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

THE ENGLISH GENTLEMAN.

Argument.

Of the difference of Recreations; Of the moderate and immoderate use of Recreation; Of the Benefits re∣••ounding from the One, and inconveniences arising from the Other; Of Recreations best sorting with the quali∣tie of a Gentleman; And how he is to bestow himselfe in them.

RECREATION.

RECREATION,* 1.1 being a re∣fresher of the minde,* 1.2 and an en∣abler of the bodie to any office wherein it shall be imployed; brancheth it selfe into many kinds; as Hawking, which plea∣sure, one termed the object of a great minde, whose aymes were so farre above earth, as he resolves to retire a while from earth, and make an Eve∣ning

flight in the aire. Hunting, where the Hounds at a losse shew themselves subtill Sophisters, arguing by their Silence, the game came not here; againe, by being mute, it came not there; Ergo, by spending their mouthes it came here. Fishing, which may be well called the Embleme of this world, where miserable man, like the deluded fish, is ever nibbling at the bait of vanitie. Swimming, an exercise more usuall than naturall, and may have resemblance to these diving heads, who are ever sounding the depths of others secrets; or smimming against the streame, may glance at such whose only de∣light is opposition.* 1.3 Running, a Recreation famously ancient, solemnized by the continued succession or re∣volution of many ages, upon the Olympiads in Greece, so as the account or yeerly computation came from Races and other solemne games used on Olympus. Wrast∣ling, Leaping, Dancing, and many other Recreations of like sort, as they were by the continuance of many yeeres upon Olympus kept, and with publike feasts duly celebrated: so in many places of this Kingdome, both Southward in their Wakes, and Northward in their Summerings, the very same Recreations are to this day continued. Shooting amongst the Scythians and Par∣thians, was an exercise of especiall request, as afterward amongst the Amazonites, being women expert above all people of the world in Shooting and practising the Dart. Bowling amongst the Romans was much used, especially in Lucullus time, whose Garden-alleyes were ever stored with young Gentlemen, who resorted thi∣ther to Recreate themselves with this exercise. The Greekes had a a 1.4 Cynosargus, to traine and exercise their Youth in Wrastling; and a Cerostrotum to annoint their bodies in before they wrastled. The ancient Romans had a b 1.5 Circus, to inure and practise their Youth against military service, wherein they wrastled and contended. They used likewise, as the French doe to this day, the

exercise of the c 1.6 Ball, which play is never sufficiently praised by Galen: being an exercise wherein all the or∣gans or faculties of mans bodie are to be imployed; as the eye to be quicke and sharpe in seeing, the hand rea∣die in receiving, the body nimble in moving, the legges speedie in recovering. That Fencing also was of much use and practice among the Romans, even in their height of glory, and during the flourishing time of their Em∣pire, may appeare by that high commendation which Cicero giveth it, terming it, d 1.7 The strongest and sove∣raignest exercise against death and griefe. That Iusts, Turnaments and Barriers (likewise) were amongst our ancient Knights usually practised and observed, both for gaining the favour of such Ladies as they loved, as also for the honour of their Country, vanquishing such strangers with whom they contended; may appeare in Histories of all ages. Or to descend to more soft and effeminate Recreations: we shall finde, of what great esteeme Musicke was, even with some, who were in yeeres as ripe,* 1.8 as they were for wisdome rare. Socrates, when he was well strucke in yeeres, learned to play up∣on the Harpe. Minerva and Alcibiades disliked the lowd Musicke of Dulcimers and Shalmes, but admi∣red the warbling straines of the Harpe.* 1.9 Plato and Ari∣stotle would have a man well brought up in Musicke. Lycurgus in his sharpe lawes allowes of Musicke. Chy∣ron taught Achilles in his tender yeeres, Musicke. A∣chasia, with Diotima and Hermione, taught Pericles Prince of Troy (or rather Duke of Athens) Musicke. Epaminondas of Leuctra, was experienced in Musicke. Themistocles was lesse esteemed, because not seene in Musicke. Alexander was so ravished with Musicke, that when he heard a Trumpet, he used to cry ad arma, ad arma; not able to containe himselfe: so highly were his spirits erected by the force of Musicke. Painting likewise among the ancient Pagans, was for a Recrea∣tion

used, though at this day, through the dishonour our painted Sepulchers doe to their maker, much abused. Fabius surnamed Pictor, from whence the Fabii tooke their names, was a painter, for he painted the walls of the Temple of Peace. Metrodorus a Philosopher and painter of Athens, sent to by L. Paulus to bring up his children, and to decke the Romane triumphs. Pro∣togenes his table wherein Bacchus was painted, moved King Demetrius lying at the City Rhodes, so much to admire his rare Art and Workmanship, that whereas he might have consumed the City with fire, he would not for the preciousnesse of that table: and therefore staying to bid them battell, wonne not the City at all. So Campaspe pictured out in her colours by Apel∣les; and Crotons five daughters, lively pourtrayed by Zeuxes, gained those famous Artists no lesse honour. Howsoever his art was in painting, I cannot chuse but commend his quicke wit in answering, being by them reproved whom he most distasted; and thus it was. Two Cardinalls reproving one Raphael a pain∣ter, in that he had made the pictures of Peter and Paul too red, answered, That Saint Peter and Saint Paul were even as red in heaven, as they saw them there, to see the church governed by such as they were. This de∣vice or invention of painting, was by the Pagans gene∣rally, but especially those of the better sort, taken on∣ly for a recreation, and no trade or profession; labouring to shew their cunning in beautifying, garnishing and adorning the triumphs of their Conquerours, or in de∣coring their Temples dedicated to the Gods. As the Scythes used to erect Obeliskes or square stones upon the hearse of the deceased, in number so many as he had slaine of his enemies: where he that had not slaine an enemy could not drinke of the Goblet, spiced with the ashes of some memorable Ancestor, at solemne feasts and banquets. For other painting (too much affected

at this day) it was not so much as used by any Matron, Wife, or Virgin, whose best red was shamefastnesse, and choicest beauty maiden bashfulnesse:* 1.10 onely, as Festus Pompeius saith,* 1.11 common and base whores, cal∣led Schaenicolae, used daubing of themselves, though with the vilest stuffe. But this may seeme an art rather than a recreation; wee will therefore descend to some others, whose use refresheth and recreateth the minde, if imployed as they were first intended, being rather to beguile time, than to reape gaine. And first for the Antiquity of Dice-play, we have plenty of authorities every where occurring: being much used by all the Roman Emperours at banquets and solemne meetings, where they bestowed themselves and the time, at no game so much as dice. So as, Augustus was said to be a serious gamester at dice: affecting them much, when at any time hee retired from Court or Campe. Whence it is, that Suetonius bringeth in Augustus Caesar speaking thus; Si quas manus remisi cuique exegissem: aut retinuissem quod cuique donavi, vi∣cissem, &c. If I had exacted those chances which I remitted every one, and kept that which I bestowed, I had gotten by play; whereas now I am a loser by my bounty. Though no game more ancient, or which indeed re∣quireth a conceit more pregnant than the Chesse; which we read to have beene in great request amongst the ancient Romans, whereof we have a History in the time of Caius Caligula, tending to this purpose. This Emperour being naturally addicted to all cruelty, chanced one day amongst others to send for one Canius Iulus a Philosopher of eminent esteeme at that time: with whom, after some conference, the Emperour fell into such a rage, as he bade him depart thence, but ex∣pect within short time to receive due censure for his boldnesse: For (quoth he) flatter not thy selfe with a foolish hope of longer life, for I have doo••ed thee to bee

drawne by the officer unto death: But see with what re∣solution this noble Canius bore himselfe! I thanke you (quoth he) most gracious Emperour, and so departed. Within some few dayes after, the Officer (according to the Emperours commandement) repaired to the houses of such as were adjudged, not by any legall processe, but onely by the Emperours pleasure, to suf∣fer death; amongst which, he made repaire to Canius house, whom hee found playing at Chesse with one of his companions. The Officer without delay gave him summons to prepare himselfe, for it was the Empe∣rours pleasure he should die: whereat, as one nothing amated or discouraged, he called the Officer unto him, and * 1.12 numbring the Chesse-men before him and his companion with whom hee played: See (quoth hee) that after my death thou report not that thou hadst the better of the game: then calling upon the Centurion or Officer: Be you witnesse (quoth he) that I was before him one. Thus laughed this noble Philosopher at death, insulting as much over death, as hee insulted over him, who adjudged him to death. This kinde of game, now flater yeares is growne so familiar with most of our neighbouring Countries, as no one play more affected or more generally used. So as wee have heard of an Ape who plaid at Chesse in Portugall: which implyed, the daily use and practice of that game, brought the Ape to that imitation. And cer∣tainly, there is no one game which may seeme to repre∣sent the state of mans life to the full, so well as the Chesse. For there you shall find Princes and Beggers, and persons of all conditions ranked in their proper and peculiar places; yet when the game is done, they are all thrust up in a bagge together: and where then ap∣peares any difference betwixt the poorest Begger, and the potentest Peere? The like may be observed in this stage of humane frailty: while we are here set to shew

during the Chesse-game of this life, we are according to our severall ranks esteemed; and fit it should be so, for else should all degrees be promiscuously confoun∣ded: but no sooner is the game done, the thred of our short life spunne, than wee are throwne into a bagge, a poore shrouding sheet, for that is all that wee must carrie with us: where there shall bee no difference be∣twixt the greatest and least, highest and lowest: for then it shall not bee asked us how much wee had, but how we disposed of that we had. Thus farre have we discoursed of the first part, to wit, of the difference of recreations: thinking it sufficient to have touched on∣ly such as are most usuall and knowne unto us. For some others, which wee have purposely omitted, lest our Mindian gate should grow greater than our City, we shall have occasion to speake of some of them, when we are to discourse of such Recreations, as are to be made choice of by Gentlemen of best ranke and quality. In the meane time we will descend to the second part, to wit, the moderate and immoderate use of Recreation.

IF wee eat too much honey,* 1.13 it will grow distastfull; so in Recreations, if we exceed, they must needs grow hurtfull. I approve therefore of his opinion, who ad∣viseth us to doe with Recreations, and such pleasures wherein wee take delight, as Nurses doe with their brests to weane young children from them: annoint them a little with Allöes;* 1.14 sprinkling our sweetest de∣lights with some bitternesse, to weane us from them with more easinesse. Neither is it my meaning that Gentlemen should be so from the pleasure of Recre∣••tion weaned, as if from society wholly estranged: for this were like him, who became Hermit because he might not have her he loved. But rather so to attem∣per or allay the sweetnesse of such pleasures or delights

as they betake themselves to, that they bee never too much besotted with them. This course that Gentleman tooke, who perceiving himselfe too much affected on Hawking, resolved one day to weane his minde a little from it, by trying his patience with some inconveni∣ences incident to it. Wherefore he set a lazie Haggard on his fist, and goes to his sport: where he finds store of game but few flights; for wheresoever the Partridge flew, his Hawke never made farther flight than from tree to tree, which drove the Gentleman faulconer to such impatience, as he lesse affected the pleasure for long time after. The like I have heard of a Gentleman who used much bowling: which Recreation he so con∣tinually practised, for the love he bore it, as his occasi∣ons were much neglected by it, which to prevent, as he rode farre for his pleasure, so he stayed late ere hee re∣turned home, of purpose, so to become wearied, that his minde by that meanes might from his pleasure be the sooner weaned. But these experiments as they are oft failing, where the minde is not come to setling: so in my opinion there is no meanes better or surer to weane man, endued with reason, from being too much captived or enchained with these pleasures, than to consider what benefits redound from moderate Re∣c••e••t••on, and againe what inconveniences arise from immoderate delight therein. First then, let us consi∣der the end for which Recreations were ordained, and wee shall finde that they were rather intended to be∣guile time, than to bestow our selves on them all our time. Though many, too many there be, who will not sticke to say with him who sported himselfe in the warme Sunne, Vtinam hoc esset vivere, would to God this were to live; would to God this Recreation were a Vocation, this pleasure my trade forever. No, as Re∣creation was at first intended for refreshing the minde, and enabling the body to performe such offices as are

requisite to bee performed: so is it not to bee made a Trade or profession, as if we should there set up our rest, and intend nothing else. Consider therefore the Be∣nefits which redound by a moderate or temperate use of Recreation.

FIrst it refresheth or cherisheth the minde,* 1.15 accommo∣dating it to all studies: clearing the understanding which would be easily depressed, if either with world∣ly cares, or more noble and generous studies wholly re∣strained. It is said of Asinius Pollio, that after the tenth houre he would be retained in no businesse, neither af∣ter that houre would he reade so much as any Letter. Of Cato likewise, that he used to refresh his minde with wine; the like of Solon and Archesilaus, that they would usually cheere their spirits with wine: yet whosoever should object drunkennesse to Cato, might sooner prove that crime honest, than Cato dishonest. So as, whether we beleeve the Greeke Poet, It is sometimes pleasing to be a little madding; or Plato, who in vaine expulsed Poets the bounds of his Common-weale; or Aristotle, That there can never be any great wit without some mix∣ture of folly:* 1.16 we shall finde, that even the gravest and most experienced Statists have sometimes retired them∣selves from more serious affaires, to refresh and solace their tired spirits with moderate recreations. The Poet excellently describes a man buried in the deepe slumber of contemplation, after this manner;

He dies,* 1.17 pent up with studie and with care.

So were the Anchorites and Hermites in former time, being wholly divided from societie: yea so immured, as they seemed to be buried living. Whose conversati∣on, as (questionlesse) it argued a great mortification of all mundane desires; so it ministred matter of admirati∣on to such, who given to carnall libertie, wondred how

men made of earth, could be so estranged from conver∣sing with inhabitants of earth. But to leave these, and imagine their conversation to be in heaven,* 1.18 though their habitation was on earth: we perceive hence, how beneficiall Recreation is to the minde, in cheering, so∣lacing, and refreshing her, if used with moderation. How it lessens those burdens of cares, wherewith shee is oppressed, revives the spirits, as if from death resto∣red, cleares the understanding, as if her eyes long time shut, were now unsealed, and quickens the invention, by this sweet respiration, as if newly moulded. Nei∣ther is this Benefit so restrained, as if it extended onely to the minde; for it conferres a Benefit likewise to the bodie, by enabling it to performe such labours, Taskes or Offices, as it is to be imployed or exercised withall. There are two proverbs which may be properly ap∣plied to this purpose:* 1.19 Once in the yeare Apollo laughes; this approves the use of moderate Recreation. Apol∣lo's Bow's not alwayes bent; this shewes, that humane imployments are to be seasoned by Recreation: wee are sometimes to unbend the bow, or it will lose his strength. Continuall or incessant imployment cannot be endured: there must be some intermission, or the bodie becomes enfeebled. As for example; observe these men who either encombred with worldly affairs, so tye and tether themselves to their businesse, as they intermit no time for effecting that which they goe a∣bout: or such as wholly nayled to their Deske, ad∣mit no time for Recreation, lest they should thereby hinder the progresse of their studies. See how pale and meager they looke, how sickly and infirme in the state of their bodies, how weake and defective in their constitution? So as to compare one of these weaklings with such an one as intermits occasions of businesse, rather than he will prejudice his health 〈◊〉〈◊〉 serving times as well for recreation and pleasure, as for

imployment and labour, were to present a spectacle of Iuius Dwarfe,* 1.20 not two foot high, and weighing but seventeene pound, with a Rhinoceros, Tiger or Serpent of fiftie cubits long: such difference in proportion, such ods in strength of constitution. For observe one of these starved worldlings, whose aimes are onely to gather and number, without doing either themselves or others good with that they gather; with what a sal∣low and earthy complexion they looke, being turned all earth before they returne to earth. And what may be the cause hereof,* 1.21 but their incessant care of getting, their continuall desire of gaining, being ever gaping till their mouthes be filled with gravell. So these, who are wholly given and solely devoted to a private or retired life, how unlike are they to such as use and frequent so∣cietie? For their bodies, as they are much weakned and enfeebled, so is the heat and vigour of their spirits lessened and resolved, yea their dayes for most part shortned and abridged: the cause of all which procee∣deth from a continuall secludi••g and dividing them∣selves from company, and use of such Recreations, as all creatures in their kinde require and observe. For if we should have recourse to creatures of all sorts, wee shall finde every one in his kinde observe a recreation or re∣freshment in their nature. As the Beast in his chace, the Bird in her choice,* 1.22 the Snaile in her speckled case, the Polypus in her change, yea the Dolphin is said to sport and play in the water. For as * 1.23 all things were created for Gods pleasure, so hath he created all things to recre∣ate and refresh themselves in their owne nature. Thus farre have wee discoursed of moderate recreation, and of the benefits which redound from it; being equally commodious to the minde as well as the body, the body as well as the minde: to the minde, in refreshing, cherishing and accommodating it to all studies; to the understanding, in clearing it from the mists of sadnesse:

so the body, in enabling it for the performance of such labours, tasks, or offices, as it is to be imployed or in∣teressed in. It now rests that wee speake something of her opposite, to wit, of immoderate recreation, and the inconveniences which arise from thence; whereof wee shall but need to speake a word or two, and so descend to more usefull points touching this Observation.

