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.

Argument.

Of the Necessitie of a Vocation; No man is exemp∣ted from it; Of Vocation in generall; Of the Vocati∣on of a Gentleman in particular; And how he is to em∣ploy himselfe therein.

VOCATION.

VOCATION is a pecu∣liar calling allotted to every one according to his degree. Wherein we are to consider; First, a Necessitie of Vocation; Secondly, no Exemption from that Vocation: and first of the first. In that originall or primitive pu∣ritie of mans Nature, I say before his Fall, there was no such command exhibi∣ted,

as was afterwards injoyned. For then He was crea∣ted pure, and deputed Soveraigne over a pleasant and flourishing Empire, a delightfull Eden, receiving no inhi∣bition after so large and ample a commission, save this, That of the Tree of good and evill, hee should not eat of it. But when Adam had transgressed, this command was forth with directed to him and his sin-stained posterity: in the sweat of his face should he eat bread. Then, then, and not till then began Adam to delve, Eve to spin; in∣ferring that the Sweat of their brows should earne them a Living. There were none that did gallant it in the workes of a Wormes. There were none that pierced the bowells of the b Earth for precious stones to adorne them; None that had minde of precious c Odours and aromaticall sweets to perfume them. In briefe, None held it then a grace to have the out-cast d Feathers of Birds to plume them; The very excrements of e Beasts to sent them; The bowels and entralls of f Wormes, to cloath them; The white excretions of g Shell-fish to decke them. Those Leatherne coats were provided to cover mans shame, and doe evince him ofh Sinne. They were provided likewise to repel the extremitie ofi Heat and Cold, to shelter him against the violence of all sea∣sons. There were other Vocations then intended and attended, other labours proposed and sustained, other fashions used and observed than the vanities of this age, where the Devill, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that imita∣ting

and apish thing, as k Damascen calls him, peccati fomenta succendit, kindles those foments of sin to traine wretched man to the Lake of perdition. Hence it is, that he sets up that vexillum superbiae, to which all the sonnes and daughters of vanitie repaire; affecting inci∣vilitie before modestie, inquiring after the fashion, not how neat it is, but how new it is. These imagine it a La∣bour sufficient, a Vocation for their state and degree equivalent, to spend the whole Morne till the Mid-day in tricking, trimming, painting and purfling, studying rather to Die well, than Live well. These are they who beautifie themselves for the Stage, to become deluding Spectacles to the unbounded affections of Youth. They make time only a Stale for their vanities, and so pro∣stitute their houres (those swift Coursers of mans pil∣grimage) to all enormous Libertie. These are Penelopes wooers, gilded gallants, whose best of discourse is com∣plement, or apish formalitie, whose best thoughts reach but to where they shall dine, or the choice of an Ordi∣nary; and whose best actions are but ravishing of fa∣vours from the Idolls of their fancie. But how farre short come these of that Necessitie of Vocation injoy∣ned them? They thinke it sufficient so to attire them∣selves, as they may become gracious in the eye of their Mistresse: whereas that, wherein they seeme to them∣selves most gracious, to the eye of a grave and conside∣rate man may seeme most odious: as in apparell, we say that onely to be commendable which is comely, that laudable which is seemely: for it is an ornament which adorneth. Now how deformed are many of our ray∣ments drawne from forren Nations, and as ill-seeming our Ilanders, as Cockle-chaines Agricola's souldiers? Certainly, this attire becommeth not a Christian, but such as are prostitutes to the whore of Babylon. The garment of a true follower of Christ, is innocencie, which, because it cannot be simple or absolute, wee

should endevour to lessen our imperfections daily, be∣comming conformable to his Image, who being free from sinne, tooke upon him our sinne, to free us from the guile of sinne, and punishment due unto sinne. Let us therefore endeuour our selves, I say, to attaine the reward of our high calling in Christ: which that wee may the better obtaine and purchase at his hands, by whom wee expect reward, wee are in the meane time to serve him in our vocation here on earth, that we may reigne with him in heaven. Now that there is a Neces∣sitie of Vocation injoyned all, of what ranke or degree soever, wee may prove by many pregnant places of Scripture, inveighing against Idlenesse, and commen∣ding imployment unto us. Amongst which, that of the Prophet Ezechiel may be properly applied to our purpose. Behold (saith he, speaking of the sinnes of Ierusalem) this was the iniquitie of thy sister Sodome; pride, fulnesse of bread, and abundance of idlenesse was in her, and in her daughters: neither did she strengthen the hand of the poore and needie. Againe, in that of the Pro∣verbs: He that tilleth his land, shall be satisfied with bread: but he that followeth the idle, is destitute of un∣derstanding. Againe: He that is slothfull in his worke is even the brother of him that is a great waster. Againe, that of the Sonne of Sirach: If thou set thy servant to labour, thou shalt finde rest: but if thou let him goe idle, he shall secke libertie. Againe: Send him to Labour that he goe not idle: for idlenesse bringeth much evill. This likewise the blessed Apostle admonisheth the Thessalo∣nians of, saying: For even when wee were with you, this wee warned you of, that if there were any which would rot worke, that he should not eat. For wee heare, that there are some which walke among you inordinately, and worke not at all, but are busie bodies. Therefore them that are such, we warne and exhort by our Lord Iesus Christ, that they worke with quietnesse, and eat their owne bread.

Againe, that serious exhortation of the Apostle to Ti∣mothie, describing the natures of such factious and busie bodies as intend themselves to no setled imployment: but being idle, they learne to goe about from house to house: yea, they are not only idle, but also pratlers and busie bodies, speaking things which are not comely. Againe, that expresse charge given by the Apostle tou∣ching every ones distinct profession or Vocation: Let every man abide in the same vocation wherein he was cal∣led. See here how much Idlenesse is condemned, and Labour commended; the former being the mother of all vices; the latter a cheerer, cherisher, and supporter of all vertues. For wherein may man better expresse himselfe than in the display and dispatch of such offices to the management and execution whereof he was first created? Vertue, as it consists in action, time in revolu∣tion, so the maze of mans life in perpetuall motion: wherein non progredi est regredi, non procedere recedere est. It is given to man to labour, for life it selfe is a continuate labour. See then the Necessitie of a Voca∣tion, being a peculiar labour allotted or deputed to any one person in particular. Whence sprung up first the diversitie of trades and occupations, which now by processe of time have aspired to the name of Companies, gaining daily new prerogatives, the better to encou∣rage them in their severall Offices. It is a saying of Cn. Bentatus; That he had rather be dead, than live dead: meaning, that vacancie from affaires, and retiring from such actions as tend to the conservation of humane so∣cietie, was rather to die than to live. For Life, that is compared to a Lampe or burning Taper, so long as it is fed with oyle, giveth light; being an Embleme of mans life, which should not be obscured or darkned, but ever sending forth her rayes or beames both to light it selfe, and others. Whence the Poet;

Life is a Lampe whose oyle yeelds light enough: But spent, it ends, and leaves a stinking snuffe.

Gellius compares mans life to Iron: Iron (saith he) if exercised, is in time consumed, if not exercised, is with rust wasted. So as this rust▪ which indeed is rest from imployment, doth no lesse consume the Light or Lampe of our Life, than labour or exercise: for our life decayes no lesse when wee are eating, drinking, or sleeping, than toyling or travelling about our worldly affaires. So much of our life is shortned, as wee are even in these things, which preserve and sustaine nature, imployed: thus death creepes on us when wee least thinke of it, surprizing us when wee least expect it. Some with Ammon carousing, others with Haman persecuting, or with Sanherib blaspheming, or with Belshazzar sacri∣legiously profaning, Ahitophel plotting, the Children mocking, that incredulous Prince of Israel distrusting, or that rich man in the Gospell presuming. Few or none with Iacob exhorting, with Martyr-crowned Steven blessing, with the Apostles rejoycing, or with all those glorious Martyrs, whose garments were deepe died in the bloud of zeale, singing and triumphing. And a good reason may be here produced, why many die so wofully dejected: for how should they cloze their dayes cheerefully, who have spent all their dayes idly? If they that disobey God, shall plant the vine∣yard▪ and others shall eat the fruit; how may those ex∣pect to be partakers of the fruit of the vineyard, who neither obey God nor plant vineyard? How long have many, whose exquisite endowments were at first ad∣dressed for better imployments, stood idling in the mar∣ket-place, never making recourse to Gods vineyard, ei∣ther to dung or water it, refresh or cherish it; labou∣ring rather to breake downe her branches, than sustaine it? How many be there, who will rather imploy whole yeeres in contriving some curious Banquetting-house,

than one moneth in erecting one poore Almes-house? How choice and singular will the most be in their Ta∣bernacles of clay, while the inward Temple goes to ruine? As Charles the Emperour said of the Duke of Venice his building, when hee had seene his princely Palace like a Paradice on earth: Haec sunt, quae nos invi∣••••s faciunt mori. They draw us backe indeed, and hale us from meditation of a more glorious building, which needs not from the inhabitant any repairing. How ne∣cessary is it for us then, to addresse our selves to such imployments, as may conferre on the state publike a benefit? For as wee have insisted on the Necessitie of a Vocation, so are wee to observe the conveniencies of a Vocation. Which that wee may the better doe, wee are to consider three especiall things, which as Scales or Greeses may bring us to the right use and exercise of our Vocation. The first Consideration is Divine, or to God-ward; the second Civill, or to Man-ward; the third Peculiar, and to our selves-ward. For the first, because indeed the rest have dependance on it, and could have no subsistence but from it; wee are to con∣sider by whom we are deputed to such a place or office, 〈◊〉〈◊〉 for what end. The person by whom wee are so deputed, is God, who in his goodnesse as hee hath be∣stowed an Image more noble and glorious on us than on any other creature, so hath he enabled us to execute our place under him with due feare and reverence to his name, ever observing the end for which wee were to such places deputed; which is, to honour him, and be helpfull unto others who resemble him: which is the second Consideration wee before observed, and termed Civill, because in civill societie requisite to be performed. By the love of God (saith a good Fa∣ther) is love to our Neighbour ingendred, by the love of our Neighbour is our love towards God increased. Now if wee should communicate all that wee possesse

unto our Neighbours, and want this Love, which onely maketh the worke fruitfull and effectuall, wee were but as tinkling cymbals; we are therefore inces∣santly to crave of God by prayer▪ which (as that godly Divine saith) is to bee numbred amongst the greatest workes of Charity; that he would infuse into us the fer∣vour of his Love, by which onely is granted us to ••••••∣taine true Neighbourly Love, performing such workes of charitie in our vocation, as we may preserve that uni∣on and communion, which members of one mysticall body have one with another. And this Love thus planted, cannot bee so silenced or smothered, but it will be discovered, and that by such effects as are usu∣ally derived from charitie: for these will not grinde the face of the poore by extortion, or draw teares from ••he Orphans eyes by oppression, or sow the seed of dis••ord betwixt neighbour and neighbour by the spirit of Contention. No, as they are placed in a vocation, they will shew themselves to all helpfull, to none hurt∣full. They will be an eye to the blinde to direct them, a staffe to the Lame to support them, a visitant to the Sicke to comfort them, a Samaritan to the w••unded to heale them, a garment to the naked to cover them, meat to the hungry to releeve them, drinke to the thirstie to refresh them: being all unto all, that by all meanes they might gaine some. These are the effects of this Love, which with adamantine tyes becomes linked to the love of God, and to man for God. The third conside∣ration is peculiar; wherein we are principally to take heed of selfe-love, a vice no lesse fatall than universall. Which selfe-love as it hath many branches, or sciens, according to the disposition of the owner, so it pro∣duceth no lesse variety of effects. The Ambitious man being ever aiming, ever aspiring, thirsteth after honour, and never leaves hunting after it, till hee fall with his owne grandure. His pre-coloured flagge of vanity is

displayed, and his thoughts (so open hearted is he) as if hee had windowes in his breast, discovered. His agents are weake and unsteady; his aimes indirect and maligned by envie, concluding his Comicke beginning with a Tragicke Catastrophe. Yet see how selfe-con∣ceit transports him, Sycophancy deludes him, and an assured expectance of an impossibility detaines him. Now see him uncased; He useth rather with Catiline to speake much and do little, than with Iugurth to speake little and doe much. He entertaines all with broad∣spread armes, and proclaimes Liberty, but none will beleeve him. For how should he proclaime, or pro∣claiming conferre that on others, which he enjoyes not in himselfe? or how should he enjoy that inestimable Libertie, which the earthly-Sainted or contented only enjoy; when he is become a Slave to his owne un∣bounded desires, and through selfe-conceit, is made a prey to his foes deceit, falling in that lowest, where his expectance raised him highest? yet see whence these effects proceed! surely from no other spring than that troubled well-spring of selfe-love, which leaves her di∣stressed Master engaged to sundry extremes. The like may be observed in the avaritious man; (for to these two instances is my present discourse restrained:) whose misery it is to admire rather than employ what he en∣joyes. The difference betwixt the poore wanting, and the rich not using, is by these two expressed; the one carendo, the other non fruendo. Of these it may bee truly said, that their gaine is not godlinesse, but their godl••••••ss•• is to reape gaine. And though apparent a losse be to be preferred before filthy gaine: yet they wholly and onely embrace such b arts, trades, or sciences, from which a certaine gaine may bee procured. They know (and that knowledge makes them more culpable) that c gaine cannot accrue to one, without losse to another: yet they will rather prejudice another in the greatest,

than be an inconvenience to themselves in the least. They have felt by experience, that wealth is a great nourisher of vice, and poverty of vertue; yet will they erect an Idoll to honour her by whom vice is nourished, but disesteeme her from whom many vertuous motions and affections are derived. True it is indeed, that when any d Object of profit is tendred us, necessarily are we in∣duced to condescend to the meanes of acquiring that profit. Againe, we all seeke profit, and are (as it were) haled un∣to it: yet this is to be intended such profit, as holds con∣currence with honesty. They know, (and wofull it is that they make no better use of their knowledge) how egaine maketh men worse: and but for gaine no man had beene evill. For this filthy f gaine accuseth nature, and reproveth us, that our life being so short, should have desires so long, labouring to joyne land to land, when so small a scantling will serve our turne at our departing. They know how truly that sententious Poet sung;

g Wealth disesteemes all Learning, and all arts, Faith, honesty, and all our better parts.

