The holy state by Thomas Fuller ...

The Holy State. THE THIRD BOOK. Containing Generall Rules. (Book 3)

CHAP. 1. Of Hospitality.

HOspitality is threefold: for ones familie; this is of Necessity: for strangers; this is Courtesie: for the poore; this is Cha∣rity. Of the two latter.

To keep a disorderly house is the way to keep neither house nor lands.* 1.1 For whilest they keep the greatest roaring, their state steals away in the greatest silence. Yet when many consume themselves with secret vices, then Hospitality bears the blame: whereas it is not the Meat but the Sauce, not the Sup∣per but the Gaming after it, doth undoe them.

Measure not thy entertainment of a guest by his estate, but thine own.* 1.2 Because he is a Lord, forget not that thou art but a Gentleman: otherwise if with feasting him thou breakest thy self, he will not cure thy rupture, and (perchance) rather deride then pitie thee.

When provision (as we say) groweth on the same, it is mira∣culously multiplied.* 1.3 In Northamptonshire all the rivers of the County are bred in it, besides those (Ouse and Charwell) it lendeth and sendeth into other shires: So the good Housekeeper hath a fountain of wheat in his field, mutton in his fold, &c. both to serve himself,

and supply others. The expence of a feast will but breath him, which will tire another of the same estate who buyes all by the penny.

* 1.4Mean mens palates are best pleased with fare rather plentifull then various, solid then dainty. Dainties will cost more, and content lesse, to those that are not Criticall enough to distinguish them.

* 1.5Occasionall entertainment of men greater then thy self is better then solemn inviting them. Then short warning is thy large excuse: whereas otherwise, if thou dost not overdo thy estate, thou shalt underdo his expectation, for thy feast will be but his ordinary fare. A King of France was often pleased in his hunting wilfully to lose him∣self, to find the house of a private Park-keeper; where going from the School of State-affairs, he was pleased to make a play-day to himself. He brought sauce (Hunger) with him, which made course meat dain∣ties to his palate. At last the Park-keeper took heart, and solemnely invited the King to his house, who came with all his Court, so that all the mans meat was not a morsell for them: Well (said the Park-keeper) I will invite no more Kings; having learnt the difference be∣tween Princes when they please to put on the visard of privacie, and when they will appear like themselves, both in their Person and Attendants.

* 1.6Those are ripe for charitie which are withered by age or im∣potencie. Especially if maimed in following their cal∣ling; for such are Industries Martyrs, at least her Con∣fessours. Adde to these those that with diligence fight against poverty, though neither conquer till death make it a drawn battel. Expect not, but prevent their craving of thee; for God forbid the heavens should never rain till the earth first opens her mouth, se∣ing some grounds will sooner burn then chap.

* 1.7The House of correction is the fittest Hospital for those Cripples, whose legs are lame through their own lazinesse. Surely King Edward the sixth was as truly charitable in granting

Bridewell for the punishment of sturdy Rogues, as in giving S. Thomas Hospitall for the relief of the Poore. I have done with the subject, onely I desire rich men to awaken Hospitality, which * 1.8 one saith since the yeare 1572 hath in a manner been laid asleep in the grave of Edward Earl of Darby.

CHAP. 2. Of Iesting.

HArmlesse mirth is the best cordiall against the consumption of the spirits: wherefore Jesting is not unlawfull if it trespasseth not in Quantity, Quality, or Season.

It is good to make a Iest,* 1.9 but not to make a trade of Iesting. The Earl of Leicester, knowing that Queen Elizabeth was much delighted to see a Gentleman dance well, brought the Master of a dancing-school to dance before her: Pish (said the Queen) it is his profession, I will not see him. She liked it not where it was a Master-quality, but where it attended on other perfections. The same may we say of Jesting.

Iest not with the two-edged * 1.10 sword of Gods Word.* 1.11 Will nothing please thee to wash thy hands in, but the Font? or to drink healths in, but the Church Chalice? And know the whole art is learnt at the first admission, and profane Jests will come without calling. If in the trou∣blesome dayes of King Edward the fourth a Citizen in Cheap-side was executed as a traitour, for saying he would make his sonne heir to the * 1.12 Crown, though he onely meant his own house, having a Crown for the signe; more dangerous it is to wit-wanton it with the Majestie of God. Wherefore if without thine intention, and against thy will, by chancemedly thou hittest Scripture in ordinary discourse, yet fly to the city of refuge, and pray to God to forgive thee.

Wanton Iests make fools laugh,* 1.13 and wise men frown.

Seeing we are civilized English men, let us not be na∣ked Salvages in our talk. Such rotten speeches are worst in withered age, when men runne after that sinne in their words which flieth from them in the deed.

* 1.14Let not thy Iests like mummie be made of dead mens flesh. Abuse not any that are departed; for to wrong their memories is to robbe their ghosts of their winding-sheets.

* 1.15Scoff not at the naturall defects of any which are not in their power to amend. Oh 'tis crueltie to beat a cripple with his own crutches. Neither flout any for his profession if honest though poore and painfull. Mock not a Cobler for his black thumbes.

* 1.16He that relates another mans wicked Iest with delight, adopts it to be his own. Purge them therefore from their poyson. If the prophanenesse may be sever'd from the wit, it is like a Lamprey, take out the string in the back, it may make good meat: But if the staple conceit consists in prophanenesse, then it is a viper, all poyson, and meddle not with it.

* 1.17He that will lose his friend for a Iest deserves to die a begger by the bargain. Yet some think their conceits, like mustard, not good except they bite. We reade that all those who were born in England the yeare after the beginning of the great mortality * 1.18 1349. wanted their foure Cheek-teeth. Such let thy Jests be, that they may not grind the credit of thy friend, and make not Jests so long till thou becomest one.

* 1.19No time to break Iests when the heart-strings are about to be broken. No more shewing of wit when the head is to be cut off. Like that dying man, who, when the Priest coming to him to give him extreme unction, asked of him where his feet were, answered, at the end of my legs. But at such a time Jests are an unmannerly crepitus ingenii: And let those take heed who end here with De∣mocritus, that they begin not with Heraclitus hereafter.

CHAP. 3. Of Self-praysing.

HE whose own worth doth speak need not speak his own worth.* 1.20 Such boasting sounds proceed from em∣ptinesse of desert: whereas the Conquerours in the O∣lympian games did not put on the Laurells on their own heads, but waited till some other did it. Onely Anchorets that want company may crown themselves with their own commendations.

It sheweth more wit but no lesse vanity to commend ones self not in a strait line but by reflection.* 1.21 Some sail to the port of their own praise by a side-wind: as when they dis∣praise themselves, stripping themselves naked of what is their due, that the modesty of the beholders may cloth them with it again; or when they flatter another to his face, tossing the ball to him that he may throw it back again to them; or when they com∣mend that quality, wherein themselves excell, in an∣other man (though absent) whom all know farre their inferiour in that faculty; or lastly (to omit o∣ther ambushes men set to surprise praise) when they send the children of their own brain to be nursed by another man, and commend their own works in a third person, but if chalenged by the company that they were Authours of them themselves, with their tongues they faintly deny it, and with their faces strongly affirm it.

Self-praising comes most naturally from a man when it comes most violently from him in his own defence.* 1.22 For though mo∣desty binds a mans tongue to the peace in this point, yet being assaulted in his credit he may stand upon his guard, and then he doth not so much praise as purge himself. One braved a Gentleman to his face that in skill and valour he came farre behind him; 'Tis true (said the other) for when I fought with you, you

ran away before me. In such a case, it was well return'd, and without any just aspersion of pride.

* 1.23He that falls into sin is a man; that grieves at it, is a saint; that boasteth of it, is a devil. Yet some glory in their shame, counting the stains of sin the best complexion for their souls. These men make me believe it may be true what Mandevil writes of the Isle of Somabarre, in the East Indies, that all the Nobility thereof brand their faces with a hot iron in token of honour.

* 1.24He that boasts of sinnes never committed is a double devil. Many brag how many gardens of virginity they have defloured, who never came near the walls thereof, lying on those with whom they did never lie, and with slanderous tongues committing rapes on chaste womens reputations. Others (who would sooner creep into a scabbard then draw a sword) boast of their robberies, to usurp the esteem of valour: Where∣as first let them be well whipt for their lying, and as they like that, let them come afterward and entitle themselves to the gallows.

CHAP. 4. Of Travelling.

IT is a good accomplishment to a man, if first the stock be well grown whereon Travell is graffed, and these rules observed Before, In, and After his going abroad.

* 1.25Travell not too early before thy judgement be risen; lest thou observest rather shews then substance, marking alone Pageants, Pictures, beautifull Buildings, &c.

* 1.26Get the Language (in part) without which key thou shalt un∣lock little of moment. It is a great advantage to be ones own interpreter. Object not that the French tongue learnt in England must be unlearnt again in France; for it is easier to adde then begin, and to pronounce then to speak.

Be well settled in thine own Religion,* 1.27 lest, travelling out of England into Spain, thou goest out of Gods blessing into the warm Sunne. They that go over maids for their Religion, will be ravish'd at the sight of the first Popish Church they enter into. But if first thou be well grounded, their fooleries shall rivet thy faith the faster, and Travell shall give thee Confirmation in that Baptisme thou didst receive at home.

Know most of the rooms of thy native countrey before thou go∣est over the threshold thereof.* 1.28 Especially seeing England presents thee with so many observables. But late Wri∣ters lack nothing but age, and home-wonders but distance to make them admired. 'Tis a tale what * 1.29 Jo∣sephus writes of the two pillars set up by the sonnes of Seth in Syria, the one of brick, fire-proof; the other of stone, water-free, thereon engraving many heavenly matters to perpetuate learning in defiance of time. But it is truly moralized in our Universities, Cambridge (of Brick) and Oxford (of Stone) wherein Learning and Religion are preserved, and where the worst Col∣ledge is more sight-worthy then the best Dutch Gym∣nasium. First view these, and the rest home-rarities; not like those English, that can give a better account of Fountain-bleau then Hampton-Court, of the Spaw then Bath, of Anas in Spain then Mole in Surrey.

Travell not beyond the Alps.* 1.30 M^r. * 1.31 Ascham did thank God that he was but nine dayes in Italie, wherein he saw in one citie (Venice) more liberty to sinne, then in London he ever heard of in nine years. That some of our Gentry have gone thither, and returned thence without infection, I more praise Gods providence then their adventure.

To travell from the sunne is uncomfortable.* 1.32 Yet the nor∣thern parts with much ice have some crystall, and want not their remarkables.

If thou wilt see much in a little, travell the Low coun∣treys.* 1.33 Holland is all Europe in an Amsterdam-print,

for Minerva, Mars, and Mercurie, Learning, Warre, and Traffick.

* 1.34Be wise in choosing Objects, diligent in marking, carefull in remembring of them: yet herein men much follow their own humours. One askt a Barber, who never before had been at the Court, what he saw there? Oh (said he) the King was excellently well trimm'd! Thus Merchants most mark forrein Havens, Exchanges, and Marts; Souldiers note Forts, Armories, and Magazines; Scho∣lars listen after Libraries, Disputations, and Profes∣sours; Statesmen observe Courts of justice, Counsells, &c. Every one is partiall in his own profession.

* 1.35Labour to distill and unite into thy self the scatterd perfections of severall Nations. But (as it was said of one, who with more industry then judgement frequented a Colledge-Library, and commonly made use of the worst notes he met with in any Authours, that he weeded the Library) many weed forrein Countries, bringing home Dutch Drunkennes, Spanish Pride, French Wan∣tonnesse and Italian Atheisme. As for the good herbs, Dutch Industry, Spanish Loyalty, French Cour∣tesie, and Italian Frugality, these they leave behind them. Others bring home just nothing; and because they singled not themselves from their Countreymen, though some years beyond Sea, were never out of England.