* 1.24AS the wind Caecias drawes unto it clouds, so doth immoderate recreation draw unto it divers and sundry maine inconveniences: for this immoderation is a loosener of the sinewes, and a lessener of the strength, as moderation is a combiner of the sinewes, and a refi∣ner of the strength. So dangerous is the surfet which wee take of pleasure or recreation, as in this wee resem∣ble Chylo, who being taken with the apprehension of too much joy, instantly died. Now who seeth not how the sweetest pleasures doe the soonest procure a surfet? being such as most delight, and therefore aptest to cloy. How soone were the Israelites cloyed with quailes, even while the flesh was yet betweene their teeth, and be∣fore it was chewed?* 1.25 So apt are wee rather to dive than dip our hand in honey. Most true shall every one by his owne experience finde that saying of Salomon to be; It is better to goe to the house of mourning,* 1.26 than to goe to the house of feasting: for there may wee see the hand of God, and learne to examine our lives, making use of their mortalitie, by taking consideration of our owne frailtie. Whereas in the house of feasting, wee are apt to forget the day of our changing, saying with the Epicure, Eat, drinke, and play; but never conclu∣ding with him, To morrow wee shall die. So apt are wee with Messala Corvinus to forget our owne name, Man, who is said to be corruption; and the sonne of man, wormes meat. For in this Summer Parlour 〈◊〉〈◊〉

flourie Arbour of our prosperitie, wee can finde time to solace and recreate our selves; lie upon beds of ivorie, and stretch our selves upon our beds,* 1.27 and eat of the lambs of the flocke,* 1.28 and the calves out of the stall. Singing to the sound of the viole, and inventing to our selves instruments of musicke like David.* 1.29 Drinking wine in bowles, and anointing our selves with the chiefe ointments, but no man is sorry for the affliction of Ioseph.* 1.30 So universall are wee in our Iubile, having once shaken off our former capti∣vitie. To prevent which forgetfulnesse, it were not amisse to imitate the Roman Princes, who (as I have elsewhere noted) when they were at any time in their conquests or victorious triumphs with acclamations received, and by the generall applause of the people extolled, there stood one alwayes behind them in their Throne, to pull them by the sleeve, with Memento te esse hominem: for the consideration of humane frailtie is the soveraignest meanes to weane man from vaine∣glory. Whence it was that Themistocles, when Sym∣machus told him, that he would teach him the art of me∣mory, answered, he had rather learne the art of forget∣fulnesse; saying, he could remember enough; but many things he could not forget, which were necessary to be for∣gotten; as the over-weening conceit of himselfe, the glory of his exploits, and merit of his actions, the me∣mory whereof tended more to his prejudice than pro∣fit. But to descend to the particular inconveniences oc∣casioned by immoderate Recreation; we shall find both the Minde and Body, as by Moderation cheered and re∣freshed, so by Immoderation annoyed and distempered. It was a good rule which those great men of Rome ob∣served in their Feastings and Cup-meetings;* 1.31 Wee will drinke not to drowne us, but to drowne care in us. Not to reave sense, but revive sense. Not as those who are ever carousing in the cup of Nepenthe, steeping their senses in the Lethe of forgetfulnesse. For these, like those b••se

Elyots slaved to ebrietie, have buried that glory of man, the reasonable part, in the lees of sensualitie. These are so farre from standing upon their guard,* 1.32 as the Devill may safely enter either upon the Fore-ward or Rere∣ward without resistance: for mans securitie is the De∣vils opportunitie, which he will not slip though man sleepe. I read of one Leonides a Captaine, who percei∣ving his souldiers left their watch, upon the City walls, and did nothing all the day long but quaffe and tipple in Ale-houses neere adjoyning, commanded that the Ale-houses should be removed,* 1.33 being the Cittadels wherin they resided, from that place where they stood, and set up close by the walls; that seeing the souldiers would never keepe out of them, at the least wise that they might watch as well as drinke in them. These were souldiers fit for such a Captaine, and a Captaine worthy the training of such souldiers; being one who could sort himselfe to the necessitie of the time, and frame himselfe to their humour; when hee could not bring them of with more honour, yet he brought them to stand upon their guard, though they could hardly stand to their tackling: so as I conclude, their March could not chuse but be lazie, when their heads were so heavy.* 1.34 Generally, but irregularly, is this broad-sprea∣ding vice of Drunkennesse holden now adayes for a Re∣creation; so deeply rooted is the custome of impietie, be∣ing once strengthned by impunitie. For what is our Sabbath Recreation in City and Country, but drinking and carousing, imagining (belike) that the Sabbath cannot be prophaned, if wee use not such works or la∣bours wherein our Vocation is usually imployed? If the Iewes made the Temple of God a Den of theeves; wee come neere them in making that our Temple, which gives harbour unto theeves. For what are our City or Country Ale-houses, for most part, but the Devils Boothes, where all enormities are acted, all impieties

hatched, all mischievous practices plotted and contri∣ved? These are those sinkes of sinne, where all pollution and uncleannesse reigneth, where fearfull oathes and prophanation rageth, whence all sensuall libertie ari∣seth. O Gentlemen, let not this professed friend to se∣curitie attend you! It will make you unlike your selves, transforming that glorious image which you have re∣ceived, like Cyrces guests,* 1.35 who became Swine, by being too sensually affected. It was sage Cleobulus saying, That ones servant made merry with wine, was not to be pu∣nished; for (saith he) in seeing him, thou shalt see thy folly of drunkennesse all the better. Whence it was that some Countries have formerly used (though the cu∣stome seeme scarcely approved) to make their slaves or vassals drunke, to shew unto their children the brutish condition of that vice; whereby they might be the better weaned and deterred from that, which through the libertie of Youth is usually affected. For if we should but observe the braine-sicke humours of these professed drunkards, we would rather admire how reason should be so strangely drenched and drowned in the lees of senselesse stupiditie, than ever be drawne to become af∣fecters of so loathsome a vice. Yet see the miserie of deluded man; how many, and those of excellentest parts, have beene and are besotted with this sinne? for who ever lived, and shewed more absolute perfection in action and person, than that great Conquerour and Commander of the whole world, Alexander the great? Yet what uncomely parts plaid he in his drunkennesse? How full of noble affabilitie and princely courtesie be∣ing sober? how passionately violent, once fallen to distemper? Witnesse the burning of Persepolis, to which cruell attempt hee was perswaded by a common and profest Strumpet, even Thais,* 1.36 whom all Greece had 〈◊〉〈◊〉 for a publike prostitute. Likewise his killing of Callisthenes, being one whom he so dearly affected, as

hee was never well, but when hee enjoyed his compa∣ny. Of both which facts hee so repented, as it was long ere hee would bee comforted.* 1.37 Neither onely such as hee, who was a Souldier, and therefore might seeme rather to claime in some sort a liberty in this kinde: (for of all others, wee observe such as these to bee more addicted to these distempers, than others whose more civill and peaceable conversation have in∣ured them to a better temper:) but even those (I say) whose sincerity of life, and severity of discipline had gained them all esteme in their Countrey, have beene likewise branded with this aspersion. As Censorius Cato, than whom none more strict or regular; Asinius Pollio, than whom none more gracious or popular; Solon, than whom none more legall; Archesilaus, than whom none more formall. Yet if wee did but note how much this vice was by the Pagans themselves ab∣horred, and how they laboured to prevent the very meanes whereby this vice might be either cherished or introduced, wee would wonder that moderation in a Heathen, should be so weakly seconded by a Christi∣an. Amongst them,* 1.38 kinsmen kissed their kinswomen, to know whether they drunke wine or no;* 1.39 and if they had, to be punished by death, or banished into some Iland.* 1.40 Plutarch saith, That if the Matrons had any necessity to drinke wine, either because they were sicke or weake, the Senate was to give them licence, and not then in Rome neither, but out of the City. And how much it was hated, may appeare by the testimonie of Macrobius, who saith, That there were two Se∣natours in Rome chiding;* 1.41 and the one called the others wife an Adulteresse, and the other his wife a Drunkard, and it was judged that to bee a Drun∣kard was more infamy. Thus you see even in Pagans, who had but onely the light of Nature to direct them, how loth they were to drowne the light of

reason through drunkennesse, being indeed (as a good Father well observeth) An enemy to the knowledge of God.* 1.42 To conclude then this first point; may it bee farre from you Gentlemen, to deprive your selves of that which distinguisheth you from beasts: make not that an exercise or Recreation,* 1.43 which refresheth not, but darkeneth the understanding. Drinke you may, and drinke wine you may, for wee cannot allow the device of Thracius, but we must disallow Saint Pauls advice to Timothy, Vse a little wine for thy stomacks sake, and thine often infirmities. So as you are not in∣joyned such a strict or Laconian abstinence, as if you were not to drinke wine at all: for being commanded not to drinke, it is to be implyed, not to use drunken∣nesse, wherein is excesse; for in many places are wee allegorically and not literally to cleave to the Text. As for Origen, strange it is, that perverting so many other places by Allegories, onely he should pervert one place, by not admitting an Allegory. For our Lord commanding to cut off the foot, or any part of the bo∣dy which offendeth us, doth not meane we should cut off our members with a knife, but our carnall affecti∣ons with a holy and mortified life: whence it is, that a 1.44 Origen was iustly punished by using too little dili∣gence, where there was great need, because he used too great diligence where there was little need. No lesse worthy was b 1.45 Democritus errour of reproving, who was blinded before hee was blinde: for a Christian need not p••t out his eyes, for feare of seeing a woman, since howsoever his bodily eye see, yet still his heart is blinde against all unlawfull desires. Neither was Crates Thebanus well advised, who did cast his mo∣ney into the Sea, saying, c 1.46 Nay sure I will drowne you first in the Sea, rather than you should drowne me in co∣vetousnesse and care. Lastly, d 1.47 Thracius, of whom Aulus Gellius writeth, was for any thing that I can

see, even at that time most of all drunken, when hee cut downe all his vines, lest hee should bee drunken. No, I admit of no such strict Stoicisme; but rather (as I formerly noted) to use wine or any such strong drinke to strengthen and comfort Nature, but not to impaire her strength or enfeeble her. For as by a little we are usually refreshed, so by too much are wee dulled and oppressed. There are some likewise, and these for most part of the higher sort (I could wish they were likewise of the better sort) who repaire to the House of the strange woman, sleeping in the bed of sinne, think∣ing so to put from them the evill day: And these are such as make whoredome a Recreation, sticking not to commit sinne even with greedinesse, so they may co∣ver their shame with the curtaine of darknesse. But that is a wofull Recreation, which brings both soule and body to confusion, singing Lysimachus song, Short is the pleasure of Fornication, but eternall is the punish∣ment due to the Fornicator: so as, though hee enjoy pleasure for a time, hee shall bee tormented for ever. But consider this, Gentlemen; you (I say) whose bet∣ter breeding hath instructed you in the knowledge of better things; that if no future respect might move you (as God forbid it should not move and re∣move you from these licentious delights) yet respect to the place whence you descended, the tender of your credit which should be principally valued, the exam∣ple which you give,* 1.48 and by which inferiours are di∣rected, should bee of force to weane you from all in∣ordinate affections, the end whereof is bitternesse, though the beginning promise sweetnesse. It was De∣mosthenes answer unto Lais, upon setting a price of her body, Non emam tanti paenitere: sure I am, howsoever this Heathen Orator prized his money above the plea∣sure of her body, and that it was too deare to buy re∣pentance at so high a rate; that it is an ill bargaine for a

moments pleasure, to make shipwracke of the soules treasure; exposing reputation and all (being indeed the preciousest of all) to the Object of lightnesse, and Subject of basenesse, paying the fraught of so short a daliance with a long repentance. Wherefore my ad∣vice is unto such as have resorted to the House of the strange woman, esteeming it only a tricke of youth, to keepe their feet more warily from her wayes:* 1.49 For her house draweth neere unto death, and her paths unto Hell. So as none that goe in unto her, shall returne, neither shall they understand the wayes of life. Let such as have here∣in sinned, repent; and such as have not herein sinned, rejoyce, giving thankes to God, who hath not given them up for a prey to the lusts of the flesh; craving his assistance to prevent them hereafter, that the flesh might be ever brought in subjection to the spirit. For as the Lionesse having beene false to the Lion,* 1.50 by going to a Libard; and the Storke consorting with any other besides her owne mate, wash themselves before they dare returne home; and the Hart, after he hath satis∣fied his desire, retires to some private or desolate Lawne hanging downe his head, as one discontent, till he hath washed and rinsed himselfe, and then he returnes cheer∣fully to his herd againe: so we cannot be unto God tru∣ly reconciled, till we be in the floud of repentance tho∣rowly washed. Thus shall you from the wayes of the strange woman be delivered; thus shall your good name, which is aptly compared to a precious ointment, remaine unstained; and a good report shall follow you, when you are hence departed. There is another Recreation used by Gentlemen, but especially in this Citie; which used with Moderation, is not altogether to be disal∣lowed: and it is repairing to Stage-playes, where, as they shal see much Lightnesse, so they may heare some∣thing worthy more serious attention. Whence it is, that Thomas Aquinas giveth instance in Stage-playes, as ••it∣test

for refreshing and recreating the minde, which like∣wise Philo Iudaeus approveth. But for as much as di∣vers objections have beene, and worthily may be made against them, we will here lay them downe, being such as are grounded on the Sacred Word of God; and with as much perspicuitie and brevitie as we may, cleare and resolve them.

Playes were set out on a time by the Citizens for the more solemnity of a league concluded betwixt the Can∣tons of Berna and Tiguris; touching which Playes, sun∣drie differences arose amongst the Ministers of Geneva, which could not easily be determined, about a young Boy,* 1.51 who represented a woman in apparell, habit and person:* 1.52 in the end it was agreed of all parts, that they should submit the determination of this difference, with generall suffrage and consent, to the authenticke and approved judgement of their Beza, holden for the very Oracle both of Vniversitie and Citie. This controver∣sie being unto him referred, he constantly affirmed, that it was not onely lawfull for them to set forth and act those Playes, but for Boyes to put on womens apparell for the time. Neither did he onely affirme this, but brought such Divines as opposed themselves against it▪ to be of his opinion, with the whole assent and consent of all the Ecclesiasticall Synod of Geneva. Now in this first objection, we may observe the occasion, which moved these zealous and learned Divines to make a doubt of the lawfulnesse of Stage-playes, because (said they) it is not lawfull for men to put on womens appa∣rell, or women to put on mens. As we reade how Ste∣phanio, an Actor of Roman Playes, was whipped, for having a mans wife waiting on him, shorne in manner of a boy. Which doubt being so soundly and sincerely cleared by so glorious a light of the Church, we will no longer insist upon it, but descend to the next Objection.