There is a h native will or inclination to feining and lying in all such as seeke after wealth, and desire gaine. See how servile and ignoble their Condition is, whose affections, slaved to private profit, embrace any course how indi∣rect soever, for selfe-love, or selfe-gaine! That are ever harping upon that of the Poet;

i He shall be noble, valiant, wise, a Prince, or what he will, That ha's but wealth, no matter how he got it, well or ill.

but how farre short comes vulgar opinion of truth, whose judgement is in their eyes or eares, no•• measu∣ring man, nor his worth, by those nobler parts within him, but by his wealth or habit, whose best of glory is without him? Little know these earth-worms how they shall be uncased, and with what misery then en∣closed. For if they did, they would preferre (right sure I am) the inestimable purchase of vertue, before this

rust or rubbish, which leaveth the possessor as full char∣ged with care, as his chest stored with coine. Vertue is of that noble and unconfined nature, as she k seeketh nothing that is without her; there is her glory. Againe, there can be no vertue which is not lfree and volunta∣ry; there is her Libertie. Againe, she msubdueth all things; there is her soveraignty. Againe, nfortune gives place to her; there is her precedency. For ofortune can take nothing away but what she herselfe giveth. Againe, they only are p rich which are enriched with vertue; there is her felicity. So as, howsoever the Philosophers axiome be, that riches is a signe of eternall glory; sure I am, that vertue directeth man in this Maze of misery, to the true sight and light of glory. This is that Mor∣ning-starre sent from that Sunne of the Morning to di∣rect us; that Brazen wall reared by that Brazen Ser∣pent to shield and protect us; that faire Lilly of the valley cropt by that fairest often thousand to beautifie and adorne us; that sweet odoriferous plant budding out of the root of Iesse to sweeten and perfume us. What skills it then, if we be deprived of all, possessing vertue ••hat includeth all? The Levites who were chosen for the Altar and for Gods owne service, were to have no possessions: for the Lord was their inheritance. Againe, God chuseth the poore for an inheritance of his heavenly Kingdome. Againe, Blessed are you that bee poore, for yours is the kingdome of heaven. And againe, Miserable are you rich men, who in your riches have all your consolation. Againe, O Death, how bitter is the re∣membrance of thee to that man, whose peace is in his sub∣stance! Hence we see the difference betwixt the state and condition of the worldling, whose affections are wholly planted and placed upon earth, and his, whose desires transcend the pitch of earth, having his feet below, but his faith above. The Poet very covertly and wittily in derision of such, whose delights were

wholly fixed on mould, Satyrically concludeth;

Not only Vertue, winged Fame, and Honour too, I say, But things divine & humane too, must Riches all obey.

But to returne where we left; whence commeth this so avaricious and illimited desire, but only from a Selfe-love which these men have to their owne private and peculiar profit? Which that wee may the better p••••∣vent, being such a shelfe as it endangers the ship that commeth neere it; we are daily to examine our selves, and observe what especiall affection we are most prone unto: which found out, we are to apply such remedies, or receits, as may best cure such enormities, as arise from the vicious and corrupted source of our affecti∣ons. Now to come to the cure; because Medicines provided and not applied, are fruitlesly employed. Are yee naturally subject to vain-glory? Labour to suppresse those motions even in their rising, by becomming vile and contemptible in your owne sight. Are yee af∣fected to wantonnesse and effeminacie? Impose your selves a Taske, inure your bodies to labour, reserve some houres for reading, as well those exquisite Morall precepts of Heathen Writers, as those blessed Patternes of continencie recorded in sacred Writ. Are ye slaved to the misery of a worldling? Wrastle with your affe∣ctions, entertaine bountie, affect hospitalitie, so in time yee shall become weaned from base and servile Parci∣mony. To be briefe, as Vices are best cured by their Contraries, ever oppose your selves to that which your Natures affect most; for this is the way to make you, that were slaves before, commanders of your owne affe∣ctions: which soveraigntie surpasseth all inferiour com∣mand, for by this meanes you command those, who have had the greatest Monarchs in subjection. Thus have we proposed the Necessitie of a Vocation, and what es∣peciall rules were to be observed in the undertaking of that Vocation: which observed, yee shall conferre no lesse good on your Countrey, who expects much good

from you; then yee shall minister content unto your selves, finding all depraved or distempered affections buried in you. And so we descend from the Necessitie of a Vocation, to inquire whether any from the highest to the lowest be exempted from it.

NO lesse authenticke than ancient is that position, The higher place, the heavier charge. So as, how∣soever that erring opinion which vulgar weaknesse hath introduced, seem approved, that Men whom For∣tune hath made Great, may hold themselves exempted from all Vocations, because either Noblenesse of bloud may seeme too worthy to partake of them, or greatnesse of Successe (little subject to the feare of want) hath made them too high to stoope unto them: I may safe∣ly averre, that of all other degrees, none are lesse ex∣empted from a Calling than great men, who set like high Peeres or Mounts, should so over-view others, as their lives may be lines of direction unto others. Hee sinnes doubly, that sinnes exemplarily: whence is meant, that such, whose very persons should be examples or pat∣ternes of vigilancie, providence and industrie, must not sleepe out their time under the fruitlesse shadow of Se∣curitie. Men in great place (saith one) are thrice ser∣vants; servants of the Soveraigne, or State; servants of Fame; and servants of Businesse. So as they have no freedome, neither in their persons, nor in their actions, nor in their times. First, they are Servants to their So∣veraigne or State, for as they are by place set neere his Person, so are they with due and tender respect ever to observe him, in affaires tending to the safetie of his Per∣son, and generall good of the State. They are Ser∣vants (likewise) of Fame: for howsoever the actions of inferiour men may seeme sleighted with neglect, or clouded with contempt, they are sure to have their

deeds bruted by Fame, either to their glory or disgrace. Yea, these are also eager hunters after Fame, preferring opinion before all other inferiour respects, and wishing rather themselves to die, than it should die. Whence it was, that Anaxagoras telling Alexander that there were many worlds; Alexander wept, replying, That he had not wonne one: implying, that his Fame, being that which he principally tendred, having scarce yet dispersed it selfe to the circumference of one world; it would be long, ere it could diffuse or dilate it selfe to many worlds. Lastly, they are Servants of Businesse; being placed neere the Helme of the State: and there∣fore, like wise and vigilant Pilots, must be carefull lest the Rudder of the State be not shaken by their securi∣tie. Neither is their State so sure, that it should move them to be secure: for men in high places are for most part pursued by many Enemies, whose eyes are ever prying into their actions, which they invert, by labou∣ring to bring the State in distaste with their procee∣dings. Now what meanes better to frustrate their practices, than by a serious and cautelous eye to looke into their owne actions? Diogenes being as••••d how one should be revenged of his Enemie, answered; By being a vertuous and honest man. Which badge (I meane honesty) as it should be the Cognizance of every Chri∣stian; so should it shew her full lustre or splendour in these persons, whom Descent or Place hath so enno∣bled. Now these Enemies of Greatnesse, if right use be made of them, may conferre no small profit to such as they hate. NASICA, when the Roman Common∣weale was supposed to be in most secure estate, be∣cause freed of their enemies, affirmed, that though the Achaians and Carthaginians were both brought un∣der the yoake of bondage, yet they were in most dan∣ger, because none were left, whom they might either feare for danger, or who should keepe them in awe.

This we shall finde verified even in our selves: for tell me, are wee not most circumspect in all our actions, wherein we have to deale with our enemie? Are we not fearefull lest by some inconsiderate or prejudicate act, he take advantage of us, and consequently circumvent us? So as our Enemies may be used as Tutors or Moni∣tors to instruct us, warning us to be advised what wee undertake, lest they take hold of us in our mistake. There is also another benefit redounding to us, of which it were likely we should be deprived, if we wan∣ted Enemies, by whom this benefit is on us conferred. And it is this; wanting Enemies, we many times make of our best friends, Enemies. Whence Oenomademus in a faction in the Ile of Chios, counselled his fellowes that they should not expell all their Enemies, but still leave some in the Citie, lest (quoth he) being void of all our Enemies, we should begin to quarrell with our friends. Thus you see, how Men of Place are of all others least exempted from a Vocation; for as Idlenesse would give them occasion to sinne, so by their Enemies should they be soone detected of shame: being more subject to De∣traction in those actions which are their best, than like∣ly to plead a protection for such as are their worst. We may well then conclude this point, with that of a true and noble Historian; In the greatest fortune, there is the least libertie; for by how much any man is higher pla∣ced, by so much is he more generally noted. We say, that there is required the greatest care, where there is the great••st danger: Now what danger more present∣ly imminent, or more powerfully violent, than high∣nesse of Place, threatning ruine daily to the possessour? Where Honour feeds the fuell of Envie, and enmitie ever pursues in chace such as are advanced by for∣tune: whence our moderne Poet excellently concludeth;

Studie thou Vertue, Honour's Envies bait, So entring heav'n thou shalt be graduate.

How necessary then even in private respects to them∣selves is circumspection; not only in labouring to pre∣vent occasions of feare, but the finall and fatall effects thereof? So may those, whom either Fortune hath rai∣sed, or Noblenesse of birth advanced, say with majestick Marius: They envie my Honour: Let them also envie my labour, innocencie, yea, those admirable dangers which I have passed, for by these was my Honour purchased. Now then, how should such whose height of Place hath raised them above the lower ranke of men, ima∣gine that their Place may exempt them from their Taske? Offices are peculiarly assigned to all men, and Vocations to all rankes of men. Whence came that an∣cient Edict amongst the Romans, mentioned by Cicero in lib. de Leg. (as wee have else-where noted) that no Roman should goe thorow the streets of the Citie, un∣lesse he caried with him the Badge of that trade wher∣by he lived: in so much that Mar. Aurelius, speaking of the diligence of the Romans, writeth, That all of them followed their Labour. So as, there was no difference betwixt the Patricians and Plebeians; inter f••cem & florem civitatis (as one well observeth;) but an expresse taske was imposed and exacted on every Subject. Whence it grew that the Roman Empire became abso∣lute Soveraignesse of many other ample Dominions: whose flourishing estate (as it was described to King Pyrrhus) appeared such; That the Citie seemed a Tem∣ple, the Senate a Parliament of Kings. Neither is it to be doubted, but even as God is no accepter of persons so his command was generall, without exception of per∣sons; In the sweat of thy face shalt thou eat bread. Albeit I doe not hence conclude, that all are to intend the Plough, or betake themselves to Manuall Trades: for so I might seeme to presse that exposition which a Frier once urged against Latimer, touching reading of Scrip∣ture in a vulgar tongue: If the rude people (objected

he) should heare the Scripture read in English, the Plow-man when hee heareth, Hee that holdeth the Plough and looketh backe, is not apt for the kingdome of God; would thereupon cease to plow any more: and the Baker, when he heareth it read, A little Leaven cor∣rupteth the whole lumpe; might be moved not to use Leaven at all: and when the Scripture saith, If thine eye offend thee, plucke it out; the ignorant might be perswa∣ded to pull out their eyes; and therefore it was not good to have the Scripture in English. To which objection La∣timer vouchsafed no other answer than this: He would wish the Scriptures to be no longer in English, till therby either the Plow-man were perswaded not to plow; or the Baker not to bake. No, I am not so stupid, as not to ap∣prehend how severall places or offices are deputed to sundrie men: how some are appointed for guiding and guarding the State; others for ranking and ranging Powers in the Field; others for teaching and training of Youth in the Schoole; others for propounding and expounding the Lawes of our Realme at the Barre; o∣thers for caring and curing of maladies in the bodie; o∣thers for breaking the bread of life, and breathing the spirit of comfort to the afflicted. Whence we gather, that of all degrees none are exempted or excepted: a Vocation is proposed and imposed, which of necessitie must be by one or other observed and intended. For as in the mutuall offices of our Bodie, every member in∣tends that peculiar function or office to which it is as∣signed or limited; so in the Bodie of the State (being all members depending and subsisting of that State) wee are all in our mutuall places or offices to discharge that Taske which is injoyned us. Wherein I should thinke it convenient, if we observed the selfe-same rule, which the members of our Bodie use in the due performance of their offices. For wee see not one of them incroach or intrude into anothers place or employment: The Eye

it sees, and handles not; the Hand it handles, and sees not; the Palat it tastes, and smells not; the Nose it smells, and tastes not; the Eare it heares, and walkes not; the Foot it walkes, and heares not. And so of the rest: but contrariwise, how itching are men after such employments as least concerne them? How officious in businesse which least touch them? The Dray-man he will play the Divine; a Dayrie woman the Physi∣cian; the Collier the Informer; the Farmer the Lawyer. Wherein surely, I have observed in the small Progresse of this my Pilgrimage, no small inconvenience redoun∣ding to the publike State. For say, whence sprung all these Schismes in the Church, these many rents in Christs Seamelesse-coat, but from those, who of Mechanickes became Divines, professing to teach, before they were taught? Whence are so many mens dayes abridged, their easie maladies without hope of being cured, but by meanes of these Horse-leaches, who gaine experi∣ence by the death of their Patients, professing them∣selves Artists, before they know the definition of an Art? Whence are so many unjustly vexed, so inju∣riously troubled, but by these base Informers, who become disturbers rather than Reformers? Whence arise these differences, betwixt partie and partie, but by meanes of some factious and seditious In∣struments, who like the Serpent Dipsas, sucke the moisture and verdure of every hopefull Plant, buil∣ding their foundation on the ruine of others? Sure∣ly, as we have Statutes enacted, of purpose to have such turbulent members duely curbed and censu∣red; so were it to be wished that such Lawes as are to this end provided, were likewise executed: for by this meanes the flourie borders of our Realme should bee stored with grave Divines, and learned Professors, lea∣ding their flocks to the greene pastures of ghostly in∣struction, not to the by-paths of errour and confusion;

with judicious and expert Physitians, who are not to learne experience by the death of their Patients; with sincere and uncorrupted officers, whose ayme is not to gaine, but to redresse abuses; with upright and consci∣onable Lawyers, whose desire is to purchase their Cli∣ents peace, and not by frivolous delayes to cram their purses. O what a golden age were this! when each performing a mutuall office vnto other, might so sup∣port one another, as what one wanted, might be sup∣plied by another. Then should we have no Sectists or Separatists divided from the unity of faith to disturbe us; No artlesse Quack-salvers or cheating Mounte∣banks to delude us; no factious Brands to set a fire of debate amongst us; no corrupt or unconscionable Lawyers, by practising upon our states, to make a prey of us. Then should we heare no ignorant Laicks fami∣liarly disputing of the too high points of Predestina∣tion, rejecting the ordinary meanes of attaining sal∣vation: as may be seene in the Synodals or Conventi∣cles of many seduced soules, even in these dayes, where some Barber is made a Cathedrall Doctor, to improve, rebuke, and exhort: but how is it possible that ought should be hatched but errour, where sin∣gularity grounded on ignorance is made a Teacher? S. Basil talking with the Emperour Valens of matters of religion, and the Cooke comming in saucily and telling the holy man his opinion, that it was but a small mat∣ter to yeeld to his master the Emperor in a word or two; and that he needed not to stand so precisely in divine masters. Which seemed indifferent, or of no moment. Yea, Sir Cook (quoth Saint Basil) it is your part to tend to your pottage, and not to boyle and chop up divine matters: and then with great gravity (turning to the Emperour,) said, that those that were conversant in divine matters with conscience, would rather suffer death, than suffer one jot of holy Scripture, much lesse an article of faith to

