bond of Marriage dureth to the end of your life; and therefore better to be born withall in a Mistriss than in a Wife: for when your hu­mour shall change, you are free to chuse again, (if you give your self that vain liberty.) Remember secondly, That if you marry for beauty, you bind your self for all your life for that which perchance will neither last nor please you one year; and when you have it, it will be to you of no price at all: for the desire dyeth when it is attained, and the affection pe­risheth when it is satisfied. Re­member (as Mr. Heydon saith in his book of The Rosacrucian Method of Physick) When you were a child, that then you did love your Nurse, and that you were fond of her; after a while you did love your dry-Nurse, and did [Page 112] get the other; after you did also slight her: So wil it be with you in your liking in elder years; and therefore if you can­not forbear to love, forbear to link, and after a while you shall find an al­teration in your self, and see another far more pleasing then the second or third love.

But methinks the Ladies begin to frown, and whisper forth these words; that I am melancholy, and speak gravely and too solidly of the sex. I do take courage again, and pluck up a youthful resolution; look in the per­usal of History, and you may find as many fair and brave examples of vir­tue given by women, as there hath been by men. Look over the roll of them, and you may easily fill each of them into a sufficient common-place; where many things put down as nobly done by men, it may be are either bruitish, heady, or passionate, whilest in the women things appear more smooth and temperate; or if there be any think of passion or exorbitancy, it is but an addition of lustre to the sex, [Page 113] as a blush, or glowing in the face sets off their beauty.

Imagine or wish a Governour to be of good entertainment, affable, open of countenance, and such a one that harbours no crooked or dark designs; where can you find such a one but a­mong women?

Besides their natural sweetness and innocency, their talk is commonly directed to such things, as it may ea­sily be inferred, that their heads are not troubled about making of wars, and deceiving the people, or enlarging of Empires, or founding of Tyrannies. And what can be wished is in women: If it be a happiness to a people to have a religious Governour, then all Philo­sophy and experience teaches you, that the softest minds are most capable of these impressions; and that women are for the most part more violently hurried away by such agitations then men are. How few men Prophets does this age afford us in comparison of Prophetesses? and some are but Astrologically read; the other by na­ture [Page 114] and inspiration qualified. Wo­men are great followers of Priests al­so; (their Genius being set in beauty) (as you may read) in a book of Mr. Heydons lately published, and called the Familiar Spirit, (are Angels.) Now in that book is shewed the name of every mans Genius, or Angel, and how to converse with it distinct from the body; and that it will speak with an audible voice in a corporeal shape, &c.

If you wish for mercy in a Ruler, women are the tenderest things on the earth, they have tears at command; and if tears be the effect of pity and compassion, and pity and compassion be the mother of virtue, must you not think that mercy rules most in them, and is the soonest expected from them?

If you expect affection from them; have not women many times cut off their hair, to make ropes for Engines, and strings for Bowes? have they not given up their Rings and Jewels to defray charges? have they not been con­tent [Page 115] to perish for their Husbands in their habitations? and what greater love of Country can be shewn? and how great would this be, if a woman looks upon her self as the Mother of her Country? what tenderness would she not have towards the people, her children? I could wish this noble sex were restored to that right which na­ture hath bestowed on it; and then we should have all quiet and serene in Common-wealths: Courts would not be taken up with factions & under­minings, but all would flow into plea­sure and liberty: instead of mould­ing of Armies, we should be prepa­ring of Masks; and instead of depressing of factions, we should have balls and amorous appointments. So that men might follow their handy-crafts, Oxen might plow, Mill-horses drive about the wheel, whilst all this labour and sweat should serve but for the furthe­rance and easiness of the Court: and no wars; for women being of tender conditions, and most part of seden­tary lives, would not engage in such [Page 116] rough employments proper onely for man, who is onely the best kind of sa­vage; over whom they have also this priviledge, that they can bring forth the greatest Conquerors, but man can onely destroy them.

Wine is strong, and nothing but truth excels women. But I see a volly of objections coming on, such as I fear not to stand against, but will march up to the head of this enemies Troop, and there I will charge him thorough, for speaking so much a­gainst women. Indeed women ought to rule; and how many sots, incon­stant, obstinate, proud, talkative, cruel, naturals and changlings, by vertue of a succession or conquest, by clubs and war-like stratagems, have mounted the Throne? And women cannot be worse at worst then such men; and withal, women are more easie and supple to be guided by wise Counsellors; women are excellent creatures. Peace a little, and hear one of King Darius young men; read Esdras 3. Chapter, and the 10. Verse.

[Page 117]Thus paraphrased by Heydon.

O Earthly men most vain, do not confine
Strength to the potent Monarch, nor to wine,
Nor to the multitude; 'gainst their opinion,
Hath not the women over these do­nion?
Women into the world them King have brought,
And all such people as have Em­pire sought
By Land or Sea, from the had being first,
Bred from their wombs, and on their soft knees nurst:
Those that did plant the Vine, and press the juice,
Before that they could tast it to their use,
Had from them their conception: they spin, they weave
Garments for men, and they from them receive
Worship and honour; needful they are no doubt,
[Page 118]As being such men cannot live without:
If he hath gather'd Silver, or got Gold,
Or found out ought that's precious to behold;
Doth he not bring it to his choice delight,
Her that is fair and precious in his sight?
Leaves he not all his business and affair,
To gaze upon her eyes, play with her hair?
Is he not wholly hers? doth he not bring
Gold to her, Silver, and each preci­ous thing?
Man leaves his Father, Mother, Country, all,
(What he esteems most dear) to be­come thrall
In voluntary bondage, with his Wife
To lead a private and contented life;
Which life for her he hazardeth, and her
'Fore father, Mother, Country, doth prefer:
[Page 119]Therefore by these you may perceive and know,
Women, to whom man doth such ser­vice owe,
Bear rule o're you. Do you not travel, sweat,
And toyl, that of your labours they may eat?
Man takes his sword, regardless of his weal,
And Mad-man like, goes forth to rob and steal:
He sails the Seas, sounds Rivers (no­thing fears)
He meets a Lion, & his way he stears
Through darkness, and what pur­chase, spoyle or boot
Is got, he prostrates at his Mistriss foot:
This shews his woman is to him more dear,
Then he that got, or she that did him bear.
Some have run mad, some slaves to them have been,
Others have err'd and perisht in their sin.
[Page 120]Do I not grant the King in power is great,
And that all Nations homage to his Seat?
Yet I have seen Apame her armes twine
About his neck, the Kings lov'd Concubine,
And daughter to the famous Bartacus,
I have beheld her oft-times use him thus;
From the Kings head to snatch the Royal Crown,
And smiling on him, put it on her own:
Then with her left hand on the cheek him smite,
Yet he hath gap'd, and laught, and took delight
To see himself so us'd: If she but smil'd,
(As if the power of him were quite exil'd)
He laught on her; If angry, he was fain
To flatter her till she was pleas'd again:
[Page 121]'Tis true O men, whom I appeal unto,
Are they not strongest then who this can do?

And it is most true, that as women bring forth children into the world, as they multiply themselves into these visible and corporeal souls, and after they have brought them forth, are most tender and careful to bring them up; So it is most fitting, having all these pre­eminences and indulgences of na­ture, that when they were brought up, they should also have the rule of them: for a Potter would think it hard mea­sure, if after the pitcher were made it should slie in his face.

Advice to a Daughter. IV. Government.

Contract not the Common distemper incident to vulgar brains, who still ima­gine more ease from some untried Go­vernment, then that they lye under; not having passed the first form of experi­ence, where we may learn that Tyranny is no less natural to power then lust to youth, &c.

1. I Answer; These Rules of Hypo­critical Tyrants, (I will set down) are fit to be known, that they may be avoided, and met withall, and not drawn into imitation.

The Policy of a Tyrant to hold up his State, is first to make shew of a good Governour, by observing a tem­per and Mediocrity in his Govern­ment, and whole course of life. To [Page 123] which end it is necessary, that this subtile Tyrant be a cunning Politician, and that he be taken so to be, for that it maketh him more to be feared and re­garded, and is thought thereby not unworthy to govern others.

We may be assured, that there is no greater Index of Ambition, then an affectation of popularity, which ap­pears in meek addresses to the people, wooing and familiar condescentions, bemoaning their sufferings, commen­ding a more vigorous sense of them. And to make shew not of severity but of Gravity, by seeming reverent, not terrible in his speech, and gesture, and habit, and other demeanour, as extreme kindness and fawning, which is alwayes suspicious, because often fraudulent: remember the Sileni, that use to kill with hugs and embraces. I know and have observed, it is very usuall for men to personate goodness, til they have accomplished their ends; And this, sometimes by pretending to take care of the Common-wealth; and to that end, to seem loth to exact [Page 124] Monethly Assessements, and Excise of Beer and Ale, and other charges; and yet to make necessity of it, where none is, to that end to fancy Plots, and imprison those are of the better sort amongst a few silly fellowes, and make them partners in the design, which indeed may prove nothing; and to keep men in arms, that he may con­tinue his exaction and Contribution so long as he list; and thereof to em­ploy some in his publick service, and the rest to hoord up in his Treasury; and sometimes to give an account by open speech, and publick writing, of the expence of such Taxes and impo­sitions as he hath received of the Re­publick, that he may seem to be a good husband, and frugal, and not a robber of the Common-wealth.

2. Be not the pen or mouth of, &c.

I answer; I have observed, a man born obscurely, who as long as he was private and poor, excelled in a soft and tractable disposition, but when by jugling he had obtained the govern­ment of Arabia, there was none more [Page 125] odious for a cruel, covetous and barba­rick tyranny; and I observed of Sede Mahomet Alhayse, there was never a better servant and a worse master.