* 1.53We are therefore to come to another place of Scrip∣ture,

pressed likewise by such as oppose themselves to the lawfulnesse of Stage-playes, as we finde it written in the 118. Psalme,* 1.54 Turne away my eyes that I see no va∣nitie. Which requireth of us a two-fold consideration; Generally, for the whole nature of things, as in that place of Salomon, Vanitie of vanities, &c. in which sense I freely confesse that Stage-playes may passe under the name of Vanitie. Specially, for subjects vaine, light, foolish, frivolous, fruitlesse, being such as are to be ap∣plied or accommodated to no good use or profitable end; in which sense or signification our Stage-playes may in no sort bee termed vanitie.* 1.55 For wee shall ga∣ther, by a right use and application of such things as we shall heare and see, many excellent precepts for instru∣ction, sundrie fearefull examples for caution, divers no∣table occurrents or passages, which well applied (as what may not be perverted) may confer no small pro∣fit to the judicious hearer.

The third Objection may probably ground it selfe upon the testimony of Saint Luke 6.24.* 1.56 Woe unto those that laugh now, &c. Whence it may be gathered, that if the Scripture condemne Laughter, then consequently Stage-playes also, whose speciall ayme and intendment is to make men laugh. But it is to be understood, that Christ directeth his speech to those perverse and malici∣ous men, whose mourning is but a dissembled sorrow∣ing, outwardly grieving, and inwardly laughing; who speake one thing with their mouth, but professe ano∣ther thing in their life: for this is not to be understood of the common societie or conversation of men, as if Christ should forbid any one to laugh at all; but rather of immoderate laughter, whence is that of the Poet;

Woe unto thee whose Spleene affecteth laughter, For thy short joy shall turne to sorrow after.

For as feare begetteth Humility,* 1.57 so too much mirth procureth levitie. Much laughter corrupteth manners,

and looseth the sinews of their former strength, but a grave countenance is the preserver of knowledge; yet addeth Ecclesiastes unto this:* 1.58 There is nothing better than for man to rejoyce in his workes; which David confirmeth Psalme penult. So as, there is nothing by this Objecti∣on proved, but what with all reason may be approved: for immoderate mirth is that which is here condemned, being that which we have in this observation especially touched and taxed: whence we may inferre, that mo∣derate delight tasting more of sobrietie than levitie, is not only allowed, but commended.

* 1.59The fourth Objection is taken from Saint Matthew, Chap. 12.36. But I say unto you, that for every idle word, &c. of which word, that wee may use no other exposition, than what the ancient Fathers themselves have used; we will shew in this place their severall ex∣positions upon this parcell of holy Scripture.* 1.60 Tertulli∣an in his booke of Patience, understandeth by every idle word, whatsoever is vaine and superfluous. But Theo∣phylact by idle words understandeth lyes,* 1.61 calumnies, all inordinate and ridiculous speeches.* 1.62 Chrysostome, al∣most after the same manner interpreteth it, saying, that by idle words are understood such as move uncomely and immodest laughter.* 1.63 Gregorie understandeth by these which want the profit ever redounding from mo∣destie, and are seldome uttered upon any precedent ne∣cessitie, things frivolous, fables, old-wives tales. All which severall expositions, as they agree in substance, so doe we cloze with them in every circumstance. For such as these which corrupt Youth by light and scurril∣lous jests, so little are they to be affected, as the very Stages where these are used, are to be hated.

* 1.64For the fifth, it is written to the Corinth. 10.7. and Exod. 32.6. The people ••ate downe to eat and drinke, and rose up to play: which argument is drawne from Chry∣sostome, where he sheweth that by these words the A∣postle

meant two maine inconveniences, being the ef∣fects of false worship, and endangering the soules ship∣wracke, to wit, the Idolatry, or Idolomany of the Is∣raelites done to the Golden Calfe in Dan and Bethel. But farre be this from the conceit of any to imagine, that Stage-playes intended for modest delight and Re∣creation, should ever move the Spectatour to such abo∣mination. For so much ought Stage-playes to be from introducing any such impietie, as they should not so much as once present in their shewes or Pagents, ought that might tend to the depraving of the Hearer in mat∣ters of conversation,* 1.65 much lesse in drawing their minds to any prophane or Pagan opinion: which should not be so much as once named, much lesse entertained a∣mongst Christians.

For the sixth,* 1.66 it is grounded on the foundation of the same Apostle, where in divers places he writeth expres∣ly against fables; as 1 Tim. 1.4. Give no heed to fables, &c. Againe, the 1 Tim. 4.7. But cast away prophane, and old-wives fables, &c. Againe, the 2 Timoth. 4.4. Taxing such as shall turne their eares from the truth, and shall be given unto fables. Againe, 2 Pet. 1.16. The Apostles in their doctrine were not directed by decei∣vable fables.* 1.67 But for these Comedians, let them speake for themselves, being such as follow the steps of Te∣rence, Menander, &c. Or may be properly referred to the Lesbian rule of Menander, and the Lydian stone of Paul. For such as breed corruption in our manners (that I may jumpe in opinion with Plato) let them faile to * 1.68 Anticyra, and undergoe due censure for their errour. But how worthy the workes of some of the Ancient Comedians have beene, may appeare by the Apostles alleaging divers of their sentences in his Epistles, and vouchsafing to use the name of their Poets, by a gene∣rall title,* 1.69 to approve some things in them worthy rea∣ding. As that of Luke 9.5. a proverbe used by Euripid.

in his Tragedies; that also of Menander, made sacred by the mouth of the Apostle Paul, 1 Cor. 15.33. As it is likewise manifest, that the same Apostle Paul used the authoritie of Aratus and Epimenides, Act. 17.28. All which adde a reverend approbation to the authoritie of Poets.

* 1.70The seventh Objection which these Stage-Antago∣nists frame, is taken from Ephes. 5.4. where the Apostle willeth and warneth that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that is, such things as become no man, and which our very eares should abhorre to heare, ought not to be so much as once named amongst Christians. Whereto I answer, that as these things tending to lightnesse were inveigh∣ed against by the Apostle, that hee might leave unto us a more excellent patterne or example of modestie, which is an ornament that suteth best with the chil∣dren of God: So there is none, having the light of grace in him, or fearing the judgement that is to come, who will applaud these scurrilous jests, which are wont to deprave, but seldome to edifie the understan∣ding: whereof the Poet speaketh;

Iests that unseason'd are, I cannot beare, For they distaste a modest bashfull eare.

But it may be here againe objected,* 1.71 that every thing, being (as Augustine testifieth,) either a hinderance or a furtherance; these Stage-playes, which are properly called the Bellowes of vice, may rather seeme a hinde∣rance in the course and progresse of vertue, than any furtherance to him in his practice therein. Besides, Playes (saith Ambrose) ought not to be knowne of Chri∣stians, because there is no mention at all made of them in holy Scripture. Whereto wee briefly answer thus with Peter Martyr that sound and profound Divine, that in holy Scripture we have (as it were) a general rule set downe unto us, touching all things mediate or indif∣ferent, in the number whereof are Playes necessarily in∣cluded.

Yea, but Augustine the Prince of the Latine Fa∣thers, seemes to affirme, that even those Stages or Theaters where their interludes were acted,* 1.72 were more abhominable than those idolatrous sacrifices, which in honour of the Pagan gods were offered. But hence is to bee understood, that this holy Father meant of such solemne Playes or Enterludes as were acted and usually celebrated by the Heathen in the honour of their Father * 1.73 Liber, and other Ethnicke gods, for the yearely increase of their fruits: wherein many un∣comely and immodest parts were played. Yea, but where shall we finde these Stage-actors in former times so much as countenanced, being such as Quintilian termeth expresly, Hypocrites, from counterfeiting the manner, measure, motion, gesture, gate, grace, and feature of such persons as they represent; whose fashi∣on they often retaine when they have resumed their owne Habit? yes, and by the eminent'st and noblest personages. Edward the sixth so much approved them, as he appointed one who was a witty Courtier to bee (as it were) the chiefe master or disposer of the Playes, who by his office should take care to have them set forth in a princely and sumptuous sort; which Office to this day retaines the name of the Master of the Re∣vels. Likewise our late Queene Elizabeth of blessed memory, rightly stiled the worlds Phaebe, among wo∣men a Sybilla, among Queenes a Saba: how well she approved of these Recreations, being (as shee termed them,) harmlesse spenders of time; the large exhibiti∣ons which she conferred on such as were esteemed no∣table in that kinde, may sufficiently witnesse. Neither did shee hold it any derogation to that royall and princely Majestie, which shee then in her regall person presented, to give some countenance to their ende∣vours, whereby they might be the better encouraged in their action. Yea, if wee would but peruse some

bookes treating of this subject, we should finde Poets in generall to have received such countenance and ap∣probation from the most eminent'st Princes, as their Poems never wanted Patrons, nor the Authors them∣selves Benefactors: which by instances I intend here to confirme, though the prosecution hereof may seeme digressive to our present discourse. Wee read how much Amyntas King of Macedonia,* 1.74 made of the tra∣gicall Poet Euripides, the Athenians of Sophocles; in what price the noble and Heroicke poems of Homer were holden by Alexander, placing them in that cu∣rious Cabinet which hee got in the spoile of Darius; and not onely Homer the Father of the Poets, was so honoured by him, but for his sake all other meaner Poets: in so much as Cherilus no very good Poet, had for every verse well made, a Philips Noble of gold, amounting in value to an Angell English,* 1.75 and so for every hundred verses (which a cleanly hand could presently dispatch) hee had an hundred Angels. And since Alexander the great, how Theocritus the Greeke Poet was favoured by Ptolomie King of Aegypt, and Berenice his wife. Ennius likewise by Scipio, Virgil and Horace by Augustus; betwixt which two Poets the Emperour sitting one day, and one that might bee bold asking what hee did; Marrie (said hee) I sit here betweene groanings and teares;* 1.76 for the one was ever sighing, and the other seemed as if he were ever weeping. But to descend to our later times; how much were I••han de Mehune, and Guillamne de Loris made of by the French Kings? and Ieffery Chaucer, Father of our English Poets, by Richard the second; who, as it was supposed, gave him the Mannor of Newholme in Oxfordshire? and Gower by Henry the fourth? Harding by Edward the fourth? Also how Francis the French King made Sangelais, Salmonius, Macrinus, and Clemens Marot

of his Privie Chamber, for their excellent skill in La∣tine and vulgar Poesie. And Henry the eighth, for a few Psalmes of David translated and turned into Eng∣lish Meetre by Sternhold, made him groome of his Privie Chamber. Also one Gray, in what favour grew he with Henry the eighth, and after with the Duke of Somerset, Protectour, for his Hunt is up, Hunt is up? And Queene Marie, for one Epithalamie made by Vargus a Spanish Poet, at her marriage with King Philip, solemnized in Winchester, gave him during his life two hundred Crownes pension. Nor were Poets only eminent in this kinde, but esteemed for their uni∣versalitie of knowledge, apt for any office publike; as in the administration of Common-weales affaires, con∣duct of Armies, &c. for wee finde that Iulius Caesar was not only the most eloquent Orator of his time, but also a very good Poet, though none of his doings therein be now extant. Quintus Catulus a good Poet, and Cornel. Gallus Treasurer of Aegypt; and Horace the most delicate of all the Roman Lyricks, was importu∣ned by many Letters of great instance, to be Secretary of State to Augustus the Emperour;* 1.77 which hee ne∣verthelesse refused for his unhealthfulnesse sake; and being a quiet man, and nothing ambitious of glory, retired himselfe from publike deportments. And Ennius the Latine Poet, was with all respect enter∣tained as a fellow and Counsellor by African, for his amiable conversation. So Antimenides, of whom Aristotle reports in his Politicks; and Tyrtaeus the Poet, though a lame man, was chosen by the Ora∣cle of the gods from the Athenians, to be Generall of the Lacedemonians Army. Nor may that noble and ho∣nourable memoriall of that worthy woman twice French Queene, Lady Anne of Britaine, wife first to Charles the eighth, and after to Lewis the twelfth, adde lesse glory to this exquisite Art; who passing one day

from her lodging toward the Kings side, saw in a Gal∣lerie M. Allane Chartier the Kings Secretary, an excel∣lent Poet, leaning on a Tables end asleepe, and stooped downe to kisse him, saying thus in all their hearings: Wee may not of princely courtesie passe by and not honour with our kisse, the mouth from whence so many sweet dit∣ties and golden poems have issued.* 1.78 Yea Plato himselfe, howsoever he may be said to exclude divers Poets the bounds of his Common-weale, for their obscene and immodest labours, which effeminated youth, training them rather to the Carpet than the Campe; yet wrote he many Epigrams and excellent Poems in his younger yeeres, before he intended himselfe to Philosophy. For even in Fables appeare Seeds of Vertues,* 1.79 as Macrobius testifieth. Yea but our Stage-stingers, or Poet-scourgers, will againe object, that these Theaters, which were at first erected for honest delight and harmlesse merri∣ment, grow many times busie with States, laying asper∣sions on men of eminent ranke and qualitie; and in briefe,* 1.80 will spare none, so they may gaine themselves by disparaging others. But I must answer thus much for them, albeit, - Non me tenet aura Theatri; that such as imploy their pens in taxing or tainting any no∣ble or meriting person in this kinde, deserve no better censure, than as they whipt, so to be whipt themselves for their labour: for they must know (to use the words of one who was once an eminent Statist) that some things are privileged from jest, namely, Religion, mat∣ters of State, great persons, any mans present businesse of importance, and any case that deserveth pitty; and ge∣nerally, men ought to finde the difference betweene saltnesse and bitternesse. Certainly, he that hath a Sa∣tyricall veine, as he maketh others afraid of his wit, so he had need be afraid of others memory. This was very straitly looked into by the ancient Heathens, who or∣dained many strict Lawes to punish such bitter Saty∣rists

as touched the good name of any Citizen, either in publike Stage o•• any private worke. The ancient Romans had a Law enacted in their twelve Tables, that whosoever should impeach any ones good name, o•• detract from the credit of his person either in verse or action, should suffer death. So as Tiberius slew Scaurus, and not altogether undeservedly, for writing a spightfull Tragedie against him. In like manner did Augustus banish Ovid, for writing too wantonly towards some that were neere him. So Nero injoyned Lucan silence, for his * 1.81 smooth invection framed against him. So as, Stesichorus writing bitterly against Helen, Aristophanes against Cleon, Eupolis against Alcibiades, Callisthenes against Alexander, suffered equall punishments accor∣ding to their demerits.* 1.82 This Eupolis is said to be o•••• of the first Comedians, and was drowned in Hellespont, about the time of that famous Sea-fight betweene the Lacedemonians and Athenians: but I can scarcely as∣sent to his opinion; for wee finde it recorded, that hee was throwne into the Sea by Alcibiades, for presen∣ting him on the publike Stage, embracing Timandra in a lascivious sort; and that he used these words: Oft times,* 1.83 Eupolis, hast thou drowned mee upon the Stage, I will once drowne thee in the Sea. Thespis likewise is said to be the first inventer of a Tragicke Scene, as * 1.84 Horace witnesseth:

Thespis some say inventing first the straine Of tragicke Scenes, grew famous in his vaine; Whose Actors, that yee might the better note, With painted faces sung the lines he wrote, Mounted in Chariots; which with greedie eares The people heard, and hearing sent forth teares.