* 1.36Continue correspondency with some choyce forrein friend af∣ter thy return. As some Professour or Secretary, who virtually is the whole University, or State. 'Tis but a dull Dutch fashion, their Albus Amicorum, to make a dictionary of their friends names: But a select∣ed familiar in every Countrey is usefull, betwixt you there may be a Letter-exchange. Be sure to return as good wares as thou receivest, and acquaint him with the remarkables of thy own Countrey, and he will willingly continue the trade, finding it equally gain∣full.

Let discourse rather be easily drawn,* 1.37 then willingly flow from thee. That thou mayest not seem weak to hold, or de∣sirous to vent news, but content to gratifie thy friends. Be sparing in reporting improbable truths, especially to the vulgar, who insteed of informing their judge∣ments will suspect thy credit. Disdain their pevish pride who rail on their native land (whose worst fault is that it bred such ungratefull fools) and in all their discourses preferre forrein countreys, herein shewing themselves of kinne to the wild Irish in loving their Nurses better then their Mothers.

CHAP. 5. Of Company.

COmpanie is one of the greatest pleasures of the nature of man.* 1.38 For the beams of joy are made hotter by re∣flection, when related to another; and otherwise glad∣nesse it self must grieve for want of one to expresse it∣self to.

It is unnaturall for a man to court and hug solitarinesse.* 1.39 It is observed, that the farthest Ilands in the world are so seated that there is none so remote but that from some shore of it another Iland or Continent may be discern∣ed: As if hereby Nature invited countreys to a mu∣tuall commerce one with another. Why then should any man affect to environ himself with so deep and great reservednesse, as not to communicate with the societie of others? And though we pity those who made solitarinesse their refuge in time of persecution, we must condemne such as chuse it in the Churches prosperity. For well may we count him not well in his wits, who will live alwayes under a bush, because others in a storm shelter themselves under it.

Yet a desert is better then a debauch'd companion.* 1.40 For the wildnesse of the place is but uncheerfull, whilest the

wildnesse of bad persons is also infectious. Better therefore ride alone then have a thiefs company. And such is a wicked man, who will rob thee of pretious time, if he doth no more mischief. The Nazarites who might drink no wine were also forbidden (Numb. 6.3.) to eat grapes, whereof wine is made. We must not onely avoid sinne it self, but also the causes and occasions thereof: amongst which bad company (the limetwigs of the devil) is the chiefest, especially, to catch those natures which like the good-fellow planet Mercury are most swayed by others.

* 1.41If thou beest cast into bad company, like Hercules, thou must sleep with thy club in thine hand, and stand on thy guard. I mean if against thy will the tempest of an unexpected occasion drives thee amongst such rocks; then be thou like the river * 1.42 Dee in Merionethshire in Wales, which running through Pimble meere remains entire, and mingles not her streames with the waters of the lake. Though with them, be not of them; keep civil com∣munion with them, but separate from their sinnes. And if against thy will thou fall'st amongst wicked men, know to thy comfort thou art still in thy calling, and therefore in Gods keeping, who on thy prayers will preserve thee.

* 1.43The company he keeps is the comment, by help whereof men expound the most close and mysticall man; understanding him for one of the same religion, life, and manners with his associates. And though perchance he be not such an one, 'tis just he should be counted so for conversing with them. Augustus Cesar came thus to discern his two daughters inclinations: for being once at a pub∣lick Shew, where much people was present, he * 1.44 obser∣ved that the grave Senatours talked with Livia, but loose Youngsters and riotous persons with Julia.

* 1.45He that eats cherries with Noblemen shall have his eyes spirted out with the stones. This outlandish Proverb hath in it an English truth, that they who constantly con∣verse

with men farre above their estates shall reap shame and losse thereby: If thou payest nothing, they will count thee a sucker, no branch; a wen, no mem∣ber of their companie: If in payments thou keepest pace with them, their long strides will soon tire thy short legs. The Bevers in New England, when some ten of them together draw a stick to the building of their lodging, set the * 1.46 weakest Bevers to the lighter end of the log, and the strongest take the heaviest part thereof: whereas men often lay the greatest burthen on the weakest back; and great persons, to teach mean∣er men to learn their distance, take pleasure to make them pay for their companie. I except such men, who having some excellent qualitie are gratis very welcome to their betters; such a one, though he payes not a pen∣ny of the shot, spends enough in lending them his time and discourse.

To affect alwayes to be the best of the companie argues a base disposition.* 1.47 Gold alwayes worn in the same purse with silver loses both of the colour and weight; and so to converse alwayes with inferiours degrades a man of his worth. Such there are that love to be the Lords of the companie, whilest the rest must be their Tenants: as if bound by their lease to approve, praise, and ad∣mire, whatsoever they say. These knowing the low∣nesse of their parts love to live with dwarfs, that they may seem proper men. To come amongst their equalls, they count it an abbridgement of their free∣dome, but to be with their betters, they deem it flat sla∣very.

It is excellent for one to have a Library of Scholars,* 1.48 especially if they be plain to be read. I mean of a communicative na∣ture, whose discourses are as full as fluent, and their judgements as right as their tongues ready: such mens talk shall be thy Lectures. To conclude, Good Com∣pany is not onely profitable whilest a man lives, but sometimes when he is dead. For he that was buried

with the bones of * 1.49 Elisha, by a Posthumous miracle of that Prophet, recovered his life by lodging with such a grave-fellow.

CHAP. 6. Of Apparell.

CLothes are for Necessity; warm cloths for Health; cleanly for Decency; lasting for Thrift; and rich for Magnificence. Now there may be a fault in their Number, if too various; Making, if too vain; Matter, if too costly; and Mind of the wearer, if he takes pride therein. We come therefore to some gene∣rall directions.

* 1.50It's a chargeable vanity to be constantly clothed above ones purse, or place. I say Constantly; for perchance some∣times it may be dispensed with. A Great man, who him∣self was very plain in apparell, checkt a Gentleman for being over fine: who modestly answered, Your Lordship hath better clothes at home, and I have worse. But sure no plea can be made when this Luxury is grown to be ordinary. It was an arrogant act of * 1.51 Hubert Archbi∣shop of Canterbury, who, when King John had given his Courtiers rich Liveries, to Ape the Lion, gave his servants the like, wherewith the King was not a little offended. But what shall we say to the riot of our age, wherein (as Peacocks are more gay then the Eagle himself) subjects are grown braver then their Sove∣reigne?

* 1.52'Tis beneath a wise man alwayes to wear clothes beneath men of his rank. True, there is a state sometimes in decent plainnesse. When a wealthy Lord at a great Solemnity had the plainest apparell, O (said one) if you had markt it well his sute had the richest pockets. Yet it argues no wis∣dome, in clothes alwayes to stoop beneath his conditi∣on. When Antisthenes saw Socrates in a torn coat, he shewed a hole thereof to the people; And loe

(quoth he) through this I see Socrates his pride.

He shews a light gravity who loves to be an exception from a generall fashion.* 1.53 For the received custome in the place where we live is the most competent judge of decen∣cy; from which we must not appeal to our own opi∣nion. When the French Courtiers mourning for their King * 1.54 Henrie the second had worn cloth a whole yeare, all silks became so vile in every mans eyes, that if any was seen to wear them, he was presently account∣ed a Mechanick or Countrey-fellow.

It's a folly for one Proteus-like never to appear twice in one shape.* 1.55 Had some of our Gallants been with the * 1.56 Is∣raelites in the wildernesse, when for fourty years their clothes waxed not old, they would have been vexed, though their clothes were whole, to have been so long in one fashion. Yet here I must confesse, I understand not what is reported of Fulgentius, that he used the same garment Winter and Summer, and never alter'd his * 1.57 clothes, etiam in Sacris peragendis.

He that is proud of the russling of his silks, like a mad man,* 1.58 laughs at the ratling of his fetters. For indeed, Clothes ought to be our remembrancers of our lost innocency. Besides, why should any brag of what's but borrow∣ed? Should the Estrige snatch off the Gallants feather, the Beaver his hat, the Goat his gloves, the Sheep his sute, the Silk-worm his stockings, and Neat his shoes (to strip him no farther then modesty will give leave) he would be left in a cold condition. And yet 'tis more pardonable to be proud, even of cleanly rags, then (as many are) of affected slovennesse. The one is proud of a molehill, the other of a dung∣hill.

To conclude, Sumptuary laws in this land to re∣duce apparell to a set standard of price, and fashion, according to the severall states of men, have long been wish'd, but are little to be hoped for. Some think pri∣vate mens superfluity is a necessary evill in a State,

the floting of fashions affording a standing maintenance to many thousands which otherwise would be at a losse for a livelihood, men maintaining more by their pride then by their charitie.

CHAP. 7. Of Building.

HE that alters an old house is tied as a translatour to the originall, and is confin'd to the phancie of the first builder. Such a man were unwise to pluck down good old building, to erect (perchance) worse new. But those that raise a new house from the ground are blame-worthy if they make it not handsome, seeing to them Method and Confusion are both at a rate. In building we must respect Situation, Contrivance, Receipt, Strength, and Beauty. Of Situation.

* 1.59Chiefly choose a wholesome aire. For aire is a dish one feeds on every minute, and therefore it need be good. Wherefore great men (who may build where they please, as poore men where they can) if herein they preferre their profit above their health, I referre them to their Physicians to make them pay for it accord∣ingly.

* 1.60Wood and water are two staple commodities where they may be had. The former I confesse hath made so much iron, that it must now be bought with the more silver, and grows daily dearer. But 'tis as well pleasant as profit∣able to see a house cased with trees, like that of An∣chises in Troy.

—* 1.61 quanquam secreta parentis Anchisae domus arboribus{que} obtecta recessit.

The worst is, where a place is bald of wood, no art can make it a periwig. As for water, begin with Pin∣dars beginning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The fort of * 1.62 Gog∣magog Hills nigh Cambridge is counted impreg∣nable but for want of water, the mischief of ma∣ny

houses where servants must bring the well on their shoulders.

Next a pleasant prospect is to be respected.* 1.63 A medly view (such as of water and land at Greenwich) best enter∣tains the eyes, refreshing the wearied beholder with exchange of objects. Yet I know a more profitable prospect, where the owner can onely see his own land round about.

A fair entrance with an easie ascent gives a great grace to a building:* 1.64 where the Hall is a preferment out of the Court, the Parlour out of the Hall; not (as in some old buildings) where the doores are so low Pygmies must stoop, and the rooms so high that Giants may stand upright. But now we are come to Contrivance.

Let not thy common rooms be severall,* 1.65 nor thy severall rooms be common. The Hall (which is a Pandocheum) ought to lie open, and so ought Passages and Stairs (provided that the whole house be not spent in paths) Chambers and Closets are to be private and retired.

Light (Gods eldest daughter) is a principall beauty in a building:* 1.66 yet it shines not alike from all parts of Hea∣ven. An East-window welcomes the infant beams of the Sun, before they are of strength to do any harm, and is offensive to none but a sluggard. A South-win∣dow in summer is a chimny with a fire in't, and needs the schreen of a curtain. In a West-window in summer time towards night, the Sun grows low and over fa∣miliar with more light then delight. A North-win∣dow is best for Butteries and Cellars, where the beere will be sower for the Suns smiling on it. Thorow-lights are best for rooms of entertainment, and win∣dows on one side for dormitories. As for Receipt,

A house had better be too little for a day then too great for a yeare.* 1.67 And it's easier borrowing of thy neighbour a brace of chambers for a night, then a bag of money for a twelvemonth. It is vain therefore to proportion the receipt to an extraordinary occasion, as those who

by overbuilding their houses have dilapidated their lands, and their states have been press'd to death un∣der the weight of their house. As for Strength,

* 1.68Countrey-houses must be Substantives, able to stand of them∣seves. Not like City-buildings supported by their neigh∣bours on either side. By Strength we mean such as may resist Weather and Time, not Invasion, Castles being out of date in this peaceable age. As for the ma∣king of motes round about, it is questionable whe∣ther the fogs be not more unhealthfull, then the fish brings profit, or the water defence. Beauty remains behind as the last to be regarded, because houses are made to be lived in not lookt on.