be altered or corrupted. So carefull have former times beene of the reverence which ought to be had in di∣spensing the heavenly Mysteries of Gods word: ad∣mitting none to so holy and high a vocation, but such who had Vrim and Thummim, knowledge and holi∣nesse: beautifying their knowledge, I say, with holinesse of conversation: being not onely Speakers but Doer••, for no word-men but work-men are fit for the Lords Vineyard. The like complaint might bee made tou∣ching these Physitians of our Bodies: where artlesse and ignorant Handicrafts-men, who perchance upon reading of some old Herball, wherein were prescribed certaine doubtfull cures for certaine Maladies, will not sticke to professe themselves Galenists the first houre: setting out a painted Table of unknowne cures to raise them credit. To whom in my opinion, that Tale may be properly applyed, which is related of one Alphonso an Italian; who professing Physicke, wherein his fortune was to kill oftner than he did cure; one day as he and his man Nicolao rode on the way, he might see a great multitude of people assembled upon a hill; whereof being desirous to know the cause, he sent his man Nicolao to inquire further: who, under∣standing that there was one to be executed for commit∣ting a murder, put spurrs to his horse, and running with all speed to his Master, wished him to flie: where∣with Alphonso not a little astonished; demanded the cause: Why Master (quoth Nicolao) yonder is a poore wretch adjudged to die for killing one man, and you in your time have killed an hundred. Neither are wee lesse to grieve for the pressures which burden our State by such, who sow the seed of discord betwixt neighbour and neighbour, supporting Champertie and Emoracerie in buying of Titles, maintaining suits out of a conten∣tious or turbulent disposition. Which enormities, as they are by apt and necessary Lawes thereto provided,

duly censured; so were it to be wished, that for exam∣ple sake some one, whom the impunitie and indulgen∣cie of this time hath made too presuming, were punish∣ed according to the extremitie of the Law thereto pro∣vided: for then should wee enjoy those happy Halcyon dayes, wherein Basil the Emperour of Constantinople li∣ved: who, whensoever he came to his Iudgement Seat, found neither partie to accuse, not defendant to answer. To this end then and purpose tendeth our present dis∣course, that as a peculiar Vocation is deputed to every one in this Pilgrimage of humane frailtie; so he should not intermix himselfe in affaires or offices of different nature. A man may be excellent in one, who cannot be exquisite in many. Let us then so addresse our selves, as wee may be rather fruitfull in one, than fruitlesse in many. Doe wee feare by being excellent in one to pur∣chase hate of many? Let us sleight that hate which is procured by good meanes; for so long as we live here, sometimes adverse fortune will crosse us, oft times envie curbe us: but where the minde hath given way to the infirmities of nature, and beares with a prepared mind whatsoever may be inflicted on her, shee makes no ac∣count of detraction; for that vertuous resolution which is in her, doth daily more and more raise and advance her. Neither are wee to be strong in tongue and weake in act; as those, whose only valour is vaunting, and ho∣nour verball glorying: for of all others, such men are the slothfull'st, whose force and power is wholly seated in the tongue. No, rather let us know that vertue con∣sists in action, which by long habit becomes more plea∣sant than the habit of vice, whose vaine delights tender no lesse bitternesse in the end, than they did promise sweetnesse in the beginning. Agendo a••dendo{que} res Romana crevit. Let our eare, as it is a sense of instru∣ction, become a light of direction: for then wee heare with profit, when wee reduce what wee heare to pra∣ctice.

Thus you have heard both of the Necessitie of a Vocation, and how none is to be exempted from a Vo∣cation: wherein, Gentlemen, I could wish, that as birth and breeding have advanced you above others, so you would shew such arguments of your birth and educa∣tion, as may make you seeme worthy of a glorious Vo∣cation; expressing such exemplary vertues in your life, as might gaine you love even in death. And so I descend to speake of Vocation in generall; wherein I will be more briefe, because I have partly glanced at it in our former discourse.

VOcation may be taken equivocally or univocally: when wee speake of Vocation in generall, it is equi∣vocall; when of any speciall Vocation in particular, it is univocall. Without Vocations no civill state can sub∣sist; because Idlenesse maketh of men women, of women beasts, of beasts monsters. It was one of the sinnes of Sodome, as wee may reade in the Prophet Ezekiel. It was that which brought David the anointed of the Lord, nay the man after Gods owne heart, to commit adulterie. It was this which moved Salomon to bid the sluggard goe to the pismire to learne good husbandry. To be short, it was this which moved the Prophets to de∣nounce judgement upon the flourishing'st Cities, for their securitie. How necessary then is it for all estates to be carefull, lest they incurre a heavy and fearfull cen∣sure, to addresse themselves to especiall Vocations, be∣neficiall to the state, and pleasing to God, whose glory should be our aime, without any by-respect unto our selves? Wee shall see in most places both at home and abroad, how such trades or Vocations are most used, as may best suit with the nature and condition of the place. As in our Port-townes trafficke and commerce, conferring no lesse benefit to the state by importance,

than profit to other Countries by exportance. Againe, in our Townes lying further within Land, the inhabi∣tants use some especiall Trade to keepe their Youth in labour; whereby they become not only beneficiall to themselves, but usefull and helpfull unto others. Amongst which, I cannot be unmindfull of the dili∣gence of the Towne of Kendall, and worthy care which they have to see their very young children put to work, being a labour which requires no great strength, to wit, Wooll-worke. Wherein, so approved hath their care and industrie beene, as they have gained them∣selves no small esteeme in forraine places, who are made partakers of the fruit of their labours. For I have known a familie, consisting of seven or eight persons, maintai∣ned by the work of two or three stones of wooll, which amounted not above thirty shillings: and with this they maintained credit, living in an honest and decent manner. Whose labours as they were laudable, so have they beene no lesse furthered, favoured, and en∣couraged by our late gracious Soveraigne of renowmed memory; who, of his princely clemencie, hath dammed all such impositions or heavy taxations as might any way impaire or impeach the free use of that Trade. Al∣beit now of late, the Towne of Kendall, so famous for Wooll-worke, by reason of a late decrease or decay of Trade in those parts, is growne no lesse penurious than populous: so as (with griefe I speake it) such Inhabi∣tants as formerly by their paine and industrie were able to give an almes at their doore, are now forced to begge their almes from doore to doore. The redresse where∣of, as it hath beene by the Prince and those prudent guides and guardians of our State, the Lords of his Privie Counsell, duely intended; so no doubt, but by their wise care it shall be accordingly effected, & those poore people after so many miseries sustained, wholly releeved; to the advancement of Gods glory,

the supportance of many a needfull family, and the succeeding renowne of his Majesty, to whom every subject oweth his life, love and loyalty. The like commendation I could give to the Copperworkes used in the North; more especially about Keswicke, where divers Dutch-men being planted, have for many yeares expressed no lesse judgement than industry in sundry excellent and choice experiments, which to their suc∣ceeding fame may perpetuate their memorie. For these, like cunning and experienced Artizans, have to doe in the bowels of the earth, whence they digge copper, which with incredible paines they bring to the Hammer. For so steepe, ragged and cliffie are those mountaines, whence their Copper is digged, as it might seeme a matter of impossibility to effect so intri∣cate a worke; but so infatigable are the Labourers which they employ, as their patience in suffering is no lesse to be commended, than their skill in contriving to be admired. But to speake in generall of all vocations, sciences, or Mysteries: wee are ever to observe the place and conveniencie thereof, that we may the bet∣ter appropriate some especiall vocation according to the necessity and conveniencie of the place. As Ship∣masters in places of trafficke and Navigation; Sheep-herds, Graziers and Farmers, in places of plan∣tation: according to that ancient proverbe; Gardiners in Thessalie, Horsecoursers in Barbary. Now if you should object touching the difference of vocations, that some are more necessary than others: yea such as now seeme most necessary, have formerly (as may ap∣peare) beene held Trades of indifferency: my answer is, I grant it; yet not so altogether as some might object against the necessity of a Smiths trade, by alleaging that of the Prophet Samuel; There was no Smith found thorowout all the Land of Israel. For this did not in∣ferre that Smiths were of least use or imployment in

Israel, but rather the necessity of them made so few amongst them, as may appeare in the latter part of the verse: For the Philistines said, lest the Hebrewes make them swords or speares. Here see the cause why there were so few in Israel, because they would have beene most usefull and behooffull to the people of Israel. For this cause were they banished, slaughtered and depri∣ved of all meanes to assist their distressed Country, whose people hid themselves in caves, and in holds, and in rocks, and in towers, and in pits. For the first Invention of trades, arts or sciences, as they were in time and by degrees brought to perfection, so had they proper and peculiar persons, from whom they received their be∣ginning and foundation. For example, tillage from Cain, pasturage from Abel, vintage from Noah, navi∣gation from Zabulon, brazery or Smith-worke from Tubal-kain, musicke from Iubal; which by succession of time came to such perfection as they are now in. The Satyre at the first sight of fire, would needs have kis∣sed and embraced it, but Prom••theus checked him. So highly admired were things unknowne, and so famili∣arly imployed being once knowne. The like we may imagine at the first rising of Trades, what difficulties attended them, and what imperfections were incident to them; being like the Beares whelpe, ever in licking, before they came to perfecting, ever in renuing and furbushing, ere they came to such furnishing as they now expresse. Yea, if we should make recourse to al such Scholasticke sciences or vocations (if I may so terme them) as have the name of Liberall Sciences: wee shall finde that in their infancy or minority, there were ma∣ny defects and blemishes in them, having not as then attained that heighth or growth, which they have ac∣quired at this day. For then wee had not a Quintilian to play the Grammarian; a subtill Scotus to play the Logician, an eloquent Cicero for a Rhetorician; a

learned Euclid for a Mathematician; a studious Ar∣chimedes for a Geometrician; a famous Hippocrates to renowme a Physitian; a sense-ravishing Orpheus to eternize the Musitian. Many conclusions were then to be sought and explored, ere such perfection as wee now enjoy could bee attained. For to instance Gram∣mar; how long may we imagine, and tedious might the taske bee, ere so many rules could bee so aptly di∣gested and disposed? how long before such rules could be by authority of so innumerable Authors appro∣ved? how long being approved, before they could so generally and without opposition be received? The like may be spoke of Logicke, which is rightly termed the Locke of Knowledge, opened by the Key of Art: what subtill and intricate Sophismes? what formall and effectuall conclusions? what rules of art to direct them in the maine current of their proceedings? Those foure Questions produced by Arist. in his posteriors, how fit are they to be observed in the managing of every Subject: Quid nominis, quid rei, qualis sit, propter quid sit? likewise his distinction or division of Places; To∣picall or Rhetoricall, called insita, being intrinsecally ingraffed or inserted in the Nature of the thing: also places derived ab antecedentibus & consequentibus; as, the Sunne hath shone, whence it followeth, that day hath appeared; the Sunne is set, whence it followeth that Night is approached. Also places derived a com∣paratione majorum, minorum & aequalium. As if Christ washed his Disciples feet, much more ought we to doe the same one to another. Likewise in those Locall cir∣cumstances, very necessary for searching and discussing the truth of any matter;

Who, what, what time, and where, How, why, what helps were there.

Why; as the offence was more blame-worthy in Iu∣das▪ than if it had beene done by any other, being his

Disciple; and so of the rest. All which, as they tend properly to the office of an Orator; so minister they no little elegancie even to our familiar discourse: where∣in wee most commonly (though wee observe not so much) use some one of these places, to aggravate or ex∣tenuate the Subject whereof wee speake. The like also of Rhetoricke; what perswasive inductions, what pow∣erfull arguments are there to be found? The definition whereof, if wee should expresse in one word, it is, To make great things little, and little things great. After Aeschines being banished Athens, was come to Rhodes, he declared in an Oration the cause of his exile; the Rhodians no lesse satisfied with the pregnancie of his reasons, than ravished with the elegancie of his phrase, wondred at the Athenians who had banished him so undeservedly. O (quoth he) you heard not what De∣mosthenes answered to my reasons! This moved Philip of Macedon in a treatie of league betwixt him and the Olynthians, to demand of them their Orators; little doubting, but having once deprived them of the Stayes and supporters of their State, by receiving them as Ho∣stages, he might quickly receive the Province into his subjection. It is above imagination to consider of the rare effects derived from moving or perswasive Rheto∣ricians, resembling in some sort passionate Actors;

Who to move passion, such an order keepe, As they feigne teares to make their hearers weepe.

Now the difference betwixt Actors and Orators (saith Cicero) is, that the one intermixeth levitie in their action, to make their hearers laugh; The other use all gravitie, authoritie, & serious arguments (with a grace∣full insinuation) to perswade. Wherefore those are ac∣counted ridiculous, these esteemed prudent. Neither is this excellencie of theirs only in passion or efficacie of perswasion, but in a subject of more admiration: which is, they can make blacke seeme white, and cloath that

which in the eye of the world seemes most deformed, in a beautifull habit. Which Art Polycrates that Athe∣nian Rhetorician had, who praised the Tyrant Busyris; the like had Seneca, who praised the dissembling Clau∣dius; Favorinus, who commended the deformed Ther∣sites; no lesse elegant was Maro in commending his Gnat; Lucian a Flie; Apuleius his Asse; also Favori∣nu•• a Quartan Ague; Glauco, Injustice; Synesius, Bald∣nesse; Lucian, Flatterie; Erasmus, Follie. Which ele∣gant Paradoxes they have so wittily and perswasively handled, as they gained more approbation, than if they had beene Themes commonly received: for there is no discourse, of what nature soever, that can comparably delight the Reader or Hearer, like these which seeme opposite to opinion generally received, yet by strong and effectuall reasons use to be proved and maintained. Neither was this Rhetoricall Art lesse required in the Campe than in the Court: for if wee should peruse Hi∣stories both of ancient and succeeding times, we should finde what rare effects were brought to passe by this smooth inducing Art of Rhetoricke. How Souldiers became animated by hearing their Leader play the Orator, in extenuating the Enemies power, in propo∣sing assured hopes of victory, and putting them in minde of their Ancestors glory: Againe, in shewing them the benefit of a rich booty, promising them much honour if they live, and no lesse memory of their valour if they should die. The like (to descend to all those Arts whereof wee have formerly spoken) may be said of the rare and admirable effects of the Mathematicks: what singular Conclusions have beene drawne from thence by the Line of Art? What Secrecies above hu∣mane conceit have beene drained and derived from that mysterious knowledge? Wherein many have of∣fended rather by being too curious, than by being too little solicitous. Whence it was, that Euclid being de∣manded

by one too inquisitive in the secrecies of Hea∣ven, touching a question, which (as he thought) was more profound than profitable, he answered: Surely I know not this, but thus much I know, that God hateth such as are curious searchers after his secrets. I might here produce the Basis on which the studie of the Ma∣thematicks is grounded, as also the exquisite and admi∣rable effects or conclusions from thence derived, but I hasten to the rest. The power of Geometrie was shewne sufficiently in that studious Artist Archimedes, who by his owne proper power repelled the whole force of Marcellus and all his Army, laying siege to Syracusa: so as it was imagined that this one man did more good in defence of the Citie by his Art, than all the rest of the inhabitants did by the force of Armes. Neither had Marcellus (as it was generally thought) in long time prevailed, although the City was in most places razed and ruined, if it had not beene by false and trecherous meanes privately yeelded and betrayed. Where this Mirror of his time, the famous Archimedes, was sud∣denly in his studie surprized, and by a common souldier much against Marcellus will) cruelly murdered. Tou∣ching Physicke, what rare cures have beene wrought by such excellent and expert Artists as have professed this knowledge? It is wonderfull to read, what per∣fection Mithridates attained in this profession, being the first that found and gave name to that knowne re∣ceit against all poison, Mithridate: with which he so inured his body, to repell the force of poison; as in his ebbe and decrease of fortune, when he had lost in one houre what he had in so many yeeres gained, being de∣prived of all meanes to cure his miserie, he laboured to finde a way to end his miserie, and that was to deprive himselfe of life; which the better to effect, hee drunke poison; but so strongly had his former receits fortified his body against such banefull effects, as it would not

worke, nor as he expected, produce that tragicall issue with him. The rare cures of Dioscorides; the admira∣ble experiments of Hippocrates, to them that shall but peruse their Workes, will confirme the excellencie of this Art: where the One concludeth, that Art is long, Life short, Experience deceiving: implying, that so rare an Art could not be attained, but by much industrie; Life being so short, and a very Embleme of frailtie, was to be used tenderly; and Experience being so deceiving, was to be put in practice carefully. They give us this precept; in sicknesse to respect health principally, and in health action. Health, that we might be made for action; Action, that wee might the better preserve our health. Lastly Musicke, the first beginning or inven∣tion whereof, as it merits admiration; so the perfection of it, at this day deserves applause:

Finding an open Torteise on the ground, From it the Art of Musicke first was found.