And in these did Satyrus (no doubt) among the Greekes shew an admirable Art, being so highly extolled by Demosthenes, (for unto him did this Satyrus propose the first forme of speaking plainly and articulately) as

he was no lesse praised by him, than the Roman Roscius was by Cicero, or Aesopus to whom Cicero useth many titles of love and familiaritie in his Epistles. For Roscius and Aesopus were held the choicest and chiefest Ora∣tors, even at that time when the Common-weale ex∣celled not onely in Eloquence, but also in Wisdome. The like of Pilades and Hyla, Master and Scholer, who were such passionate Actors, as they enforced admira∣tion in the hearer. But to what end should I prosecute either Comick or Tragick subjects any further? My opinion briefly is this; As Comedies should breath no∣thing but Terences art, Cecilius gravitie, Menanders sweetnesse, Aristophanes conceit, and Plautus wit: so Tragedies should relish of nothing but of the royall and majestick measures of Sophocles, the sententious fulnesse of Euripides, and the sincere integritie of Se∣neca. For these which tend to corrupt youth, making their Stages Stewes, or their Scenes meere Satyres, to detract from the credit or estimation of any person ei∣ther publike or private; as their Authors deserve due punishment, so should they be avoided: the former sort, because they are in danger to deprave us; the lat∣ter, because perhaps wee shall heare them touch the credit of such as are neere us. For such Enterludes (Gen∣tlemen) as participate with neither of these, but in a temperate and equall course mix profit with honest de∣light; you shall account the time you bestow in hearing them, not altogether fruitlesly spent. For albeit the Italians are held worthy before all others to carry away the Garland for Poesie, being for number and measure fuller, and for weight and merit better, as may appeare in the happy labours of Petrarch and Boccace; yet if wee looke homeward, and observe the grace of our presentments, the curiositie of our properties, and proprietie of our action, wee may justly conclude, that no Nation is or hath beene so exquisite in that kinde.

But to draw in our sailes touching this Recreation; as I approve of the moderate use and recourse which our Gentlemen make to Playes; so I wholly condemne the daily frequenting of them: as some there be (especially in this Citie) who, for want of better imployment, make it their Vocation. And these I now speake of, be our Ordinary Gentlemen, whose day-taske is this in a word:* 1.85 They leave their beds, to put on their cloathes formally, repaire to an Ordinary, and see a Play daily. These can finde time enough for Recreation, but not a minutes space for Devotion. So as I much feare mee, when they shall be struck with sicknesse, and lie on their death-bed, it will fare with them as it fared with a young Gentlewoman within these few yeeres; who being accustomed in her health every day to see one Play or other, was at last strucke with a grievous sick∣nesse even unto death: during which time of her sick∣nesse, being exhorted by such Divines as were there present, to call upon God, that hee would in mercy looke upon her, as one deafe to their exhortation, con∣tinued ever crying, Oh Hieronimo, Hieronimo, me thinks I see thee brave Hieronimo! Neither could shee be drawne from this with all their perswasions; but fixing her eyes intentively, as if shee had seene Hieronimo acted, sending out a deepe sigh, shee suddenly died. And let this suffice to have beene spoken of the mode∣rate use of this Recreation: upon which I have the longer insisted, because I am not ignorant how divers and different opinions have beene holden touching the lawfulnesse of Stage-playes, which I resolved to recon∣cile in as briefe and plaine a manner as I could, before I descended to the rest.

For as much as wee have begunne to treat of such Recreations as require small use or exercise of the Bo∣dy, we will first proceed with such as follow, being ranked in the same Siedge, because Recreations of the

same nature: descending from them to exercises re∣quiring more alacrity of spirit, and more ability of bodie. Of these, which may bee rather termed ex∣ercises of the minde, than exercisers of the faculties of the body, are Cards and Dice, a speciall Recre∣ation: meerely invented and intended to passe te∣dious winter nights away, and not to hazard ones fortunes at them, as many inconsiderate gamesters now adayes will not sticke to doe: which done, what en∣sueth hence, but entertaining of some desperate course, which bringeth the undertaker many times to an end as unfortunate, as his life was dissolute? which makes me thinke I never see one of these Gamesters, who in a bravado will set their patrimonies at a throw, but I remember the answer of one Minacius, who having on a time lost at Dice not only his money, but his ap∣parell too (for hee was very poore) sate weeping at the portall doore of a Taverne. It chanced that a friend of his seeing him thus to weepe and lament,* 1.86 demanded of him, How it was with him? Nothing, (quoth Mina∣cius;) why weepest thou then, (said his friend,) if there be Nothing? for this cause doe I weepe (replied Mina∣cius) because there is Nothing. His friend still won∣dring; Why then (quoth hee) doest thou weepe thus, when there is nothing? for the very same cause (quoth hee) because I have nothing. The one understood, that there was no cause why hee should weepe; the other wept because he had nothing left to play. How many be there who may sing Lachrymae with Mena∣cius, going by weeping-crosse: being either by crosse fortune, as they ascribe it, or rather by flat cheating, as they may more properly terme it, stript of their sub∣stance? Amongst the Romans, * 1.87 Venus or Cous was the best chance at Dice: but indeed the best chance that any one can have, is not to throw at all. Howso∣ever, I could wish young Gentlemen to beware of fre∣quenting

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

In this ranke may be numbred Hunting and Haw∣king;

pleasures very free and generous, and such as the noblest dispositions have naturally affected. For what more admirable than the pleasure of the Hare, if wee observe the uses which may bee made of it, as I have * 1.88 elsewhere more amplie discoursed; purposing here rather to touch them, than treat of them? in her dou∣bles, note her cunning; in the dogges, eagernesse of pursuing. Where all the senses remaine for the time pleased, but when at default, how much are they grie∣ved? What an excellent Melody, or naturall Consort to delight the eare? What choice Objects to content the eye? what odoriferous smells in the flourie Meads, to refresh the nose? onely the Touch and Taste must have their pleasures suspended,* 1.89 till the sport be ended. Non sine lepôre, tanto labore, pro uno Lepore homines torqueri video; saith one very wittily and elegantly. I can never chuse but laugh, to see what labour men will take for a poore Hare. What Mountaines they will climbe,* 1.90 what Marishes they will passe, what brakes and bryers they will runne through, and all for a Hare? which may be an Embleme of humane vanity; where men (miserable deluded men) will refuse no toyle or labour to gaine a trifling pleasure. What in∣direct courses they will take for a moments delight, which is no sooner showne them, than vanished from them? These pleasures are most commonly affected by Youth, because they have agility and ability of body to maintaine the pursuit of them: whence the Poet;

* 1.91The beardlesse Youth, when's guardians raines do yeeld, Sports him in Horse and Dogges, and open field,

The reason may be this; he cannot endure restraint: for the heat of youth must needs take aire, or it choaks it selfe with too much holding. It must be carried aloft on the wings of the wind, taking an Icarian flight, but never fearing his fall. Such dogges as were pre∣sented

by the King of Albanie unto Alexander the Great, who would not stirre at small beasts, but at Lions and Elephants, are the fittest for his kennell; for Youth is no sooner moving than mounting. Whence Ascanius in a youthfull bravery;

Wisheth some Boare or savage Lion should* 1.92 Descend the Mount, and cope with him he would.

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

As once Gargilius,* 1.93 who one Morne betime Sent out his Servants forward to the chace, With Hunting poles, and twisted nets of line, To buy a Boare, which through the Market place Laid on a Mule, as if his men had slaine him, Would, as he thought, eternall glory gaine him.

So apt are many in inventing, and eager in pursuing ought which may raise them a name, though in things meerely indifferent. For as reputation is a common con∣ceit of extraordinary vertue, so every one laboureth to acquire the end, albeit they misse the meanes of acqui∣ring it. For how should any one imagine (unlesse his conceit were wholly darkned) that these things could be any meanes to perpetuate his name? But so soone transported is Youth with any phantasie suggested, (al∣beit upon no sufficient ground builded) as whatsoever his conceit whispers to him, that may tend to his praise, he entertaines it with a greedy and eager desire, labou∣ring to effect what may gaine him popular esteeme.* 1.94 So as the Lover is never more blinded with affection to∣wards

his beloved, than Youth is in affecting that which may cause him to be praised. To speake much touch∣ing this Recreation I will not addresse my discourse: only this is my opinion, that as it is generous, so gene∣rally is it most harmelesse, so it be moderately used; for otherwise it may weaken or enfeeble the body, impaire the health, and be occasion of many inconveniences: for in my discourse upon the particular branch of this Observation, I am onely to approve of such Re∣creations as are used with Moderation. As Hawking, which (as I before observed) is a pleasure for high and mounting spirits: such as will not stoope to inferiour Lures, having their mindes so far above, as they scorne to partake with them. It is rare to consider, how a wild Bird should be so brought to hand, and so well mana∣ged as to make us such pleasure in the aire: but most of all to forgoe her native liberty and feeding, and returne to her former servitude and diet. But in this, as in the rest, wee are taught to admire the great goodnesse and bountie of God, who hath not only given us the Birds of the aire, with their flesh to feed us, with their voice to cheere us, but with their flight to delight us. The Eagle, which is indeed the Prince of Birds, and the prime Hawke, was observed much among the ancient Romans in all their Auguries: so as an Eagle hovering in the aire, in the reigne of Augustus, and at last setling upon the name of Agrippa, and just upon the first letter of that name,* 1.95 A. a lightning descending downe from heaven, strucke the first letter of his owne name out, C. whence South-sayers, by conjecturall arguments ga∣thered, that he should but live an hundred dayes after, and be afterwards canonized for a god: because Aesar, the residue of that name, in the Tuscane language sig∣nified god. For the Romans, of all Nations under the Cope of heaven, relyed most upon the prophesying of Birds: so as we reade, that they ever kept their Oscines

or Birds of Augury, by which they collected what their successe should be, both in peace and war. Albeit, some there were among the Heathen, who made small ac∣count of them: so as Claudius Pulcher, when in taking his Auspicia, or the predictions of his successe before Sicily, the Pullets would not feed, He commanded they should be plunged in the Sea, that they might drinke, see∣ing they would not eat. It is the saying of an ancient Fa∣ther, That the piercing eye of the Eagle exceeds the sight of all other Birds:* 1.96 being of such sharpe sight, as refle∣cting the beames of the Sunne fixed upon her she can looke upon the Sunne without shutting her eyes, which are not to be dazled, shine the Sunne never so brightly. So as it is said, shee makes a triall of her brood when they are but young, by mounting up, and fixing their eyes against the Sunne: of which, if any be so tender∣eyed, as they cannot looke upon it, she disclaimes them; but such whose sharpe sight can looke stedfastly upon it, shee tenders them as her selfe. Whence many secret and sacred uses might be gathered, (for this is but the type of a divine Morall) if I should insist upon the ex∣position of that blessed Father; but I must briefly de∣scend, to speake of the Moderate use of this Recreation. This pleasure, as it is a princely delight, so it moveth many to be so dearely enamoured of it, as they will un∣dergoe any charge, rather than forgoe it: which makes me recall to minde a merry tale which I have read, to this effect. Divers men having entred into discourse, touching the superfluous care (I will not say folly) of such as kept Dogs and Hawkes for Hawking; one Pau∣lùs a Florentine stood up and spake.

Not without cause (quoth he) did that foole of Millan laugh at these! and being entreated to tell the tale, he thus proceeded. Vpon a time (quoth he) there was a ci∣tizen of Millan, a Physitian for such as were distra∣cted or Lunaticke; who tooke upon him within a cer∣taine

time to cure such as were brought unto him. And he cured them after this sort; Hee had a plat of ground neere his house, and in it a pit of corrupt and stinking water, wherein he bound naked such as were mad to a stake, some of them knee-deepe, others to the groine, and some others deeper, according to the degree of their madnesse, where hee so long pined them with water and hunger, till they seemed sound. Now amongst others, there was one brought, whom he had put thigh-deepe in water: who after fifteene dayes began to recover, beseeching the Physitian that he might be taken out of the water. The Physi∣tian taking compassion of him, tooke him out, but with this condition, that he should not goe out of the roome. Having obeyed him certaine dayes, he gave him liberty to walk up and downe the house, but not to passe the out-gate: while the rest of his compani∣ons, which were many, remaining in the water, dili∣gently observed their Physitians command. Now it chanced, as on a time he stood at the gate, (for out he durst not goe, for feare he should returne to the Pit) he beckned to a young Gentleman to come unto him, who had a Hawke and two Spaniells, being moved with the novelty thereof; for to his remembrance, be∣fore hee fell mad, hee had never seene the like. The young Gentleman being come unto him; Sir (quoth he) I pray you heare me a word or two, and answer me at your pleasure. What is this you ride on (quoth he) and how doe you imploy him? This is a Horse (replied he) and I keepe him for Hawking. But what call you that, you carry on your fist, and how doe you use it? This is a Hawke (said he) and I use to fly with it at Pluver and Partridge. But what (quoth he) are these which follow you, what doe they, or wherein doe they profit you? These are dogges (said he) and necessary for Hawking, to finde and retrive my game.

And what were these Birds worth, for which you provide so many things, if you should reckon all you take for a whole yeere? Who answering, He knew not well, but they were worth a very little, not above six crownes. The man replied; what then may be the charge you are at with your Horse, dogges and Hawke? Some fiftie crownes, said he. Whereat, as one wondring at the folly of the young Gentleman: Away, away Sir, I pray you quickly, and fly hence before our Physitian returne home: for if hee finde you here, as one that is maddest man alive, hee will throw you into his Pit, there to be cured with others that have lost their wits; and more than all others, for he will set you chin-deepe in the water.

Infer∣ring hence,* 1.97 that the use or exercise of Hawking, is the greatest folly, unlesse sometimes used by such as are of good estate, and for Recreation sake. Neither is this pleasure or Recreation herein taxed, but the excessive and immoderate expence which many are at in main∣taining this pleasure. Who, as they should be wary in the expence of their coine, so much more circumspect in their expence of time. So as in a word, I could wish young Gentlemen never to be so taken with this plea∣sure, as to lay aside the dispatch of more serious occasi∣ons, for a flight of feathers in the ayre. The Physitian saith, that it is the best exercise which is, ad ruborem, non adsudorem; refreshing the spirits, and stirring up the bloud a little, but not putting a man into any great sweat: for he that makes his Recreation a toyle, makes himselfe likewise Pleasures Thral. Rrefresh your spirits, stir up your bloud, and enable your bodies by mo∣derate exercise: but avoid mixing of distemper with your pleasure, for that were not to refresh, but de∣presse the spirits; not to stirre up, but stoppe the course of bloud; not to enable, but enfeeble the bodie. And so I descend to the next branch, trea∣ting

of Recreations best sorting with the qualitie of a Gentleman.