* 1.69Let not the Front look asquint on a stranger, but accost him right at his entrance. Uniformity also much pleaseth the eye; and 'tis observed that free-stone, like a fair com∣plexion, soonest waxeth old, whilest brick keeps her beauty longest.

* 1.70Let the office-houses observe the due distance from the man∣sion-house. Those are too familiar which presume to be of the same pile with it. The same may be said of stables and barns; without which a house is like a city without outworks, it can never hold out long.

* 1.71Gardens also are to attend in their place. When God (Ge∣nesis 2.9) planted a garden Eastward, he made to grow out of the ground every tree pleasant to the sight, and good for food. Sure he knew better what was proper to a garden then those, who nowadayes therein only feed the eyes, and starve both tast and smell.

To conclude, in Building rather believe any man then an Artificer in his own art for matter of charges, not that they cannot but will not be faithfull. Should they tell thee all the cost at the first, it would blast a young Builder in the budding, and therefore they sooth thee up till it hath cost thee something to confute them. The spirit of Building first possessed people after the

floud, which then caused the confusion of langua∣ges, and since of the estate of many a man.

CHAP. 8. Of Anger.

ANger is one of the sinews of the soul; he that wants it hath a maimed mind, and with Jacob sinew-shrunk in the hollow of his thigh must needs halt. Nor is it good to converse with such as cannot be angry, and with the Caspian sea never ebbe nor flow. This Anger is either Heavenly, when one is of∣fended for God: or Hellish, when offended with God and Goodnes: or Earthly, in temporall matters. Which Earthly Anger (whereof we treat) may also be Hellish, if for no cause, no great cause, too hot, or too long.

Be not angry with any without a cause.* 1.72 If thou beest, thou must not onely, as the Proverb saith, be appeas'd with∣out amends (having neither cost nor damage given thee) but, as our Saviour * 1.73 saith, be in danger of the judgement.

Be not mortally angry with any for a veniall fault.* 1.74 He will make a strange combustion in the state of his soul, who at the landing of every cockboat sets the beacons on fire. To be angry for every toy debases the worth of thy anger; for he who will be angry for any thing, will be angry for nothing.

Let not thy anger be so hot,* 1.75 but that the most torrid zone thereof may be habitable. Fright not people from thy pre∣sence with the terrour of thy intolerable impatience. Some men like a tiled house are long before they take fire, but once on flame there is no coming near to quench them.

Take heed of doing irrevocable acts in thy passion.* 1.76 As the revealing of secrets, which makes thee a bankrupt for society ever after: neither do such things which done once are done for ever, so that no bemoaning can

amend them. Sampsons hair grew again, but not his eyes: Time may restore some losses, others are never to be repaird. Wherefore in thy rage make no Persian de∣cree which cannot be revers'd or repeald; but rather Polonian laws which (they say) last but three dayes: Do not in an instant what an age cannot recompence.

* 1.77Anger kept till the next morning, with * 1.78 Manna, doth putrifie and corrupt. Save that Manna corrupted not at all, and anger most of all, kept the next Sabbath. S. Paul * 1.79 saith, Let not the Sunne go down on your wrath; to carry news to the Antipodes in another world of thy revengefull na∣ture. Yet let us take the Apostles meaning, rather then his words, with all possible speed to depose our passi∣on, not understanding him so literally that we may take leave to be angry till Sunset: then might our wrath lengthen with the dayes; and men in Greenland, where day lasts above a quarter of a yeare, have plenti∣full scope of revenge. And as the English (by com∣mand from William the Conquerer) alwayes raked up their fire, and put out their candles, when the * 1.80 Cur∣few-bell was rung; let us then also quench all sparks of anger and heat of passion.

* 1.81He that keeps anger long in his bosome giveth place to the * 1.82 de∣vil. And why should we make room for him, who will crowd in too fast of himself? Heat of passion makes our souls to chappe, and the devil creeps in at the cranies; yea a furious man in his fits may seem pos∣sess'd with a devil, fomes, fumes, tears himself, is deaf, and dumbe in effect, to heare or speak reason: some∣times wallows, stares, stamps, with fiery eyes and fla∣ming cheeks. Had Narcissus himself seen his own face when he had been angry, he could never have fallen in love with himself.

CHAP. 9. Of Expecting Preferment.

THere are as many severall tenures of Expectation as of Possession, some nearer, some more remote, some grounded on strong, others on weaker reasons. (As for a groundlesse Expectation, it is a wilfull self-de∣lusion. (We come to instructions how men should manage their hopes herein.

Hope not for impossibilities.* 1.83 For though the object of hope be Futurum possibile, yet some are so mad as to feed their Expectation on things, though not in themselves, yet to them impossible, if we consider the weaknesse of the means whereby they seek to attain them. He needs to stand on tiptoes that hopes to touch the moon; and those who expect what in reason they cannot ex∣pect, may expect.

Carefully survey what proportion the means thou hast bear to the end thou expectest.* 1.84 Count not a Courtiers promise of course a specialty that he is bound to preferre thee: Seeing Complements oftentimes die in the speaking, why should thy hopes (grounded on them) live long∣er then the hearing? perchance the text of his promise intended but common courtesies, which thy appre∣hension expounds speedy and speciall favours. Others make up the weaknesse of their means with conceit of the strength of their deserts, foolishly thinking that their own merits will be the undoubted Patrons to present them to all void Benefices.

The heir apparent to the next preferment may be disinherited by an unexpected accident.* 1.85 A Gentleman, servant to the Lord Admirall Howard, was suiter to a Lady above his deserts, grounding the confidence of his successe on his relation to so honourable a Lord; which Lord gave the Anchor as badge of his office, and therefore this suiter wrote in a window,

If I be bold, The anchor is my hold.

But his corrivall to the same Mistris coming into the same room wrote under,

Yet fear the worst: What if the Cable burst?

Thus uselesse is the Anchor of hope (good for no∣thing but to deceive those that relie on it) if the cable or small cords of means and causes whereon it de∣pends fail and miscarry. Daily experience tenders too many examples. A Gentleman who gave a Basilisk for his Arms or Crest promised to make a young kinsman of his his heir, which kinsman to ingratiate him∣self painted a Basilisk in his study, and beneath it these verses,

Falleris asspectu Basiliscum occidere, Plini, Nam vitae nostrae spem Basiliscus alit. The Basilisk's the onely stay, My life preserving still; Pliny, thou li'dst when thou didst say The Basilisk doth kill.

But this rich Gentleman dying frustrated his expecta∣tion, and bequeathed all his estate to another, whereup∣on the Epigram was thus altered,

Certe aluit, sed spe vana, spes vana venenum: Ignoscas, Plini, verus es Historicus. Indeed vain hopes to me he gave, Whence I my poison drew: Pliny, thy pardon now I crave, Thy writings are too true.

* 1.86Proportion thy expences to what thou hast in possession, not to thy expectancies. Otherwise he that feeds on wind must needs be griped with the Collick at last. And if the Ceremoniall law forbad the Jews to seeth a kid in the mothers milk, the law of good husbandry forbids us to eat a kid in the mothers belly, spending our preg∣nant hopes before they be delivered.

Imbrue not thy soul in bloudy wishes of his death who parts thee and thy preferment.* 1.87 A murther the more common, because one cannot be arraigned for it on earth. But those are charitable murtherers which wish them in heaven, not so much that they may have ease a•• their journeys end, but because they must needs take death in the way.

In earthly matters expectation takes up more joy on trust,* 1.88 then the fruition of the thing is able to discharge. The Lion is not so fierce as painted; nor are matters so fair as the pencill of the expectant limmes them out in his hopes. They forecount their wives fair, fruitfull, and rich, without any fault; their children witty, beautifull, and dutifull, without any frowardnesse: and as S. Basil held that roses in paradise before mans fall grew without pric∣kles, they abstract the pleasures of things from the trou∣bles annexed to them, which when they come to en∣joy, they must take both together. Surely a good un∣look'd for is a virgin happinesse; whereas tho••e who obtain what long they have gazed on in expectation, onely marry what themselves have defloured be∣fore.

When our hopes break let our patience hold:* 1.89 relying on Gods providence without murmuring, who often pro∣vides for men above what we can think or desire. When Robert * 1.90 Holgate could not peaceably enjoy his small living in Lincolneshire, because of the litigious∣nesse of a neighbouring Knight, coming to London to right himself he came into the favour of King Henrie the eighth, and got by degrees the Archbishoprick of York. Thus God sometimes defeats our hopes, or disturbs our possession of lesser favours, thereby to be∣stow on his servants better blessings, if not here, here∣after.

CHAP. 10. Of Memory.

IT is the treasure-house of the mind, wherein the monuments thereof are kept and preserved. Plato makes it the mother of the Muses. * 1.91 Aristotle sets it one degree further, making Experience the mother of Arts, Memory the parent of Experience. Philosophers place it in the rere of the head; and it seems the mine of Me∣mory lies there, because there naturally men dig for it, scratching it when they are at a losse. This again is twofold: one, the simple retention of things; the other, a regaining them when forgotten.

* 1.92Brute creatures equall, if not exceed, men in a bare retentive Memory. Through how many labyrinths of woods, without other clue of threed then naturall instinct, doth the hunted hare return to her muce? How doth the little bee, flying into severall meadows and gardens, sipping of many cups, yet never intoxicated, through an ocean (as I may say) of air, steddily steer her self home, without help of card or compasse. But these cannot play an aftergame, and recover what they have forgotten, which is done by the mediation of dis∣course.

* 1.93Artificiall memory is rather a trick then an art, and more for the gain of the teacher then profit of the learners. Like the tossing of a pike, which is no part of the postures and motions thereof, and is rather for ostentation then use, to shew the strength and nimblenesse of the arm, and is often used by wandring Souldiers as an introducti∣on to beg. Understand it of the artificiall rules which at this day are delivered by Memory-mountebanks; for sure an art thereof may be made (wherein as yet the world is defective) and that no more destructive to naturall Memory then spectacles are to eyes, which girls in Holland wear from 12 years of age. But till

this be found out, let us observe these plain rules.

First soundly infix in thy mind what thou desirest to remem∣ber.* 1.94 What wonder is it if agitation of businesse jog that out of thy head, which was there rather tack'd then fastned? whereas those notions which get in by violenta possessio will abide there till ejectio firma, sick∣nesse or extreme age, dispossesse them. It is best knocking in the nail overnight, and clinching it the next morning.

Overburthen not thy Memory to make so faithfull a servant a slave.* 1.95 Remember Atlas was weary. Have as much rea∣son as a Camell, to rise when thou hast thy full load. Memory, like a purse, if it be over full that it cannot shut, all will drop out of it: Take heed of a glutton∣ous curiositie to feed on many things, lest the greedi∣nesse of the appetite of thy Memory spoyl the dige∣stion thereof. Beza's case was peculiar and memorable; being above fourescore years of age he perfectly could say by heart any Greek Chapter in * 1.96 S. Pauls Epistles, or any thing else which he had learnt long before, but forgot whatsoever was newly told him; his Me∣mory like an inne retaining old guests, but having no room to entertain new.

Spoyl not thy Memory with thine own jealousie,* 1.97 nor make it bad by suspecting it. How canst thou find that true which thou wilt not trust? S. Augustine tells us of his friend Sim∣plicius, who being ask'd, could tell all Virgills verses backward and forward, and yet the same party, * 1.98 vowed to God, that he knew not that he could do it till they did try him. Sure there is conceal'd strength in mens Memories, which they take no notice of.

Marshall thy notions into a handsome method.* 1.99 One will car∣rie twice more weight trust and pack'd up in bundles, then when it lies untowardly flapping and hanging about his shoulders. Things orderly fardled up under heads are most portable.

Adventure not all thy learning in one bottom,* 1.100 but divide it

betwixt thy Memory and thy Note-books. He that with Bias carries all his learning about him in his head will ut∣terly be beggerd and bankrupt, if a violent disease, a mercilesse thief, should rob and strip him. I know some have a Common-place against Common-place-books, and yet perchance will privately make use of what publickly they declaim against. A Common-place-book contains many Notions in garison, whence the owner may draw out an army into the field on competent warning.