So observeth Du Bartas; which indeed may rather be limited to one kind of Instrument, whereto the Torteise may seeme to have resemblance, that is, the Lute. Py∣thagoras chanced once into a company of Drunkards, where a Musitian ruled their lascivious Banket: hee presently commanded him to change his harmony with a Dorion, (or an heavier tone) and so with this tragicke melodie moved them to cast off their garlands, ashamed of whatsoever they had done, being brought by the ac∣cent of grave and solemne Musick to sobrietie. Whence it was, that Aristotle forbiddeth in his Common-wealth certaine lascivious Musicke, and alloweth the Doricall, which is of another kinde. The Arcadians by Musicke were transformed from savage and barbarous people to civilitie, and transported (as it were) from the violent current of naturall crueltie, to affabilitie and courtesie. Shall we descend to some diviner effects of Musicke, confirmed by holy Writ? Saul being vexed with an

evill spirit, when David played upon his Harpe, he was comforted, and the evill spirit departed. Musick cau∣seth mirth and moane; divine mirth, as appeareth in Sa∣lomons Songs; a holy Turtle-like moane, as appeareth in Ieremies lamentable Threnes, Davids Penitentiall Psalmes. Elizeus prepared his spirit to receive the in∣fluence of prophecie by Musicke. When Israel had passed the Red-sea, Moses with the men, and Miriam the Prophetesse, sister of Aaron, with the women, sung Panegyries of praise to God, with Hymnes and Mu∣sicall Instruments. The like did Iudith, when shee had vanquished Holofernes. So did Deborah, when Sisera was discomfited. Augustine reports of himselfe, what comfort he cōceived at the beginning of his Con∣version; what teares he shed, and how he was inward∣ly moved with the harmonie and melodie which was used in Churches: yet thought that holy Father (as he rightly thought) that hee offended when hee was de∣lighted more with the note and melody of the song, than sense of the Psalme: and therefore highly commendeth Saint Athanasius, who caused the reader of the Psalme to sound out the words with so small a forcing of his voice, as it seemed rather like one that did pronounce it, than one that did sing it. But I feare me, I have strucke too long on this string; wherefore, lest I should wrong your generous patience too much, for whom I addressed my selfe at first to this Task: I purpose now to descend from speaking of Vocation in generall, to speake of the Vocation of a Gentleman in particular; hoping to make amends by refreshing you in this, whose patience I have so much tired in the other.

NOw are wee to addresse our selves in a more re∣strained and particular discourse, to propose a Gentleman his Vocation; which, perchance, by our ni∣cer

and more curious Gallants, whose sense consists in sent, will be distasted and dispalated: but to such, whose understanding consists not in Perfumes, nor tye them∣selves to the vaine garbe of complement, as the onely posture whereon Gentry relyes, these ensuing Observa∣tions will not (I assure mee) seeme altogether unwel∣come. S. Bernard writing to one Haimericus, Chan∣cellor of Rome, in his very first salutation, without fur∣ther insinuation, Wisheth him to forget those things which are behind, and to follow the Apostle to those things which are before. Which no man can doe, that either stands still, or is idle. Wherefore Hermes saith generally, No∣thing in the whole world is altogether idle. The Wise∣man hath allowed a time for every thing else, but for idlenesse he hath allowed no time. Moses Arke had rings, and barres within the rings, to signifie that it was not made to stand still, but to be removed from place to place. Iacobs Ladder had staves, upon which hee saw none standing still; but all either ascending or else descending by it. Ascend you likewise to the top of the Ladder, to heaven, and there you shall heare one say, My Father doth now worke, and I worke also. Whereup∣on Basil noteth, that King David having first said, Lord who shall dwell in thy Tabernacle; addes then, not he that hath wrought righteousnesse heretofore, but he that doth now worke righteousnesse; even as Christ saith, My Fa∣ther doth now worke, and I worke also. Descend you like∣wise to the foot of the Ladder, to the earth, and there you shall heare that Fig-tree accursed, which did beare leaves and no fruit. Whereupon Theophylact noteth, that Iohn Baptist having first said, The axe is laid to the root of the tree; addes then, Not every tree that hath not brought forth good fruit heretofore: but, every tree that doth not now bring forth good fruit shall be cut downe, even as that fruitlesse Fig-tree was cut downe, and cast into the fire. Therefore wee must so walke, as God seeing our

continuall fruitfulnesse, may say of us, I see men walking like trees. Men walke like Trees, when men are never idle, but alwayes abounding in the worke of the Lord: As the Tree of Life every month bringeth forth twelve manner of fruits. But that I may the better proceed in that which I have taken in hand; you are to know, that the life of man is either active or contemplative, so as all our imployments have relation to the one, or to the other. Which two were represented in Mary and Martha. The One whereof was very attentive, sitting at Iesus feet, and heard his preaching: but Martha was cumbred about much serving. The former sitting at Iesus feet, hearing him preaching, may signifie likewise the spirituall man, whose actions, affections, motions and intentions, are wholly bent to the service of God, leaving all things to gaine him, who left his life upon the Crosse to save him. The Latter being cumbred about many things, signifies the Naturall man, who be∣takes himselfe to the imployments of this life, mini∣string to the necessitie of his family, labouring with his owne hands to get him a competent living. Neither are these to be divided one from the other, partaking indeed so neerely one of another. For as we are not al∣together to imitate the Hermite or Anchorite in being wholly retired from the world; so like the Libertine or loose worldling are we not too much to be cumbred or intangled with the world. For the First, as it implyes a kinde of hate to humane societie; so the Latter in∣ferres our too much care to the things of the Bodie. Now to observe that golden meane, which may free us ••••om being taxed by the one, or tainted with the other: •• doe thinke it fitting, that Gentlemen should be socia∣bly affected, ever with a reservancie, with whom they keepe company; Likewise from worldly affections weaned, that being on earth they may have their minds seated above: being (I meane) so free in the inward

man, as rather than they will slave the noblest motions of the soule to the unworthy bondage of the body, they will endure want, contempt, or whatsoever the blinde world can lay upon them. The Vocation of a Gentle∣man, without more curiositie of division, is either pub∣like or private. Publike, when imployed in affaires of State, either at home or abroad: at home, either in ad∣vising or acting; abroad, as by way of embassage, or personall exploits in the field. Private, when in dome∣sticke businesse he is detained, as in ordering his house∣hold; or if not as yet attained to the name of Houshol∣der, in labouring to know such things as may ripen his understanding when he comes unto it. Touching the First, to wit, Publike affaires of State; as all are not fit for such a charge or burden; so there is a necessitie in∣joyned such, who are able to undertake so great and weightie a Taske, to submit themselves willingly to the command of their Soveraigne, whensoever his pleasure shall be to make triall of their sufficiencie in af∣faires of State. In the carriage whereof, divers neces∣sarie cautions have beene formerly observed by States∣men. As first, to avoid all occasions of distrust, never to shew too much inwardnesse with forraine States: for this may beget a suspect in your Prince, that your aymes are neither faire nor loyall. It was this which broke Byrons necke: being accused to have had confe∣rence with one Picote, borne at Orleans, and fled into Flanders to have intelligence with the Arch-duke, to which Picote he had given an hundred and fifty crowns for two voyages to that effect. Likewise it was obje∣cted against him, that he had treated with the Duke of Savoy three dayes after his comming to Paris. Likewise the intelligence he had from the Duke of Savoy in the taking of Bourges, giving him advice to attempt against the Kings Armie. Likewise that hee should bring the King before Saint Katherines to be slaine there: and to

that end had written to the Governour, giving him some tokens to know his Majestie. Likewise, that he had sent La Fin to treat with the Duke of Savoy, and the Count of Fuentes. To which, although he replyed, and in some sort purged himselfe, yet those treaties or parlyes which were proved against him, shewed him guiltie of divers indirect proceedings against him. It is dangerous therfore to entertain conference with Stran∣gers in matters of State: for howsoever your aymes may be faithfull and honest, such Treaties may be so racked and misconstrued by such as maligne your greatnesse, as they will bring you in danger, if not to finall distresse. It is no lesse dangerous to one imployed in affaires of State, to be too credulous; and that in two respects: either by being too credulous in giving trust to the re∣lations of others, or by being too credulous in impar∣ting his thoughts to the secrecie of others. For the for∣mer, it detracts much from the worth and estimate of man, yea (and if I may so say) argues great indiscretion to have an care open to all reports, seconding whatsoe∣ver is related, with an opinion of credulitie. For such as these, whom either greatnesse of Place by Descent, or some more noble and native characters of personall worth have advanced, need not want for Relaters in this kinde, especially if they finde them apt to beleeve whatsoever they shall be readie to report. Neither are any sort of men more subject to the garbe of strange and novell relations than Travellers: who may arro∣gate to themselves a libertie of invention in this kinde, by authoritie. Whence it is said, that Travellers, Poets and Lyers, are three words all of one signification. Now there is no meanes better to avoid the company of these fabulous Relaters, than by interrupting them, or by requiting their Tales (to argue their incredibilitie) telling stories farre more strange, and indeed beyond the compasse of common sense.: whereof I have heard a

merry conceited Tale to this effect: A certaine Tra∣veller, or at least one who desired though he never deserved that title, reporting wonderfull and incre∣dible things which hee had seene in his travell, a∣mongst the rest related this: Vpon a time it befell (said he) that I travelled along a certaine desart in Arabia felix, where I with others who then accom∣panied me, were assailed by a violent showre, so as labouring to flie for shelter to some covert, wee might perceive a little Coppice, wherein grew great store of Cabbages of such huge proportion, as the very leaves thereof (so largely extended were the spurges) might by their greatnesse give shadow to five hundred men. This Tale being told, one amongst the rest, to answer his Tale, makes this reply by way of discourse upon such occurrents as had hapned him in his Travell, proceeding thus; It fortuned that I with some other Gentlemen of emi∣nent ranke and quality, travelled neare the Riphean Mountaines, in the clifts of which Mountaines abun∣dance of all metalls, but especially of copper, is daily found: Now as we coasted along, we might perceive some three leagues westward from those Mountains, a great number of people beating and knocking with incessant labour, but for what end wee knew not: wherefore with one consent we resolved to approach neerer them, and see about what they so eagerly la∣boured. Where we found five hundred Braziers ma∣king of one Caldron, which was of so huge propor∣tion, as not any one of all those Braziers, though they were all employed in one worke, could heare one another strike. Good God (quoth the former Traveller) for what use was so huge a caldron made? Surely (replyed the second) I cannot ima∣gine for what use it should bee, unlesse it were to boyle your Cabbage in. This present and pregnant

answer so daunted that fabulous Traveller, as he was ever after more sparing in discourse of his Travells. A States-man ought likewise to beware of giving credit to all forra in relations: for divers there be who presuming of the distance of place, will invent and vent their in∣ventions to curry favour: having so couched and di∣gested their new-minted Newes, as they passe for cur∣rant, at least they seeme probable for the present. And herein certainly have many beene abused, giving ap∣probation to what was spoken onely by way of insinu∣ation. The second respect, wherein a States-man ought not to bee too credulous, is this; hee must not bee too open brested in imparting his thoughts to the secrecy of others. For if we say, that even a private man commit∣ting his secrecy to another, becomes his slave to whom he committed it: much more a States-man, whose af∣faires have no other limit than the publike state, by im∣parting his thoughts, or rather laying himselfe open to the trust or secrecy of others, makes himselfe bound, where he was before free; yea, he endangers the body of the State, wherof he is an especiall member, by com∣mending or committing her private intendments to the hazard of rumour, which should not be so much as pos∣sessed of the least intelligence given in matters of such maine importance. To be full of chinks in affaires of ordinary consequence, implies a great weaknesse: but especially, where the state is interested, there is injoy∣ned that Comicke impreza: If wise, seeme not to know that which thou knowest: at least, divulge not thy se∣cret'st thoughts to the danger of discovery, whereby thou put'st thy head under anothers girdle. He is my deare friend (saith one) to whom I will impart my inferiour aimes; but he shall be incorporated with mee, to whom I will make knowne what may endanger me. The like is requisite to bee observed in affaires of State: where all Counsells and Consultations tending