* 1.98TO propose what Recreations may please best, I can∣not, (because I know not how you stand affected) but I shall, as neere as I may, recount what especiall Recreations best sort and sute with your qualitie. Of all those which I have formerly touched and treated, there is none but may be approved and entertained with an equall indifferencie, being (as I have said) tempered and moderated with discretion. But some there are I have not touched, which may be so much the more admired, for as much as they are by our young Gentlemen usual∣ly affected; yea, and as especial Ornaments to grace and accomplish them, generally esteemed: as Fencing and Dancing; the one to accommodate him for the Court, the other for the Campe. Of which two Recreations, to give my opinion freely, there is required a knowledge; but respectively, to such (I meane) as only intend to Court or Gallant it: for these shall have occasion to make use of their knowledge, in the one to grace and beautifie them; in the other to shield and defend them. Yet in neither of these would I have them to imitate their masters: for ••o may they turne Cowards, and so shew themselves true Fencers. Or in their Dancing use those mimicke trickes which our apish Professanes use: but with a reserved grace to come off bravely and sprightly, rather than with an affected curiositie. You shall see some of these come forth so punctually, as if they were made up in a sute of Wainscot, treading the ground as if they were foundred. Others you shall see, so supple and pliable in their joynts, as you would take them to bee some Tumblers; but what are these but Iacke-an-Apes in gay cloathes? But o∣thers there are, and these onely praise-worthy, who

with a gracefull presence gaine them respect. For in exercises of this kinde (sure I am) those only deserve most commendation, which are performed with least affectation. Now I have heard of some who could doe all this; shew an excellent grace in their carriage; ex∣presse themselves rare proficients in all Schoole-tricks; being so much admired as who but they: yet observe the cloze, and they spoile all with an English tricke, they cannot leave it when it is well. It is said of Apel∣les, that hee found fault with Protogenes, in that hee could not hold his hands from his table: and right so fares it with these young Cavalieroes, when they have shewne all that may bee shewne to give content, stri∣ving to shew one tricke above Ela, they halt in the conclusion. For fence-play, I have knowne some puf∣fed up with a presumption of skill, to have beene too apt in giving offence: so as, of professors of worth, they became practicers of wrong. But see their un∣happinesse! this conceit or over-weening opinion of their surpassing skill, brings them many times to an unexpected end, by exposing themselves to inevita∣ble dangers. And this they doe either for vaine glory, being ambitious after fame; or else out of a quarrelling disposition, being no lesse apt to conceive or appre∣hend the smallest occasion of offence, than to pro∣secute revenge upon occasion offered. For the first, the bravest and noblest spirits have beene affected to it, I meane Ambition, but their ends were more glo∣rious. As Themistocles, Who walked in the night time in the open street,* 1.99 because he could not sleepe: the cause whereof when some men did enquire,* 1.100 hee answered, that the triumph of Miltiades would not suffer him to take his rest. The like might be observed in Alexan∣der, Who sighed that his father should winne so much,* 1.101 and leave him so little to winne.* 1.102 So as, it is said that he wept, hearing that there was another world, say∣ing,

He had not yet wonne one world. But with these it fareth many times, as it did with Marius, who not contented with the glory hee got in the Cimbrian warres, by seeking to augment it, did extenuate it. Yet are these more noble in their aymes, than such whose Ambition it is to commit all impieties, onely to gaine them a perpetuall infamy. As Pausanias, who killed Philip of Macedon,* 1.103 onely for fame or vaine-glory; so did Herostratus burne the temple of Diana, to get him a name by an infamous act. For the latter sort, being such as are given to quarrells, I have ever noted their gaines to bee small in all their adventures. For what are these, but such as value bloud at a low rate? they pretend how their reputa∣tion stands engaged; they cannot put up such dis∣graces but with touch of cowardize; and what a ble∣mish were it, for ones Reputation to bee brought in question, upon termes so neere concerning them, and not seeke revenge? where the wide world would take notice of their disgrace, pointing at them in the streets, and saying, There goe such and such who were most grosly baffled; preferring their bloud before their honour, their safety before their reputation! O Gentlemen, how many of your ranke and quality have perished by standing upon these termes! how many, and those of the choicest and selected'st ranke, have exposed them∣selves to extremest danger, whereby they might gaine themselves the stile of valiant! how many, even upon trifling occasions have gone into the field, and in their heat of bloud have fallen?* 1.104 Sure I am, their deare Countrey hath felt their losse, to whom in all due re∣spect they should have tendred both love and life and not have made prodigall expence of that, which might have beene a meanes to strengthen and support her state. Yet doe I not speake this, as one insensible of wrong, or incapable of disgrace: for I know that in

passages of this nature, publike imputations require publike satisfaction, so that howsoere the Divine Law, to which all humane actions ought to be squared, may seeme to conclude, That wee are to leave revenge to whom revenge belongeth; yet so passionate is the na∣ture of man, and through passion so much weakned, as hee forgets many times what the divine Law bids him doe, and hastens to that which his owne violent and distempered passion pricks him to. Now to pro∣pose my opinion, by way of direction, in a word it is this. As one may be a 1.105 angry and sinne not, so one may revenge and offend not, and this is by b 1.106 heaping coales of fire upon our Enemies head: for by this c 1.107 meeknesse is anger appeased, and wee of our owne fury revenged. But the best meanes to prevent occasion of distaste in this kinde, is to avoid the acquaintance or society of such as are given to offence: whence it is that the wi∣sest of Kings exhorteth us in these words: d 1.108 To have no familiarity with an angry man, neither go•• with the fu∣rious man.* 1.109 And why? Lest thou learne his wayes, and receive destruction to thy soule. For indeed these, whose turbulent dispositions are ready to entertaine any oc∣casion of offence, albeit the occasion perchance was never intended, are unfit for any company, or to passe time withall in any Recreation. So as, of one of these it may be said, as was said of Scaeva, who shewed ap∣parant arguments of resolution, to slave himselfe to the servile yoake of tyrannous subjection;

Infelix dominum quant â virtute parasti!* 1.110

How many courses, miserable man, hast thou tryed; How many wayes hast thou traced; how many adven∣tures entertained; to get thee a Master, Fury, Arch∣trai••our to that glorious fortresse of Patience? These are those Bloud-hounds who are ever in quest, and are never satisfied in pursuit, till their eyes become the sad spectators of a fall: yea, rather than these men will be

out of action, they will engage themselves in maintai∣ning other quarrels; so prompt they are to take offence, as a strangers engagements must be made their owne, rather than they will discontinue their former profes∣sion. Another sort there are, who albeit they finde abi∣litie in themselves to subdue and moderate this passion of furie by the soveraigntie of reason,* 1.111 yet it fares with them as it did with Hannibal, Who knew better how to conquer, than how to make use of his conquest: or as it is said of Glendor, That he was more able to get a victorie, than skilfull to use it. So these, though reason like a dis∣creet Monitor advise them to moderate their passions, yet so ambitious are they of popular praise, as rather than they will lose the name of being esteemed reso∣lute, they will oppose themselves to all perils, and en∣tertaine a course in the eye of true valour most dissolute.

Yet respect to our good name, being indeed the choi∣cest and sweetest perfume, must not be so sleighted, as to incurre apparent termes of disgrace, and not labour to wipe off that staine,* 1.112 by shewing some arguments, that wee have so much conceit as to apprehend what an injurie is, and so much spirit as to take revenge on him, by whom the injurie is offered.

* 1.113It is true, neither am I so stupid, as not to conceive how insupportable the burden of those wrongs is, which touch our name. So as indeed, (to speake as a man unto men,) these wrongs are above the nature of mortalitie to beare: for the naturall man tasting more of earth than heaven, whilest he ponders the qualitie of his disgrace, and how farre he stands engaged, in re∣spect of the opinion of men, to beare himselfe like him∣selfe, and not to burie such wrongs in silence, as if sense∣lesse of the nature of an injurie; he never considers what the divine Law injoynes, but casteth his eye upon the wrong he sustaines. Wherein, if passion will needs over-master reason, (albeit I doe not hold it consonant

to the Divine Law, Morall, or Nationall, but to all generous spirits experimentally usefull) I could wish him to come off faire at the first, for this either wins him the buckler, or loseth it: so shall hee ever gaine to himselfe an esteeme of conceit, in knowing the nature of a wrong; and an opinion of spirit, in daring to wipe off the disgrace that shall be laid upon him. For this is my Position, Faile at the first, and faile ever: for as the first onset terrifies the enemie, so in actions of this na∣ture, the only meanes to gaine opinion is to come off bravely in the beginning. Now perchance it may hap∣pen, that he from whom you have received wrong, will take no notice of your distaste, but will doe as hee did, who receiving a Challenge upon some personall touch, whereby he apprehended the occasion for his best ad∣vantage, of making choice (as the Challenged may) of time, place, weapon, and second, returned this answer to the Messenger; For the time, I know not when; for the place, when that time comes, it shall be the Alpes; for the weapon, it shall be Guyes sword that slew the Cow on Dunmooth heath; and for my Second, it shall be your selfe, that I may bring you within the compasse of Duelloes. If with such your fortune be to deale, (as many there are more valiant in tongue than hand, more apt to offer wrong than tender satisfaction;) know thus much, that these Alpes which hee hath named, and whereto he never meanes to come, is what place soever you shall meet him; the time, whensoever you shall have fit opportunitie to encounter him; the weapon, though he chuse it, you may refuse it, (because it is too closely kept to come to) and make choice of your owne weapon lest by going to Warwicke Castle to procure a sword, you forget your wrong before you come there; and the Second, your only selfe; that as you are parti∣cularly wronged, you may be particularly righted: for as the wrong toucheth you and no Second, so you are

to right your selfe without a Second. But the safest and surest course (as I said before) not to partake with men of this condition, is to refraine their company and con∣versation: for these firie Spirits,* 1.114 who have Thersites tongue and Antaeus hand, are dangerous to consort with; for they seldome resort to any meeting, but either they doe hurt, or receive it. So as, even in these tolera∣ble Recreations of Horse-races, Cockings, Bowlings, &c. you shall ever see these throw one bone or other to make differences amongst men of qualitie and ranke, wherein they will be sure to be interested as Seconds, if not as principall Agents. My advice therefore is, that you avoid their company, as disturbers of the publike peace, interrupters of all honest Recreations, and pro∣fest enemies to all civill societie. For, as wee read of the Bird Curuca,* 1.115 that she will rather hatch the egges of another, than hatch none at all; so these will rather engage themselves in others differences, and like subtill Spiders spin the web of dissention, than be without imployment: but they hatch the Cockatrice egges, rea∣ping the fruit of their labours to their shame. But wee have insisted too long upon them; wherefore wee will returne to our former discourse. As wee have briefly touched some Recreations well sorting with the quali∣tie of a Gentleman, being such as tend especially to his accomplishment outwardly; so are wee now to treat of such as may conferre no lesse benefit to the inward man, by enabling him for matters of discourse. Of which ranke, Reading of History is to be accounted as one especially tending thereto;* 1.116 and that not only in re∣spect of discourse, but in respect of discipline and civill societie; being there taught how to demeane ••r behave our selves in all our actions, how to moderate 〈◊〉〈◊〉 ••ffe∣ctions, how to gaine worthy esteeme both in our ma••nagements publike and private.

Cicero entring into the commendation of Histories,

honours them with this Rhetoricall definition: Histo∣ries (saith he) are the witnesses of times,* 1.117 the light of truth, the life of memory, the mistresse of life, the messen∣ger of antiquitie:* 1.118 In which notable exemplification, he shewes what excellent fruits may be gathered from the select flowers of Histories. First, how the passages and events of former times are there recorded; Secondly, how the truth of things by the light of Historie is dis∣covered; Thirdly, our memory is revived; Fourthly, our life is directed; Fiftly, antiquities successively trans∣scribed. In Tacitus are three notes which are required in a perfect History;* 1.119 First, Truth, in sincere relating, without having any thing haustum ex vano; Secondly, explanation not only of the sequels of things, but also the causes and reasons; Thirdly, judgement in distin∣guishing things, by approving the best, and disallow∣ing the contrary. Touching which three notes, wee are to observe first, that there is necessarily required in every Historie a sincere relation of truth, foisting no∣thing in which may seeme either fabulous or imperti∣nent. Likewise, it is not enough to lay downe or ex∣plaine the sequels or issues of things, but the causes and reasons from whence those sequels issued. Thirdly, there is required judgement in distinguishing probabili∣ties from improbabilities; never setting ought downe for a grounded truth without approved authoritie. Having thus proposed unto you the fruits redounding from Historie, as also what is required therein, to make it more generally affected; it rests now that I shew my opinion to••ching your choice of Histories: of which subject, because I have * 1.120 heretofore copiously treated, I will only speake a word, and so descend to the last branch of this Observation.

Augustine in his fourth booke De Civit. Dei, calls Salust, A Noble and true Historian; noble in respect of his descent; true in respect of his discourse. Neither

doth he indeed deserve any lesser title; for his phrase is elegant without affectation, his discourse continuate without impertinent digression, and the Series of his Historie stored with much sententious instruction. From the depth of a princely judgement, Caesars Com∣mentaries have received most noble approbation. But if you would take view of a flourishing State,* 1.121 whose greatnesse never any attained to, being raised from such beginnings; be acquainted with * 1.122 Tacitus or Livie, where you shall observe the courses and passages of many eminent Princes, how they bare themselves in their height, how in their hate. Here you shall see, Those men, who (as Cosmo saith) carry their heart in their mouth, are more to be pittied than feared: for these judge men only by the outward appearance. Whereas Tiberius gloried in nothing so much as in cunningly cloaking his purposes with faire pretences, going in∣visible, and deluding his subjects resolutions with a see∣ming good. Here you shall likewise observe others so obsequiously seeming, as they strove not onely to satisfie the * 1.123 mindes, but eyes of the Citizens, un∣derstanding well enough, that the common sort of people were catcht sooner by a * 1.124 cheerfull counte∣nance, and a pleasing outward semblance, than any other respect whatsoever. Some you shall see note much, yet will bee seene to note little: therefore A∣grippina in Tacitus, knowing her life to bee attempted by Nero, knew well, that her onely remedy was to take no notice of the treason: so is Scipio described by Cicero, to be the most cunning searcher of m••ns minds; and Sylla by Salust. Others you shall observe so much dejected presently upon any losse sustained, 〈◊〉〈◊〉 they entertaine affliction with a desperate sorrow, crying out with Afranius sonne,* 1.125 Alas mee wretched! or Phi∣lotas-like, receive such deepe impression or apprehen∣sion of their disgrace, as through it they are forced to

lose the faculty of speech. Whereas others, like Furi∣us Camillus are neither puffed up with honour, nor cast downe with disgrace: as his Dictator-ship could not make him too haughtily affected; no more could exile from his Countrey cause him to bee dejected. Such was the resolution of the ancient Romans, who at the disaster of Cannae, when their utter ruine and overthrow was rung in every place, did nothing un∣worthy themselves. Here you shall encounter with a Iugurth, Speaking little, but doing much; There with a Catiline,* 1.126 Speaking much, but doing little. Here one, in all mens opinions worthy of an Empire before he had it, but most unworthy when he hath it, exemplified in a 1.127 Gal∣ba; there one much doubted before he have it, but ge∣nerally loved when he had it, exemplified in b 1.128 Severus. Againe, observe you may in the course of Histories, how justly God hath shewne himselfe towards such as practised treason against their Princes, though they were heathens: finde out one of all those who conspi∣red Caesars death in the Capitoll, who died in their bed. For no sooner had Antonie shewed in his funerall Oration the thirty three wounds wherewith Caesar was deprived of life by his conspirators, and ere∣cted a Temple to Caesar, and sung a mournfull hymne in memory of Caesar; then Trebonius and Decimu•• were the first that were dispatched, being of the con∣spiracie. Cassius likewise was killed on his Birth-day: who, some say, killed himselfe with the same dagger wherewith Caesar was killed; yea, observe the misery of these Assacinates, being so unhappy, as they could hardly finde one so friendly,* 1.129 as to lend a hand to end their ••••sery. For Cassius offered his throat to Pindarus his Page: Brutus to Strato, who denying to doe it, was answered by a servant; Votis tuis nec deërit ami∣cus nec servus.* 1.130 The like revenge was inflicted on Sep∣timius, for betraying his master Pompey. The like on