* 1.101Moderate diet and good aire preserve Memory; but what aire is best I dare not define, when such great ones differ. * 1.102 Some say a pure and subtle aire is best, ano∣ther commends a thick and foggy aire. For the * 1.103 Pi∣sans sited in the fennes and marish of Arnus have ex∣cellent memories, as if the foggy aire were a cap for their heads.

* 1.104Thankfulnesse to God for it continues the Memory: where∣as some proud people have been visited with such oblivion, that they have forgotten their own names. Staupitius Tutour to Luther, and a godly man, in a vain ostentation of his memory repeated Christs Ge∣nealogie (Matth. 1.) by heart in his Sermon, but be∣ing out about the Captivity of Babylon, I see (saith * 1.105 he) God resisteth the proud, and so betook himself to his book. Abuse not thy Memory to be Sinnes Register, nor make advantage thereof for wickednesse. Excel∣lently * 1.106 Augustine, Quidam vero pessimi memoria sunt mi∣rabili, qui tanto pejores sunt, quanto minus possunt, quae male cogitant, oblivisci.

CHAP. 11. Of Phancie.

IT is an inward Sense of the soul, for a while retain∣ing and examining things brought in thither by the Common sense. It is the most boundles and restlesse faculty of the soul: for whilest the Understanding and the Will are kept as it were in Libera Custodia to their objects of Verum & Bonum, the Phancie is free from all engagements: it digs without spade, sails without ship, flies without wings, builds without charges, fights without bloudshed, in a moment striding from the centre to the circumference of the world, by a kind of omnipotencie creating and annihilating things in an instant; and things divorced in Nature are married in Phancie as in a lawlesse place. It is also most restlesse: whilest the Senses are bound, and Reason in a manner asleep, Phancie like a sentinell walks the round, ever working, never wearied. The chief diseases of the Phancie are, either that they are too wild and high-soaring, or else too low and groveling, or else too de∣sultory and overvoluble. Of the first.

If thy Phancie be but a little too rank,* 1.107 age it self will correct it. To lift too high is no fault in a young horse, be∣cause with travelling he will mend it for his own ease. Thus lofty Phancies in young men will come down of themselves, and in processe of time the overplus will shrink to be but even measure. But if this will not do it, then observe these rules.

Take part alwayes with thy Iudgement against thy Phancie in any thing wherein they shall dissent.* 1.108 If thou suspectest thy conceits too luxuriant, herein account thy suspicion a legall conviction, and damne whatsoever thou doubt∣est of. Warily Tullie, Bene monent, qui vetant quicquam fa∣cere, de quo dubitas, aequum sit an iniquum.

Take the advise of a faithfull friend,* 1.109 and submit thy inventions

to his censure. When thou pennest an oration, let him have the power of Index expurgatorius, to expunge what he pleaseth; and do not thou like a fond mother crie if the child of thy brain be corrected for playing the wanton. Mark the arguments and reasons of his alterations, why that phrase least proper, this passage more cautious and advised, and after a while thou shalt perform the place in thine own person, and not go out of thy self for a censurer. If thy Phancie be too low and humble,

* 1.110Let thy judgement be King but not Tyrant over it, to con∣demne harmlesse yea commendable conceits. Some for fear their orations should giggle will not let them smile. Give it also liberty to rove, for it will not be extrava∣gant. There is no danger that weak folks if they walk abroad will straggle farre, as wanting strength.

* 1.111Acquaint thy self with reading Poets, for there Phancie is in her throne; and in time the sparks of the Authours wit will catch hold on the Reader, and inflame him with love, liking, and desire of imitation. I confesse there is more required to teach one to write then to see a coppy: however there is a secret force of fascination in reading Poems to raise and provoke Phancie. If thy Phancie be over voluble, then

* 1.112Whip this vagrant home to the first object whereon it should be settled. Indeed nimblenesse is the perfection of this faculty, but levity the bane of it. Great is the difference betwixt a swift horse, and a skittish, that will stand on no ground. Such is the ubiquitary Phancie, which will keep long residence on no one subject, but is so courteous to strangers that it ever welcomes that con∣ceit most which comes last; and new species supplant the old ones, before seriously considered. If this be the fault of thy Phancie, I say whip it home to the first object, whereon it should be settled. This do as often as occasion requires, and by degrees the fugitive servant will learn to abide by his work without running a∣way.

Acquaint thy self by degrees with hard and knotty studies,* 1.113 as School-divinity, which will clog thy overnimble Phancie. True, at the first it will be as welcome to thee as a prison, and their very solutions will seem knots unto thee. But take not too much at once, lest thy brain turn edge. Taste it first as a potion for Phy∣sick, and by degrees thou shalt drink it as beer for thirst: Practice will make it pleasant. Mathematicks are also good for this purpose: If beginning to try a Conclusion, thou must make an end, lest thou losest thy pains that are past, and must proceed seriously and exactly. I meddle not with those Bedlam-phancies, all whose conceits are antiques, but leave them for the Physician to purge with hellebore.

To clothe low-creeping matter with high-flown language is not fine Phancie,* 1.114 but flat foolerie. It rather loads then raises a Wren, to fasten the feathers of an Estridge to her wings. Some mens speeches are like the high mountains in Ireland, having a durty bog in the top of them; the very ridge of them in high words having nothing of worth, but what rather stalls then delights the Audi∣tour.

Fine Phancies in manufactures invent engines rather pret∣ty then usefull;* 1.115 and commonly one trade is too narrow for them. They are better to project new wayes then to prosecute old, and are rather skilfull in many myste∣ries then thriving in one. They affect not voluminous inventions, wherein many years must constantly be spent to perfect them, except there be in them variety of pleasant employment.

Imagination (the work of the Phancie) hath produc'd reall effects.* 1.116 Many serious and sad examples hereof may be produced: I will onely insist on a merry one. A Gen∣tleman having led a company of children beyond their usuall journey, they began to be weary, and joynt∣ly cried to him to carry them; which because of their multitude he could not do, but told them he would

provide them horses to ride on. Then cutting little wands out of the hedge as nagges for them, and a great stake as a gelding for himself, thus mounted Phancie put mettall into their legs, and they came cheerfully home.

* 1.117Phancie runs most furiously when a guilty Conscience drives it. One that owed much money, and had many Credi∣tours, as he walked London-streets in the evening, a tenterhook catch'd his cloak. At whose suit? said he, conceiving some Bailiff had arrested him. Thus guilty Consciences are afraid where no fear is, and count eve∣ry creature they meet a Serjeant sent from God to pu∣nish them.

CHAP. 12. Of Naturall Fools.

THey have the cases of men, and little else of them besides speech and laughter. And indeed it may seem strange that Risibile being the propertie of man a∣lone, they who have least of man should have most thereof, laughing without cause or measure.

* 1.118Generally Nature hangs out a signe of simplicity in the face of a Fool; and there is enough in his countenance for an Hue and Crie to take him on suspicion: or else it is stamped on the figure of his body; their heads sometimes so little, that there is no room for wit; sometimes so long, that there is no wit for so much room.

* 1.119Yet some by their faces may passe currant enough till they cry themselves down by their speaking. Thus men know the bell is crackt, when they heare it toll'd; yet some that have stood out the assault of two or three questions, and have answered pretty rationally, have afterwards of their own accord betrayed and yielded themselves to be fools.

* 1.120The oathes and railing of Fools is oftentimes no fault of theirs but their teachers. The Hebrew word Barac signifies to

blesse, and to curse; and 'tis the speakers pleasure if he use it in the worst acception. Fools of themselves are equally capable to pray and to swear; they there∣fore have the greatest sinne who by their example or otherwise teach them so to do.

One may get wisdome by looking on a Fool.* 1.121 In beholding him, think how much thou art beholden to him that suffered thee not to be like him: Onely Gods pleasure put a difference betwixt you. And consider that a Fool and a Wiseman are alike both in the starting-place, their birth, and at the post, their death; onely they differ in the race of their lives.

It is unnaturall to laugh at a Naturall.* 1.122 How can the ob∣ject of thy pity be the subject of thy pastime? I con∣fesse sometimes the strangenesse, and, as I may say, witty simplicity of their actions may extort a smile from a serious man, who at the same time may smile at them and sorrow for them. But it is one thing to laugh at them in transitu, a snap and away, and an∣other to make a set meal in jeering them, and as the Philistines to send for Sampson to make them sport.

To make a trade of laughing at a Fool is the highway to be∣come one.* 1.123 Tullie confesseth that whilest he laughed at one * 1.124 Hircus a very ridiculous man, dum illum rideo pene factus sum ille: And one telleth us of Gallus Vibius, a man first of great eloquence, and afterwards of great madnesse, which seized not on him so much by ac∣cident as his own affectation, so long * 1.125 mimically imitating mad men that he became one.

Many have been the wise speeches of fools,* 1.126 though not so many as the foolish speeches of wise men. Now the wise speeches of these silly souls proceed from one of these reasons: Either because talking much, and shooting often, they must needs hit the mark sometimes, though not by aim, by hap: Or else because a Fools mediocriter is op∣time; Sense from his mouth, a Sentence; and a tole∣rable

speech cri'd up for an Apothegme: Or lastly, because God may sometimes illuminate them, and (especially towards their death) admit them to the possession of some part of reason. A poore begger in Paris being very hungry stayed so long in a Cooks shop, who was dishing up of meat, till his stomach was satisfied with the onely smell thereof. The cho∣lerick covetous Cook demanded of him to pay for his breakfast. The pooreman denyed it, and the con∣troversie was referr'd to the deciding of the next man that should passe by, which chanced to be the most no∣torious Idiot in the whole City. He on the relation of the matter determined that the poore mans money should be put betwixt two empty dishes, and the Cook should be recompenced with the gingling of the poore mans money, as he was satisfied with the onely smell of the Cooks meat. And this is affirmed by * 1.127 credible Writers, as no fable but an undoubted fact. More waggish was that of a rich landed Fool, whom a Courtier had begg'd, and carried about to wait on him. He coming with his master to a Gentlemans house where the picture of a Fool was wrought in a fair suit of arras, cut the picture out with a penknife. And being chidden for so doing, You have more cause (said he) to thank me, for if my master had seen the picture of the Fool, he would have begg'd the hangings of the King as he did my lands. When the standers by com∣forted a Naturall which lay on his death-bed, and told him that foure proper fellows should carry his body to the Church: Yea (quoth he) but I had rather by half go thither my self; and then prayed to God at his last gasp not to require more of him then he gave him.

As for a Changeling, which is not one child changed for another, but one child on a sudden much changed from it self; and for a Jester, which some count a necessary evil in a Court (an office which none but he that hath wit can perform, and

and none but he that wants wit will perform) I con∣ceive them not to belong to the present subject.

CHAP. 13. Of Recreations.

REcreation is a second Creation, when wearinesse hath almost annihilated ones spirits. It is the breathing of the soul, which otherwise would be sti∣fled with continuall businesse. We may trespasse in them, if using such as are forbidden by the Lawyer, as against the statutes; Physician, as against health; Divine, as against conscience.

Be well satisfied in thy Conscience of the lawfulnesse of the recreation thou usest.* 1.128 Some fight against Cockfighting, and bait Bull and Bearbaiting, because man is not to be a common Barretour to set the creatures at discord; and seeing Antipathy betwixt creatures was kindled by mans sinne, what pleasure can he take to see it burn? Others are of the contrary opinion, and that Christiani∣ty gives us a placard to use these sports; and that mans Charter of dominion over the creatures enables him to employ them as well for pleasure as necessity. In these, as in all other doubtfull recreations, be well assu∣red first of the legality of them. He that sinnes against his Conscience sinnes with a witnesse.

Spill not the morning (the quintessence of the day) in recrea∣tions.* 1.129 For sleep it self is a recreation; adde not therefore sauce to sauce; and he cannot properly have any title to be refresh'd, who was not first faint. Pastime, like wine, is poyson in the morning. It is then good hus∣bandry to sow the head, which hath lain fallow all night, with some serious work. Chiefly intrench not on the Lords day to use unlawfull sports; this were to spare thine own flock, and to sheere Gods lambe.