And I know a good aim, much less a good pretence, cannot justifie a bad action, and therefore we ought to be as solicitous about the lawfulness of the means as about the goodness of the end. It is a Maxime in morality, that honum oritur ex integris, and in Christi­anity, that we must not do evil that good may come of it; and we may possibly rescue our selves from future cosenage, if we examine the lawfulness of every circumstance leading to the end propounded, before we are tickled and transported with the beauty of the pretence.

As to forbid feastings at the usual times, and other meetings, which in­crease love, and give opportunity to confer together of publick matters, under pretence of sparing cost for bet­ter uses: to that end the Courfeu belwas first ordained by Willi. the Conquerer, to give men warning to repair home [...]t a certain houre.

[Page 126]3. A multitude inflamed under a religious pretence, &c.

I answer; To make schism or division under hand among his nobility, and betwixt the nobility and the people; and to set one rich man against ano­ther, that they combine not together, and that himself by hearing the griefs and complaints, may know the secrets of both parties, and so have matter against them, when he listeth to call them to an account.

4. The example of Brutus, &c.

I answer; It cannot be then easily imagined, of what singular importance the aspersing and blotting of a Prince is, to boyl up popular discontent to that height which is requisite for a re­bellion: and here it must diligently be enquired, if there have not been such lapses as have galled the people; and though they be old sores and skin'd, yet they must be searched and refreshed, and exasperated with all the urging circumstances that come within the invention of scandal. It must be remembred if any persons of [Page 127] publick note have suffered under the sword of justice, whose crimes can by art or eloquence be extenuated, whose hand measure must be mentioned with tears, that so old Traytors may be propounded for new Martyrs: this hath been the ordinary method of am­bitious and wicked powers, and it was ever the most compendious way of usurpation, to dissemble a strong affection to the country, lamenting the vices of the Prince, and miseries of the people; not with an intent to rescue them from servitude, but to get such a portion of favour as may lift us up to the same pitch of honour on their shoulders; which having obtai­ned we transcendently abuse, changing the rods of royalty into the scorpions of Anarchy, Aristocracy, or a free State.

5. Before you fix, consult all the ob­jections, &c.

I answer; It is the fashion of for­tunate Traytors to feed the people with shells and empty names: as if their bare assertion could demonstrate [Page 128] to us (against all experience) that tis freedome to be slaves to quondam peasants, and slavery to be subjects to a true and natural Prince; and there­fore if the Prince be severe, he gives them Nereo's brand, a man kneaded up of dirt and blood; if he be of parts and contrivance, he calls it pernicious in­genuity; if he be mild and favourable to tender consciences, he declaimes against his toleration; if he urge uni­formity and decency in divine service, he rails at his superstition. And because there is no such equilibrious vertue, but has some flexure to one of the ex­tremes.

But if the Prince hath by carriage of extraordinary innocence vindicated himself from obloquy (which shall scarce be, if small faults be rightly im­proved) then Machiavels advice must be followed, to calumniate stoutly, till the people have entertained some­thing to his pre [...]udice: it is a figure in Politicks to make every infirmity a fault, and every fault a crime; and if the people be dispos'd to alteration, [Page 129] these must first be urged against a Mo­narch to depose him, which is com­mendable, if you can dress him up like a Tyrant; as you may find it justified by an honest Scot: who complains that there are not some glorious rewards appointed for Tyrannticides, &c. The Grecians gave divine Honours and great gifts to those that kill'd Ty­rants.

6. Submit quietly to any power, pro­vidence, &c.

I answer; It is wisdome so to do: and for my part, I will obey my supe­riors without compulsion. I know the power of authority by woeful experi­ence to be very strong in other coun­tries, and able to conquer the Saints, and to convert innocency into faults; and he that peruses history shall find that there hath been no innovation so gross, no rebellion so hideous, but hath had some Ecclesiastical somen­ters; for such as want worth enough of their own, to reach preferment in a regular way, are most apt to envy the just honours of better men, and despai­ring [Page 130] to obtain their end by learning and piety, they aspire to it by the crooked means of faction and schism: nor are these despicable instruments to the Politician, for the sharpest for the sharpest sword in his army can­not vie services with a subtil quil; you may see his business in writing, prea­ching and disputing, that so his tongue is a sheild to his patrons opinion, and a sword to his adversaries.

The Iesuit reckons it in the number of his merits, if he may by any sinister waies ruffle and disorder heretical kingdomes, (so he calls them) encou­rage weak and unstable minds to slight magistracy, irritate divisions, tumults, rebellions, absolve from oaths, and all sacred ties; so that it is hard to find any tragical Scene, or bloody Thea­tre, into which the Jesuit hath not in­truded and been busie, contributing in a very high measure to evey fanatick insolence, justifying the old Pope Ioan, the picture of the whore of Babylon: these are the firebrands of Europe, the forge and bellows of sedition, infer­nal [Page 131] Emissaries, the Pests of the age, men that live as if huge sins would merit heaven by an Antiperistasis.

7. If authority exact an acknowledge­ment, &c.

I answer; Submit, and observe, that there is no nation without some tur­bulent spirits of its own, the disho­nour of the gown and Pulpit, the shame, and sometimes the ruine of their country; you would think they had their text from a Gazet, because you hear so much of a Coranto in the application; that these may be fit im­plements for the Governour: there are these requisite qualifications, there must be a principall gift of wresting the Scripture, vexing and urging the holy Text, constraining it to patro­nize the design: the great Apostle ex­presses this in three very emphatical termes, 1. the cogging the Die, mak­ing the word of God speak what they list, 2. Crafty applications and exposi­tions of it, 3. All the methods and arts of cozenage, guilding and varni­shing rotten doctrines; and this must [Page 132] be done in publick Pulpits, vomiting out flames and spirit of sulphur from that sacred Pegma, where he should deliver none but mild and soft, that is, Evangelical Embassages.

8. He that suffers his conscience to mislead, &c.

I answer; It is pity the (crafty upstart) that will say to his brother, it is a sin to be honest, should have liberty to go in private, and preach in Par­lours and meeting-houses, where he is listned to as an Oracle: and here commonly he is more Enthusiast then Scripturist, and his Auditors believe his dreams to be as Canonical as the Revelation; like those Mr. Heydon speaks of, their dreams are all new lights; or those this learned Gentleman chides, when he tells them that every whimsey is not prophesie.

This subtile upstart that lately dropt from the gallow-tree into Styx, and tur­ned a Soland Goose, ought to be of some abilities in disputing; and what he wants in Logick, he must supply in garrulity and babling, for whatsoever [Page 133] he affirms, the interest he hath in his seduc'd hearers, improves into a Syl­logism: you ask after his Topicks, he has his Arguments from Gregory, but not the Saint, if after his weapons, he carries the name of Christ in the van of Rebellion and Robbery; and the wound he makes is faction: those con­sciences which will not surrender to his Parley, his master takes by storm: And thus he abuses Christ, by pre­tending his favour to unwarrantable actions, he abuses his Prince, by alie­nating the affection and allegiance of his subjects; he abuses the Church by shattering it into rents and schisms, wounding it with a feather from its own wing, snatching a coal from the Altar, to fire both Church and State; and lastly, he abuses himself; for when the political Sophister hath made his best use of his seditious spirit, he leaves him to his own wild distempers, having directed his own thoughts to another goal.

9. Ostentation of birth at no time decent, &c.

[Page 134] I answer; To keep the conquered quiet and peaceable, and well affected so much as may be, by promises of titles of honour, the people may seem by being conquered, to have gotten a Protector, rather then a Ty­rant; for the Common people, if they enjoy Peace, and be not distracted nor drawn from their business, nor ex­acted upon beyond measure, are easily contained under obedience; yet not­withstanding they are to be disused from the practise of Arms, and other exercises which increase courage, and be weakned of Armour, that they have neither spirit nor will to rebel.

10. Despise none not for meaness of bloud, &c.

I answer; Defame not any woman publickly or privately to another, though you know her to be evil; for those that are faulty cannot endure to be taxed, but will seek to be avenged of you; and those that are not guilty cannot endure unjust repro [...]h: and as there is nothing more shameful and dishonest, then to do wrong, so truth [Page 135] it self cutteth his throat that carrieth her publickly in every place, and de­spiseth the condition of another. Re­member the Divine saying, He that keepeth his mouth, keepeth his life: do therefore right to all men where it may profit them, you shall thereby get much love; and forbear to speak evil things of men, though it be true, and thereby you shall avoid malice and revenge.

11. It cannot be looked upon as an Act of prudence to do more for ano­ther, &c.

I answer; Obligation to Gover­nours: There is no argument more po­pular then success in government, be­cause the bulk of men is not able to distinguish the permission of God from his approbation: And although it be in it self fallacious and feeble, yet the misery of the conquered denies them the opportunity to dispute it; for the opposition of the sword will never be confuted by the bare fist of Logick; nor doth the victor common­ly permit any ventilation of his dicta­tates; [Page 136] for when the body is a slave why should the reason be free? A soul­dier in Lybia wondred any would be so importunate to preach Laws and moral reasons to men with swords by their sides, as if arms knew not how to descend to rational inquiries, but were enough justified by an odd kind of necessity of their own creating, that all Laws are engraven on the hilt of a victorious sword, to whose Manda­mus all other Statutes must submit.

12. No government can be safely engaged by a single person, &c.

I answer; If he gratifie his courti­ers and attendants in that sort, and by such means as that he may seem not to pleasure them with the hurt and in­jury of his people, as with Monopo­lies, &c▪ I have often wondred with my self, what should move governours to print justifications of themselves, and assertions of their proceedings, which I suppose never made an un­derstanding man a convert, nor met with a cordial reception in any, unless the abuse of a few poor shallow belie­vers, be thought a triumph worth their [Page 137] pains: I have sometimes thought, they do by these papers please themselves in their abilities to delude, and so gra­tifie their authority over the noblest part of man, by denying the liberty of the thought, and subduing the power of the soul to an implicit coherence with their own magisterial opinions.