to the safety and security of the publike state, should be laid up as a secret Treasure, and not discovered to eve∣ry mans trust. This that prudent and politicke States∣man, Harpagus rightly understood, when in disclosing a secret of state unto Cyrus that Persian Monarch, hee commanded such letters as included the Summe of his directions, to be inclosed and sowed in the belly of a Hare, and so dispatched the Messenger towards that victorious Commander. There is likewise required a noble and prepared resolution in euery States-man: being so affected, as neither price can taint him, nor power over-awe him: addressing his aymes wholly for the benefit of the State, preferring death before his Countries prejudice. Of this resolution or constancie of minde we have a notable example in Lewis Duke of Bavaria commended for his constancie; in so much as being threatned by Albert the Marquesse of Branden∣burgh, that if he would not condescend to some reaso∣nable ransome for his libertie, hee would deliver him over into the hands of his enemie, answered, Aske that thing of me being prisoner, that thou would'st aske of mee as Liberty. The like wee reade of Pantaleon, who restrained in most strait bondage, was never a whit dismaied, nor so much as sighed, when he beheld his son Paraxaspis thrust to the heart. This resolution or stout∣nesse of minde, might be illustrated by divers examples of the like kinde, but my purpose hath ever beene (be∣cause these doe rather illustrate than prove or con∣firme) to take them, as it were by the way, but in no case to dwell on them: wee will therefore descend to forraine imployments of State, as affaires of embassage or treaty with any Prince or state. Now it is expedient that such as bee imployed in affaires of this Nature, be choice and select men both in gifts of Nature, and state-experience. For in Nature is the foundation laid, which by experience and continuall imployment in

state-businesse, useth to bee stored, furnished, and ac∣complished. So as I doe not altogether assent to his opinion, who thought that in choice of instruments to treat or negociate by way of Embassie betwixt Prince and Prince; it is better to chuse men of a plainer sort, who are like to doe that, that is committed to them, and to report backe againe faithfully the successe, than those that are cunning to contrive out of other mens businesse, somewhat to grace themselves, and will helpe the matter in report for satisfaction sake. For his con∣clusion agrees not with his premises; For (saith he) If you would worke any man, you must either know his na∣ture, and fashions, and so lead him; or his ends, and so perswade him; or his weaknesse and disadvantages, and so awe him; or those that have interest in him, and so go∣verne him. Now how should a man, whom a simple plainnesse onely possesseth, one whom no diving or pe∣netrating reach enableth, one whom the outward sem∣blance onely instructeth, how should he (I say) by wor∣king any man, either know his nature or fashion, and so lead him; since his eye can reach no farther than the outward seeming, which as oft deceives, as it receives diversitie of habits which it weares? or how should he (I say) know his ends with whom hee treats and so per∣swade him, since politicke men doe usually pretend that which they least intend: shewing a faire glosse, and putting on a false face to delude, and deluding to co∣lour their designes more cunningly? or how should he discover the weaknesse or disadvantages of the person with whom hee deales, when his owne weaknesse so disables him, as hee oft-times lets opportunity slip, when the best advantage is for him? or how discerne those which have interest in him, when his aymes are onely to conclude with him, with whom hee deales, without relation to any intercedent meanes to effect his businesse? Neither is it to bee doubted, but such

whose understanding hath attained a higher pitch, will be as ready to doe that which is committed to them, as those on whom a more plainnesse hath naturally sei∣zed: for these will duly consider the great danger they are like to incurre, if they should exceed their Com∣mission either in doing too much, or detract from their Commission in doing too little. For in affaires of this nature especially, parum agendum est de proprio, yea, though in the opinion of the party imployed, it seeme that hee could goe more effectually to worke, than just as his Commission directs him. Man∣lius Torquatus commanded his sonne to be put to death, for fighting (albeit prosperously) against his commandement. Pub. Crass. Mutianus sending to his Inginer to send him the bigger of his two ship-masts that he had seene in Athens, to make a Ramme to bat∣ter downe the walls; the Inginer sent him the lesse, imagining it to be fitter: wherefore Mutianus sent for the Inginer, and caused him to be so cruelly whipped with rods, that he died therewith. If disobedience in such affaires as these, being of lesser consequence, see∣med among the Heathen cause sufficient to pronounce sentence of death upon the offender; what may they deserve, who in conceit of their owne wisdome, dare take upon them directions of their owne, without tying themselves expresly to their commission? And of these there be two sorts: The one, even in greatest and most important matters, will presume to take upon them without direction of Autho••itie: wherein as they commonly erre, so they give advantage to him with whom they have to deale, of making his owne bar∣gaine upon such Termes as shall best please him: for how should one mans judgement equall a whole judi∣cious Counsell? So as in dealing with cunning per∣sons, wee must ever consider their ends, to interpret their Speeches; and it is good to say little to them, and

that which they least looke for. The other sort tie them∣selves something more strictly or precisely to their Commission; for these will be loth to disgresse from it in matters of weight and substance, but rather in some impertinent ceremony or circumstance: as wee read in the generall Historie of Spaine, that there came two Embassadours out of France unto King Alfonfe the ninth, to demand one of his daughters in mariage for their Soveraigne King Philip; one of which Ladies was very faire, and named Vrraca; the other nothing so gracious, and called Blanch. They both comming into the presence of the Embassadours, all men held it a matter resolved, that their choice would light upon Vrraca, as the elder and fairer, and better adorned: but the Embassadours enquiring each of their names, tooke offence at the name of Vrraca, and made choice of the Lady Blanch; saying, that her name would be better received in France than the other. For matters of such indifferencie as these, it is not to be doubted but they are left to the discretion of the instrument: but for af∣faires of State, as they require due deliberation in dis∣cussing; so require they the joynt assent and approba∣tion of the State ere they come to concluding.

THere are likewise publike imployments, wherein Gentlemen upon occasion may be interessed, which extend themselves to military affaires: in which, as it is not the death, but the cause of the death which makes a Martyr, so it is not the action, but the ground of the action which merits the name of valour. That act of Razis, in taking out his owne bowels, and throwing them upon the people, it was an act (saith S. Austin) that tasted more of stoutnesse than goodnesse. For what could that act of his benefit his Countrey? wherein could it adde spirit to the distressed Maccabees? where∣in

allay the heavy burden of their affliction, or mini∣ster the least releefe in the time of their persecution? That act of resolution by that noble Bohemian, as it tasted more of true valour; so it reared a columne of perpetuitie to his ever-living honour; which exploit is thus recorded: When Mahomet the second of that name besieged Belgrade in Servia, one of his Captains at length got up upon the wall of the City, with banner displayed. Another Bohemian espying this, ran to the Captaine, and clasping him fast about the middle, as∣ked one Capistranus standing beneath, whether it would be any danger of damnation to his soule, if hee should cast himselfe downe headlong with that dogge, (so he termed the Turke) to be slaine with him? Ca∣pistranus answering, that it was no danger at all to his soule, the Bohemian forthwith tumbled himselfe down with the Turke in his armes, and so (by his owne death only) saved the life of all the City. The like worthy exploits might be instanced in those heires of fame, the Rhodians, in the siege of their City: the Knights of Malta in their sundry defeats and discomfitures of the Turks: the inhabitants of Vienna, who being but a handfull in comparison of their enemies, gave them not only the repulse, but wholly defeated their de∣signes. This Valour or Fortitude, which indeed appea∣reth ever in the freest and noblest minds, is excellently defined by the Stoicks, to be, A vertue ever fighting in defence of equitie. These who are professors of so peere∣lesse a vertue, are more ready to spare than to spill: their aimes are faire and honest, free from the least aspersion either of crueltie or vaine-glory: for as they scorne to triumph over an afflicted foe, so they dislike that conquest (unlesse necessitie enforce it) which is purchased by too much bloud. The Salmacian Spoiles rellish better to their palate: for they are so full of noble compassion, as the death of their enemy enforceth in

them teares of pity. This appeared in those princely teares shed by Caesar at the sight of Pompeys head; and in Titus that Darling of Mankind, in those teares hee shed at the sight of those innumerable slaughters com∣mitted upon the Iewes. Now as my purpose is not to insist on the postures of warre; so I intend not to dwell upon every circumstance remarkable in martiall af∣faires, but upon the maine scope of military discipline, whereto every generous and true bred Souldier is to di∣rect his course. Let your aime be therefore, Gentlemen, to fight for the safetie and peace of your Countrey, in the defence of a good conscience, which is to be pre∣ferred before all the booties of warre: for as you have received your birth and breeding from your Countrey; so are you to stand for her, even to the sacrifice of your dearest lives; provided that the cause which you enter∣taine in her defence be honest, without purpose of intru∣sion into anothers right, or labouring to enlarge her boundiers by an unlawfull force. For howsoever the ancient Heathens were in this respect faultie, being some of them Truce-breakers, others violent intruders or usurpers of what was little due unto them: wee for our parts have learned better things, being commanded no•• to take any thing from any man, but in all things learne to be contented. But of all enterprizes worthy the acceptance of a Gentleman in this kinde, if I should in∣stance any one in particular, none more noble or better deserving (as I have elsewhere formerly touched) than to warre against the Turke that profest enemy of Chri∣stendome; the increase of whose Empire may be com∣pared to the milt in mans body; for the grandure of it threatens ruine and destruction to all Christian States, drawing light to his Halfe Moone by darkening of others, and shewing even by the multitude of his inso∣lent Titles what his aimes be, if the Lord put no•• a hooke in the nose of that Leviathan. Praise-worthy

therefore are those glorious, and (no doubt) prosperous expeditions of such English and other Christian Volun∣taries as have stood, and even at this day doe stand en∣gaged in personall service against the great Turke: for these, though they perish in the battell, shall survive time, and raise them a name out of the dust, which shall never be extinguished. These are they who fight the Lords battell, and will rather die than it should quaile: These are those glorious Champions, whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land, which now remaines depri∣ved of those heavenly Prophets which shee once en∣joyed, of those godly Apostles which she once posses∣sed, of that sweet Singer of Israel with which her fruitfull coasts once resounded. O Gentlemen, if you desire imployment in this kinde, what enterprize more glorious? If you aime at profit, what assay to your soules more commodious? If you seeke after fame, (the aime of most souldiers) what expedition more famous? since by this meanes the practices of Christs enemies shall be defeated, the borders of Christendome enlar∣ged, peace in Sion established, and the tidings of peace every where preached. Besides, in assayes of this na∣ture, being taken in hand for the peace and safeti•• of Christendome, assureth more securitie to the person en∣gaged: for little need he to feare a strong foe, that hath a stronger friend. Admit therefore that you returne, as one that commeth with red garments from Bozra, so as the Devill and his angels like wilde Bulls of Basan run at you, you shall breake their hornes in his Crosse for whom you fight. As wee have discoursed of imploy∣ments publike, which wee divided into two ranks, Civill and Military; and of the manner how Gentle∣men are to demeane themselves in Court or Campe; so are we now to descend to imployments private, where∣in wee purpose to set downe such necessary cautions or

observances, as may seeme not altogether unprofitable or unusefull for the consideration of a Gentleman.

And first, I will speake of the imployment of a pri∣vate Iustice of Peace, wherein he is appointed and made choice of, not only to redresse such annoyances as may seeme to prejudice the state of that Countie wherein he lives, and is deputed Iustice; but likewise to mediate, attone and determine all such differences as arise be∣twixt partie and partie; for to these also extends the of∣fice of Iustice of Peace. Yea, wee are to wish him to be, as well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Compounder, as a Commissioner of the Peace. Godlinesse should be their chiefest gaine, and right and peace their greatest joy: for such are both Pacidici, and Pacifici, Pleaders for peace, and leaders to peace: Peace-lovers, and peace∣able livers. As for the rest, they are deservedly blamed, that confine all their practice not within those ancient bounds, us{que} ad aras, but with those usuall bonds, us{que} ad crumenas. The old position was, Iustice is to be pre∣ferred before profit; but now the termes are transposed in the proposition, and the avaritious desire of having ne∣ver disputeth of the equity of the cause, but of the uti∣litie. Kinde men such are but where they doe take, har∣dening their hearts against the crie of the poore. If a man come to demand justice, he shall speed ill, having no money to give, no coine to present, no friends to speake, his cause is like to fall. Suppose out of two mites hee give one: the rich adversaries horse eats up the poore Clients oats; there needs no Oedipus to vn∣fold this riddle: in the end the poore sheepe, that lost but a locke of his wooll in the Country, loseth his whole fleece in the Citie; consumeth what he hath, spendeth his time, loseth his hope, and falleth his suit, be it never so good and honest. Whereas such (and of such we on∣ly speake) as doe a right judgement to the fatherlesse and widow, beare a resemblance of God, who is a lo∣ving

Father to the Orphane, and a gracious Iudge to the widow. These will not for conscience sake pervert the right of strangers, fatherlesse, &c. for such as doe so, shall be b cursed upon mount Ebal: but these like pure Lampes, diffuse those divine beames of unblemi∣shed justice, to all places where they reside, resembling David, who c executed judgement and justice to all his people: or like that propheticall Dove, Ieremiah, ever d exhorting to execute righteousnesse and judgement. Or like that good Patriarke Abraham, ever e commanding his Houshold to doe righteousnesse and judgement. For these know, how f all the wayes of God are judgements. And that, g just and like a great deepe are Gods judge∣ments. And the wicked h tremble at Gods judgements. And the wicked i understand not judgements. And ther∣fore strive against k perverse judgements. Because they know what l equitie is to be required in judgements. Ha∣ving ever before their m eyes Gods judgements. O how pretious are the lips of these who preserve judgement, being an honour to their Country, a pillar to the State, leaving a memorable name to themselves, which as that princely Prophet saith, shall never rot! These are they, who have their faces n covered, lest they should have respect unto the person; as godlinesse is their gaine and the preservation of a good conscience their principall ayme; so if there were neither reward here, nor else∣where, for such as executed justice and judgement; yet for conscience sake, and a sincere love they bore to truth, would they continue in their zealous care to the profes∣sion and protection thereof. These are not of that Lea∣ven who turne Iudgement to worme-wood, and leave off righteousnesse in the earth. For such in stead of judge∣ment and equitie, execute crueltie and oppression. These are not of that sort, who preferre the purple before the person, the person before the cause; never examining the cause how good it is, but observing the man how great

he is. No, their counsells and consultations tend to the publike peace, and the redresse of such enormities as a∣rise from vicious humours, breeding and spreading in the State. Now what imployment more fitting or ac∣commodate for a Gentleman of what degree soever, than this, which inables him in affaires tending as well to himselfe in particular, as the Sterne of the State pub∣like in generall? Would you see errours and abuses in the State redressed? You are seated where by your owne authoritie you may have them reformed. Would you have Officers execute their places under you ho∣nestly, being from corruption freed? Your Prince, by especiall notice taken of you, hath so advanced you, that you may see all Offices under you duely execu∣ted, and where default shall be, have them punished. Would you further the poore mans cause, and see his wrongs releeved? It is in your hand to effect that which you have desired. Would you purge your Countrey of such superfluous humours, as from long peace and too much prosperitie have oft-times issued? You are those Physitians who may lance and cure those broad-sprea∣ding sores, with which the State hath beene so distem∣pered. Would you curbe factions and contentious members, who like Samsons fire-brands tyed to Foxes tailes, kindle the fire of all division, and labour to have them extinguished? You have authoritie to see such censured, that publike peace (as becommeth a civill State) might bee maintained. Now there are two extremes which (like two dangerous rocks) are carefully to bee avoided, lest the precious freight of Iustice might thereby hee enndagered. The one is ri∣gour, the other indulgence. I approve therefore of his opinion, who would have intus mel, foris oleum; as well cordialls as corrasives: for as some men (and those of the basest and servilest condition) are onely to be de∣terred from doing evill by the censure or penalty of the