the Magi, for their treacherous attempts, after the death of Cambises. The like on Bessus for his disloy∣alty towards Darius.* 1.131 And to descend to later times, even within the bounds of our owne nation, what just revenge seconded those perfidious Complices; Alectus for conspiring against his deare Soveraigne Carausius; and that Arch-traitour Edrike, for his treacherous pra∣ctices with Canutus the Dane, and breach of allege∣ance towards King Edmond?* 1.132 for seldome hath any State in any age beene so happy, as it hath not bred a Catiline with a Catulus, a Cethegus with a Curtius, a Sertorius with a Soranus, a Quadratus and Quintianus with an Aemilius and Coriolanus. Besides, you shall observe what justice and integrity appeared in the hea∣then, chastising such as would be bribed or corrupted, though they were their enemies. So as, Mithridates tooke Manius Acilius,* 1.133 one of the chiefest Embas∣sadours of the Romans, and set him contemptuously upon an Asse, till he was come to Pergamo, where hee put molten gold in his mouth; reproving the Romans for taking gifts. The like reward had Tarpeia, be∣ing corrupted by T. Tatius to deliver the Capitoll: for having betrayed the gates of the Capitoll to the enemie,* 1.134 onely upon promise, that they should throw her the bracelets, which they wore on their left armes, this they accordingly performed, throwing also their targets upon her, with which she was pressed to death. You shall likewise finde there, what reverence the Pagans shewed to their Idolatrous Temples; and how carefull they were to observe their Countrie rites, which they esteemed sacred, and what successe ever followed the enterprises of such as committed, sacri∣lege. The very heathen observed,* 1.135 that after such time as the Grecians once offered violence to the Temple of Pallas, that they lost all their hope, and never thri∣ved after. Lactantius reporteth of divers who were

grievously punished for their impiety and prophane∣nesse towards the gods; as namely Fulvius the Cen∣sor, who for taking away certaine marmoreas tegulas out of the temple of Iuno Lacinia,* 1.136 was distraught of his wits. Appius Claudius for translating and con∣veying those sacred reliques which were before con∣secrate to Hercules, within a while after lost the use of his eyes. Dionysius, who made a jest of Sacrilege, taking a golden cloake from Iupiter Olympius his image, a woollen cloake being put in stead thereof, saying, That a golden cloake was too heavie in Summer, and too cold in Winter, but a linsie-woolsie cloake was fit for both; cutting off also Aesculapius golden beard, saying, It was no reason that the son should have a beard, and Apollo his father have none; and taking away cer∣taine cups of gold which they held in their hands, say∣ing, It was a great madnesse, to refuse them offered; was for these driven into banishment. Pyrrhus, for robbing Proserpina's treasury, suffered ship wrack not farre from the shore. Zerxes, who sent foure hundred of his soul∣diers to Delphos,* 1.137 to spoile the Temple of Apollo, had them all destroyed, and burnt with thunder and light∣ning. Marcus Cr••ssus, for taking a great masse of money out of the Temple, which Pompey would not meddle withall, perished there with his whole armie. And here in Albion, we reade of Brennus, who in his expedi∣tion to Delphos, was by a sudden hurly-burly, or im∣moderate feare, through a noise heard in the bowels of the earth,* 1.138 (raised indeed by the lamentable shrikings and howlings of the distracted Druids and ministers of Apollo) despairing of further successe, perished with all his army. Whence may be observed, how justly such 〈◊〉〈◊〉 punished, who contemned the religion of their Countrey, robbing their Temples, and enriching them∣selves with the spoile of their gods: who, albeit they were Idols and no gods, or rather Devills and no Idols,

yet so ill was their successe in all their affaires after∣wards, as they attributed the cause of their miserable ends to the contempt of their gods. But howsoever this may seeme erroneously ascribed, sure I am, that thus it may be rightly applied: that where God is dis∣honoured, his Temple prophaned, and religion con∣temned, nothing can be succesfully or prosperously concluded.* 1.139 It is wonderfull to note in such evill times, so good men, as we shall every where meet with in the course of Histories. An Aristides for Iustice, a Pelopi∣das for Temperance, a Numa for Prudence, a Trajan for Patience, an African for Continence; all which in this Cleanthes Table, History, shew admirable vertues in a corrupt government. Againe, reflect your eye on those whose love to their Countrey deserves eternall memory; and you will no lesse wonder at the greatnesse of their mindes, than the happinesse of those Realmes that enjoyed them.* 1.140 King Darius upon a time, by chance opening a great Pomegranat, and being demanded of what hee would wish to have as many as there were graines in that Pomegranat? answered in one word, of Zopyrusses. Now this Zopyrus was a right noble and valiant Knight, who to reduce Babylon to the subjection of his Lord and Master, and defeat the traiterous Assy∣rians, suffered his body to be rent and mangled, and be∣ing thus disfigured, fled straight-wayes to Babylon, where the Assyrians were intrenched: whom he made beleeve that Darius had mis-used him in this sort, be∣cause hee had spoken in their behalfe, counselling him to breake up his siege, and to remove his armie from as∣saulting their Citie. They hearing this tale, and the ra∣ther induced to thinke it true, because they saw him so shamefully disfigured in his bodie, were perswaded to make him their chiefe Captaine: by which meanes he•• betrayed them all,* 1.141 and surrendred both them and their Citie into his Masters hands. The like we reade of Co∣drus

Prince of Athens, who according to the counsell of the Oracle, sacrificed his life willingly, to preserve the Libertie of his Countrey. The like did Gobrias, who offered his bodie to slaughter, to free his Countrey of a tyrannous Traitour. Yet observe withall, the ingrati∣tude of former Ages to men of best deservings;* 1.142 which caused Aeschines say, That though the Citie of Thebes and Athens were full of naughtie men, yet not so full of any sort as of ungratefull men. This felt Annibal, this felt Asdrubal, this felt African; while Asdrubal within, must be accused by Asdrubal without: and noble Afri∣can, than whom none ever deserved better of his Coun∣trey,* 1.143 may begge a resting place for his bones, but must not have it. Againe, it will not be amisse to note the sundry occasions of warres, proceeding from the sundry dispositions of men. Some strove for soveraigntie; o∣thers for preservation of their Libertie: where, so eager was the one of gaining glory, the other of defending their Libertie, they were many times brought to such straights,* 1.144 as there was more roome for beholders, than fighters, many bearing armes, but could not use them. No lesse remarkable is it, to note what incredible ex∣ploits have beene atchieved by a handfull of men under a valiant Leader: where by a more particular survey had of their actions, we shall finde that observation of Plutarch to be most true:* 1.145 Better is an armie of Harts, with a Lion to their Leader, than an armie of Lions with a Hart to their Leader:* 1.146 An Armie being said to derive her strength from her selfe, but her spirit from her Cap∣taine. In •• word, Gentlemen, to observe the revolution of times ••he mutation of States, the Natures and dispo∣sitions of persons, the issues and events of things, would 〈◊〉〈◊〉 an imployment of no lesse delight than profit;* 1.147 con∣ferring the ebbings and flowings of forraine estates with our owne. But to draw homeward, lest like Messala Carvinus by remembring the name of a stran∣ger,

we forget our owne: there is no History more use∣full, or relation more needfull for any Gentleman, than our owne Moderne Chronicles, where he shall observe many notable passages worthy his reading. As first, how his Countrey was first planted; how by degrees it became peopled; how to civilitie reduced; how by wholesome Lawes restrained; and how by the provi∣dence of the Almightie, in so calme and peaceable man∣ner established. Here he shall see a good King, but a bad man; there a good man, but a bad King. Againe, here hee shall see the State more weakned by civill broiles, than forraine warres: Securitie being no lesse hurtfull at home, than hostilitie abroad. Scipio used to have this sentence in his mouth: That easie, favourable and affable Captains, were profitable to the Enemie, which though they were beloved of their Souldiers, yet they set little by them. This shall you see verified in the too much indulgencie of many of our Captaines, through which lenitie they made many hopefull Souldiers, absolute cowards. Againe, to note the raising of many obscure persons to great honour; as likewise the pul∣ling down of many eminent houses and families, would enforce no lesse admiration in us of Gods divine Provi∣dence, than of his secret Iustice, who pulleth downe, and setteth up, as seemeth best to his wisdome. To ob∣serve likewise, in the corruption of bloud, what Noble Families have beene tainted, which by the Princes cle∣mencie were againe restored. What dangerous attempts and practices have beene undertaken, not only to shake but supplant the glorious frame of this Ila••d:* 1.148 labou∣ring to divide and remove all succession to this Crowne, from the Royall Line of our Princes, and to in••est for∣raine Princes therewith: where an English King was summoned to the French Kings Court, while Norman∣die was yeelded by us, the Welsh invaded us, Lewis with a speedie arrivall accosted us, and Iohn himselfe was

forced to leave us. Nay which was more, one of the Nurseries of our Iland was displanted:* 1.149 for at that time was Oxford of her Students forsaken and abandoned, (which before for the space of three hundred and nine yeares had successfully flourished) so as not onely the State, but Learning, the sterne of State, became much weakned. Yet observe, how happily this storme was calmed, when it was least expected; for by the Vicount of Mellin his confession, lying then upon his death∣bed, was the whole practice of the French, by a French∣man discovered, which was no lesse happily afterwards prevented. For King Iohn, being to repentance moved, tooke an oath before his Barons that all things should be reformed, which the Barons likewise seconded with an oath to confirme his proceedings.* 1.150 So Iohn was ab∣solved, and that Crowne which he had before resigned, he forth with resumed, being in this made more happie, in that being once so unhappie, hee came to defeat his foes, make sufficient triall of his friends, and recover that by submission, which he had lost by his pride. A∣gaine, if we should but reade, and reading consider, how peacefull the government, how quiet the sleepes, how cheerefull the delights were of such as came by lawfull and lineall succession to the Crowne; and the heavie Nights, troubled thoughts, broken sleepes, and many tedious houres which those were owners of, who came by usurpation to enjoy (with little joy) a princely Dia∣dem; we should of necessitie conclude with Pompey; who being combred with his Honour, exclaimed to see Sylla's crueltie, being ignorant after what sort to behave himselfe in the dignitie he had, and cried out: O perill and d••••ger never like to have an end! For to use one ex∣ample for all; who should but consider the practices which Richard the third used to get a Crowne, plan∣ting his Kingdome on an indirect foundation, Blond, and those many strange passages and overtures which

happened in his Reigne, with those fearefull Visions which appeared to him before his death, would cer∣tainly set downe this for his rest: that it is not what we have without us, but what we have within us that procures us peace or disquiet. Whence Polydore Vir∣gil upon that terrible dreame of Richard the third,* 1.151 the night before Bosworth field, in which hee was slaine, useth these words: I doe not beleeve that these were the ghosts of men that did affright him, but the guilt of a troubled conscience that did torment him. Certainly, discourses of this nature cannot chuse but minister much profit with delight, and enable you that are Gentlemen to entertaine the time with much content to them that heare you. For in this Treasury or Store-house of History, you shall finde better meanes, than all the Helpes to Discourse which our weake Pamphletters can publish, to enable you for discourse in all companies. For to restraine or tye your selves to a set forme of discourse, as if you were to doe nothing without rules, were too pedanticall: besides, you should be sometimes so scantled, for want of sub∣jects, that unlesse the subject whereof you are to dis∣course fall happily within your owne Element, your Ship for want of Sea-roome would runne a ground. Whereas History (the sweetest Recreation of the minde) will afford variety, (being not curtaild by Epitomees, which are the Moths of History) both for table-talke to delight, and discourse of more serious consequence. Which in my opinion would better seeme a Gentleman, than to entertaine time in nothing but the cry of Dogges, or flight of Hawkes; which, as they are gentlemanly pleasures, and worthily approved (as I formerly noted) so are they to bee used but onely as pleasures and Recreations: of which to speake sparing∣ly were much better, than onely to discourse of them, as if our whole reading were in them. Neither doe I

speake this without iust cause; for I have noted this fault in many of our younger brood of gentry, who ei∣ther for want of Education in Learning, or their owne neglect of Learning, have no sooner attained to the strength of making their fist a Pearch for a Hawke, but by the helpe of some bookes of faulconry, whereby they are instructed in the words of Art, they will run division upon discourse of this pleasure: whereas, if at any time they be interrupted by occasion of some other conference, these High-flyers are presently to bee mewed up, for they are taken from their Element. Wherfore Gentlemen, let me advise you in a word, so to entertaine time in Recreation, as the pleasure you take therein, draw not your minds from more serious and usefull imployments. I have proposed to you, and made choice for you, of some Recreations which may no lesse delight and benefit your mindes, than these other active delights doe your bodies; use them, and you shall finde such pleasure in them, as you may per∣ceive profit and pleasure so equally mixed, as if at first intended to make your delight perfect. And so I come to the last branch, shewing how a Gentleman is to be∣stow himselfe in them.

AS one said of Love,* 1.152 that it should be a toy and no toyle; so say I of Recreation; the spirits should be cheered by it, not drowned in it; refreshed, not depressed. I doe not like of this eagernesse after plea∣sure; for i•• argues too much sensuality; The minde should ••e so tempered, as it may shew an indifferencie to the use of pleasure. Which I have surely found, as a maine errour in most part of young Gentlemen; whose eager appetite so unmeasurably pursuing the quest of pleasure, cannot containe it selfe from expressing out∣wardly, the love it conceives to such a pleasure in∣wardly.