But the Governour of the Turks, that Politician we must force our pen to­wards, by quoting the success of his undertakings, besides the plausibleness and insinuating nature of the proposi­tion it self, hath the advantage of power to make us believe him, or any other such like governour that con­trives these designes. Nor is this bait laid by him, or any other I point not at contemptible; many of parts and prudence, yea and of Religion, have been stagger'd by it: some question whether he deserved the brand of Atheism, considering the wild con­ceits they then had of their Gods; or differed from the common Creed, crying out, O how the Gods favour Sacriledges! When he had a merry gale after a sacrilegious attempt, the [Page 138] like said Dionysius; the best of the Greek Historians calls the victory, the just Arbitress of the cause; so did the Roman also. So hard it is to perswade meer reason, that virtue may be un­fortunate, and vice happy; and some adore the fortunate, and despise the conquered.

13. A reconciled enemy is not safely to be trusted, yet if any, &c.

I answer; You must never trust any friend or servant with any matter that may endanger your estate: and of this you must take an especial care, for else you will make your self a slave to him that you trust, and leave your self alwayes to his mercy; and be sure of this, you shall never find a friend in your young years, whose condition and qualities will please you after you come to more discretion and judge­ment; and then all you give is lost, and all wherein you shall teach such a one will be discovered: such therefore as are inferious will follow you, but to eat you out, and when you leave to feed them, they will hate you; and such kind of men, if you preserve your [Page 139] estate, will alwayes be had: and if your friends be of better quality then your self, you may be sure of two things; The first, that they will be more care­full to keep your counsel, because they have more to lose then you have. The second, they will esteem you for your self, and not for that which you do pos­sess: but if you be subject to any great vanity or ill, from which I hope God will bless you and all other, then there­in trust no man, for every mans folly ought to be his greatest secret.

14. Grant if ever a courtesie at first asking: for, &c.

I answer, nothing does more be­come a wise man, then to make choise of friends, and advised in cour­tesies; for by these you shall be judged what you are: let them therefore be wise and virtuous, and none of those that follow you for gain; but make e­lection rather of your betters then your inferiours, shunning alwayes such as are poor and needy; for if you grant twenty courtesies, and give as many gifts, and refuse to do the same but [Page 140] once, all that you have done will be lost; and such men will become your mortal enemies.

15. Be not nice in assisting with the advantages of nature, &c.

I answer you friendly where you do not abuse Ladies and Gentle­women, and in milde termes. There is some of this leaven in the judgement of most, notwithstanding those brigh­ter discoveries in the Noon of Chri­stianity we live under. A Bible through­ly observed, would expound to us much of the riddle and dark passages of providence: we are so short sighted, that we cannot see beyond time with­out the Rules of Astrology. We va­lue men and things by their temporal prosperities, & transient glories; where­as, if we put eternity into the other scale, it would much out-poise that worldly lustre that so much abuses our eyes, and cozens our understan­dings. I find it not in holy Writ, that God hath inseparably annexed good­ness and greatness, justice and victory▪ he hath secured his servants of the fe­licity [Page 141] of a better life, but not of this; Christs Kingdom is not here, our happiness was not of this world: not doth my Bible shew me any warrant for appeal to Heaven for the decision of this or that intricacy, by bestow­ing success upon this party, or that cause, according to its righteousness and due merit: there is a vast diffe­rence betwixt [...] and [...], even in Scripture construction. The great Turk may justly exult and prune himself in discourses of this nature, if they be once admitted and owned by Christians. And I shall forbear any longer to think Mahomet an Im­postor, and must receive the Alcaron for Gospel, if I shall be convinced that temporal happiness and triumph are a true Index of divine Favour. Our Religion hath something more to in­vite our closure with it; it proposes a conveniency on earth, like Heydons book of The way to bliss; but the Crowns and garlands are reserved for Heaven, as bliss is. The money-god in Plato pretends a command from [Page 142] Jupiter, to distribute as great a lar­gess to the wicked as to the good; be­cause, if vertue should once impro­priate riches, that fair Goddess would be more wooed for her dowry, then for native beauty. So if Religion were attended with those outward allure­ments that most take the senses, we should be apt to follow Christ for the loaves, and overlook the spiritual charms, and more noble ends of Chri­stianity. The Heathens could say, happy privacy is a thing of unhappy presidency: fortunate sins may prove dangerous temptations; but to say, that God doth signally attest the actions of such a person, or the justice of such a cause, by permitting it to prosper, and taper up in the world, is such a deceit as deserves our serious abhorrency.

16. 'Tis not dutiful nor safe, &c.

I answer; Princes must take care they be not made fools by flatterers; for even the wisest men are abused by these: know therefore, that flatterers are the worst kind of Traitors for they will strengthen your imperfections, en­courage [Page 143] you in all evils, correct you in nothing, but so shadow and paint all your vices and follies, as you shall ne­ver by their will know evil from good, or vice from virtue. And because all men are apt to flatter themselves, to entertain the additions of other mens praises is most perillous: do not there­fore praise your self, except you will be counted a vain-glorious fool; nei­ther take delight in the praises of o­ther men, except you deserve it; and receive it from such as are worthy and honest, and will withall warn you of your faults.

17. It is not safe for a Secretary to mend the Copy his Master hath set him, &c.

I answer; He may if his Master be a wise man, and delights not in flatte­rers, for they have never any virtue, they are over-base, creeping, cowardly persons. A Secretary that is a fool, will [...]ove a flatterer, and hate a plain honest man; A flatterer is said to be a beast that biteth smiling: David desired God to cut out the rongue of a flatterer: but [...]t is hard to know them from friends, [Page 144] so are they obsequious and full of pro­testations; for as a wolfe resembles [...] dog, so doth a flatterer a friend: a flat­terer is compared to an Ape, who be­cause he cannot defend the house like a dog, labour as an ox, or bear burdens as an horse, doth therefore yet pla [...] tricks and provoke laughter. A Secre­tary may be sure, and so may you that he that will in private tell you your faults, is your friend, for he ad­ventures your mislike, and doth hazard your hatred: for there are few men that can endure it, every man for the most part delighting in self-praise, which is one of the most universal fol­lies which bewitcheth mankind.

18. Write not the faults of person near the throne, &c.

I answer; Do not accuse any ma [...] of any crime, if it be not to save your self, your Prince, your country; for there is nothing more dishonourable (next to treason it self)then to be an accuser. Notwithstanding, I would not have you for any respect lose your reputation, or endure publick disgrace; [Page 145] for better it were not to live, then to live a coward. I hate a cow­ard: if the offence proceed not from your self; if it do, it shall be bet­ter to compound it on good terms then to hazard your self, for if you overcome, you are under the cruelty of the law; if you are overcome, you are dead or dishonour'd: if you there­fore contend or discourse in argument, let it be with wise and sober men, of whom you may learn by sober reason­ing; and not with ignorant persons, for you shall thereby instruct those that wil not thank you, and utter what they have learned from you, for their own. But if a man know more then other men let him utter it when it may do him honour, and not in assemblies of ignorant and common persons.

19 That it is not unlawful to serve beer, office or arms, &c.

I answer; This is like Gusman the tattered Spaniard; and I pass it over as not worth looking on, and go to the next Paragraph.

20 Court him alwaies you hope one day to make, &c.

[Page 146]I answer; The fancies of men change, and he that loves to day ha­teth to morrow: let reason therefore, Don Guzman, be your school-mistris, which ever will guide you aright.

21. Tis a natural guard, &c.

I answer; A governour will make friends, and knows how to improve any popular gust he raised, because such a storm is his seed-time; and the Dutchmen boast they can saile with all winds: the aspiring man observes the quarter whence the fairest gales of preferment blow, and tacks about ship, turning his helme to fill the sails of his ambition; nor can the com­pass point more varieties of windes then his dexterous soul hath changes and garbes, and suitable complian­ces.

What the Orator calls his top and perfection, to make happy application to the several humors and Genius of all sorts of men, qualifying his address with what he knows will most charm a friend he treats, that the Governour does, not onely with his lips, but life [Page 147] you may find all those figures and tropes digested into his actions, and made practical, that are in the other onely vocal. He remembers that of an Almanack-maker, who having now succesfully gained, and written amia­ble predictions in flattery of three Princes, and still in the same aspect of favour, unshaken with the vicissi­tudes he had run through: being by my self asked by what means he pre­served his fortune, he replyed, he was made of the pliant willow, not of the stubborn oke, alwaies of the prevai­ling religion, and a zealous professor: this easiness and bending is of abso­lute necessity; for if the same temper which insinuated in violent times were retained in a composed and set­led government, it would be altoge­ther distasteful; and so on the con­trary.

22. Mingle not your interest, &c.

I answer; Amongst all other things of the world, take care of your estate, which you shall ever preserve, if you observe three things; first, that you [Page 148] know what you have, what every thing is worth that you have, and to see that you are not wasted by your servants and officers. The second is, that you never spend any thing before you have it, for borrowing is the canker and death of every mans estate. The third is, that you suffer your self not to be wounded for others mens faults, and scourged for others mens offences, which is, to be surety for another; for thereby millions of men have been beggered and destroyed, paying the reckoning of others mens riot, & the charge of other mens folly and prodi­gality.