Law; So there are others of a more generous and noble disposition, who are only to be reclaimed by faire and affable meanes; and these are to be brought in rather by love than awe. For as wormewood of it selfe, expels diseases, yet is to be anoynted with honey, that the im∣provident age of childhood might bee deluded, and they from their Nurses teats the sooner weaned: so though this wormewood of rigour and severity bee of force to cure and expell most diseases raging or reig∣ning; yet being allayed with the honey of mercy and indulgence, it will sooner weane children, that is to say, such whose soft and easie temper is best perswaded by courtesie, than wormewood untempered, that is, than the Law to her highest pinne wrested. Indeed these Boanerges, the sonnes of thunder, are powerfull in de∣terring such, whose braving and domineering natures use to oppose themselves to right: for perswasions are as little available to these, as to sow sand in the ayre; wherefore as the Law hath provided fit meanes to curbe and chastice such, whose obstinate and refracto∣ry natures will not by easie meanes be induced, so hath it qualified or attempered the rigour or bitternesse of such provisions, where there is assured hope, that the partie by easier perswasions will bee reclaimed. For if we will resemble that absolutest patterne or abstract of all Iustice, God himselfe; we shall reade that he came as well in a still voyce, as in Thunder. So as, albeit a God when he delivered the Law, came downe in the fire; And the b glory of God appeared on Mount Si∣nai, as a consuming fire; And out of Gods mouth went a c consuming fire; And in Gods wrath against d Israel was kindled fire; And e Eliah was taken up into hea∣ven by a Chariot and horses of fire; And the f Angell appeared to Moses in a flame of fire; And g every mans worke shall be tryed by fire; Yet God, as he is to the wicked a h consuming fire: so to the godly he is a i com∣fortable

fire. Be not then ever cloathed with fire, re∣prove the enormities of the State with the spirit of mildnesse, which if it will not prevaile, unsheath the sword of Iustice, that such may bee severely, curbed, who by gentlenesse would not bee cured. It is not to be doubted, but you shall encounter with delinquents of severall natures: the chastizing of both which sorts is left wholly to your discretion: for many things, though expresly enacted, are in respect of the manner, referred to your discretion to see them executed. Many there are, who will rather die for the act, than disco∣ver the act: like Epicharia a Libertine of Rome, who made privie to a conspiracie against Nero, would not disclose the plotters thereof, though tormented with cruell punishments: or Leena, who conspiratour a∣gainst the Tyrant Hyppeas, was not agast at the death of her friends, though torne with extreme torments, but resolute to the end, would not reveale her partners, but bit in sunder her owne tongue, and spit it in the Tyrants face. There are others likewise, who will ex∣pose themselves to all extremities that Law can inflict, onely to gaine themselves a name; such was Herostra∣tus, who burned the Temple of Diana of Ephesus, one∣ly for vaine-glory: but to these you are not to use in∣dulgence; for they that brave it in sinne, esteeming mischievous practices to bee their chiefest glory, are fallen into that gall of bitternesse, as in them there is small hope of remedy. Better it is that one perish, than that unitie perish, and in these (sure I am) that ma∣xime is true; He that spareth the evill, hurteth the good. for it is impossible that any State should flourish with increase of good men, where there is no difference made betwixt the good and evill. Wherefore you are to deale in the State, as skilfull gardners or vine-dres∣sers doe with their Vines; they cause the wild branches to be pruned, that their naturall sciens may bee better

nourished. Vnfruitfull members, and such as are more burdensome than behouefull to a State, are to bee pur∣ged and pruned, that such whose honest care and provi∣dence deserves due praise among you may be the more encouraged, seeing these, who used to live on others labours, duly punished. Yet in all your censures be∣ware of this, that no personall distaste aggravate in you the quality of the crime: I meane, let no private hate or dislike to any person, cause you to punish him, for this is a partiall and indirect proceeding, relying ra∣ther vpon the authority of your place, than equity of the cause. Farre more generous is it to bury all hate to∣wards your foes, especially when by meanes of your place, it rests in your power to spare or punish. When Caesar commanded the demolished monuments of Pompey to bee set up againe; Cicero told him that in erecting Pompeyes trophies hee established his owne. And no lesse generous was Scaurus, Domitius his ene∣my, who when a certaine servant of Domitius came before the judgement seat to accuse his master, he sent him home to his Master. The like of Cato and Mu∣rena. Be your censures likewise free from passion; for there is nothing that so troubles the pure current of Iustice, or so much transformes man from himselfe, 〈◊〉〈◊〉 giving way to wrath. The saying of Archytas is much commended, who being angry with one of his Hindes, said; O how would I have beaten thee, had I not beene angry with thee! Heare the poore mans cause with an equall and impartiall care; let not the great∣nesse of his adversary be any barre to his plea, or any hinderance to his cause; beare your selves sincerely with all singlenesse, uprightly without partiall conni∣vence; standing for your foe equally as your friend, if your foes cause be as honest as your friends. It was Bias saying, that he had rather be a Iudge amongst his Enemies, than amongst his friends: and this might

probably bee his reason; because his enemies would pry more narrowly into his actions than his friends; and therefore his desire was to bee by them onely ap∣proved, by whom hee was chiefly observed. Yea, herein might you partake of a right noble revenge up∣on your enemies; in shewing apparent testimonies of your care and zeale to the truth; in preventing all oc∣casions of scandall; in preferring justice even in cases which neerely concerne your friend, before all termes of friendship; having the testimony of a good consci∣ence within you, as a wall of brasse against all oppo∣nents: for hence it was that Diogenes being asked how one should be revenged of his enemy, answered, By being a vertuous and honest man. For the whole life of every good man giveth testimony unto God of the integrity or uprightnesse of his conversation. But be∣ware above all things (as I formerly noted) of accep∣ting or respecting persons; for this is the very bane of Iustice. Let not the rich man with all his presents tempt you, nor those many friends which he hath laid up in store to speake for him, taint you. Fie for shame (saith Innocentius) now adayes man is esteemed accor∣ding to his money, whereas rather the money should bee esteemed according to the man. Every one is reputed wor∣thy, if he be wealthy, and naught if he be needy; whereas rather every one should be reputed wealthy, if he be wor∣thy, and needy if he be naught. Marcus Caelius was said to have a good right hand, but an ill left hand; because he could plead against a man better than for him. Be you so equally handed, as poyzing the weight of the cause sincerely, you may minister right judgment to all par∣ties, being as ready to defend the cause of the needy, as of the wealthy, giving him the best countenance, who hath the best cause. It was Romes fault, which presages Romes fall, to be facunda inimicuiis, faecun∣da praemiis; farre be it from our Iland, who as she hath

enjoyed a long peace, so ought shee to become more thankfull to that God of peace, who in his mercy hath strengthned her bulwarkes, enclosed her as a hedged garden, fed her with the flower of wheat, making her feet like Hindes feet to runne the wayes which hee hath appointed. And so I come to speake of such private affaires as require the care and charge of a Gentleman, even within the compasse of his owne family.

IF there bee any that provideth not for his owne, and namely for them of his Houshold, he denieth the faith, and is worse than an Infidell, saith the Apostle. Now how carefull should we be to remove from us, so hate∣full a title as the name of infidell? Have we not our ap∣pellation from Christ? but in vaine are we named after Christ, if wee doe not follow Christ. Wee were not borne to passe our time in an improvident or carelesse sensuality; wee were not created onely to cramme our selves, and spend our dayes in securitie; Man (saith Iob) was borne to labour, as the sparkes to flie upward; at least to provide for his owne family, over which hee is made a master: by releeving them outwardly with all necessaries, and inwardly with all good and wholsome instructions. Now to propose you a forme, in what manner you are to demeane your selves towards all degrees within your family: I shall little need, since the Apostle himselfe hath so notably laid downe every ones office or duty: where hee sheweth in what manner Wives are to submit themselves unto their Husbands; and againe, how Husbands should love their Wives, Even as Christ loved the Church, and gave himselfe for it. In the next ensuing chapter hee declareth the duty of Children in these words; Children obey your parents in the Lord, for this is right. Then he descendeth to the duty of Pa∣rents;

And ye, Fathers, provoke not your children to wrath: but bring them up in instruction and information of the Lord. Then touching servants; Servants bee obedi∣ent unto them that are your masters, according to the flesh, with feare and trembling, in singlenesse of your hearts as unto Christ. Concluding the last duty with Masters; And yee Masters doe the same thing unto them, putting away threatning: and know that even your master also is in heaven, neither is there respect of person with him. Thus have wee briefly and cursorily runne over those particular duties, deputed to every one from the high∣est to the lowest in their peculiar places and offices; where we can finde no exemption from the servant to the master, but that certaine particular duties are in∣joyned either. As every mans house is his Castle, so is his family a private Common-wealth, wherein if due government be not observed, nothing but confusion is to be expected. For the better prevention whereof, I have thought good to set downe sundry cautions, as well for direction in affaires temporall, as spirituall; which observed, it is not to bee doubted but that God will give you all good successe to your endevours. First therefore, in affaires Temporall I could wish you to observe this course; so to provide for the releefe and supportance of your family, as you may not onely have sufficient for yourselves, but also bee helpfull un∣to others; sufficient for your selves in providing food and apparell, being all which Iaakob desired of God: and helpfull unto others, in giving food and raiment to the fatherlesse, in providing releefe for the desolate and comfortlesse, in harbouring the poore, needy and succourlesse, and briefly in ministring to the necessity of the Saints, and all such as are of the family of faith. And because providence is the way, by which re∣leefe both to your selves and others may bee suffici∣ently ministred, beware of Prodigality, and excesse;

lest you give your honour unto others, and your yeares to the cruell. Lest the stranger should be filled with your strength, and your labours be in the house of a stranger. Go rather to the Pismire, who though she have no guide, go∣vernour, nor ruler, provideth in Summer her granary for Winter. Neither is it sufficient to gather, but frugally to dispose of that which is gathered. This Providence admits of no Vitellius break-fasts, nor Cleopatra's ban∣kets. The Prodigalls daintie tooth brought him to feed on husks. Esau's to sell his birth-right for a messe of pot∣tage. Ionathans for a honey-combe to endanger his life. The Israelites to murmure against Moses. Babylons gol∣den cup, to fill her full of abominations. I have obser∣ved, and no lesse admired than observed, how some have consumed their estates in satisfying their appe∣tites, and that only in the choice of meats and drinkes; and was not this a great vanitie? That those, whom meats, though lesse delightfull, yet more healthfull might haue sustained, and fewer diseases occasioned▪ could not content themselves with that which might have better satisfied nature, but to shew themselves E∣picures rather than Christians, will bestow the reve∣nues of a Manour upon the superfluous charge of a sup∣per. For these are they, who like Ery••thous bowels, will disgorge as much upon the boundlesse expence of their owne Family, as might serve well for releeving a whole Countrey. These are they who like the Endive or Misselto, sucke up all the native verdure and vigour of such plants as they inwreath: for by their excesse, though their owne luscious palats taste no want, the commonaltie feeles it, when they goe to the Markets, and finde the rate of all provision inhanced by such, whose Prodigalitie scarce extends a provident eye to themselves, much lesse to the behoose of others. It is said of Cambletes the gluttonous King of Lydia, that he dreamed he devoured his wife, while they lay sleeping

together in the same bed; and finding her hand be∣tweene his teeth when he awaked, hee slow himselfe fearing dishonour. Howsoever the History be authen∣ticke; sure I am the Morall taxeth such, whose Epicu∣reall mindes are only set upon prodigall expence, with∣out respect either of present fortunes, or care to posteri∣tie, whose want is oft-times procured by their riot. To be short, as Parcimonie is too late when it comes to the bottome; so it may be with discretion used, when it is at the top: for I approve of his opinion, who would have a Gentleman neither to hoord up niggardly, nor lash out lavishly. For as the former argueth a miserable and ig∣noble minde, so the latter sheweth a minde improvident and indiscreet; both which are to be so avoided; that a meane betwixt both may be duely observed. For as I would have a Gentleman, even in arguments of outward bountie, shew whence he was descended; so would I have him keepe a Hawke, left his too free disposition be ••hrough necessitie restrained. So as in matters of ex∣pence, I hold his resolve authenticke, who said; I will never spare where reputation bids mee s••end, nor spend where honest frugalitie bids me spare. It is a good rule, and worthy observation: for whosoever spares, when with credit and reputation hee should spend, is indis∣creetly sparing: and whosoever spends, when with ho∣nest frugalitie hee may spare, is prodigally spending▪ Now in government of a Family, as I would not have you too remisse; so I would not have you too severe, towards your Servants (I meane) and those who have received their several charge from you: this it was which moved the Apostle to exhort masters to put away threat∣ning; adding this reason: For know that even your Ma∣ster also is in heaven, neither is there respect of person with him. Therefore it was Saint Augustines prayer unto God, that he would root out of him, all rashnesse, frowardnesse, roughnesse, unquietnesse, slownesse, sloth∣fulnesse,

sluggishnesse; dulnesse of minde, blindnesse of heart, obstinacie of sense, truculencie of manners, diso∣bedience to goodnesse, repugnance of counsell, want of bridling the tongue, making a prey of the poore, shew∣ing violence to the impotent, calumniating the inno∣cent, negligence of subjects, severitie towards ser∣vants, harshnesse towards familiars, hardnesse towards neighbours. Hence note, how in this holy Fathers re∣petition and enumeration of many grievous and odious sinnes, he toucheth severitie towards servants, as a hai∣nous and egregious offence: and not without great cause; for if we be taught not to muzzle the Oxe that treadeth out the corne: and that, we are to spare the life of our beast: much more ought we to have mercie over such as partake with us in the same Image, which wee have equally from him received, by whom we live, move, and have our being. I approve therefore of them, who put on the spirit of mildnesse towards such as are depu∣ted or substituted under them, bearing with one ano∣thers weaknesse, as those who have a compassionate feeling of humane infirmities, not laying such heavie burdens upon them, as they themselves will not touch with their finger, but will in some measure partake with them in all their labours. But of all other vices incident to masters, there is none more hatefull in the sight of God and man, than the unthankfulnesse or disrespect of masters towards their servants, when they have spent their strength, and wasted themselves in their service. These like the Grey-hound in the fable, may well say, that they see nothing can please, but that which doth profit: when they were young, able and fit to endure labour, they were respected; whereas now being old, infirme, and helplesse, either to themselves or others, they are sleightly regarded. Whereas, if they were thankfull masters, these whom they once loved for pro∣fit sake in youth, they would now love in age, in re∣spect