So as I have observed some intraunced (as it were) with joy in the chace of Hare, or the flight of Hawke; which in my opinion argued much lightnesse: for no sooner was their pleasure at a stay or default, than all their former delight was turned to a contrary passion. I commend therefore his resolution who said; He was never so over-joyed with pleasure, but he thought it good to allay that surpassing joy, with the remembrance of the end of that pleasure. It is an excellent thing to moderate our joyes, by considering the shortnesse of them; and to allay the height of them, by observing what breaches or intermissions are incident to them. Wherefore above all, it becommeth a Gentleman to be circumspect in this kinde, for even by his outward car∣riage may his weaknesse bee discovered. Sure I am, there is nothing that tasteth more of true wisdome, than to temper our desires in effects of joy: so as I can∣not sufficiently wonder,* 1.153 how Chylo being accounted one of the seven Sages of Greece,* 1.154 should bee so overta∣ken with joy, as to die with excesse thereof. The like we reade of Argia the prophetesse, who being car∣ried in a chariot of gold to the Temple by her two sonnes, whereat shee conceived no lesse joy than if her two sonnes had beene invested with the title of Empe∣rours, through excessive joy immediately died. But these passions rather become women than men, who should be themselves still, but especially when they feele any such conceit undermining them. It is written of Polycrates, that meditating one day with himselfe, how he had never any thing which crossed him all his life, but enjoyed all successe both at home and abroad, so as he became fearefull to his foes, and powerfull to his friends: resolved to try how hee might crosse his good fortune, by a voluntary incurring of losing that he did exceedingly love. Wherefore one day he went unto the Sea-side, where taking off a Ring which he did

especially tender, hee threw it into the Sea, intending thereby to crosse himselfe, whom fortune would not: but see how Polycrates was crossed in his crosses: for not long after, a fisher-man came and presented him the Ring hee had lost, having found it in the belly of a fish; which did not a little trouble the Prince, saying; I perceive the gods owe mee a displeasure, which they will doe when I least expect it, and make mee so much the more unfortunate, in that I never knew what misfortune meant. Which he afterwards found true, being depri∣ved both of Crowne and Dignitie. Certainly, there is no meanes better to attemper and allay ones joy con∣ceived in the pursuit of any pleasure, than to crosse him∣selfe in the quest thereof: for this tasteth of true man∣hood, when one can master his affections, and stay himselfe in that he loves. Neither is this hard to doe being once assayed; for wee shall finde more true con∣tent in the moderation of our pleasure, than in the plea∣sure it selfe. I have heard of some young Gentlemen, who purposely crossing themselves in some one pleasure or Recreation which they loved, and betaking them∣selves to their chamber, apprehended such a deepe im∣pression of the fruition of their pleasure, as they visibly (as it were) enjoyed that pleasure in their chamber, which others enjoyed in the field. That conceit is strong I will not deny; but that it should worke so strange and strong an effect, I am doubtfull: yet whosoere they be (if any such there be) sure I am they may well crosse themselves in pleasures abroad, having such pleasant conceits within themselves. Now, as I would have young ••entlemen to use moderation in the exercise it selfe; so would I have them to observe like moderation in their expence or charge requisite for that exercise or pleasure. It is deare bought pleasure that makes the Posteritie beggers. Nero was taxed for his prodigalitie, because hee would have his Fishing-rods of gold,* 1.155 and

his Nets of purest silke; Vitellius for his embroderie, as well as his Epicurisme; Lucullus for his Gardens; An∣toninus for his Bathes;* 1.156 Caracalla for his Roabes; Com∣modus for prodigall expence in all Recreations. Now what madnesse is it to bestow that to delight mee, which I may wish one day I had to sustaine mee?* 1.157 to bestow that on my pleasure, which I may chance need to releeve nature? Wee have heard of one within this Citie, who like a prodigall Heire to his fathers thriving providence, bestowed an incredible masse of money to satisfie his five Senses: but sure I thinke hee was distraught of his Senses, and therefore quickly satisfied. It is no pleasure but a brutish affection,* 1.158 which gives it selfe so over to delight it selfe, as rather than it will be restrained or moderated, will engage credit, state and all to have her desires fulfilled. Likewise in Games at Cards, Dice, Chesse, or such houre-beguiling Recrea∣tions, I would not have our Gentlemen to play for that which may occasion in them the least base or unworthy feare. You shall see some of these peasantly Gamesters, who partly for desire of winning, or else for feare of losing, shew a perpetuall palsey in their joynts, so full of troubled thoughts they are, or passionate feares, which apparently discover a basenesse of disposition in them, whom either hope of gaine or feare of losse can drive to such extremes. I would have you therefore so to bestow your selves in these, as they may never force a change of colour in you: for there is nothing that may derogate more from the native Character of a Gentle∣man, than to expresse the least sembla••ce of feare, for the losse of ought that he shall play. Neither is it any lesse touch to a Gentleman, whose affections should be so composed as they may expresse his Nature without any other Character, to fall into passion for ought that he shall lose. Albeit I have heard of one, who (much subject to this imperfection) chanced to be reproved

by his friend, who in friendly and familiar sort wished him either to learne more patience in gaming, or else to surcease from game.

What (quoth he to his friend) doest thou thinke I am a stock or stone, that I should have no sense of my losse? Surely I thinke there is no man that knowes how he comes by his money, but will be moved for the losse of it.

But I approve not of his Maxime: you shall see an old Gamester beare all crosse chances with an equall and undejected spirit, whereas our young Gamesters (for passion is most inci∣dent to Novices) upon a crosse throw, pull their haire, teare the Cards, stamp and fret like gumm'd grogram: so farre they are from patience for want of experience. Their younger and unmellowed yeeres never felt the crosses of a Gamester, and therefore can hardly digest them when they come. This the Philosopher seemes to confirme,* 1.159 saying; Nothing can be violent, being once habituate. For use or custome as it makes perfectnesse, so it begets a composednesse of minde, to endure with patience whatsoever the extremitie of fortune may in∣flict. But now in my discourse of Passion, which makes men so much forget themselves, as they will, rather than want a fit subject to revenge their ill fortunes on, minister occasion of offence to their dearest friends; there is one thing which I would have our young Gen∣tlemen to take heed of, and that is, in their heat and height of passion to forsweare gaming at all, or with such an one, because they had never fortune to be savers at his hands; yet, as men carelesse of what they sweare, without respect to what they formerly protested, pre∣sently fall, ••o game againe with the selfe-same company which they had so lately abjured. A dolefull and wo∣full example wee had of this within these few yeeres of one, whose more eminent parts interested him greatly in his Countries hope; yet having dipt his hand in bloud, was according to justice and equitie adjudged

to die, which was afterwards accordingly executed. This Gentleman, whose education had beene ever with the best, and in the most frequented places, used much gaming, at which he had generally ill fortune; so as, feeling the smart of it, he resolved, binding his resolu∣tion with a solemne protestation, that if ever he gamed againe, he might be hange••: which protestation was so usuall with him, as nothing more frequent. But see this Gentlemans miserable end! Within few yeeres after he suffered in himselfe what he had so often wished for himselfe. Take example hence, you I say, who are so prodigall in oathes, vowing, protesting, and swearing in your heat of passion, what you are no lesse apt to for∣get having coold your passion. For though you little feare the effecting of that which you wish to your selves, yet time may come when you would wish you had not used those imprecations upon your selves. There is another thing likewise which I could wish young Gentlemen to be mindfull of, and it is to make distinction of times for their Recreations: for as all times are not for all pleasures, no more are pleasures for all times. Wee are therefore to reserve so much time for our more serious affaires, as not to give way to pleasure or delight, and so neglect what wee should principally intend.* 1.160 No expence is more precious than the expence of time; which is rather imployed than wasted, when bestowed to the good and benefit of the imployer. So as, even in matters of pleasure or Recreation, I could wish you to betake you to those games which may best benefit your understanding; as in games at Cards, the Maw requires a quick conceit or present pregnancie; the Gle••ke (because of varietie) requires a retentive memory. These are good exercisers of the minds, and such, as being made Recreations only, and no tricks to circumvent, may afford some help or benefit to the Gamesters understanding. Now therefore, doe not

(Theotimus-like) preferre lust before your eyes; pre∣ferre not any profit you are to reape by gaming, before the inward benefit which you may reape by concei∣ving. It is a mercenary Trade, to frequent Gaming-houses for gaine, to alter the propertie of a Recreation, and make that an anguish which should be a solace, a torture which should be a pleasure. For what pleasure can that Gamester enjoy by play, whose heart is sur∣prized with hope, feare, passion, despaire, and a thousand perturbations,* 1.161 which like Tiberius vision are ever start∣ling him? Surely, if there be any pleasure in these Re∣creations, those only enjoy it, whose minds are neither cast downe with the feare of losse, nor over-joyed with the hope of gaine; making this use of all adverse or crosse fortune: How miserable is that man, whose high∣est hopes relie on so light a mistresse? How simple he, whose conceit is grounded on the constancie of fortune, who is only constant in inconstancie? How pittifully pittilesse is his case, who puts finger in the eye, because he hath felt her frowne? How forlorne is his hope, who having had experience of the extremest affronts of for∣tune, is ever giving himselfe occasion of new sorrow∣ing? But contrariwise, how truly happy is he, who makes use of fortunes braves, and receives what chance soever comes, with a cheerefull brow? How truly blessed he, who cares as little for the insults of misfor∣tune, as he prizeth all momentany successe which so blinde a Goddesse can afford him? There is no griefe more base or unworthy, than that which taketh begin∣ning from losse in game: for why will wee make a vo∣luntary hazard to procure us sorrow? why should any one imagine himselfe to be more dearly tendred by for∣tune than another? If you play square, without intend∣ment of advantage, then expect no more than another may looke for, being equally interested in the share of fortune. For in these Recreations, as it is mercenary

gaine, which is got by game; so it is an indiscreet griefe to sorrow in losse, or rejoyce in gaine. Recrea∣tions are not to be used as men use Trades;* 1.162 these are to maintaine us; the other to refresh us. So as they greatly pervert the use of pleasure, which make it a daily Taske, as many of our English Gentlemen doe; who made Heires of their fathers providence, esteeme it the onely Generous qualitie, to make use of their fa∣thers coine, without respect to his care. These are they who blemish their Descent, and detract from the glory of their House, consuming the Sun-shine of their dayes in workes of darknesse. I have read a concei∣ted Treatise composed by an Italian, entitled A Sup∣plication to Candle-light: discovering the abuses com∣mitted and curtained by the silent and secret shade of night. Where it might be demanded, as God in Esay did aske the Devill our subtill Watch-man, Custos quid de nocte? And there hee shewes how a great office is not so gainfull as the Principall-ship of a College of Curtizans. For no Merchant in riches may compare with these Merchants of maiden-heads, if their female Inmates were not so fleeting and uncertaine. Too ma∣ny, I feare me, there be of these licentious Gamesters, who make sinne a Recreation, wantonning in the Lap of impudence, exposing their estate and name to a mi∣serable hazard: whose Youth, as it addes fuell to de∣sire; so Age, the truest Register of the follies of Youth, will besprinkle those desires with the bitter teares of repentance: grieving to have committed, what may hardly bee redeemed.* 1.163 For hee that surceaseth but then from sinne, when hee can sinne no more, forsa∣keth not his sinnes, but his sinnes forsake him. It is one thing to fall into light sinnes, through occasion onely, or humane frailtie: and another thing to fall through affected negligence and securitie. Farre be the latter from you, Gentlemen, whose aymes ought

to be so much the more glorious, as your Descents are noble and generous. Though humane frailty move you to offend, labour to redeeme that time wherein you did offend, by vying sinnes with sighes, those ungodly tares with incessant teares; for if you will live when you be dead, you must die to sinne while you be alive. And for as much as pardon cannot be procured, but where repentance is renued;* 1.164 as we are omnium notarum peccatores, so should we be omnium horarum poenitentes; as every houre sinning, so every houre sighing; as every houre committing, so every houre bringing forth fruits of remission. Thus like Hismenias the Thebane, who would shew musicians of all sorts, to imitate the best, and reject the worst; have I proposed and set downe Recreations of all sorts, making choice withall of such especiall and select ones, as best sort with the qualitie of a Gentleman, concluding how and after what manner he is to bestow himselfe in them. Neither have I taxed any particular Recreation, provided that it transgresse not the bounds of modestie, but admitted it as indiffe∣rent for the use of a Gentleman.* 1.165 Yea, such Recreations as may seeme to undergoe the censure of Lightnesse, have I not only not reproved, but worthily approved, being with decencie used. Whereupon Gregorie saith, I admire King David a great deale more, when I see him in the Quire, than when I see him in the Campe: when I see him singing as the sweet singer of Israel, than when I see him fighting as the worthy warriour of Israel: when I see him leaping,* 1.166 than when I see him weeping: when I see him dancing before the Arke, than when I see him drawing forth his armie to the field. When David fought with others,* 1.167 he overcame others; he wounded others; he made others sicke. But when hee danced before the Arke, and delighted himselfe, he was overcome him∣selfe, he was wounded himselfe, he was sicke himselfe. But this sicknesse did rather affect him, than afflict him;

joy him, than annoy him. I will play still (sayes he) that others may still play upon me. For it is a good sport when God is delighted,* 1.168 though Michol be displeased. Whence you see, that it is not the Recreation, but the circum∣stance tending to that Recreation, which for most part giveth occasion of offence; as the Time when, Gods Sabbath is not to be dishonoured, nor our serious occa∣sions intermitted; the Place where, the Holy ground is not by the feet of Lightnesse to be profaned, nor Places where Iustice is administred, to the exercise of such de∣lights inured; the Persons who, we must take heed lest the weakest of our Brethren be scandaled, or offence to any by our sports occasioned. Doing thus, we shall glorifie God, not only in this life, but in that best and blest life which is to come; if wee fall not backe into the same sinnes, but bid a long fare-well to the illusions of the Devill; if with diligent attention to the word of God, earnest desire of conversion, and continuall con∣fession of our sinnes, we procure the carefull eye of the Almightie to watch over us. For it sufficeth him in his great mercy that we surcease from sinne, whereby wee shall be more easily moved to the practice of all good workes. Wherefore to conclude this Observance with that exhortation of golden-mouthed Chrysostome,* 1.169 to the end wee may render more honour to his Sabbat••▪

Let not any one hence-forth be seene trying maste∣ries on Horse-backe, nor spending any part of the day in unlawfull meetings; Let not any one hence-forth consort himselfe in games at Cards or Dice, or the tumultuous noise which ariseth from thence. For I pray you answer mee (saith hee) what profit is there in fas••ing, if all the day eating nothing, you game, sport, sweare and forsweare, and so spend the day in worse than nothing? Let us not, I beseech you, be so negligent in that weightie affaire of our salvation, but rather let our communication be of spi∣rituall

things. And let every one take in his hand a godly booke, and calling his neighbours together, water both his owne understanding and theirs who are assembled, with heavenly instructions, that so we may avoid the deceits of the Devill.

Performing this, Gentlemen, your Recreations shall be health∣full to your selves, helpfull to your Country, delightfull to the vertuous, and besee∣ming men of your ranke, no∣bly generous.

Notes

• * 1.1

  Observat. 5.
• * 1.2

  The diffe∣rence of Re∣creations.
• * 1.3

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

  L Flor. lib. 3. c. 8. Baleares narrat, à qua gente Ba∣listas nomen dux••sse, verisi. mil•• est, jaculan∣di arte omnium facile principes esse.

  Luculliani Hor∣ti. vid. Plut. in vit.
• a 1.4

  Cynosargu••, lo∣cus in quo pale∣stritae exerceban∣tur; Cerostr••tum, in quo eorum corpora ungeban∣tur.
• b 1.5

  Circus, quia aculeatis spiculis circunclusus. vid. Varro de antiq. Rom.
• c 1.6

  Haec quae diffi∣cilis turget Paga∣nica pl••ma, Folle minus luxa est, & ••inus arcta p••lá. Mar••ial lib. 14.45.
• d 1.7

  Fortissima ad∣versus mortem & dolorem disci∣plina.
• * 1.8

  Vid. Plut. in A∣potheg. & in vit. Socr.
• * 1.9

  Plat. in Repub. Vid. Plut. in vit. Lycurg.
• * 1.10

  ☜
• * 1.11

  Nazian. contra ••ulieres immo∣d••ce comptas. Nescit equo ru∣dis Haere••e inge∣nuus puer, v••na∣rique imet lu∣dere do••lior, seu Graeco jubeas trocho, seu malis vetita legibus alea. Hor. Od. 4.8. Consule Victori. in vit. Imperator. Stud••sus al••a lusor. ibid. Sue••. in Aug.
• * 1.12

  Vocatu•• nume∣ravit cal••ul••s, & Sodal•• suo; Vide••••nquit) ••e post mortem meam mentiaris te vicisse. Tum aun••••ns Cen••urion••: Te••u (in∣quit) eris, uno me antecedere. Sen. de tranq. anim.
• * 1.13

  Of the mo∣derate and immoderate use of Recre∣ation.
• * 1.14

  Pic. Mirand. in Epist. ad Hermol.
• * 1.15

  The Benefits redounding from mode∣rate Recrea∣tion.