23. Let nothing unjustifiable, &c.

I answer; If religion be in fashion, you can scarcely distinguish this man from a saint; he does not onely reve­rence the holy Ministers, but if need be, he can preach himself▪ if cunctation prevails, he acts L. if the buckler must be changed for a sword, he personates the Prince of Conde: if mildness be useful, Charles Stuart called King of Scots, is not more a lamb then he. If se­verities [Page 149] are requisite, Ruperts butche­ries are sanctities, compared with his: as Cyclope Euripides, shifted dispositi­on as he altered place, (being volup­tuous and jovial in Ionia, frugal and retired in Lacedaemon) so he proporti­ons himself to time, place, person, re­ligion, with such a plausibleness, as if he had been born onely to serve that opinion which he harboured but as a guest, whilst it continued in sway, having a room in his heart; if occasion be, to lodge the contrary, and to crie it up with as much ardour as he once used to extol the former; and thus like a subtile Proteus he assumes that shape that is most in grace, and of most pro­fitable conducement to his ends; he abounds in a voluble wit, and like a changeling more turning then a pot­ters wheel.

He hath this advantage of the Cha­melion, that he can assume whiteness, for I find him often wearing the vest of innocency, to conceal the ugliness and blackness of his attempts in his Advice to a son.

[Page 150]24. Avoyd the folly of Actaeon, &c.

I answer; A Princes secrets ought to be kept, and if he be a good gover­nour, he is inviolably constant to his principles of vertue and religious pru­dence; his ends are noble, and the means he uses innocent; he hath a single eye on the publick good; and if the ship of the State miscarry, he had rather perish in the wreck, then pre­serve himself uppon the planke of an inglorious subterfuge: his worth hath led him to the helme, the rudder is an honest and vigorous wisdome, the sta [...] he looks to for direction is in Heaven, and the port he aims at is the joynt welfare of Prince and people.

This constancy is that solid rock upon which the wise Venetian hath built its long-liv'd Republick, so that it is probable the maiden Queen borrowed her Motto of Semper eadem from this maiden Common-wealth.

It is true, something is to be conce­ded to the place and time, and person of a Prince; and I grant that there are many innocent compliances, Heydons [Page 151] Basilica chymica is observable, there may be a bending without a crooked­ness, we may circumire, & yet not aber­rare; Paul became a Jew that he might gain the Jews, but he did not become a sinner that he might gain sinners; he was made all things to all men, but he was not made sin to any, that is, his condescensions were such as did well consist with his Christian integrity.

Greatness and honours and riches, and scepters, those glorious tempta­tions that so much enamour the dot­ing world, are too poor shrines for such a sacrifice as conscience, which the Governour hath so much abused by an inveterate neglect, that it is become menstruous, Ephemerals.

25. Providence or a severer destiny hath, &c.

I answer; When the choice of the affection dies, a general lamentation follows; for we seldome find any with­out a peculiar delight in some peculiar thing, though various as their fancies lead them: honour, war, learning, mu­sick, do all find their several votaries, [Page 152] who also if they fail in their souls wishes mourn immoderately.

26 Afflict not your self to see, &c.

I answer; The time is come about whereof Diogenes prophesied, when he gave the reason why he would be bu­ried groveling, we have made earths bottom powerful to the lofty skies: gold that lay buried in the buttock of the world is now made the head and ruler of the people, putting all under it; we have made it extensive as the Spanish ambition, and in the mean, have undeservedly put worth below it. Worth without wealth, is like an able servant out of employment, he is fit for all businesses, but wants where­with to put himself into any: he hath good materials for a foundation, but misseth wherewith to rear the walls of his fame. For though indeed riches cannot make a man worthy, they can shew him to the world when he is so; but when we think him wise, we ap­pear to be content to be misled with the multitude. To the rich I confess we owe something, but to the wise [Page 153] man most: To this for himself, and his innate worthiness; to the other as being causually happy, in things that of themselves are blessings, but ne­ver so much, as to make virtue mer­cenary or a flatterer of vice: worth without wealth besides the native no­bleness, has this in it, that it may be the way of getting the wealth which is wanting; but as for wealth without worth, I count it nothing but a Rich Saddle for the State to ride an Ass withall.

27. One may attain to a higher de­gree, &c.

I answer; If his conscience will suffer him to swear to those subtile snares the Governour layes in such an oath, as may furnish with a sense obliging to the design, he may be preferred.

But it appears by sad experience, that in propounding of oaths, requi­ring promises, and other solemnities, there have been multitudes induced to bind themselves upon some secret, loose, and mental reservation, which [Page 154] they have fram'd to themselves as a salvo in case of breach; so apt we are in affairs of greatest importance, to advise more with corrupt wit then sound conscience: in the catalogue of self delusion, you may possibly find these.

We are ready to interpret the words too kindly, especially if they be ambiguous; and it is hard to finde terms so positive, but that they may be eluded indeed, or seem to us to be so, if we be disposed.

Some are invited to illicit promi­ses qua illicit, because they know them to be invalid.

Some are frighted into these bonds by threats, and losses, and temporal concernments, with the expence of the value of a cellar of Beer; in a Scarlet cloak, and a good suit of cloth lined with knavery; some with a Dic­ker of Leather, and a good pair of boots, set up on the highest size of hypocrisie and deceit, to step into pre­ferment; and then they please them­selves [Page 155] that they swear by duress, and so are disingaged some are oath-proof, I mean there are such sear-scul'd men, as will swear pro and con.

Some have learned from the Civi­lian Cleveland, and others of them, that though he swear to a thing not materially unlawful, yet if it impedes a greater moral good, it becomes void.

Some take liberty to swear, because they judge the person to whom they swear incapable of an oath; as Phila­lethonus defends the breach of an oath to a thief, from perjury: and this scribler of the Advice to a Son, to a Tyrant to violate his faith is an honest perjury: the first sort of these falls most porperly under the notice and practice of a crafty Governour, though he may also use the last, but at diffe­rent times.

28. Though Law perish, &c.

I answer; It is not difficult for him to cast his desire into such soft glib ex­pressions as will down with most; yea, with many that would absolutely dis­avow the same in rough language; if [Page 156] he be unskill'd in this black Art, I commend him to the Pedagogy of the Delphick devil.

29. Though I hope I have now rea­son, &c.

I answer; In employments, there is this same method through all the world, in general. All things come to their height by degrees, there they stay the least of time in a prosperous profession, then they decline as they rose; onely mischief being more im­portunate, ruines their profession at once, what hath been long a rearing.

30 Avoid in your pleadings, &c.

I answer; Amongst all other profes­sions, chuse that which your Genius is fittest for, as the learned Astrologer will tell you: the Law I would have have you well read in, but not to know the smart of it; the practise of it is so gilded with gold, that you may swal­low a cause, and forget who may be purged of all their goods and Chattels, Lands and Tenements, by your poti­ons, or neglects. Therefore take heed how you delay any man for lucre or [Page 157] gain, or how you manage a bad cause for your Client: money I know is apt to bail a rich man, when the honest poor man suffers, because he has no Acres to be his hostage. Be not made the Ass to carry the burdens of other men; if your friend desire you to be his surety, give him a part of what you have to spare, if he press you farther, he is not your friend at all, for friendship rather chuseth harm to it self then offereth it: if you be bound for a stranger you are a fool, if for a Merchant, you put your estate to swim; if for a Churchman he hath no inheritance; if for a Lawyer, he will find an evasion by a syllable or a word, to abuse you; if for a poor man, you must pay it your self; if for a rich man, it need not; therefore from the Law Suretiship and defamation bless your self.

31. At a conferrence to, &c.

I answer; Every unbridled tongue in the end shall find it self unfortunate, for in all that ever I observed in the course of worldly things, I ever found [Page 158] that mens fortunes are oftner made by their tongues then by their virtues, and more mens fortunes overthrown thereby also, then by their vices.

32. If you be to vote in any publick &c.

I answer; The mouth of a wise man is in his heart, the heart of a fool is in his mouth, because what he knoweth or thinketh he uttereth; and by your words men will judge you: such as your words are, such will your affecti­ons be esteemed, and such will your deeds as your affections, and such your life as your deeds: Therefore be ad­vised in debates what you discourse of, what you maintain, whether touching Religion, Scare, or vanity: for if you erre in the first, you shall be counted profane, if in the second, dangerous in the third, indiscreet and foolish.

33. As excellent Painters were not wont to fix upon a single beauty, &c.

I answer; If you imitate greatness according to these directions, rather then goodness advised by my self, it is most certain, there is no other tye of [Page 159] security and establishment to a person that hath ravished greatness, and ac­quired violent oaths: for usurpation hath onely these two pillars, its own Arms and Militia, and publick oaths and acknowledgement; and it is scarce worth querie, whether, when the gross of a Nation is thus bound, the oath be not as valid, and the conscience as much concerned, as if it had been sworn to a lawful Prince. It is rea­sonable, that an usurping power can­not upon any prudent perswasion, have the same confidence in the love of the people that a just hath; nor is the fol­lowing Government inticing to imita­tion; for never any Kingdom badly ac­quired was well administred. The same with Doctor Culpeper, where one objecting the vices of Princes, receives this answer; Therefore they were not natural Princes, but violent usurpers, & so beholding more to fear then love of their subjects. And therefore if the Governour by imitation of the blessed means forementioned, can gain a Su­periority, there is no trusting to those [Page 160] ingenious guards, his own good, and the love of others. His best defence is awe, and fear, and scaffold, and gibbet, &c. for he that hath no voluntary room in the hearts of his people, must use all means to gain a coercive.

34. Before I came to have leisure, &c.

I answer; Princes frailties and pro­mises are like other mens, and may be put into the same bottomless bag which Poets say Iupiter made for lovers asseverations. Their words are as good as their oaths, for they are both tri­fles: children are to be cozened with rattles, and men with golden words from a Princes mouth.

35. He that seeks perfection on earth, &c.

I answer; Nature and Religion con­joyned beget fear and love together, admiration, reverence: and these are so rare for qualification, that they be­get long life, health, youth, riches, wisdom and vertue. And these are most necessary to perfection, as you read in Heydons way to bliss.

[Page 161]36. Those that impute their good, &c.