Let thy recreations be ingenious,* 1.130 and bear proportion with thine age. If thou saist with Paul, When I was a child I did

as a child, say also with him, But when I was a man I put a∣way childish things. Wear also the childs coat, if thou usest his sports.

* 1.131Take heed of boisterous and overviolent exercises. Ringing oftentimes hath made good musick on the bells, and put mens bodies out of tune, so that by overheating themselves they have rung their own passing-bell.

* 1.132Yet the ruder sort of people scarce count any thing a sport which is not loud and violent. The Muscovite women esteem none loving husbands except they beat their wives. 'Tis no pastime with country Clowns that cracks not pates, breaks not shins, bruises not limbes, tumbles and tosses not all the body. They think themselves not warm in their geeres, till they are all on fire; and count it but dry sport, till they swim in their own sweat. Yet I conceive the Physicians rule in exercises, Ad ruborem but non ad sudorem, is too scant measure.

* 1.133Refresh that part of thy self which is most wearied. If thy life be sedentary, exercise thy body; if stirring and active, recreate thy mind. But take heed of cousening thy mind, in setting it to do a double task under pretence of giving it a play-day, as in the labyrinth of Chesse, and other tedious and studious Games.

* 1.134Yet recreations distastfull to some dispositions rellish best to others. Fishing with an angle is to some rather a tor∣ture then a pleasure, to stand an houre as mute as the fish they mean to take: yet herewithall * 1.135 Doctour Whitaker was much delighted. When some Noble∣men had gotten William Cecill Lord Burleigh and Treasurer of England to ride with them a hunting, & the sport began to be cold; What call you this, said the Treasurer? Oh now said they the dogs are at a fault. Yea quoth the Treasurer, take me again in such a fault, and Ile give you leave to punish me. Thus as soon may the same meat please all palats, as the same sport suit with all dispositions.

* 1.136Running, Leaping, and Dancing, the descants on the plain

song of walking, are all excellent exercises. And yet those are the best recreations which besides refreshing enable, at least dispose, men to some other good ends. Bowling teaches mens hands and eyes Mathematicks, and the rules of Proportion: Swimming hath sav'd many a mans life, when himself hath been both the wares, and the ship: Tilting and Fencing is warre without anger; and manly sports are the Grammer of Military performance.

But above all Shooting is a noble recreation,* 1.137 and an half Li∣berall art. A rich man told a poore man that he walked to get a stomach for his meat: And I, said the poore man, walk to get meat for my stomach. Now Shooting would have fitted both their turns; it provides food when men are hungry, and helps digestion when they are full. King Edward the sixth (though he drew no strong bow) shot very well, and when once John Dudley Duke of Northumberland commended him for hitting the mark; You shot better (quoth the King) when you shot off my good uncle Protectours head. But our age sees his Successour exceeding him in that art, whose eye like his judgement is clear and quick to discover the mark, and his hands as just in Shooting as in dealing aright.

Some sports being granted to be lawfull,* 1.138 more propend to be ill then well used. Such I count Stage-playes, when made alwayes the Actours work, and often the Spectatours recreation. * 1.139 Zeuxis the curious picturer painted a boy holding a dish full of grapes in his hand, done so live∣ly that the birds being deceived flew to peck the grapes. But Zeuxis in an ingenious choller was angry with his own workmanship. Had I (said he) made the boy as lively as the grapes the birds would have been afraid to touch them. Thus two things are set forth to us in Stage-playes: some grave sentences, prudent counsells, and punishment of vitious examples; and with these de∣sperate oathes, lustfull talk, and riotous acts are so per∣sonated

to the life, that wantons are tickled with de∣light, and feed their palats upon them. It seems the goodnesse is not portrayed out with equall accents of livelinesse as the wicked things are: otherwise men would be deterr'd from vitious courses, with seeing the wofull successe which follows them. But the main is, wanton speeches on stages are the devils ordinance to beget badnesse; but I question whether the pious speeches spoken there be Gods ordinance to increase goodnesse, as wanting both his institution and bene∣diction.

* 1.140Choak not thy soul with immoderate pouring in the cordiall of pleasures. The Creation lasted but six dayes of the first week: Prophane they whose Recreation lasts seven dayes every week. Rather abbridge thy self of thy law∣full liberty herein; it being a wary rule which S. * 1.141 Gregory gives us, Solus in illicitis non cadit, qui se ali∣quando & à licitis caute restringit. And then Recreati∣ons shall both strengthen labour, and sweeten rest, and we may expect Gods blessing and protecti∣on on us in following them, as well as in doing our work: For he that faith grace for his meat, in it prayes also to God to blesse his sauce unto him. As for those that will not take lawfull plea∣sure, I am afraid they will take unlawfull pleasure, and by lacing themselves too hard grow awry on one side.

CHAP. 14. Of Tombes.

TOmbes are the clothes of the dead: a Grave is but a plain suit, and a rich Monument is one embroy∣der'd. Most moderate men have been carefull for the decent interment of their corps. Few of the fond mind of Arbogastus an Irish Saint, and Bishop of Spires in Germany, who would be buried near the * 1.142 Gallows in imitation of our Saviour, whose grave was in mount Calvary near the place of execution.

'Tis a provident way to make ones Tombe in ones life-time;* 1.143 both hereby to prevent the negligence of heirs, and to mind him of his mortality. * 1.144 Virgil tells us that when bees swarm in the aire, and two armies meeting toge∣ther fight as it were a set battel with great violence, cast but a little dust upon them and they will be quiet,

Hi motus animorum, atque haec certamina tanta Pulveris exigui jactu compressa quiescunt. These stirrings of their minds and strivings vast, If but a little dust on them be cast, Are straitwayes stinted, and quite overpast.

Thus the most ambitious motions and thoughts of mans mind are quickly quell'd when dust is thrown on him, whereof his fore-prepared Sepulchre is an ex∣cellent remembrancer.

Yet some seem to have built their Tombes,* 1.145 therein to bury their thoughts of dying, never thinking thereof, but embracing the world with greater greedinesse. A Gentleman made choice of a fair stone, and intending the same for his Grave-stone, caused it to be pitched up in a field a pretty distance from his house, and used often to shoot at it for his exercise. Yea but (said a wag that stood by) you would be loath Sir to hit the mark: And so are many unwilling to die who notwithstanding have e∣rected their Monuments.

* 1.146Tombes ought in some sort to be proportioned not to the wealth but deserts of the party interred. Yet may we see some rich man of mean worth loaden under a tombe big enough for a Prince to bear. There were Officers appointed in the * 1.147 Grecian Games, who alwayes by publick autho∣rity did pluck down the Statues erected to the Victours, if they exceeded the true symmetrie and proportion of their bodies. We need such nowadayes to order Mo∣numents to mens merits, chiefly to reform such depo∣pulating Tombes as have no good fellowship with them, but engrosse all the room, leaving neither seats for the living, nor graves for the dead. It was a wise and thrifty law which * 1.148 Reutha King of Scotland made, That Noblemen should have so many pillars, or long pointed stones set on their sepulchres, as they had slain enemies in the warres. If this order were also enlarged to those who in peace had excellently deser∣ved of the Church or Commonwealth, it might well be revived.

* 1.149Overcostly Tombes are onely baits for Sacriledge. Thus Sa∣criledge hath beheaded that peerelesse Prince King Henrie the fift, the body of whose Statue on his Tombe in Westminster was covered over with silver plate guilded, and his head of* 1.150 massy silver; both which now are stollen away: Yea hungry palats will feed on courser meat. I had rather * 1.151 M^r Stow then I should tell you of a Nobleman who sold the monu∣ments of Noblemen, in S. Augustines Church in Broadstreet, for an hundred pound, which cost many thousands, and in the place thereof made fair stabling for horses; as if Christ who was born in a stable should be brought into it the second time. It was not without cause in the Civill Law that a wife might be divorc'd, from her husband, if she could prove him to be one that had * 1.152 broken the Sepulchres of the dead: For it was presum'd he must needs be a tyrannicall husband to his wife, who had not so much mercy as to spare the ashes of the departed.

The shortest,* 1.153 plainest, & truest Epitaphs are best. I say, the Shortest; for when a Passenger sees a Chronicle writ∣ten on a Tombe, he takes it on trust, some Great man lies there buried, without taking pains to examine who he is. M^r Cambden in his Remains presents us with examples of Great men that had little * 1.154 Epi∣taphs. And when once I ask'd a witty Gentleman, an honoured friend of mine, what Epitaph was fittest to be written on M^r Cambdens Tombe. Let it be, said he,

CAMBDENS REMAINS.

I say also the Plainest; for except the sense lie above ground, few will trouble themselves to dig for't. Last∣ly, it must be True: Not as as in some Monuments, where the red veins in the marble may seem to blush at the falshoods written on it. He was a witty man that first taught a stone to speak, but he was a wicked man that taught it first to lie.

To want a Grave is the cruelty of the living,* 1.155 not the misery of the dead. An English Gentleman not long since did lie on his death-bed in Spain, and the Jesuites did flock about him to pervert him to their Religion. All was in vain. Their last argument was, If you will not turn Romane Catholick, then your body shall be unburi∣ed. Then (answered he) I'le stink, and so turned his head and dyed. Thus love, if not to the dead, to the living will make him, if not a grave, a hole: and it was the Beggers Epitaph,

Nudus eram vivus, mortuus ecce tegor. Naked I liv'd, but being dead, Now behold I'm covered.

A good Memory is the best Monument.* 1.156 Others are subject to Casualty and Time, and we know that the Py∣ramids themselves doting with age have forgotten the names of their Founders. To conclude, Let us be carefull to provide rest for our souls, and our bodies will provide rest for themselves. And let us not be herein like unto Gentlewomen, which care not to

keep the inside of the orenge, but candy and preserve onely the outside thereof.

CHAP. 15. Of Deformitie.

DEformitie is either Naturall, Voluntary, or Ad∣ventitious, being either caused by Gods unseen Providence (by men nicknamed, Chance) or by mans Cruelty. We will take them in order.

* 1.157If thou beest not so handsome as thou wouldest have been thank God thou art no more unhandsome then thou art. 'Tis his mercie thou art not the mark for passengers fingers to point at, an Heteroclite in Nature, with some member defective or redundant. Be glad that thy clay-cot∣tage hath all the necessary rooms thereto belonging, though the outside be not so fairly playstered as some others.

* 1.158Yet is it lawfull and commendable by Art to correct the defects and deformities of Nature. Ericthonius being a goodly man from the girdle upwards, but, as the Poets feigne, having downwards the body of a * 1.159 Ser∣pent (moralize him to have had some defect in his feet) first invented charets, wherein he so sate that the upper parts of him might be seen, and the rest of his body concealed. Little heed is to be given to his * 1.160 lying pen, who maketh Anna Bollen, Mother to Queen Elizabeth, the first finder out and wearer of Ruffes, to cover a wen she had in her neck. Yet the matter's not much, such an addition of Art being with∣out any fraud or deceit.

Mock not at those who are misshapen by Nature. There is the same reason of the poore and of the deformed; he that despiseth them despiseth God that made them. A poore man is a picture of Gods own ma∣king, but set in a plain frame, not guilded: a de∣formed man is also his workmanship, but not drawn

with even lines and lively colours: The former, not for want of wealth, as the latter not for want of skill, but both for the pleasure of the maker. As for * 1.161Aristotle, who would have parents expose their defor∣med children to the wide world without caring for them, his opinion herein, not onely deform'd but most monstrous, deserves rather to be exposed to the scorn and contempt of all men.

Some people handsome by Nature have wilfully deformed themselves.* 1.162 Such as wear Bacchus his colours in their faces, arising not from having, but being, bad li∣vers. When the woman (the first of Kings, the 3. and 21.) considered the child that was laid by her, Behold, said she, it was not my sonne which I did bear. Should God survey the faces of many men and wo∣men, he would not own and acknowledge them for those which he created: many are so altered in colour, and some in sex, women to men, and men to women in their monstrous fashions, so that they who behold them cannot by the evidence of their apparell give up their verdict of what sex they are. It is most safe to call the users of these hermaphro∣diticall fashions, Francisses, and Philips, names agree∣ing to both sexes.