  S••n de Tranq. anim.
• * 1.16

  Nullum magnum i••ge••••um s••ne m••••tura demen∣tia su••••. ibid.
• * 1.17

  Horat. l. 1. ep. 7.
• * 1.18

  Cellae & ha∣bitatio cognatae sunt. ••er. de vit. solitar.
• * 1.19

  Non calatham Iuno, non arcum sen per Apollo Tendit, amant re••••iem corpora ••essa suam.
• * 1.20

  Sueton. Tranq. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Avari••i•• bellua ••e••a, 〈◊〉〈◊〉, m••ol••anda est. Salust.
• * 1.22

  Domi-porta, La∣max; qu••a ••••limum serpen∣do rel••nq••it. Vid Al••iat. in Embl••m. Aelian in nat. hist.
• * 1.23

  Rev. 4.••1.
• * 1.24

  The incon∣veniences a∣rising from immoderate Recreation. Immoderatione rela••antur ar∣tus, imminuun∣tur ••i••s: mode∣ratione religan∣tur ar••us, repa∣rantur vires. Laert. in vit. Chyl.
• * 1.25

  Num. 11.33.
• * 1.26

  Eccles. 7.4.
• * 1.27

  Amos 6.4.
• * 1.28

  5.
• * 1.29

  6.
• * 1.30

  In the yeere of Iubile all cap∣tives were de∣livered, all slaves enfran∣chised, al debts discharged.
• * 1.31

  Sen. de tranq. a••••m.
• * 1.32

  Pl••t. in apotheg.
• * 1.33

  Elian in vari•• Hist. l. 3 ca. 14.
• * 1.34

  Dies ••••••tos nolite inhonorare (in∣quit Ignatius) ••u••d tamen agū: isti, qui licentt••s ••••ulando crapule ••ndulge••••, 〈◊〉〈◊〉 ca∣lices ••••nriendo ebrictatem fo∣ve••t?

  Mel••••s est quod 〈◊〉〈◊〉 de f••••e∣rent. quam 〈◊〉〈◊〉 de salt•• e••••. Aug sup. Ps. ••2. Mark. 11 17.
• * 1.35

  Homer. in Odyss. Horat in Epist. L••ert. in vit. Cleob.
• * 1.36

  Vid. Quint Curt. lib. 5.
• * 1.37

  Armatis, divum nullus pudor. Sil. Ital.
• * 1.38

  ☞
• * 1.39

  Plato.
• * 1.40

  Plutarch.
• * 1.41

  Macrob.
• * 1.42

  ☜
• * 1.43

  1 Tim. 6.23. Modico vi••o utere.

  Ecclesia mater est, noverca non est; libertas da∣tur ad necessita∣tem, modo ••••••i∣beatur ad vani∣tatem.
• a 1.44

  Ita evenit, ut cum aliqu••d ubi non oport••t adhi∣b••tur, illic ubi oportet negliga∣tur.

  Te••tul. l••b. de paeniten. in••tio.
• b 1.45

  In Apolog. c. 45. Dem••critus e••∣caca••do s••ips•••• ••n••ontinentiam emendatione pro∣fitetur.

  At Christianus solvis oc••lis fae∣minam videt, a••imo adve••su▪ libidines cacus est.
• c 1.46

  Ego mergam vos, ne ipse mer∣ga•• à v••bis.
• d 1.47

  Noctium Attic. l. 19. c. 13.

  Homo miser vites suas sibi omnes de••runcat.
• * 1.48

  Quo major, eò ••••••••ior; id••ue e••e••p••o perfice, 〈…〉〈…〉 etiam ••e∣•••• ••••••endi ex∣c••pla trib••as.
• * 1.49

  Prov. 2.16, 17.
• * 1.50

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

  Vt er••ontur à muliere 〈◊〉〈◊〉, &c. ibid. ve••s. 12. The publicati∣on of Secular 〈◊〉〈◊〉 used by the Heathen, was cried in these words: Conv••nite ••d lu∣dos spectandos, quo, ne{que} specta∣vit quisquam, nec spectaturus est. Suet. in Clau∣dio, cap. 21. Po••. Virg. de invent. lib. ••. cap. 1.

  O••id. Trist. l••b. 2.
• * 1.51

  Object. 1.
• * 1.52

  Primum quod urgent illi Histri∣••mast: desump∣tum este Deutr. 22. de cultu mu∣l••••br••, an pueris licu•••• e••m assu∣m••r••; earumque mores assimila∣••••?

  V••i Bez•• omnes acquiescunt The∣ologi.
• * 1.53

  Object. 2.
• * 1.54

  Obiectio de sacra Scriptura sumpta & petita.
• * 1.55

  Quam-plurima in publicis Thea∣tris sunt sp••ctan∣da, ad regendos mores, dirigen∣dos motus, corri∣gendos animi me∣tus, admodum ••••i••••a.
• * 1.56

  Object. 3.
• * 1.57

  Vt metus humi∣litatem, sic ni∣mia laeticia gestit levitatem. Cic.
• * 1.58

  Eccles. 3.22.
• * 1.59

  Object. 4.
• * 1.60

  Tertul. lib. de Patient.
• * 1.61

  Theophylact.
• * 1.62

  Chrysostom.
• * 1.63

  Gregorie.
• * 1.64

  Object. 5.
• * 1.65

  De Deo loqui eti∣am vera pericu∣losissimum est. A••nob.
• * 1.66

  Object. 6.
• * 1.67

  In Com••d. de Th••ide.
• * 1.68

  Anticyra in∣sula est O••tae monii Thessalio opposita, ubi Hel∣leborus crevisse dicitur.
• * 1.69

  1 Cor. 15.33.
• * 1.70

  Object. 7.
• * 1.71

  Aut vi••. ul••m aut vehiculum. De civit. Dei. l. 9. c. 5.
• * 1.72

  Theatra Idola∣tri••is is De••um sa∣cris esse turp••ora, &c.

  August••nus La∣tinorum patr•••••• Augustus. de ciuit. Dei. l. 2. c. 7.
• * 1.73

  Nun•• sum de∣signatus Aedilis, babeo rationem quòd a populo ac∣cep••ri••, mihi ludos sanctissi∣mos maxima••um ceremonia Cere∣ri Liberoque 〈◊〉〈◊〉 Cic. in Ver.

  Quintilianus Hypocritam Hi∣st••ionem appel∣lat. Qui mores, motus, gestus, incessus, voces, vultus, depo••ure & dediscere (quorum perso∣nas agunt) nulla modo possunt. Elizabetha orbis Phaebe, inter mulieres Syb••lla, inter reginas Saba.
• * 1.74

  Homerus Sopho∣cles heroicus, So∣phocles Home∣rus trogicus.
• * 1.75

  Had Ovid sup∣plied Cherilus place, he might by this meanes have inriched his fortunes a∣bove the con∣dition of a Poet.
• * 1.76

  Sedeo inter suspi∣ria & lachrymas.
• * 1.77

  ••ego la••do ruris amoeni Rivo••, & mus••o circumlita sa••a, nemusque. Hor. 1. epist. 10. Carmin•• se••es∣sum scribentis & otta quaerunt.
• * 1.78

  Frustra po••tas sores campos sui p••pulit. Sen. de Tranq. anim.
• * 1.79

  Macrob. in so••n. Scipionis.
• * 1.80

  Ad reprebenden∣da abena ••acta atque dicta ardes omnia animus. Solust.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  Eupolis atque Cratinus, Aristo∣phanesque poetae. Horat. Serm. li. 1. Sat. 4.
• * 1.83

  Saepius me Eu∣polis in Theatro demersisti, semel te in mari de∣mergam.
• * 1.84

  Ignotum Tra∣gicae genus inve∣nisse Camenae Dicitur, et plau∣stris vexisse po∣emata Thespis, Quae cancre••t agerentque per∣uncti ••aecibus ora. Horat. in art. poet.
• * 1.85

  Cum fame cruci∣antur Christi pauperes, effusis largitatibus nu∣triunt histriones. Greg.
• * 1.86

  Barthol. Merula. in Ovid. ••e a••••. amand. l. 2.
• * 1.87

  Can••••, canali∣cula seu ch••us, a••ua Romanos ••actus erat omn••••um maxime in∣auspicatus, Her∣cules, Venus seu Basilicus, omnium benig∣nissimus. Vid. Laps. antiq. lect. lib. 3. c. 1.

  Turn. adu. lib. 5. cap. 6.

  In Tessera••io la∣da, Mydas ••a∣ctus erat f•••• t••••a∣t••ssimus. Demp••t. antiq. Rom. lib. 5. cap. 1.
• * 1.88

  In a Treatise entituled; The Hunts-mans Raunge.
• * 1.89

  Velletque vide∣re, non etiam sen∣tire. Actaeon apud Ovid.
• * 1.90

  Quos montes ascendent, quas palades transi∣bunt, quas vepres sentesque sine sensu percur••ent, modo unum Le∣pusculum tanto sudore capiant?
• * 1.91

  Horat.
• * 1.92

  Optat aprum, aut fulvum descende∣re monte Leo∣nem. Virg.
• * 1.93

  —ut o••••m Gargil••us, qui mone plagas, ve∣nabula, servos Dis••ertum transi∣••e••orum, popu∣lum{que} jub••bat: Vnu•• ut è multis (Populo spectan∣te) referret Emp••um mulus ••p••um. Horat. E∣pist. lib 1.6.
• * 1.94

  Plato.
• * 1.95

  Vid. Sueton. Tranquill.
• * 1.96

  Greg. in Moral. exposit. in Iob.
• * 1.97

  The Romans, as 〈…〉〈…〉 accounted all Prodigalls mad-men.

  Cic. 3 de Offic. Horae non auri dispendium de∣fleo.
• * 1.98

  Of Recrea∣tions best sorting with the qualitie of a Gentle∣man.
• * 1.99

  ☜
• * 1.100

  T••scul. lib. 4.
• * 1.101

  ☜
• * 1.102

  Qui••t. Curt. ••. 1.
• * 1.103

  ☞
• * 1.104

  He•• quantum potuit terrae pela∣giq••e parari, ho•• qu••m civi∣les hauserunt sanguine dextra!
• a 1.105

  Ephes. 4.26.
• b 1.106

  Rom. 12.20. Prov. 25.21, 2••.
• c 1.107

  Pro. 15.1.18.
• d 1.108

  Prov. 22.24.
• * 1.109

  25.
• * 1.110

  Lucan.
• * 1.111

  The saying of Adherbal, Bo∣milcars sonne; Vincere scis Hannibal, sed uti victoria nescis. L. Flor. l. 2. c. 6. Resembling Clement the fourth, who had a pregnant wit for proje∣cting, unfortu∣nate for at∣chieving.
• * 1.112

  Object.
• * 1.113

  Sol.
• * 1.114

  Vid. Homer. in Iliad.
• * 1.115

  Plin. in Nat. ••ist.
• * 1.116

  Knowledges are as the Py∣ramides, where∣of Historie is the Basis.
• * 1.117

  De Orat. 1. lib.
• * 1.118

  Whence Cicero moved Luccius to record his acts in his wri∣tings.
• * 1.119

  Annot. in Tacit. De quo verè dici potest, ut inclytus ille L••psius de Gui••cia••dino testatus est; "Prudens peri∣tusque s••rip or, & qui tales Le∣ctores suos facit.
• * 1.120

  In the Survey of Histories; which might be rightly en∣titled, The Mu∣ses Wardrobe, or The Noble-mans Lecture; dilating on the various delights of Hi∣storie, the best accomplisher of true Gen∣tilitie.

  Historic••m no∣bilem & verum. Aug. de Civit. Dei, 4. l.
• * 1.121

  Graecorum Thu∣cyd••dem & He∣rodotum, Lati∣norum Salustium & T. Livium facilè principes esse judicamus. L••••r. V••ll. in Pr••oem. Thucyd.
• * 1.122

  Plinius Iunior wished hee might be men∣tioned in the Histories of Cornel. Tacitus, because he did foresee then succeeding memory.
• * 1.123

  Non solum oni∣m••, sed etiam 〈…〉〈…〉 Cic.
• * 1.124

  〈1 paragraph〉〈1 paragraph〉
• * 1.125

  〈1 paragraph〉〈1 paragraph〉
• * 1.126

  ☜
• a 1.127

  Cicero said of Galba's leaden and lumpish body: His wit had an ill lod∣ging.
• b 1.128

  Who would have majestie preserved, vir∣tute non cultu. Ma••r••b. lib. 2. Saturnalium c. 5 Dion. l. 4 4.
• * 1.129

  A••pianus Alex.
• * 1.130

  Plut. in vit. Pomp.
• * 1.131

  Iustin. Quint. Curt.
• * 1.132

  V••d. Polydor. Fab. Stow. & al.
• * 1.133

  Appian. Alex.
• * 1.134

  I. Flor. l. 1. c. 1. Quint. Curt. l 3.
• * 1.135

  The miserable ends of such as committed sa¦crilege in their time. Virg. Aeneid. l. 2.
• * 1.136

  Lactant. de o••••g. error. cap. 8.
• * 1.137

  Valer. Max.
• * 1.138

  Vid. Chron.
• * 1.139

  What good morall men have flourished in evill times.
• * 1.140

  Plut. initio Apo∣theg. regum.
• * 1.141

  Iustin. lib. 1. in fine.
• * 1.142

  Non dolenda so∣lum sed periculo∣sa etiam res est, cum ingratis ba∣bere negatium. Senec.

  Appian. Alexand.
• * 1.143

  O ingrata patria, ne ossa quidem! Valer. Max.
• * 1.144

  Quint. Curt. l. 6.
• * 1.145

  Plut. in Apo∣theg.
• * 1.146

  Q••anti dux, tan∣t••••x••rcitus. L. Flor. l. 2. c. 18.
• * 1.147

  Pecoribus fa••iga∣tis quo{que} ve••o••••or domun gradus est. Sen. de ••••an∣quill. anim. lib. 1. cap 1
• * 1.148

  As in the reign of King Iohn.
• * 1.149

  An. Dom. 1209.
• * 1.150

  Having crossed the Seas to Ie∣rusalem.
• * 1.151

  Ideredo non s••it hominum, sed cons••ien••••a scele∣rum.

  Polydor. Virgil.
• * 1.152

  How a Gen∣tleman is to bestow him∣selfe in Re∣creation.
• * 1.153

  ☞
• * 1.154

  Desunctum asse∣runt immod••••a laetitia & senii imbecillitate, &c. Laert. in vit. Chyl.
• * 1.155

  Suet. in Nerone.
• * 1.156

  Plut. in vi••. Sext. A••••d. Herodian.
• * 1.157

  Virtu•• atqu•• sa∣pientia maj r••n illis fuit, qui ex parvis opious tantum emperiū secere, quam in nobis, qu•• ea b••ne parta vi•• retine∣mus. Salust.
• * 1.158

  Maius d••decus est pa••ta a••••t∣tere, qua •• non omninò pa••a∣visse.

  Peculatus ••rarii fastus est. Ibid.
• * 1.159

  Assuetis nulla fit passio.
• * 1.160

  〈◊〉〈◊〉.
• * 1.161

  Suet. in Tiber.
• * 1.162

  From this inor∣dinate desire, spring two maine bran∣ches;

  Cupi••itas acqui∣re••di; avid••••as retine••di:

  Eagernesse of gaining; gree∣dinesse of re∣taining.
• * 1.163

  Blos.
• * 1.164

  Omnium nota∣rum peccatores; Et nulli ••ein••si poenitentiae ••a••i. Tertul. ac Poe••t••. in fine.
• * 1.165

  Quicquid repre∣••endendum non 〈◊〉〈◊〉 d••m est. Sen. de bene••. l. 6 cap. 39.
• * 1.166

  Davide•• s••lta••▪ ••em. 〈◊〉〈◊〉 stupeo quàm p••gnan∣tem.
• * 1.167

  Mora. l. 27. c. 27. 2 Sam. ••.14. 1 Chro. 15.29.
• * 1.168

  L••dam (inquit) ut illud. xi. Bonus ••udus quo M••ho•• iras••itur, & Deus del••cta∣tur. Greg. Mag.
• * 1.169

  Chrysost. in Gen. Tom. 5. Tom. 6. cap. 1.