I answer; God will teach you to know you are not wise enough to chuse for your self; and therefore will lead you to a dependency on him, wherein he does like Charles Stuart, who feeds not the expectation of Favourites that are apt to pre­sume, but often crosses them in their hopes and fears; thereby to tye them faster in their duty and reverence, to his hand that giveth: and certainly you shall find this infallible; though God gives not your desires, yet he alwayes imparts to your profit. How infinitely would you intangle your self, if you could sit down and obtain your wishes? do you not often wish that, which you after see would be your confusion? and is not this, because you ignorantly follow the flesh, the body, and the blinded appetite, which look to no­thing but the shell and outside? where­as God respecteth the soul, and distri­buteth his favour for the good of that, and his glory. God sees and knows your [Page 162] heart, and things to come in certainty; you, but onely by Astrology; which doth often fail of predicting truth, or happily by A Rosacrucian, who some­times to my knowledge loses himself in the clouds of the worlds occasions: and no man would be more misarble, then he that should cull out his own wayes; what a specious shew carried Midas his wish with it, and how it paid him with ruine at last? surely God will work alone, and man must not be of his counsel: nothing puts destruction on him sooner, then when he presumes to part the Empire with God. If you can be patient, God will be profitable; but the time and means you must leave to him, not challenge to your self: neither must your own endea­vours wholly be laid in the couch to late. The moral of the tale is a kind of an instructive Satyre, when the Carter prayed in vain to Iupiter, be­cause he did not put his shoulder to the wheel: do your part with industry, and let God point the event. I have seen matters fall out so unexpected; neither [Page 163] Astrologer not Rosacrucian could give any successeful judgement of them; which have tutoured me in all affairs, neither to dispair nor to presume: not to despair, for God can help me; not to presume, for God can cross you. It is said of Marius, that one day made him Emperor, the next saw him rule, the third, he was slain of the Souldi­ers: never despair, because you have a a God; never presume, because you are a man.

37. As I would have you primarily intend, &c.

I answer; A Magistrate or a Prince that would establish a troubled Go­vernment, must first vanquish all his foes; factious heads must be higher by a pole then their bodies; for how will the folds be quiet, while yet among them there be some wolves? He that would rule over many, must fight with ma­ny, and conquer, and be sure either to cut off those that raise up tumults, or by a majestick awe, to keep them in a strict subjection: slackness and conni­vence are the ruines of unsetled King­doms, [Page 164] your passions and affections are the chief disturbers of your civil State. What peace can you expect within you, while these rebels rest un­overcome? If they get a head your Kingdome is divided, so it cannot stand. Separations are the wounds of a Crown, whereby neglected, it will bleed to death: then you must strive to subdue; if you cut them not off, you must yet restrain them. 'Tis no cruelty to deny a Traitor liberty, you must have them be your Subjects, not your Prince; they must serve you, and you must sway them. If it cannot be without much striving, you must be be content with a hard combat, that you may have a happy reign; 'tis bet­ter you endure a short skirmish, then a long siege, having once won the field you must keep it.

38. The like may be imagined of men, &c.

I answer; In all Nations two things are cause of a common prosperity, good Government, and good obedi­ence; a good Magistrate over a per­verse [Page 165] people is a sound head on a sur­feited body; a good Common-wealth and a Ruler, is a healthful body with a head-aching, either are occasions of ruines, both sound preservatives. A good Governour is a skilful Ship-ma­ster, that takes the shortest way, and the safest course, and continually so stears, as the rocks and shelves which might shipwrack the State, be avoi­ded, and the voyage ever made with the strongest speed, best profit, most ease: but a wicked Magistrate is a wolfe made leader of the fold, that both satiates his cruelty, and betrays them to dangers; to whom, if you add but ignorance, you may without A­strology, prophesie or predict destructi­on: The Iudges insufficiency is the In­nocents calamity. 'Tis an huge advan­tage that man hath in a credulous world, that can easily say and swear to any thing; and yet withal, so palliate his falsifications and perjuries, as to hide them from the conusance of most. The Ruler must be furnished with handsome refuges; if he be wise [Page 166] and Tyrannous, that may seemingly heal miscarriages this way, he need not spend much time in inquiry after such helps; these declining ages will abundantly furnish his invention: but if the Common-wealth be obedi­ent, and the Ruler worthy, how dura­ble is their felicity and joy!

39. Another error may happen, &c.

I answer; That City is safe, whose Citizens are obedient to the Magi­strates, and the Magistrates to the Laws. What made the Major Scipio so victorious, but his wisdom in direct­ing, and his Souldiers willingness in o­beying, when he could shew his Troops, and say, You see not a man among all these, but will if, I command him, from a Turret throw himself into the Sea? As it is in the larger world, so it is in the little world of man; none if they serve the true Prince: but have a Go­vernour completely perfect: criticism it self cannot find in God to cavil at; he is both just and merciful, in the concrete and the abstract, he is both [Page 167] of them, who can tax him with either cruelty or partiality? Though your o­bedience cannot answer his perfection, yet endeavour it: If Christ be not your King to govern, he will neither be your Prophet to forewarn, nor your Priest to expiate: if you cannot come near it in effect, as being impossible, you must in desire, as being convenient: so though less, yet if sincere, you know he will accept it, not as meritorious, but respecting his promise.

40. Neither can the, &c.

I answer; Let Christ be your King, Prophet and Priest; and as for the world, I know it too well to perswade you to dive into the practices thereof: rather stand upon your own guard a­gainst all that tempt you thereunto, or may practice upon you in your consci­ence, your reputation or your purse, resolve that no man is wise or safe, but he that is honest.

Serve God, let him be the Author of all your actions, commend all your endeavours to him, that must either wither or prosper them; please him [Page 168] with prayer, lest if he frown, he con­found all your fortunes and labours like drops of rain on the sandy ground: let my experienced advice sink deep in­to your heart. So God direct you in all his wayes, and fill your heart with his grace.

Advice to a Daughter. V. Religion.

1. Read the Book of God with reve­rence, and in things doubtful take fixtion from the Authority of the Church, which cannot be arraigned of a damnable er­ror, without questioning that truth which hath proclaimed her proof against the gates of hell, &c.

I Answer; God hath left three books to the world in, each of which he may easily be found; the Book of the creatures, the Book of conscience, and his written Word: The first shews his Omnipotency, the second his justice, the third his mercy and good­ness; so though there be none of them so barren of the rudiments of know­ledge, but is sufficient to leave all without excuse, and apologies: [Page 170] yet in them all, you find all the good that ever either the heathen, or the Christian hath published abroad: in the first is all natural Philosophy: in the second all moral Phylosophy: in the third all true Divinity, to those admirable pillars of all humane learn­ing, the Philosophers God shewed himself in his Omnipotency and justice, but seemed as it were to con­ceal his mercy; to Christians he shines in that which out-shines all his works, his Mercy: Oh, how should we re­gratulate his favours for so immense a benefit, wherein secluding himself from others, he hath wholly imparted himself to us! In the first of these, Brightman was not out, nor would I have you, but to admire his works, by a serious Meditation of the wonders in the Creatures. In the second I would have you reverence his justice by the secret and in most checkes of the con­science: in the third embrace his love by laying hold on those promises, wherein he hath not onely left you means to know him, but to love him, [Page 171] rest in him, and enjoy him forever.

2. The prudent Consistory finding, &c.

I answer; Can a fly comprehend man upon the top of Monarchy? no more can you comprehend God in the height of Omnipotency; there are as well mysteries for faith, as causes for reason: this may guide you, when you have to deal with man; but in di­vine affairs, reason must wait on faith, and submit to her prerogatives. The conscience is great, but God is farre greater then it.

3. He may be less prudent, &c.

I do not think the greatest Clerks are nearest Heaven, much of their knoledge is superfluous; for Bellar­mine makes four hundred questions of faith: And Doctor Owen makes a gracious tale of a great many more; and not ten of them which toucheth our salvation to understand.

4. Despise not a profession of Holi­ness, &c.

I answer; Words are not the diffe­rence of good men and bad; for every [Page 172] man speaks well: therefore how noble a thing is virtue, when no man dares profess any thing elss?

5. Hypocrisie though looked upon, &c.

I answer; As I think there are many worse then they seem, so I suppose there are some better then they shew, and these are like the growing Ches­nut that keeps a sweet and nutrimen­tal kernel included in a rough and prickly husk: the other as the Peach; holds a rugged and craggy stone un­der the cover of a velvet coat: you should not deceive a good man either way, both offer a wrong to virtue; the one shews her worse then she is, dulling her beauty with dim colours, and presenting her with an harder fa­vour then her own; the other doth varnish over the rottenness of vice, and makes goodness but the vizor of hy­pocrisie, either are condemnable: painting the face is not much worse then wilful soyling it; he is as well a murtherer, that accuseth himself falsly, as he that did the Act, and denies it. [Page 173] One would obscure goodnes with vice, the other would palliate vice with goodness, fraud is in both; and I am sure no pleasure can make deceit al­lowable: you must therefore strive to avoyd both, and with either seem as you are, or be as you seem; but if you will erre on one side, I had rather you should resemble a plain country man, that goes in russet, and is rich in reve­nues, then a riotous courtier that wears glorious apparel without money in his purse.

6. Criticismes and curious questions. &c.

I answer; If a man shall once take upon him to call that light which God calls heavy, that sin venial, which God calls grievous, measuring any one sin by the measures of his lusts and appe­tite, and not of his conscience: what shall let him to do with the next that his affections stir him to, (the like rea­son serving for all) and so goe forward till he place his whole corrupted af­fections in Gods room.

7. I can approve of none for, &c,

[Page 174] I can approve of none for, &c.

I answer; God who calls his elect unto himself to make them enjoy hea­ven, compels none to make defection from himself: besides, the Devil never assails a magisterial Divine; I mean a man so called, except he find him ei­ther void of knowledge, the fear of God, or in controversie with his word.