of the profit they reaped by their youth. But, alas, doe we not see how nothing is more contemptible than an old Serving-man? He may say he was a man in his time, but that is all. There is no man that will know him, since his blew-coat knew no Cognizance; the losse of his Crest, makes him hang downe his crest, as one crest-fallen: so as the poore Larke may boast of more than he may: for every Larke hath his crest, saith Si∣monides, but he hath none. To redresse this, as in hu∣manitie you ought, so I know such as are Generously disposed, will: that those who have deserved well un∣der you, being now growne aged, yet unpreferred, may by your care be so maintained, that their service of La∣bour may be made a service of Prayer, offering their sacrifice of devotion unto God, that great Master of a Houshold, that he in his mercy would give a happie successe unto all your endevours. Now as the Labourer is worthy of his wages; for, cursed is he that defraudeth ••he labourer of his hire: so there is an especiall care re∣quired in every servant to looke unto that which is gi∣ven him in charge. For the better discharge whereof, it is injoyned you that be Masters; not to be too re∣misse in your care and overseeing thereof; for much oversight is usually committed for want of a good over∣seer. Admonish your servants that they intend their charge; suffer them not to idle, but in their peculiar pla∣ces to doe that which they in dutie are to performe, and you in reason are to expect. Wherein, as they proceed in diligence, so are you to require their care with a cheerefull thankfulnesse. If it be your lot to have such an one as Iaakob was, (as rare it is to finde such an one as he was) reward him not with a bleare-eyed Loah, for a beautifull and faire Rahel: I meane, abridge not, nor scant not their wages; for this is a discredit to your selfe, and a discouragement to your servant. If he say, These twenty yeeres I have beene with thee: thine ewes

and thy goats have not cast their young, and the rams of thy flocke have I not eaten. Whatsoever was torne of beasts, I brought it not unto thee, but made it good my selfe: of mine hand diddest thou require it, were it stollen by day, or stollen by night. I was in the day consumed with heat, and with frost in the night, and my sleepe departed from mine eyes. Thus have I beene twenty yeeres in thine house, and served thee fourteene yeeres for thy two daughters, and six yeeres for thy sheepe, and thou hast changed my wages ten times. If (I say) hee hath thus served you, and shewne faithfulnesse in that charge over which hee was appointed, reward him with a bountifull hand, and encourage his care with your best countenance. Whereas, contrariwise, if you meet with such a Servant, that saith in his heart, My master doth deferre his comming; and shall begin to smite the ser∣vants, and maidens, and to eat, and drinke, and to be drun∣ken; you are not to use remisnesse to such a Servant, but to cut him off, lest you give example unto others, by your indulgence, to be of the like condition. In briefe as a good servant is a precious jewell, tendring the pro∣fit and credit of him he serveth; so an evill servant, whose service is only to the eye, and not for conscience sake, is a scatterer of his substance whom he serveth; aiming only at his owne private profit, without least respect had to his Masters benefit. Difference therefore you are to make of their care, in cherishing the one, and chastising the other; which can hardly be effected, unlesse you, who are to make this difference of your servants, have an eye to their imployments. Neither would I have your care so extended, as to afflict and macerate your selves by your excessive care: a meane is the best both in the preservation of health and wealth. Be diligent (saith Salomon) to know the state of thy flocke, and take heed to thy herds. Yet withall note his conclusion: Let the milke of thy goats be sufficient for

thy food, for the food of thy familie, and for the sustenance of thy maids. Whence you may observe, that to gather is admitted, so the use or end for which wee gather be not neglected. For such, whose Hydroptick minds are ever raking and reaping, yet know not how to imploy the blessings of God, by a communicative exhibition unto others, are become vassals unto their owne; ma∣king their gold-adoring affection an infection, their reason treason, and the wealth which they have got them, a witnesse to condemne them. But I have insisted too long on this point, especially in framing my speech to you, whose more free-borne dispositions will ever scorne to be tainted with such unworthy aspersions: wherefore I will descend briefly to such instructions, as you are to use touching spirituall affaires, being Ma∣sters of Housholds in your private families.

WE reade that Abraham commanded his sons, and his houshold, that they should keepe the way of the Lord, to doe righteousnesse and judgement: And wee are taught what wee must doe, returning from Gods house to our owne: and what wee are to doe sitting in our houses, even to lay up Gods word in our heart and in our soule, and binde it for a signe upon our hand, that it may be as a frontlet betweene our eyes. And not only to be thus instructed our selves, but to teach them our children, speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest up. And not so onely, but thou shalt write them upon the posts of thine house, and upon thy gates. Whence you see, how no place, time, or occasion is to be exempted from meditating of God: but especially in Housholds and Families ought this exercise of devotion to be frequently and fervently practised; for a Blessing is pronounced upon the perfor∣mance

hereof, as appeareth in the foresaid place, and the next ensuing verse, where he saith, You shall doe all that I have commanded you, that your dayes may be mul∣tiplied, and the dayes of your children, in the land which the Lord sware unto your fathers to give them, as long as the heavens are above the earth. Marke the extent of this Blessing, for it promiseth not only length of dayes to them that performe it, but even to the children of them that performe it; and that in no unfruitfull or barren land, but in the land which the Lord sware unto your fathers to give them; and that for no short time, but so long as the heavens are above the earth. So as, this blessed promise, or promised blessing, is (as one well observeth) not restrained, but with an absolute grant extended: so that, even as the people that were in the gate, and the Elders wished in the solemnizing of that mariage betwixt Boaz and Ruth, that their house might be like the house of Pharez; so doubtlesse, whosoever meditates of the Law of the Lord, making it in his Familie, as a familiar friend to direct him a faithfull counseller to instruct him, a sweet companion to delight him, a precious treasure to enrich him, shall finde successe in his labours, and prosperitie in the worke of his hands. But amongst all, as it is the use or Masters of housholds to call their servants to account for the day past; so be sure, Gentlemen, and you who are Masters of houses, to enter into your owne hearts, by a serious examination had every night, what you have done, or how you have imployed your selves, and those Talents which God hath bestowed on you, the day past; in imitation of that blessed Father, who every night examined himselfe, calling his soule to a strict ac∣count, after this manner; O my soule, what hast thou done this day? What good hast thou omitted? what evill hast thou committed? what good, which thou shouldst have done? what evill, which thou shouldst

not have done? Where are the poore thou hast relee∣ved? the sicke or captive thou hast visited? the Orphan or widow thou hast comforted? Where are the naked, whom thou hast cloathed? the hungry, whom thou hast refreshed? the afflicted and desolate, whom thou hast harboured? O my soule, when it shall be deman∣ded of thee, Quid comedit pauper? how poorely wilt thou looke, when there is not one poore man that will witnesse thy almes? Againe, when it shall be deman∣ded of thee, Vbi nudus quem amicivisti? how naked wilt thou appeare, when there is not one naked soule that will speake for thee? Againe, when it shall be de∣manded of thee, Vbi sitiens quem potasti? Vbi esuriens quem pavisti? Vbi captivus quem visitasti? Vbi moestus quem relevasti? O my soule, how forlorne, wretched, and uncomfortable will thy condition be, when there shall not appeare so much as one witnesse for thee to expresse thy charitie? not one poore soule whom thou hast releeved! one naked whom thou hast cloathed! nor one thirstie whom thou hast refreshed! nor one hungry whom thou hast harboured! nor a captive whom thou hast visited! nor one afflicted whom thou hast comforted! Thus to call your selves to account, by meditating ever with S. Hierome of the judgement day, will be a meanes to rectifie your affections, mor∣tifie all inordinate motions, purifie you throughout, that you may be examples of pietie unto others in your life, and heires of glory after death: concluding most comfortably with the foresaid Father; If my mother should hang about mee, my father lie in my way to stop me, my wife and children weepe about mee, I would throw off my mother, neglect my father, contemne the lamen∣tation of my wife and children, to meet my Saviour Christ Iesus. For the furtherance of which holy re∣solution, let no day passe over your heads, wherein you addresse not your selves to some good action or

imployment. Wherefore Apelles posie was this, Let no day passe without a line. Be sure every day you doe some good, then draw one line at the least: according to that, Line upon line, line upon line. And Pythagoras posie was this, Sit not still upon the measure of corne. Doe not looke to eat, except you sweat for it: accor∣ding to that, He which will not worke, let him not eat. In my Fathers house (saith Christ) are many mansions. So that no man may sing his soule a sweet requiem, say∣ing with that Cormorant in the Gospell, Soule take thy rest: for in heaven onely, which is our Fathers house, there are many mansions to rest in. In this world, which is not of our Fathers house,, there are not many mansions to rest in, but onely Vine-yards to worke in. Wherein, because not to goe forward, is to goe back∣ward, we are to labour even to the day of our change. Hereupon Charles the fifth gave this Embleme, Stand not still, but goe on farther; Vlterius: as God saith to his guest, Superius: Sit not still, but sit up higher. Do∣ing thus, and resolving to be no masters over that Fa∣mily, whose chiefest care is not the advancement of Gods glory, you shall demeane your selves, being here worthy that Vocation or cal∣ling, over which you are placed, and afterwards, by following hard to∣ward the marke, obtaine the prize of the high calling of God in Christ Iesus.

Notes

• Observat. 4.
• Gen. 2.17.
• Gen 3.19.
• a

  Qui luxuriant in verinium ope∣ribus. Chrysost. tom 1. hom. 18. in G••xes.

  Fe••untur qui∣dam ex India vermiculi, hu∣jusmodi facere vestes. Idem tom. 4. hom. 2. in 1 ad Timoth.
• b

  Imus in visce∣ra terr••, & in sede maniaem o∣p••s quaerimus; c••usque pen. tr••t luxuria Pl••n hi••t Natural. lib 33.
• c

  Quid me••••-rem pre••ios••rum aeromatum, quae ex India, ex Arabi••, & ex Perside convehuntur. Sunt siuv, unguen••a pre tio••a, quae no•• ex Arabia, vel ex Perside, sed ex ipso convihunt••r coelo, quae emuntur, non aura, sed fide non ficta. Ch••ysost c. 1. tom. 4. hom. 2. in 1 ad Tim. August. tom. 10, Serm. 〈◊〉〈◊〉 Temp.
• d

  Animaltum que v••nto feruntur, delitiae. Clem. Alex. Pad l••b. 2. cap. 10.
• e

  Et sua v••s••••∣menta & veste••st•• agulas sassumigant, & aspergunt: at{que} adeo ut ipsas propemodum matulas. Clemens Alex. Paed. lib. 2. cap. 8.
• f

  Vermium texturae. Chrysost. tor. 1. hom. 37. in Genes.
• g

  Maximi antem pret••i Margarita mulierum conclave invasit: ca aut••m nascitur in quodom ostre••. Cle. Alex. Paed••g. lib. 2. cap. 12.
• h

  Quae pecca••oremfactum convincerent. Aug. l. 11. de G••ne••. edli er. & cap. 32.
• i

  Dico ergoho••inem, non al a de caisa opus habere vestimentis. qu••m ut teg it •••• corpus, ad maxima frigora & vehementes aestus propul andos: h••c est vestus s••••pus. Clem. d. ex. Paedag. lib. 2. cap. 10. Verbera ventorum vitare imbris{que} ••o••ct••s. Lueret. lib. 5.
• k

  Libel de Imag. Horat. l. 1. epist. 2.
• Ornamentum est qu••d ornat: ernat autem quod ho∣nestiorem mulie∣rem facit.

  Plutari. in Prae∣cept. Connubial. Hoc ipsum, quod vos non ornatis ornatus est. Am∣bros. lib. 1. de Virg.

  Ambros. tom. 4. lib. 1. Offic. c. 18.
• Phil. 3.13, 14
• The necessitie of a vocation.
• Ezech. 16 49.
• Prov. 12.11.8 9.
• Ecclus. 33.25.27.
• 2 Thes. 3.10, 11.
• 12.
• 1 Tim. 5.13
• 1 Cor. 7 20.
• Health com∣meth not from the clouds without see∣king, nor wealth from the clods without dig∣ging.
• Vocation a pe∣culiar labour or function, particularly al∣lotted to say one person.
• Aliis micens, consumor.
• A••l. Gell. in Noct A••t c. Adde quod inge∣nium lon••a ••a••i∣gine lasum T••r∣pet, & est multo, quàm fuit ante, minus.

  Vi••a quanto ma∣gis proced••••, tan∣to propues ad mortem accedit. Aug. Solil••••. c. 2. 2 Sam 13.29. Ester. 7 10. 2 King. 19.37. Dan. 5.4. 2 Sam. 17.23. 2 King. 2 24. Ibid. 7 17. Luke 12 ••••. Gen 49 33. Act. 7.60. 1 Cor. 15.57. Ec••les. Hi••t.
• Deut. 28.30.
• Xista potius quàm Zenode∣ch••a, regia potius palatia, qu••m tecta in panpe∣rum solatia, eri∣gent.
• Three neces∣sary considera∣tions touching the convenien∣cie of a Voca∣tion.
• A divine con∣sideration.
• A civill consi∣deration.

  Amore Dei amor vicini giga••tur; amore vicini amor Dei nu∣tritur.
• O••atio inter maxima charita∣tis opera nume∣••and•• est.