Confessours which wear the badges of truth are thereby made the more beautifull;* 1.163 though deformed in time of Persecution for Christs sake through mens malice. This made Constantine the Great to * 1.164 kisse the hole in the face of Paphnutius, out of which the Ty∣rant Maximinus had bored his eye for the profession of the faith, the good Emperour making much of the socket even when the candle was put out. Next these, wounds in warre are most honour∣able: Halting is the stateliest march of a Souldier; and 'tis a brave sight to see the flesh of an Anci∣ent as torn as his Colours. He that mocks at the marks of valour in a Souldiers face, is likely to live

to have the brands of justice on his own shoul∣ders.

* 1.165Nature oftentimes recompenceth deform'd bodies with excel∣lent wits. Witnesse Aesop, then whose Fables children cannot reade an easier, nor men a wiser book; for all latter Morallists do but write comments upon them. Many jeering wits who have thought to have rid at their ease on the bowed backs of some Cripples, have by their unhappy answers been unhors'd and thrown flat on their own backs. A jeering Gentleman com∣mended a Begger who was deformed and little better then blind for having an excellent eye, True (said the Begger) for I can discern an honest man from such a knave as you are.

* 1.166Their souls have been the Chappells of sanctity, whose bodies have been the Spitolls of deformity. An * 1.167 Emperour of Ger∣many coming by chance on a Sunday into a Church, found there a most misshapen Priest, pene portentum Naturae, insomuch as the Emperour scorn'd and con∣temn'd him. But when he heard him reade those words in the Service, For it is he that made us and not we our selves, the Emperour check'd his own proud thoughts, and made inquiry into the quality and condition of the man, and finding him on exami∣nation to be most learned and devout, he made him Archbishop of Colen, which place he did excellently discharge.

CHAP. 16. Of Plantations.

PLantations make mankind broader, as Generati∣on makes it thicker. To advance an happy Plan∣tation the Undertakers, Planters, and Place it self must contribute their endeavours.

Let the prime Vndertakers be men of no shallow heads,* 1.168 nor nar∣row fortunes. Such as have a reall Estate, so that if de∣feated in their adventure abroad, they may have a re∣treating place at home, and such as will be contented with their present losse to be benefactours to posterity. But if the Prince himself be pleased not onely to wink at them with his permission, but also to smile on them with his encouragement, there is great hope of successe: for then he will grant them some immuni∣ties and priviledges. Otherwise (Infants must be swathed not laced) young Plantations will never grow, if straitned with as hard Laws as settled Com∣mon-wealths.

Let the Planters be honest,* 1.169 skilfull, and painfull people. For if they be such as leap thither from the gallows, can any hope for cream out of scumme? when men send (as I may say) Christian Savages to Heathen Savages. It was rather bitterly then falsely spoken concerning one of our Western Plantations (consisting most of dissolute people) That it was very like unto England, as being spit out of the very mouth of it. Nor must the Plan∣ters be onely honest but industrious also. What hope is there that they who were drones at home will be bees abroad, especially if farre off from any to oversee them.

Let the place be naturally strong,* 1.170 or at leastwise capable of fortification. For though at the first Planters are suffici∣ently fenced with their own povertie, and though at the beginning their worst enemies will spare them out

of pity to themselves, their spoyl not countervailing the cost of spoyling them; yet when once they have gotten wealth, they must get strength to defend it. Here know Ilands are easily shut, whereas Conti∣nents have their doores ever open, not to be bolted without great charges. Besides, unadvised are those Planters, who having choice of ground, have built their Towns in places of a servile nature, as being overawed and constantly commanded by some hills about them.

* 1.171Let it have a Self-sufficiency, or some Staple commoditie to bal∣lance traffique with other countreys. As for a Self-sufficien∣cie few countreys can stand alone, and such as can for matter of want, will for wantonnesse lean on others. Staple commodities are such as are never out of fashi∣on, as belonging to a mans Being, Being with com∣fort, Being with delight, the Luxury of our age having made superfluities necessary. And such a place will thrive the better, when men may say with Isaac, * 1.172 Reho∣both, Now the Lord hath made room for us, when new Co∣lonies come not in with extirpation of the Natives; for this is rather a Supplanting then a Planting.

* 1.173Let the Planters labour to be loved and feard of the Natives. With whom let them use all just bargaining, being as naked in their dealings with them as the other in their going, keeping all covenants, performing all promises with them: Let them embrace all occasions to convert them, knowing that each Convert is a conquest; and it is more honour to overcome Paganisme in one, then to conquer a thousand Pagans. As for the inscription of a Deity in their hearts it need not be new written, but onely new scowred in them. I am confident that America (though the youngest sister of the foure) is now grown marriageable, and daily hopes to get Christ to her husband, by the Preaching of the Gospel. This makes me attentively to listen after some Prote∣stant first-fruits, in hope the harvest will ripen after∣wards.

CHAP. 17. Of Contentment.

IT is one property which (they say) is required of those who seek for the Philosophers stone, that they must not do it with any covetous desire to be rich; for otherwise they shall never find it. But most true it is that whosoever would have this jewell of Contentment (which turns all into Gold, yea Want into Wealth) must come with minds devested of all ambitious and covetous thoughts, else are they never likely to obtain it. We will describe Contentment first negatively:

It is not a senselesse stupidity what becomes of our outward estates.* 1.174 God would have us take notice of all accidents which from him happen to us in worldly matters. Had the Martyrs had the dead palsie before they went to the stake to be burnt, their suffrings had not been so glorious.

It is not a word-braving,* 1.175 or scorning of all wealth in discourse. Generally those who boast most of Contentment have least of it. Their very boasting shews that they want something, and basely beg it, namely Commendation. These in their language are like unto kites in their fly∣ing, which mount in the aire so scornfully, as if they disdaind to stoop for the whole earth, fetching about many stately circuits: but what is the Spirit these con∣jurers with so many circles intend to raise? a poore chicken, or perchance a piece of carrion: And so the height of the others proud boasting will humble it self for a little base gain.

But it is an humble and willing submitting our selves to Gods pleasure in all conditions.* 1.176 One observeth (how truly I di∣spute not) that the French naturally have so elegant and gracefull a carriage, that what posture of body so∣ever in their salutations, or what fashion of attire soe∣ver

they are pleased to take on them it doth so beseem them, that one would think nothing can become them better. Thus Contentment makes men carry them∣selves gracefully in wealth, want, in health, sicknesse, freedome, fetters, yea what condition soever God al∣lots them.

* 1.177It is no breach of Contentment for men to complain that their suffrings are unjust, as offered by men: provided they allow them for just, as proceeding from God, who useth wicked mens injustice to correct his children. But let us take heed that we bite not so high at the handle of the rod, as to fasten on his hand that holds it; our dis∣contentments mounting so high as to quarrell with God himself.

* 1.178It is no breach of Contentment for men by lawfull means to seek the removall of their miserie, and bettering of their estate. Thus men ought by industrie to endeavour the getting of more wealth, ever submitting themselves to Gods will. A lazy hand is no argument of a Contented heart. Indeed he that is idle, and followeth after vain persons shall have enough, but how? Prov. 28.19. Shall have poverty enough.

* 1.179Gods Spirit is the best Schoolmaster to teach Contentment: A Schoolmaster who can make good Scholars, and warrant the successe as well as his endeavour. The School of Sanctified afflictions is the best place to learn Contentment in: I say, Sanctified; for naturally, like resty horses, we go the worse for the beating, if God blesse not afflictions unto us.

* 1.180Contentment consisteth not in adding more fuell, but in taking away some fire: not in multiplying of wealth, but in sub∣stracting mens desires. Worldly riches, like nuts, teare many clothes in getting them, spoil many teeth in cracking them, but fill no belly with eating them, ob∣structing onely the stomach with toughnes, and filling the guts with windinesse: Yea our souls may sooner surfet then be satisfied with earthly things. He that at

first thought ten thousand pound too much for any one man, will afterwards think ten millions too little for himself.

Men create more discontents to themselves,* 1.181 then ever happened to them from others. We reade of our Saviour that at the buriall of Lazarus, John 11.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He troubled himself, by his spirit raising his own passions, though without any ataxie or sinfull disturbance. What was an act of power in him, is an act of weaknesse in other men: Man disquieteth himself in vain, with many cause∣lesse and needlesse afflictions.

Pious meditations much advantage Contentment in adversitie.* 1.182 Such as these are, to consider first, that more are be∣neath us then above us; secondly, many of Gods dear Saints have been in the same condition; thirdly, we want rather superfluities then necessities; fourthly, the more we have the more we must account for; fifthly, earthly blessings through mans corruption are more prone to be abused then well used. In some fenny places in England, where they are much troubled with gnats, they use to hang up dung in the midst of the room for a bait for the gnats to flie to, and so catch them with a net provided for the purpose. Thus the devil ensnareth the souls of many men by allu∣ring them with the muck and dung of this world, to undo them eternally; sixthly, we must leave all earthly wealth at our death, and riches avail not in the day of wrath. But as some use to fill up the stamp of light gold with dirt, thereby to make it weigh the heavier; so it seems some men load their souls with thick clay, to make them passe the better in Gods ballance, but all to no purpose; seventhly, the lesse we have, the lesse it will grieve us to leave this world; lastly, it is the will of God, and therefore both for his glory and our good, whereof we ought to be assu∣red. I have heard how a Gentleman travelling in a misty morning ask'd of a Shepherd (such men

being generally skill'd in the Physiognomie of the Hea∣vens) what weather it would be? It will be, said the Shep∣herd, what weather shall please me: and being courte∣ously requested to expresse his meaning, Sir (saith he) it shall be what weather pleaseth God, and what weather pleaseth God, pleaseth me. Thus Contentment maketh men to have even what they think fitting them∣selves, because submitting to Gods will and plea∣sure.

To conclude, A man ought to be like unto a cunning Actour, who if he be enjoyned to represent the person of some Prince or Nobleman, does it with a grace and comlinesse; if by and by he be commanded to lay that aside, and play the Begger, he does that as willingly and as well. But as it hap∣pened in a Tragedy (to spare naming the Person and Place) that one being to act Theseus, in Her∣cules Furens, coming out of Hell, could not for a long time be perswaded to wear old sooty clothes proper to his part, but would needs come out of Hell in a white Satin doublet: so we are generally loath, and it goes against flesh and blood, to live in a low and poore estate, but would fain act in richer and handsomer clothes, till Grace, with much adoe, subdues our rebellious stomachs to Gods will.

CHAP. 18. Of Books.

SOlomon saith truly, Of making many Books there is no end, so insatiable is the thirst of men therein: as also endles is the desire of many in buying and reading them. But we come to our Rules.

It is a vanity to perswade the world one hath much learning by getting a great library.* 1.183 As soon shall I believe every one is valiant that hath a well furnish'd armoury. I guesse good housekeeping by the smoking, not the number of the tunnels, as knowing that many of them (built merely for uniformity) are without chimnies, and more without fires. Once a dunce, void of learning but full of Books, flouted a library-lesse Scholar with these words, Salve Doctor sine libris: But the next day the Scholar coming into this jeerers study crowded with Books, Salvete libri (saith he) sine Doctore.

Few Books well selected are best.* 1.184 Yet as a certain Fool bought all the pictures that came out, because he might have his choice; such is the vain humour of many men in gathering of Books: yet when they have done all, they misse their end, it being in the Editions of Authours as in the fashions of clothes, when a man thinks he hath gotten the latest and newest, presently another newer comes out.

Some Books are onely cursorily to be tasted of.* 1.185 Namely first Voluminous Books, the task of a mans life to reade them over; secondly, Auxiliary Books, onely to be re∣pair'd to on occasions; thirdly, such as are mere pieces of Formality, so that if you look on them you look thorow them; and he that peeps thorow the casement of the Index sees as much as if he were in the house. But the lazinesse of those cannot be excused who per∣functorily passe over Authours of consequence, and onely trade in their Fables and Contents. These like

City-Cheaters having gotten the names of all countrey Gentlemen, make silly people believe they have long lived in those places where they never were, and flou∣rish with skill in those Authours they never seriously studied.