8. I grant the Socinians are not, &c.

I answer; That in the direct worship of God himself, you ought to be gui­ded by the word of God, as he pre­scribes in the same, and not otherwise, as also in the matter of sacrifices; but in the form and order of ceremonies, that indeed is solely left unto the Church, but not the immediate wor­ship, we may not therein follow our own wills, that is the main difference between them and the ancient Ca­nons of the Church, if you may use a will-worship, then you are in the right with them, but if you may not, then you are in the right with us.

8. And as the Socinian Doctrine, &c.

I answer; The Devil where he can­not [Page 175] have the whole, seeks ever to get one part of the soul, either the will or the understanding, which he may come easiest by; as in Protestants the will, in Socinians the understanding: a learned Socinian, and an ignorant, are of two religions.

10, Yet were not Purgatory, &c.

I answer; the Papists religion is like Homers Iliads of the siege of Troy, or Virgils Aeneads of the beginning of Rome; both of them had a foundation of truth; so had the Papists the Bible, but they have all added so much that the first truth is almost lost.

11. But in conclusion you wil find, &c.

I answer; If the Pope may err as a man, but not as a Pope, I would know why the Pope doth not instruct or re­form the man, or wherefore the man doth not require the Popes instructi­ons?

12. And yet it was no unhappy, &c.

I answer; It must needs shew the Puritans and Papists religions to be both ill, that they would plant them by liberty of conscience and war; [Page 176] whereas the true Protestant religion rose by fasting and prayer, and is set up upon the rock of faith, for every good work to mount up the soul to eternal rest with God.

13. I confess the Millenaries, &c.

I answer; The true Protestant reli­gion stands like a vertue between the Presbyterian, Papist, Annabaptist, In­dependent, Quaker, Millenary; that is, an extremity in the excess, this part of them in the effect; that aimes at the confusion of the State, this other makes confusion in the Church: let that Prince that desires the welfare of his kingdome, crush the power of the first part, and curb the malice of the other, so shall his Church be peaceful, his state honourable, and on his head shall his crown florish.

14. But for the vagabond, &c.

I answer; Although particular men of all professions of religion, have been some thieves, some murtherers, some traitors, yet ever when they came to their end and just punish­ment, they confessed their fault to be [Page 177] in nature, and not in their profession, the Roman Catholicks onely excepted.

15. And our new Levellers, &c.

Every age breeds some exorbitant spirits, who turn the edge of their own sufficiency upon whatsoever they can devour in their ambitious appre­hensions and attempts, seeking rather a great than a good fame, and holding it the chiefest honour to be thought the wonder of their times, which if they attain unto is but in the conditi­on of monsters, that are generally much admired, but more abhorred: and such are the Levellers, and with them I place the fift-Monarchy men.

16. It is observable in the present, &c.

I answer, it matters not much whe­ther in government you tread the steps of severe Hannibal, or gentle Scipio, so your actions be honourable, and your life vertuous; both in the one and in the other, there is defect and danger, if not corrected and supported by the fair repute of some extraordi­nary endowments, so no matter, black [Page 178] or white, so the seed be good.

17. Will not such proceeding, &c.

I answer; It has been observed that in all innovations and religions (which ordinarily have their rise from pretences of religion or reformation, or both) the breach and neglect of lawes hath been authorized by that great Patroness of illegal actions, Ne­cessity.

Now the wild error of Anarchy is never without such an advocate as this, for he cares not to distinguish, whether the necessity be of their own creating or no, as for the most part it is, being indeed an Apendix to the wrong he undertakes, and signifies no more than that he is compelled to co­ver wrong with wrong, as if the com­mission of a second sin were enough to justifie the first.

He changes that old charitable advice, Benefacta benefactis aliis per­tegito ne perpluant, into vitia vitiis per­tegito ne perpluant that so heaping one crime upon another, the latter may defend the former from the stroke of Justice.

[Page 179]He adores a Maxime in Eugenius Theodidactus the Civilian, justum est bellum quibus necessarium, & pia arma quibus in armis spes est, that war must needs be just that is necessary, and those arms pious that are all our liveli­hood: it were very incongruous to de­sire that man to leave his crutch that cannot walk without, tis no less unna­tural to invite him to quit his sword, whose life and fortune leans entirely upon it.

18. Nevertheless though a high, &c.

I answer again, If he can insinuate the scope of the war to be zealous & legal, a little daubing will serve to legalize the circumstances: that of the Civili­ans must be remembred, Licere in bello quae ad finem sunt necessaria, no­thing is unlawful in war, that serves the end and design of it: the Oracles of the gown are too tender for the sword men, and it may be he had wit in his anger, who affirmed, that marti­al law was as great a solecism as mar­tial peace. If the people be once pos­sest that his aims and ends are fair, [Page 180] will never expect that the media for attainment of his end, should be re­trenched by the strict boundaries of law; he manages that rule very practi­cally, I may invade any thing of any mans that threatens certain danger to me if I suffer him to enjoy it. Now he can very plausibly make this certain danger or incertain, as shall best suit with his affaires: it is a broad liberty that Culpeper concedes. If I have no other way to assure my life, I may by any means repel any power that as­saults it, though just; self-defence be­ing a clear dictate of nature; when life and liberty and safety come in question, there ought no consideration to be had of just or unjust, pitiful or cruel, honourable or dishonourable.

Now when the people have accor­ding to his desire got over the great obstacle, and digested the plot for pi­ous, it is easy to set all future procee­dings upon the score of liberty, safety, religion; and if he be constrained to use means grosly unlawful, tis but to make them seem holy in the applica­tion, [Page 181] and all's well; for it is the hu­mour and Genius of the vulgar, when they have once rushed into a party im­plicitely, to prosecute it as desperately as if they were under demonstrative convictons of its justice.

He doth make a vertue of necessity, because there is no other verttue will so easily be induced to serve his pro­ceedings as this; she may well smile upon licentiousness, who hath her self no law.

19. Keep then your conscience ten­der, &c.

I answer; It is either science or opi­nion which you mean by the word conscience; for men say that such and such a thing is true in and upon their conscience, which they never do, when they think it doubtful, and there­fore they know or think they know it to be true; but men, when they say things upon their conscience, are not therefore presumed certainly to know the truth of what they say; it remain­eth then that the word is used by them that have an opinion not onely of the [Page 182] truth of the thing, but also of their knowledge of it, to which the truth of the proposition is consequent: consci­ence I therefore say is the opinion of evidence, and the Devil never troubles the conscience, except he find the man either void of knowledge or of the fear of God.

20. Fly that self-murdering Ty­rant, &c.

I answer; most Heresies have pro­ceeded from mingling Philosophy with Religion; from that, and obstinacy of Policy, have all the Papists errours risen: when Christ tels them, that flesh and bloud cannot inherit the kingdom of heaven.

21. All Religions but ours, &c.

I answer; Variety in any thing distracteth the mind, and leaves it waving in a dubious trouble: and then how easie it is to sway the mind to either side? but among all the diver­sities that we meet with none trouble us more then those that are of Reli­gion: tis rare to find two kingdoms one; as if every nation had (if not a [Page 183] God) yet at least a way to God by it self, this stumbles the unsetled soul; that not knowing which way to take without the danger oferring, sticks to none, so dies ere he does that for which he was made to live, the ser­vice of the true Almighty; we are born as men set down in the midst of a wood, circled round with several voyces, calling us; at first, we see not which will lead us the way out; so divided in our selves, we sit still and follow none, remaining blind in a flat Atheism, which strikes deep at the foundation both of our own and the whole worlds happiness. Tis true, if we let our dimmed understanding search in these varieties (which yet is the onely means that we have in our selves to do it with) we shall certainly lose our selves in their windings; there be­ing in every of them something to be­lieve, above that reason that leads us to the search: Reason gives us the A­natomy of things, and illustrates with a great deal of plainness all the wayes that she goes, but her line is too short [Page 184] to reach the depth of Religion: Reli­gion carries a confutation a long with it, & with an high hand of Soveraignty, awes the inquisitive tongue of nature, and when she would sometimes mur­mure privately, she will not let her speak: Reason like a milde Prince is content to shew his subjects the causes of his commands and rule; Religion with a higher strain of Ma­jesty, bids do it, without inquiring further then the bare Command; which without doubt is a means of procuring mighty reverence: what we know not, we reverently admire; what do know, is in a sort subject to the triumphs of the soul that hath disco­vered it. And this not knowing makes us not able to judge; every one tels us, his own is the truest & there is none I think, but hath been seal'd with the bloud of some; nor can I see, how we may more then probably prove any, they being all set in such heights, as they are not subject to the demon­strations of Reason; and as we may easier say what a soul is not then [Page 185] what it is, so we may more easily dis­prove a Religion for false, then prove it for one that is true, there being in the world far more errors then truth; yet is there besides another misery, near as great as this, and that is, that we cannot be our own chusers, but must take it upon trust, from others. Are we not oft, before we can discern the true, brought up and grounded in the false, sucking in heresie with our milk in childhood? nay when we come to years of abler judgement, wherein the mind is grown up com­plete man, we examine not the sound­ness, but retain it meerly because our fathers taught it: what a lamentable weakness is this in man, that he should build his eternal welfare on the ap­probation of perhaps a weak and ig­norant parent? why do you neglect that wherein should be your greatest care?