  The effect of prayer confir∣med.
• Exod. 17.2.
• A peculiar Consideration.
• ☜
• Vid. Salust. in bell. Iug.
• Nec enim Liber∣tas tutior ulla est, quam domino servire tuo. Prima est. Liber∣tas carere crimi∣nibus. Aug.
• ☜
• a

  Damnum po∣tius quam turpe lucrum eligen∣dum est. La••rtius.
• b

  Omnes com∣plectuntur ar••es ex quibus lucrum consiqui poterin••. Plat. de leg. Lucri b••nus odor ex re qualibet. Invenal
• c

  Lucrum sine dan no alterius fieri. non potest. Sen. lip st 95.
• d

  Cum aliqua spe∣cies ••tilitas obje∣cta est, nos como∣veri necesse est. Cic. de offic. 3. Omnes appeti∣nius utilitatem, & ad e••m ra∣punur. ibid.
• e

  Lucrum facit homines deterio∣res. Polit. 3. Nisil••crum es∣set, nemo ficisset improbus.
• f

  Nam tale turpe lucrum accusatio Nature est. apud Stobaeum.
• g

  Pecuniae st••di∣um, fidem, pro∣bitatem, ceteras. que bonas artes subvertit. Horat.
• h

  Voluntas fin∣gendi, & menti∣endi est eorum qui opes appe∣tunt, & lu••rum desiderant. Lact. desalsa relig.
• i

  Cl••rus ubique fuit, fortis, sapi∣ens, etiam rex, & quicquid vo∣let. Herat. Si fortuna volet, fies de••betore Consul; Sivo' et haec ea∣dem, fies de con∣sule••betor. Iuve∣nal. Sat. 7.
• k

  Virtus nihil quod extra se est quaerit. Pontan. lib. 2. de Prud.
• l

  Nulla potest esse virtus nisi gratu∣ita. Cic. in Tusc.
• m

  Domat omnia virtus. Salust. Quicquid homi∣nes arant, navi∣gant, aedificant, virtuti omnia parent. ibid.
• n

  Virtuti fortu¦na cedit. Plaut
• o

  Nihileripit for∣tuna, nisi quod ipsa dedit. Sen. de tranq. an.
• p

  Virtute qui praediti sunt, sol. sunt divites. Cicero.
• Deut. 10.9.
• Pauperes eligit Deus ad haeredi tatem regni cae∣lest••s.
• 1 Cor. 1.28 Luk. 6.20.24.
• O Mors, quam amara est memo∣rta tuae, hom••ni habenti pacem in substantus suis!
• Non sol 〈◊〉〈◊〉 vir∣tus, s••detian s••∣ma, d••cus, divi∣na humanaque ••ul••bris diviti••s parent.
• Horat. l. 2. Sat. 3.
• We are to re∣sist vices, by practising and doing acts of ••he contrarie vertues.
• No man ex∣empted frō a VOCATION.
• Non Vestrae ma∣gis irae, quàm fa∣mae consulatis. Caes. inorat. pro Cat. de liber••ate vindicanda. Vide Salust.
• In maxima for∣tuna, minima li∣centia est. Salust.
• - bene paupertas Humilt tecto con∣tenta late••, Quatiunt al••as saepe procellae, Aut evertu for∣tuna ••om••s. Senec. in Agam. Quicquid excel∣sum est, cadat. in Octav.
• Invident Honori meo•• ergoinvi∣d••ant labori, & innocintiae, peri∣culis etiam mi∣ris, quoniam per haec illum cepi. Salust. in b••ll. lug.
• ☞
• Cic. in lib. de leg.
• Agendo, auden∣do{que} res Romana crevit. Salust.
• L. Flor. l. 1. c. 18.
• Gen. 3.19.
• In iis linguis quas non in••••lli∣gimus, surdi su∣mu••. Tusc. lib. 5.
• Hoc nempe ••b homine exigitur, ut prosit humini∣bus si sieri potest, muli••; siminùs, paucis; siminùs, proximis; simi∣nùs, sibi. Seneca de vitá b••atá.
• A resemblance betwixt the of∣fices in the Bo∣die of a State, and a Body na∣turall.
• Oculus ad coe∣ium, manus ad clavam.
• Experimenta per mories agunt. Hippocrat.
• Faces, fauces, & faeces insulae. Nunc (vt Hie∣ron. ad Paul. conqueritur) scripturarum in∣terpretationem passim sibi vendi∣cant omnes, hanc garrula ann••, hanc d••lirus Se∣nex, hanc So∣phista verbosus, hanc universi praesumunt, lace∣cerant, docent antequam dis∣cant.

  See the first ri∣sing of all No∣vellisme and innovated do∣ctrine, how and upon what weak grounds planted, and how strangely by the bellows of Singularity increased.
• Exod. 28.30.
• West. 1. West. 2.28. Ed. 1.33. Ed. 1.8. H. 6.19. H. 7.32. H. 8. & 18. El.
• Mala fama bene parta d••iectat. Sen.

  Nam vivos in∣terdum fortuna, saepe invidia fa∣tigat: ubi anima naturae cessis, demptis obire∣ctatoribus, ipsa se virtus magi•• magis{que} extollit. Salust.

  Hominas inertis∣simi quorum om∣nis vis virtusque in lingua sita est. Salust. in 2. orat. Virtus per s•• a∣mora atque aspe∣ra est. Ad virtu∣tem una atque ardua via est. Ibid.
• Vocation in generall.
• ☞
• Ezek. 16.49. 1 Sam. 11.1.
• Prov. 6.6.
• Ierem. 34.2. Zeph. 1.4. Mic. 1.6. Ion. 3.4.
• Hin•• alii aliis ar∣tibus incumbunt; hi••n mari navi∣gantes, bi in Monte pas••en••es & pastinantes, &c.

  Visne procedere in Thessaham? artem disces bor∣tulanam; visne in Barbariam? artem experieris eq••••strem.
• 1 Sam. 13.19.
• 1 Sam. 13.6.
• Gen. 4.2. Gen. 9.20. Gen. 49.13. Gen. 4.22.
• Grammar.
• Logicke.

  Sera cognitionis, quae à cla••e ar∣tu re••eratur.
• Arist. in poster.
• 〈◊〉〈◊〉 Melch. Can. 〈…〉〈…〉
• Rhetorick.
• Eras. l. 8. apotheg.
• Quint. Curt.
• - Sivis me flere, dolend•••• est Pri∣mū ipsi tibi, tunc tua 〈◊〉〈◊〉 infortae∣nia laedunt. Ho∣rat. de art. p••••t. Cic. l. 3. de Orat.
• Maro both a Port and 〈…〉〈…〉; ••ho with I••o∣rat••s for l••cke 〈◊〉〈◊〉 good voice oth••••wise cal∣led the Father of Eloquence never pleaded ••ublikely: he•• ••ore was it laid of his Orati∣ons, that if Ma∣ro penned thē, and Cicero pro∣••ounced them, nothing could be more exqui∣site.
• Mathematicks.
• Libenter ign ro quod m•• ••••ne Deus nol••••t.
• Caelera quidem nescio, hoc au∣tem scio, quòd dii oderi•••• curiosos. Euclid.

  Compescat igitur se humana teme∣ritas, & id q••od n••n est, non quae∣rat, ne illud quod est non in 〈◊〉〈◊〉. Maxim. Serm. 23.

  Geometrie.

  Vid Plut. in vit. Marc••ll.

  L. Flor. l. 2. c. 6.
• Physick.
• Vid App. Alex.
• L. Flor l. 3. c. 5.
• Hippocrates.
• Musicke.
• Vt lyram vel ci∣tharam percuti∣at, &c.
• 1 Sam. 16.23. Musicke hath a different wor∣king, Melodie, Mirth and Me∣lancholy.
• 2 King. 3.15. Exod. 15.20.
• Iudith 16.2. Iudg. 5.1.
• Aug. Confess. lib. 10. cap. 33.
• Qui tam medico fle••u voci•• faci••∣bat sona••e Lecto∣rem Psalm••, ut pronuntianti vi∣cinior esset quam can••nti. ibid.
• The Voca∣tion of a Gentleman in particu∣lar.
• Quae ret••osunt oblivisci, & ad ea quae ante sunt Apostolum sequi. Epist. 15.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Dial. 11. Exod. 24.14.
• Gen. 28.12.
• Psal. 15.2.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mark 8.24. 1 Cor. 15.58.
• Luke 10.39.
• 40.
• The Vocation of a Gentleman hath relation to emploiment publike or private.
• Objections framed against Byron, for his Treatie with forraine States.
• Credulitie in two respects dangerous to persons im∣ployed in af∣faires of State. Credulitie in beleeving the relations of o∣thers.
• Credulity in imparting his thoughts to the secrecie of others.
• For Cabinet counsell this may be their Motto; Plenu•• sum rima∣rum.
• Vt T••••••au••us ••e••ositu••.
• Le••oris ventri 〈◊〉〈◊〉 vento vul∣gi, 〈…〉〈…〉.

  Resolution in suffering nei∣ther price to draw him, nor power to over∣awe him.
• Excitamur ad meliora magni∣tudine rerum. Sal••••••.
• Herodotus lib. 3. 〈◊〉〈◊〉.
• Vid. Hotmaen de Legat. Legatus ipsa•• Re••pub. 〈◊〉〈◊〉 suam attulsse ••idetur.

  Advi••tutem lau∣dis ••ue haben••as naturam, ine do∣ctri••a, quam do∣ctr••n••m ••ine n••∣tura valu••sse. 〈◊〉〈◊〉.
• Disobedience punished in attempts most successive.
• Virgi••••aedi••••ssit quibus 〈…〉〈…〉 Plut. in a••o••••e••.
• How a Gen∣tleman is to imploy him∣selfe in pub∣like affaires. cyprian.
• 1 Mach. 14 46.
• ☜
• Magne, non be ne. Aug.
• Zieglerus l. de il∣lustribus viris Germaniae. c. 98.
• In Turc. Histor.
• Probe definitur à Stoicu fortitud••, cum ••am virtu∣tem dicunt esse propugnante pro aequit••••. Cic.
• Salmacida spoli•• sine sanguine & sudore. Si. lib. 4.
• ☜
• Plut. in vit. Iul. Cas.

  Ioseph in bell. Iud.
• ••lementiam ta∣men Imperatoris pro••ne••tia duce∣ban••. lb.
• Dulce & decorū est pro patria 〈◊〉〈◊〉 Hor. li. 3. od. 2.
• Poeni foed fragi. Cic. in offic. Nulla sancta so∣cietas, nec fides regni.

  Philip 4 1••. A glorious en∣terprize re¦commended to the underta∣king of all ge∣nerous spirits.
• Totum adimit, quo ingrata re∣fulget.

  Coping with the Persian Sa∣p••r in titular insolence, who caused himself to bee stiled, Re. R••gum, fra∣ter Solu & 〈◊〉〈◊〉, particep•• Syderum.
• Non debet time∣re hostem fortē, qui dominum habet fortiorem.
• Esa. 63.1. Psal. ••2.12.
• How a Gentle∣man is to de∣meane himselfe in private af∣faires.
• —Sic crimine nota crumentaest.
• Quid non spere∣mus, si numm••s possideam••? Om∣nia nummus ha∣bet, quod vult, facit, addit, & aufert.
• This may be observed in Suits of Law, as well as pri∣vate affaires of Iustice.
• a

  Deut. 10.18.
• b

  Deut. 27.13.
• c

  2 Sam. 8.15.
• d

  Ierem 22.3.
• e

  Gen. 18 19.
• f

  Deut. 32.4.
• g

  2 E••d••. 5.4••. Rom 11.••3 Psal. 36.6.
• h

  Act ••4.26
• i

  Pro••. 28.5.
• k

  E••clus. 11.7, 8, 9. Act. 18.4.6 1 Tim•• 15.19, 21.
• l

  23.1.7 to 10.
• m

  2 Sam. 22.23
• n

  Iob 9.24.
• Amos 5.7.
• Purpuram negis quam Deum ••o kn••es.
• Iudges 15.4.
• Two perillous shelfes which ind••nger Iu∣stice.
• Sicut absynthia per sep••llunt morbo••, melle ta∣men ill••••iuntur, ut puerorum a∣••as improvida ludificetur. Pic. Mi••and. ad Hermol.
• Mark. 3.17.
• a

  Exod. 19.18.
• b

  Exod. 24.17.
• c

  1 Sam. 22.9.
• d

  Deut. 32.22.
• e

  2 Kings 2.11.
• f

  Exod. 3.••.
• g

  1 Cor. 3.13.15.
• h

  Deut. 4.9.10.24. Heb. 12.29.
• i

  Exod. 13.21, 22. Num. 9.15.
• ☜
• Melius est quod periat unus, quam unitas. Qui malis parcit, bonis nocet.
• Luxuriantes am∣putantur surculi, ut genuini coa∣lescant ••ami.
• In putatiore sar∣men••a sterilia recid••ntur: ut ea quae praevalent uberius fructum serant. Greg. in Mor. Exposit. in Iob.
• ☞
• Malle se in••er i••imicos, quam amicos ••udicare dicebat. Laert. in vit. Bia••.
• Habeo in me, quod testetur p••o••••e.
• ☜
• Omni•• ••iorum vita testimonium ••edd••t Deo. Cypr. de duplo martyrio, initio.
• Proh pudor, se∣cundum fortu∣nam as••imatur persona, quum potius secundum personam aesti∣mada sit fortuna: ••am bonus repu∣tatur quam di∣ves, tam malus quam pau••er; cum potius tam div••s sit repu∣tandus quam bonus, tam pau∣per quam malus. De contem. mund. l. 1. c. 16.
• How a Gen∣tleman is to demeane himselfe in his owne fa∣mily.
• 1 Tim. 5.8. Aug.
• Ephes. 5.21. adul••.
• Ephes. 6. ad 10.
• Domus, (inquit Aristoteles) est quasi parva Ci∣vitas, & Civitas quasi magna do∣mus.

  Every family a private Com∣mon-wealth.
• Gen. 28.20. Deut. 10.18.
• Prov. 5.9, 10. Prov. 6.••, 7.
• Luke 15.16. Gen. 25.••3. 1 Sam. 14.27. Exod. 14.2.
• Nec sord••••è cu∣stod at, nec pro∣dige spargat. Salust.
• Ephes. 6.9.
• Circa domesti∣cos ••••veritatem. Med. cap. 1.
• Deut. 25.4. 1 Cor. 9.9. 1 Tim. 5.18.
• How highly to be condemned was that act of Vedius Pollio, who tyranni∣zed so much over his Ser∣vants, that he caused one to be cast into a Fish-pond for breaking a glasse.
• Iuvenes amá∣runt, ••••nes ode∣runt.
• Alauda crist••m h••bet. Proverb
• 1 Tim. 5.18.
• Domun•• suam coer••er•• plerisqu•• haud minus ar∣duum est, quam provinciam re∣gere. Tacit.
• Gen. 29.23.
• Gen. 31.38.
• Gen. 31.39.
• 40.
• 41.
• Luke 12.45.
• Prov. 27.23.
• 27.
• ☜
• Hydroptem ha∣bent conscientiā. Aug.

  Quanto magis bibunt, tanto ma∣gis ••uiunt.

  Quanto magis capiunt, tanto magis cupiunt. Quorum sitis ne∣que copia, neque inopia minuitur. Salust. Vera in∣opia cupiditatum copia.
• How a Gen∣tleman is to imploy him∣selfe in spiri∣tuall affaires within his familie.
• Gen. 18.19. 1 Chron. 12. Deut. 11.18.19.
• 20.
• Verse 21. Consisting up∣on a precept and a promise.
• Ostendit exemplo quod promisit in praemio. Aug.
• Ruth 4.11, 12.
• Nimium est ne∣gotii continere eos quibus praesit, nisi te ••ps•• conti∣neas.
• Anima mea quid fec••sti hodie? &c. Quod mal•••• h••∣die 〈…〉〈…〉, lib. 3.
• Veni ad judi∣cium. Hieron.
• Paratum est cor••m••um. Ibid.
• Nulla dies sine linea.
• Esay 28.10. Choeneci ne insi∣deas.
• 2 Thess. ••.10.
• Iohn 14.3.
• Luke 12.19.
• Vlterius.
• Luke 14.10. Nunquam ei prae••sse fami••iae, quae parum stu∣di••sa est divina gloriae.
• Philip. 3.14.