* 1.186The Genius of the Authour is commonly discovered in the De∣dicatory epistle. Many place the purest grain in the mouth of the sack for chapmen to handle or buy: And from the dedication one may probably guesse at the Work, saving some rare and peculiar exceptions. Thus when once a Gentleman admired how so pithy, learned, and witty a dedication was match'd to a flat, dull, foolish book; In truth, said another, they may be well match'd together, for I professe they are nothing a kinne.

* 1.187Proportion an houres meditation to an houres reading of a sta∣ple Authour. This makes a man master of his learning, and dispirits the book into the Scholar. The King of Sweden never * 1.188 filed his men above six deep in one company, because he would not have them lie in use∣less clusters in his Army, but so that every particular Souldier might be drawn out into service. Books that stand thinne on the shelves, yet so as the owner of them can bring forth every one of them into use, are better then farre greater libraries.

* 1.189Learning hath gained most by those books by which the Prin∣ters have lost. Arius Montanus in printing the Hebrew Bible (commonly called the Bible of the King of Spain) much wasted himself, and was accused in the Court of Rome for his good deed, and being cited thi∣ther, * 1.190 Pro tantorum laborum praemio vix veniam impetravit. Likewise Christopher Plantin by printing of his curi∣ous interlineary Bible in Anwerp, through the unsea∣sonable * 1.191 exactions of the Kings Officers, sunk and al∣most ruin'd his estate. And our worthy English Knight, who set forth the golden-mouth'd Father in a silver print, was a looser by it.

* 1.192Whereas foolish Pamphlets prove most beneificall to the Prin∣ters.

When a French Printer complain'd that he was utterly undone by Printing a solid serious book of Ra∣blais concerning Physick, Rablais to make him re∣compence made that his jesting scurrilous Work which repair'd the Printers losse with advantage. Such books the world swarms too much with. When one had set out a witlesse Pamphlet, writing Finis at the end thereof, another wittily wrote beneath it,

—Nay there thou li'st, my friend, In writing foolish books there is no end.

And surely such scurrilous scandalous papers do more then conceivable mischief. First their lusciousnesse puts many palats out of taste, that they can never after rellish any solid and wholsome Writers: secondly, they cast dirt on the faces of many innocent persons, which dryed on by continuance of time can never after be washed off: thirdly, the Pamphlets of this age may passe for Records with the next (because publickly uncontrolled) and what we laugh at, our children may believe: fourthly, grant the things true they jeer at, yet this musick is unlawfull in any Christian Church, to play upon the sinnes and miseries of others, the fitter object of the Elegies then the Satyrs of all truly religious.

But what do I speaking against multiplicity of books in this age, who trespasse in this nature my self? What was a * 1.193 learned mans complement may serve for my confession and conclusion, Multi mei similes hoc morbo laborant, ut cum scribere nesciant tamen à scribendo temperare non possint.

CHAP. 19. Of Time-serving.

THere be foure kinds of Time-serving: first, out of Christian discretion, which is commendable; second, out of humane infirmity, which is more par∣donable; third, and fourth, out of ignorance, or affection, both which are damnable: of them in or∣der.

* 1.194He is a good Time-server that complyes his manners to the se∣verall ages of this life: pleasant in youth, without wan∣tonnesse; grave in old age without frowardnesse. Frost is as proper for winter, as flowers for spring. Gravity becomes the ancient; and a green Christmas is neither handsome nor healthfull.

* 1.195He is a good Time-server that finds out the fittest opportunity for every action. God hath made a time for every thing un∣der the sunne, save onely for that, which we do at all times, to wit Sinne.

* 1.196He is good Time-server that improves the present for Gods glory, and his own salvation. Of all the extent of time. onely the instant is that which we can call ours.

* 1.197He is a good Time-server that is pliant to the times in matters of mere indifferency. Too blame are they whose minds may seem to be made of one entire bone without any joynts: they cannot bend at all, but stand as stiffly in things of pure indifferency, as in matters of absolute necessity.

* 1.198He is a good Time-server that in time of persecution neither betrayes Gods cause, nor his own safety. And this he may do,

• 1 By lying hid both in his person and practice: though he will do no evil he will forbear the publick doing of some good. He hath as good cheer in his heart, though he keeps not open house, and will not publickly broch his Religi∣on,

• till the palat of the times be better in taste to rellish it. The * 1.199 Prudent shall keep silence in that time, for it is an evil time. Though according to S. Peters command we are to give a * 1.200 reason of our hope to e∣very one that asketh; namely, that asketh for his in∣struction, but not for our destruction, especially if wanting lawfull Authority to examine us. * 1.201 Ye shall be brought saith Christ (no need have they therefore to run) before Princes for my sake.
• 2 By flying away: if there be no absolute necessity of his staying, no scandall given by his flight; if he wants strength to stay it out till death; and lastly, if God openeth a fair way for his depar∣ture: otherwise, if God bolts the doores and win∣dows against him, he is not to creep out at the top of the chimney, and to make his escape by unwarrantable courses. If all should flie, Truth would want champions for the present; if none should flie, Truth might want champions for the future. We come now to Time-servers out of infirmity.

Heart of oke hath sometimes warp'd a little in the scorching heat of persecution.* 1.202 Their want of true courage herein cannot be excused. Yet many censure them for sur∣rendring up their forts after a long siege, who would have yielded up their own at the first summons. Oh, there is more required to make one valiant, then to call Cranmer or Jewell Coward, as if the fire in Smith∣field had been no hotter, then what is painted in the Book of Martyrs.

Yet afterwards they have come into their former straightnesse & stiffnesse.* 1.203 The troops which at first rather wheeld a∣bout then ran away have come in seasonable at last. Yea their constant blushing for shame of their former cowardlinesse hath made their souls ever after look more modest and beautifull. Thus Cranmer (who subscribed to Popery) grew valiant afterwards, and

thrust his right hand which subscribed first into fire, so that that hand dyed (as it were) a malefactour and all the rest of his body dyed a martyr.

* 1.204Some have served the times out of mere Ignorance. Gaping for company, as others gap'd before them, Pater noster, or, Our Father. I could both sigh and smile at the witty▪ simplicity of a poore old woman who had lived in the dayes of Queen Marie, and Queen Elizabeth, and said her prayers dayly both in Latine and English, and Let God, said she, take to himself which he likes best.

* 1.205But worst are those who serve the times out of mere Affectation. Doing as the times do, not because the times do as they should do, but merely for sinister respects, to ingratiate themselves. We reade of an Earl of * 1.206 Oxford fined by King Henrie the seventh fifteen thousand marks for having too many Retainers. But how many Retainers hath Time had in all ages? and Servants in all offices? yea and Chaplains too?

* 1.207It is a very difficult thing to serve the times; they change so frequently, so suddenly, and sometimes so violently from one extreme to another. The times under Dio∣clesian were Pagan; under Constantine, Christian; under Constantius, Arian; under Julian, Apostate; under Jovian, Christian again, and all within the age of man, the term of seventie years. And would it not have wrench'd and spraind his soul with short turn∣ing, who in all these should have been of the Religion for the time being?

* 1.208Time-servers are oftentimes left in the lurch. If they do not onely give their word for the times in their constant discourses, but also give their bands for them, and write in their defence. Such, when the times turn af∣terwards to another extreme, are left in the briers, and come off very hardly from the bill of their hands; If they turn again with the times none will trust them; for who will make a staff of an osier?

* 1.209Miserable will be the condition of such Time-servers when

their Master is taken from them. When as the Angel swore Rev. 10.6. that Time shall be no longer. Therefore is it best serving of him who is eternity, a Master that can ever protect us.

To conclude, he that intends to meet with one in a great Fair, and knows not where he is, may sooner find him by standing still in some principall place there, then by traversing it up and down. Take thy stand on some good ground in Religion, and keep thy station in a fixed posture, never hunting after the times to follow them, and an hundred to one, they will come to thee once in thy lifetime.

CHAP. 20. Of Moderation.

MOderation is * 1.210 the silken string running through the pearl-chain of all virtues. It appears both in Practice, and Judgement: we will insist on the latter, and describe it first negatively:

Moderation is not an halting betwixt two opinions,* 1.211 when the through-believing of one of them is necessary to salvation: no pity is to be shown to such voluntary cripples. We reade (Acts 27.12.) of an Haven in Crete which lay to∣wards the South-West, and towards the North-West: strange, that it could have part of two opposite points, North and South, sure, it must be very winding. And thus some mens souls are in such intricate postures, they lay towards the Papists, and towards the Protestants; such we count not of a moderate judgement, but of an im∣moderate unsettlednesse.

Nor is it a lukewarmnesse in those things wherein Gods glory is concernd.* 1.212 Herein it's a true Rule, * 1.213 Non amat qui non ze∣lat. And they that are thus lukewarm here shall be too hot hereafter in that oven wherein Dow-bak'd cakes shall be burnt.

But it is a mixture of discretion and charity in ones judgement.* 1.214

Discretion puts a difference betwixt things absolutely necessary to salvation to be done and believed, and those which are of a second sort and lower form, wherein more liberty and latitude is allowed. In main∣taining whereof, the stiffnesse of the judgement is aba∣ted, and suppled with charity towards his neighbour. The lukewarm man eyes onely his own ends, and particular profit; the moderate man aims at the good of others, and unity of the Church.

* 1.215Yet such moderate men are commonly crush'd betwixt the ex∣treme parties on both sides. But what said Ignatius? * 1.216 I am Christs wheat, and must be ground with the teeth of beasts, that I may be made Gods pure manchet. Saints are born to suffer, and must take it patiently. Besides, in this world ge∣nerally they get the least preferment; it faring with them as with the guest that sat in the midst of the table, who could reach to neither messe, above or beneath him:

Esuriunt Medii, Fines bene sunt saturati; Dixerunt stulti, Medium tenuere beati. Both ends o'th' table furnish'd are with meat, Whilst they in middle nothing have to eat. They were none of the wisest well I wist, Who made blisse in the middle to consist.

Yet these temporall inconveniences of moderation are abundantly recompenced with other better bene∣fits: for

• 1 A well inform'd judgement in it self is a prefer∣ment. Potamon began a sect of Philosophers called * 1.217 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who wholly adher'd to no for∣mer sect, but chose out of all of them what they thought best. Surely such Divines, who in un∣importing controversies extract the probablest opinions from all Professions, are best at ease in their minds.
• 2 As the moderate mans temporall hopes are not great so his fears are the lesse. He fears not to

• have the splinters of his party (when it breaks) flie into his eyes, or to be buried under the ruines of his side if supprest. He never pinn'd his religi∣on on any mans sleeve, no, not on the Arme of flesh, and therefore is free from all dangerous en∣gagements.
• 3 His conscience is clear from raising Schismes in the Church. The Turks did use to wonder much at our English men for * 1.218 pinking or cut∣ting their clothes, counting them little better then mad for their pains to make holes in whole cloth, which time of it self would tear too soon. But grant men may doe with their own garments, as their phancy adviseth them: yet woe be to such who willingly cut and rend the seamlesse Coat of Christ with dissentions.
• 4 His religion is more constant and durable; be∣ing here, in via, in his way to Heaven, and jog∣ging on a good Travellers pace he overtakes and out-goes many violent men, whose over-hot ill-grounded Zeal was quickly tired.
• 5 In matters of moment indeed none are more Zealous. He thriftily treasur'd up his spirits for that time, who if he had formerly rent his lungs for every trifle, he would have wanted breath in points of importance.
• 6 Once in an age the moderate man is in fashion, Each extreme courts him, to make them friends; and surely he hath a great advantage to be a Peace-maker betwixt opposite parties. Now whilest, as we have said, moderate men are con∣stant to themselves,

Violent men reel from one extremity to another. Who would think that the East and West Indies were so near together, whose names speak them at diame∣tricall opposition? And yet their extremities are either the same Continent, or parted with a very narrow Sea.