22. As it it manifest that most Princes, &c.

I answer; There are few which first fit that precept of trying all things, [Page 186] and taking the best: Assuredly though faith be above reason, yet there is a reason to be given for faith, he is a fool that believes he knows neither what, nor why: among all the diversi­ties of Religions that the world holds, I think it may stand with most safety, that, which makes most for Gods glory, and mans quiet. I confess in all the Treatises of Religion that I ever saw, I find none that I would so soon follow as that of the Protestant Church of England, I never found so sound a foundation, so sure a direction for Re­ligion: as the song of the Angels at the birth of Christ, Glory be to God on high; There is the honour the reverent o­bedience, and the admiration, and the adoration, which we ought to give him: On earth Peace; This is the ef­fect of the former working in the hearts of men, whereby the world ap­pears in his noblest beauty, being an entire chain of intermuted amity: And good will toward men; this is Gods mercy to reconcile man to himself, after his fearfull desertion of his ma­ker. [Page 187] Search all Religions the world through, and you shall find none that ascribes so much to God, nor that constitutes so firm a love among men as does the established doctrine of the Protestant Church among us, all other either detract from God, or in­fringe the peace of men. The Jews in their Talmud say, before God made this, he made many other worlds, and marr'd them again, to keep himself from idleness. The Turks in their Alcaron bring him in discoursing with the Angels, and they telling him of things which before he knew not, and after they made him swear by Mahomets Pen and lines, and by Figs and Olives. The Papists pourtray him as an old man, and by this means disdeifie him, derogating also from his Royalty by their odious interpo­sing of Merit: and for the society of men, what bloudy tenents do they all hold? as that he deserves not the name of Rabbi, that hates not his enemy to the death, that tis no sin to revenge injuries, that it is meritori­ous [Page 188] to kill an Heretick, with whom no faith is to be kept; even to the un­glewing of the whole worlds frame, contexed onely by commerce and contracts: what abhorred barbarisms did Selymus leave in precept to his successor Solyman? which though I am not certain they were ratified by their Mufties, I am sure, are practi­sed by the inheritors of his Empire.

23. But if S. Peters pretended suc­cessor,&c.

I answer; In the Primitive Church of Rome, they were inferiour to Bishops, and were but seven in num­ber, as Parsons of the seven Churches mentioned about Rome; but how they came to place them before Bi­shops, and make of them Princes and successors to S. Peter, and Potentates, and how they become the Electors of the Papacy, I know not. In other Religions of the Heathens, what fond opinions have they held of their Gods, reviling with unseemly threats, when their affairs have thwarted them? as if allowing them the name, they [Page 189] would conserve the Numen to them­selves: in their Sacrifices, how butcher­ly cruel? as if (as tis said of them) they thought by inhumanity, to ap­pease the wrath of an offended Deity. The Religion which I profes, establish­eth all in another strain: what makes more for Gods glory, what makes more for the mutual love of man, then the Gospel? All our abilities of good we offer to God as the fountain from whence they stream; can the day be light, and that light not come from the Sun? can a clock go without a weight to move it, or a keeper to set it? As for man, it teaches ro tread on Cotton, milds his wilder temper, and learns him in his patience to af­fect his enemies; and for that which doth partake of both, it makes just God, a friend to unjust man, without being unjust either to himself or man; sure, it could be no other then the in­vention of a Deity, to find out a way, how man that had made himself justly unhappy, should, with a full satisfacti­on to exactest justice, be made again [Page 190] most happy; as in Heydons book of the way to bliss and happiness you may read: I would wish no man that is able to try, to take his Religion upon others words; but once resolved in it tis dangerous to neglect where you know you do owe a service.

24. It is no less worth your, &c.

I answer; That the Religion of the Turks was composed of the Iewish religion, of the Christian, and of the Arrians; and the policy thereof was to draw infinites of people to his sub­jection, that were uncertainly affect­ed; as in the Low-Countries they use diversities of Religions to strengthen their power: but this is a strange policy when God is neglected of man, man shall be contemned of God; when man abridged God of his honour, God will shorten man of his happi­ness. It cannot but be best to give all to him, of whom whatsoever we have we hold. I believe it safest to take that Religion which most magnifies God, and makes most for the peace­able conversation of men; for as we [Page 191] cannot ascribe too much to him, to whom we owe more then we can as­cribe, so I think the most splendid estate of man, is that which comes nearest to his first creation, wherein all thing wrought together in the plea­sant embracements of mutuall love and concord.

25. Religions do not naturally, &c.

I answer; men are often in arguing carried by the force of words further asunder than their question was at first, like two ships going out of the same haven, their journies end is many times whole countries distant; the like may be said of the differences of religion.

26. Let no seeming opportunity pre­vail so far, &c.

I answer; Fortunetellers, as you ig­norantly call them, are properly called Astrologers, and they know that man is the ball of times, that is, sometimes taken from the plow to the throne; and sometimes again from the throne to a halter, as inchanters ple [...]se, besides Astrologers. But you are governed by [Page 192] a power that you cannot but obey, your mind is set against your mind to alter you: Eugenius Philalethes the Welsh Philosopher questions whether this be nature ordered and relinquisht, or whether it be accidental, or the eternal connexion of causes: I answer him it is neither, but the operating power of the starrs by Sepheroth ex­erting of the will of God; fear no­thing but God.

27. Stamp not the impress, &c.

I answer; there is a providence that ordereth all things as it pleaseth, of of which neither Astrologer, Geoman­cer nor Inchanter is able to render rea­son; for it is a kind of mundane prede­stination, writ in such Characters, the late Kings death, and now others, are so written, as it is not for any but a Rosa crucian to read them; in vain you murmur at the changes that must be.

28. Be not easily drawn to lay, &c.

I answer; the power of witches is nothing, for we are alwaies in the hands and under the power of a Noble [Page 193] Protector; who never gives ill but to him that has deserved ill, whatsoever befalls you, you must subscribe to with a round Soul; It were a super insania­ted folly to strugle with a power, which you know is in vain contended with, if a fair endeavour may free you; you must practise it, if that cannot wait with a calmed mind. Whatsoever happens as a wonder, you must ad­mire and Magnifie; as the Act of a power above your apprehension. But as it is an alteration to man, you must never think it marvelous, when every day a Reputed witch suffers more changes then is of her self to imagine.

29. Be not therefore hasty to, &c.

I Answer; Self examination will make your judgement, charitable. It is from where there is no judgement, that the heaviest judgement comes if you must needs censure, it is good to do it as Suetonius writes of the twelve Caesars; tell both their vertues, and their vices unpartially: and leave the upshot to collection of the private mind, so shall you learn by hearing of [Page 194] the faults, to avoid them, and by know­ing the vertuous practice the like, o­therwise you should rather praise a man for a little good, then brand him for his more of ill, you are full of faults by nature, you are good not without care and industry.

30. As he offers an high indignity, &c.

I Answer; When God distinates a man to do good, he makes every opportunity and occasion (though it seem never so harsh in mans eyes) to turn to his good, and Gods glory: but when God leaves man to himself, he makes more opportunities than he finds, and without occasion to work his own ruine, to his own shame:

31. Let not the cheapness, &c.

I Answer; Let that great rule be received that no man can be necessi­tated to the sin of purchasing Church Lands, our divines generally damn an officious lye; & the equity binds from any officious sin M. Heydon, speaking of the Romans and Spaniards saith, tis impossible to be ambitious without injury to the Gods; Temples them­selves [Page 195] are not exempted from the fury of conquering Tyrants, the sacriledges of the Romans were as numerous as their Trophies, yet their gods follow­ed their triumphant Chariots.

32. Denounce no enmity, &c.

I answer; The Clergy is as full of changes as the Moon, for I cannot see one of them setled in a Church, but before I have heard four Sermons, his face I perceive is full of strange ge­stures, and his tongue of novelty.

33. Grudge not Tythes, &c.

I answer; The Minister of our Pa­rish said to me touching conformity, that it would be a scandal for himself to conform, yet told me he would al­low that his Son may do it; as if he li­ving a fool all his life, desired so to die; and would you not grudge Tythes to such? yet the labourer is worthy of his hire.

34. Yet I cannot but by the way, &c.

I answer; Let that eternal God which raised so brave a fabrick out of such indisposed materials; that weilds the world with his finger ever since it [Page 196] was made; that controuls the waves, and checks the tumults of the people of all Religions; that sits above, and laughs at the malignant counsels and devices of wicked men: let his mercy be implored for the speedy succour of his distressed Church, that the rod of Aaron may blossom; that the taberna­cle of David may be raised; that the subtle factious inventors of schisms may be caught in their own snare: and that the result of all afflictions may be the granting his glory, and exalting of his Scepter.

35. And here it may not improperly, &c.

I Answer; Let us mix our prayers, that God would forever banish those cursed devices of Cardinal Wolsey and others I dare not name, out of Europe and the Christian world; and damn them down to hell, from whence ori­ginally by policy they came: and let such advisers as delight to abuse others, think of that self-cousenage, with which in the interim they abuse them­selves, God permitting the devil to [Page 197] revenge the imposture; and whilst we are busie with politick stratagems, sub­tle advices, and tortious Armes to in­vade the rights of others: let us all consider, that this is not the violence that takes Heaven.

The Conclusion.

1. BEar alwayes a filial reverence, &c.

I answer; Honour your Father and Mother, and enjoy the promise of the Lord, and consider what a wise daugh­ter saith, that a wise woman overseeth the wayes of her Husband, and eateth not the bread of idleness; these advices are very naturally a mothers affectio­nate love to a child, therefore remem­ber them.

2. Continue in love and amity with your Sister, &c.

I answer; I advice you to be so to your brother, and take his advice mixed with your Mothers, in the admission of a servant you please with their consent to accept as your Husband.

[Page 198]3. Let no time expunge his memory, &c.

I answer; Remember how much Mr. Culpeper and his Wife have done for you, and thank God for your hap­piness.

4. What you leave at your death, &c.

I answer; Make your will, so that there may be no strife in dividing your goods, chattels, lands or tenements; for the Lawyers will do by you and them, as one did by a Cripple and a blind man, the one found an oyster, and the other took it up; a Lawyer rides by, and they shewing him the cause, he opens the oyster and eats it, and gives them the shells: therefore be wise.

5. Be not solicitous after pomp, &c.

I answer; Let my burial be after the Protestant form, by a Minister of the same faith, without the burthen of a Tomb-stone, or any expence ex­cept a piece of earth opened as big as my body, made ready to receive it, that it may grow fit for etenal life, through the mercy and merits of Je­sus Christ.

[Page 199]6. Neither can I apprehend such, &c.

I answer; Death is a sleep eternal, the bodies dissolution, the rich mans fear, the poor mans wish; an event inevitable, an uncertain journey, a thief that steals away man, sleeps fa­ther, lifes fight, the departure of the living, and the resolution of all, who may not from such sights and thoughts as these, learn if he will, both humili­ty and loftiness; the one to vilifie the body, which must once perish in a stenchful nastiness; the other to ad­vance the soul, which lives here but for a higher and more heavenly ascension: As you should not care for too much indulgiating of the flesh, which you must one day yield to the worms, so you should ever be studious for such actions as may appear the issues of a noble and diviner soul.

7. And concerning a future account, &c.

I answer, Let it be a piece of our dai­ly oraisons, that God would guard our Pulpits from such Boutefeu's, as like Aetna and Vesuvius, belched forth no­thing but flames and fiery discourses of [Page 200] the day of Judgement, using the Scri­ptures as preposterously and imperti­nently as some Pontificians, who tran­sported with the vehemence of Hilde­brand's zeal, think the temporal Mo­narchy of Popes sufficiently Scriptural, from the saying of Christ to Peter, Feed my sheep: far be it from us, to intitle the Spirit of God to exorbitant do­ctrines. It is easie to distinguish the Vulture from the Dove; the miscarri­ages of the Clergy have a deeper stain from the sacredness of their function, as probably he that invenomed the Eu­tcharist, has the more to answer for his a riple Crown. It is manifest that we [...]re fallen into the dregs of time; we [...]ive in the rust of the iron age, and must expect to feel, ultima se­nescentis mundi delivia, the dotages of a decrepit world. What is become of truth, sincerity, charity, humility, those antiqui mores? whither are they gone? did they attend Astrea into heaven, and have left such dangerous successours, as cruelty, pride, fraud, envy, oppression, &c.

[Page 201]8. To conclude Let us, &c.

I answer to pray to the Lord with lips for any corporal benefit, and yet to have the heart fixed in confidence of any natural means is a kind of spi­ritual adultery.

And I have seen a good beginning often end ill, sin in the bud is fair, sweet, pleasing: but the fruit is death horror hell, something you must re­spect in your way, most in your con­clusion in the one to prevent all wil­ful errors, in the other, to insure a crown, for as judgment hath relation to the manner of dying, so hath death dependance on the course of living, yet the good end hath no bad begin­ning; it once had a good consequence makes the premises so esteemed of, and a sweet rellish at the leaving off, makes the draught delightful, that at the first did taste unpleasant; that is well that ends well, and better is a bad beginning that concludes well, then a prosperous on set that ends in complaint: what if your beginning hath been ill? sorrows overblown, [Page 202] are pleasant; that which hath been hard to suffer is sweet to remember, I care not much what my youthful be­ginning hath been, my end is drawing on, and age bids adieu to the follies of youth, so my end will be happy; if my Sun set in the New Ierusalem, I have lived well, however afflictions have sometimes clouded my course.

Thus sixteen dayes hath left you furnished (dear Daughter) an answer to the Advice to a Son, which was printed five times before I saw it; And I hope, I have answered the expectati­on of the Reader. Against the second Impression I will make an Addition, and by that time his old rusty Sword will be new furbished and ready to give me a breathing; but I am alwayes provided of such as these. Let him wisely be silent, and sleep securely.

Now you are taught to Live, ther's nothing I Esteem worth learning, but the way to Die.

I answer.

He that knowes how to live, say I,
Will easily learn the way to Die.
The End.

AN INDEX, Of the Particulars Contained, IN THE Advice to a Son, Opposed in this Advice to a Daughter.

1 Studies, &c.

1. FRee-schooles. 2. Universities. 3. Meer scholars. 4. More free education. 5. Collegiat discipline. 6. Physick 7. Probable Learning and Ma­thematicks. 8. Volumes. 9. Old and Mo­dern Authors. 10. Histories. 11. Choice books, negotiations, &c. 12. Converse. 13. Pedants. 14. Reading, &c. 15. Strong lines. 16. Exercise. 17. of Style. 18. Letters. 19. Sordid phrases. 20. Writers 21. Poetry. 22. Musick, 23. Clothes. 24. Buying. 25. Horses. 26. Riding. 27. Wrestling, Vaulting, Fencing 28. Swim­ming. [Page 204] 29. Hunting, Hawking. 30. Sure­tiship. 31. Publick faith. 32. Bargain­ing. 33. Implicit judging. 34. Pride. 35. Superciliousness. 36. To Whisper. 37. Gesture in speaking. 38. Boldness. 39. Covetousness. 40. Servants. 41. Ri­sing out of bed. 42. Eating, &c. 43. Drunkenness, Constables. 44. Vile Plots. 45. Company. 46. Ieering. 47, 48. Pro­verbs, Injuries, fighting Duels. 49. Insul­tings. 50. Ordinaries. 51. Dogs, Boyes, Whores. 52. Secrecy. 53. Boasting of 54. The favours of women. 55. Married. 56. Great Ladies at. 57. Maskes played.

II Love and Marriage.

1. THe nature and effects of love. 2. Upon youth tempting it. 3. To Marry. 4. Unhappily for beauty. 5. With­out mony and. 6. To swallow the fatal bait. 7. Not answering expectation. 8. Marry not a famed Beauty. 9. Laws con­cerning Marriage somewhat strict. 10. Though perhaps for the publick benefit. 11. The result of Policy. 12. Restraint troublesome. 13. Fruition tedious. 14. [Page 205] Wives, Lust, Iealousy. 15. Discomforts from Children. 16. And other wedlock Conveniencies. 17. Best palliated by an estate. 18. Portion Ioynture. 19, 20. The unhappiness of poor Marriage. 21. As well as those too high. 22. Travel to a­void danger from. 23. A handsome wo­man. 24. Fond love an ill Counsellor. 25. Children how much to be desired.

III Travell.

1. THe consequences Good and bad of Travel: 2. With an Embassa­dor.—3. As a Merchant.—4. In case of War whither.—5. Direction about perfor­ming Divine Duties.—6. Declining dis­putes of Religion.—7. Regulating zeal. 8. Vindicating customes. 9. Comparisons. 10. Censuring fashions, Authors English, 11. The inquisition prohibited books. 12. The Eucharist. 13. Crucifixes. 14. For­raign Churches. 15. Scoffers at their own Religion. 16. English in orders. 17. Or o­therwise the worst Companions. 18. In­juries. 19. Gaming. 20. Womens fa­vours. 21. Impatient desires: charmes of [Page 206] wenches in love. 22. Italian lasts. 23. Gifts. 24. Many removes. 25. Inns, new acquaintance servants. 26. Experience, Languages. 27. Mahumetan in civility. 28. Plantations.

IV Government.

1. CHange, Commotions, tumults. 2. Ambitious Incendiaries. 3. A war for Religion oppression. 4. Submit to wicked powers. 5. Weariness and fideli­ty. 6. Submission to. 7. Recognition of pre­sent powers. 8. the Original of Dominion. &c. 9. Titles of honour. 10. Mean birth. 11. Obligation to Governours what. 12. To a Prince, to a free state siding. 13. Enemies reconciled 'Trust not ingratitude. 14. Courtesies promises. 15. Counsel, &c. 16. Not to nonplus a Prince. 17. Secre­taries. 18. Intelligences. in formers, Mini­ons. 19. serving wicked masters. 20. Ob­servance. 21. Friendship. 22. Dependen­cy. 23. Writing things dangerous. 24. Revealing princes secrets. 25. Forraign Interests. 26. Not to trouble you. 27. Mo­narchies and repub. compared for their [Page 207] preferments and dangers. 28. Oratory 29. One profession as the Law a full em­ployment. 29. Not to defame in pleading. 31. To speak last, &c. 32. Debates in Counsells. 33. To imitate more then one. 34. Frailties attend the greatest Persons. 35. No perfection here. 36. Success to be ascribed to providence. 37. Directions to all Magitrates about preferments. 38. Punishments. 39. The souldiery. 40. The Clergy.

V Religion.

1. THe Bible, Church expositors &c. 2. Audacious interpreters to be restrained. 3. universal consent. 4. Profession. 5. Hypocrisy, Scandal. 6. Cri­ticisms, schoole divinity. 7. Controversies. 8. Socinians. 9. Popery. 10. Purgatory, &c. 11. The reformation. 12. Works, pro­fession faith. 13. Millenaries. 14. Schismaticks. 15. Levellers. 16. The present wild Errors. 17. Tend to Anarchy, Moses, Mahumet. 18. Zeale in excess. 19. Tender consciences. 20. Obstinacy of He­reticks. 21. Idolatry, Ceremony, Confor­mity. [Page 208] 22. Courtiers and common peoples Religion. 23. Reason, the Scripture, be­lief, Antiquity, Revelation, &c. 24. Ho­nesty of Indians. 25. Difference of Reli­gion; good Conscience. 26. Fortune-tel­lers Hope and fear. 27. Divine vengeance. 28. Witch craft. 29. Rash Censures, chari­ty. 30. Impiety, improbity, injustice. 31. Purchase of Church-Lands. 32. Enmity to the Clergy, Religion established, new lights. 33. Tithes. 34. wisdom of Moses. 35. Cardinal Wolseyes folly.

The Conclusion.

CArriage towards your Mother. 2 Sister. 3. Dr. Culpeper, 4. Your last will. 5. My burial. 6. Death. 7 Iudgement. 8. Close of all.

THE END.

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