As the world is round, so we may observe a circula∣tion in opinions, and Violent men turn often round in their tenets.

* 1.219Pride is the greatest enemy to Moderation. This makes men stickle for their opinions, to make them funda∣mentall: Proud men having deeply studied some ad∣ditionall point in Divinity, will strive to make the same necessary to salvation, to enhanse the value of their own worth and pains; and it must be funda∣mentall in religion, because it is fundamentall to their reputation. Yea as love doth descend, and men doat most on their Grandchildren, so these are indulgent to the deductions of their deductions, and consequen∣tiall inferences to the seventh generation, making them all of the foundation, though scarce of the build∣ing of religion. * 1.220 Ancient Fathers made the Creed sym∣bolum, the shot and totall summe of Faith. Since which how many arrearages, and after-reckonings have men brought us in? to which if we will not pay our belief, our souls must be arrested without bail upon pain of damnation. Next to Pride popular Ap∣plause is the greatest foe Moderation hath, and sure they who sail with that wind have their own vain glory for their Haven.

To close up all, Let men on Gods blessing soundly, yet wisely, whip and lash Lukewarmnesse and Time-serving, their thongs will never flie in the face of true Moderation, to do it any harm; for however men may undervalue it, that * 1.221 Father spake most truly, Si virtutum finis ille sit maximus, qui plurimorum spectat pro∣fectum, Moderatio prope omnium pulcherrima est.

CHAP. 21. Of Gravity.

GRavity is the ballast of the soul, which keeps the mind steddy. It is either true, or counterfeit.

Naturall dulnesse,* 1.222 and heavinesse of temper, is sometimes mistaken for true Gravity. In such men in whose constitu∣tions one of the tetrarch Elements fire may seem to be omitted. These sometimes not onely cover their de∣fects, but get praise:

Saepe latet vitium proximitate boni.

They do wisely to counterfeit a reservednesse, and to keep their chests alwayes lock'd, not for fear any should steal treasure thence, but lest some should look in, and see that there is nothing within them. But they who are born Eunuchs deserve no such great commendation for their chastity. Wonder not so much that such men are grave, but wonder at them if they be not grave.

Affected Gravity passes often for that which is true:* 1.223 I mean with dull eyes, for in it self nothing is more ridiculous. When one shall use the preface of a mile, to bring in a furlong of matter, set his face and speech in a frame, and to make men believe it is some pretious liquour, their words come out drop by drop: Such mens vi∣sards do sometimes fall from them, not without the laughter of the beholders. One was called Gravity for his affected solemnesse, who afterwards being catch'd in a light prank was ever after to the day of his death called Gravity-levity.

True Gravity expresseth it self in Gate,* 1.224 Gesture, Apparell, and Speech. Vox * 1.225 quaedam est animi, corporis motus. As for Speech, Gravity enjoyns it,

• 1 Not to be over much. In * 1.226 the multitude of words there wanteth not sinne. For of necessity many of them must be idle, whose best commendation is that

• they are good for nothing. Besides, * 1.227 Dum otiosa verba cavere negligimus, ad noxia pervenimus. And great talkers discharge too thick to take alwayes true aim; besides, it is odious in a company. A man full of words, who took himself to be a Grand wit, made his brag that he was the leader of the discourse in what company soever he came, and None, said he, dare speak in my presence, if I hold my peace. No wonder, answered one, for they are all struck dumbe at the miracle of your silence.
• 2 To be wise and discreet, Colossians 4.6. Let your speech be alwayes with grace, seasoned with salt. Al∣wayes, not onely sometimes in the company of godly men. * 1.228 Tindals being in the room hin∣dred a juggler that he could not play his feats: (A Saints presence stops the devils elbow-room to do his tricks) and so some wicked men are awed into good discourse, whilest pious people are pre∣sent. But it must be alwayes seasoned with salt, which is the primum vivens & ultimum moriens at a feast, first brought, and last taken away, and set in the midst as most necessary thereunto. With salt, that is with wisdome and discretion, non sali∣bus, sed sale; nor yet with smarting jeeres, like those whose discourse is fire-salt, speaking con∣stant satyrs to the disgrace of others.

* 1.229That may be done privately without breach of Gravity, which may not be done publickly. As when a father makes himself his childs rattle, sporting with him till the father hath devour'd the wiseman in him.

Equitans in arundine longa. In stead of stately steed, Riding upon a reed.

Making play unto him, that one would think he kill'd his own discretion, to bring his child asleep. Such cases are no trespasse on Gravity, and married men may claim their priviledge, to be judged by their

Peeres, and may herein appeal from the censuring ver∣dict of batchelours.

Nature in men is sometimes unjustly taxed for a trespasse a∣gainst Gravity.* 1.230 Some have active spirits, yea their ordi∣nary pace is a race. Others have so scornfull a carriage, that he who seeth them once may think them to be all pride, whilest he that seeth them often knows them to have none. Others have perchance a misbeseeming garb in gesture which they cannot amend; that fork needing strong tines wherewith one must thrust away nature. A fourth sort are of a merry cheerfull disposi∣tion; and God forbid all such should be condemned for lightnesse. O let not any envious eye disinherit men of that which is their * 1.231 Portion in this life, comfort∣ably to enjoy the blessings thereof. Yet Gravity must prune though not root out our mirth.

Gratious deportment may sometimes unjustly be accused of lightnesse.* 1.232 Had one seen David * 1.233 dancing before the Ark, * 1.234 Eliah in his praying-posture when he put his head betwixt his legs, perchance he might have con∣demn'd them of unfitting behaviour. Had he seen * 1.235 Peter and John posting to Christs grave, * 1.236 Rhodia running into the house, he would have thought they had left their Gravity behind them. But let none blame them for their speed untill he knows what were their spurres, and what were the motives that urged them to make such haste. These their actions were the true conclusions, following from some in∣ward premisses in their own souls; and that may be a syllogisme in grace, which appears a solecisme in manners.

In some persons Gravity is most necessary.* 1.237 Viz. in Magi∣strates and Ministers. One * 1.238 Palevizine an Italian Gentleman, and kinsman to Scaliger, had in one night all his haire chang'd from black to gray. Such an alteration ought there to be in the heads of every one that enters into Holy Orders, or Pub∣lick

Office, metamorphos'd from all lightnesse to Gravity.

* 1.239God alone is the giver of true Gravity. No man wants so much of any grace as he hath to spare; and a con∣stant impression of Gods omnipresence is an excel∣lent way to fix mens souls. Bishop Andrews ever placed the picture of * 1.240 Mulcaster his Schoolma∣ster over the doore of his study (whereas in all the rest of his house you should scarce see a picture) as to be his Tutour and Supervisour. Let us constantly appre∣hend Gods being in presence, and this will fright us in∣to staied behaviour.

CHAP. 22. Of Marriage.

SOme men have too much decried Marriage, as if she the mother were scarce worthy to wait on Virginity her daughter, and as if it were an advance∣ment for Marriage to be preferr'd before fornica∣tion, and praise enough for her to be adjudged law∣full. Give this holy estate her due, and then we shall find,

* 1.241Though batchelours be the strongest stakes, married men are the best binders in the hedge of the Commonwealth. 'Tis the Policy of the Londoners when they send a ship into the Levant or Mediterranean sea, to make every marri∣ner therein a merchant, each seaman adventuring somewhat of his own, which will make him more wary to avoid, and more valiant to undergo dangers. Thus married men, especially if having posterity, are the deeper sharers in that state wherein they live, which engageth their affections to the greater loy∣alty.

* 1.242It is the worst clandestine marriage when God is not invited to it. Wherefore beforehand beg his gratious assistance. Marriage shall prove no lottery to thee, when the

hand of providence chuseth for thee, who, if drawing a blank, can turn it into a prize by sanctifying a bad wife unto thee.

Deceive not thy self by overexpecting happinesse in the marri∣ed estate.* 1.243 Look not therein for contentment greater then God will give, or a creature in this world can re∣ceive, namely to be free from all inconveniences. Marriage is not like the hill Olympus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wholly clear, without clouds; yea expect both wind and storms sometimes, which when blown over, the aire is the clearer, and wholsomer for it. Make account of certain cares and troubles which will attend thee. Remember the nightingales which sing onely some moneths in the spring, but commonly are silent when they have hatch'd their egges, as if their mirth were turned into care for their young ones. Yet all the mo∣lestations of Marriage are abundantly recompenced with other comforts which God bestoweth on them, who make a wise choice of a wife, and observe the following rules.

Let Grace and Goodnesse be the principall loadstone of thy af∣fections.* 1.244 For love which hath ends will have an end, whereas that which is founded in true virtue will al∣wayes continue. Some hold it unhappy to be married with a diamond ring, perchance (if there be so much reason in their folly) because the diamond hinders the roundnesse of the ring, ending the infinitenesse thereof, and seems to presage some termination in their love, which ought ever to endure, and so it will, when it is founded in religion.

Neither chuse all,* 1.245 nor not at all for Beauty. A cried-up Beauty makes more for her own praise then her hus∣bands profit. They tell us of a floting Iland in Scot∣land: but sure no wise pilot will cast anchor there, lest the land swimme away with his ship. So are they served (and justly enough) who onely fasten their love on fading Beauty, and both fail together.

* 1.246Let there be no great disproportion in age. They that mar∣ry ancient people merely in expectation to bury them, hang themselves in hope that one will come and cut the halter. Nor is Gods ordinance but mans abusing thereof taxed in this homely expression, used by the A∣postle himself. If Virginity enforced above the parties power be * 1.247 termed by S. Paul 1. Cor. 7.35. a snare or halter, marriage is no better when against ones will, for private respects.

* 1.248Let wealth in its due distance be regarded. There be two towns in the land of Liege called Bovins and Di∣nant, the inhabitants whereof bear almost an incredi∣ble hatred one to another, and yet notwithstanding their children usually marry together; and the * 1.249 reason is, because there is none other good town, or wealthy place near them. Thus parents for a little pelf often marry their children to those whose persons they hate; and thus union betwixt families is not made, but the breach rather widened the more.

This shall serve for a Conclusion. A Batchelour was saying, Next to no wife, a good wife is best. Nay, said a Gentlewoman, next to a good wife, no wife is the best. I wish to all married people the outward happi∣nesse which * 1.250 Anno 1605 happened to a couple in the city of Delph in Holland, living most lo∣vingly together seventy five years in wedlock, till the man being one hundred and three, the wo∣man ninety nine years of age, died within three houres each of other, and were buried in the same grave.

CHAP. 23. Of Fame.

FAme is the echo of actions, resounding them to the world, save that the echo repeats onely the last part, but Fame relates all and often more then all.

Fame sometimes hath created something of nothing.* 1.251 She hath made whole countreys more then ever Nature did, especially near the Poles, and then hath peopled them likewise with inhabitants of her own invention, Pygmies, Giants, and Amazons: Yea Fame is some∣times like unto a kind of Mushrom, which * 1.252 Pliny re∣counts to be the greatest miracle in nature, because growing and having no root, as Fame no ground of her reports.

Fame often makes a great deal of a little.* 1.253 Absalom kill'd one of Davids sonnes, and * 1.254 Fame kill'd all the rest; and generally she magnifies and multiplies matters. Loud was that lie which that bell told hanging in a clock-house at Westminster, and usually rung at the Coronation and Funeralls of Princes, having this in∣scription about it,

King Edward made me thirty thousand and three, Take me down and weigh me and more shall you find me.

But when this bell was taken down at the dooms∣day of Abbeys, this and two more were found not to weigh * 1.255 twenty thousand. Many relations of Fame are found to shrink accordingly.

Some Fames are most difficult to trace home to their form:* 1.256 and those who have sought to track them, have gone rather in a circle then forward, and oftentimes through the doubling of reports have return'd back again where they began. Fame being a bastard or filia popu∣li, 'tis very hard to find her father, and ofttimes she

hath rather all then any for her first Authours.

* 1.257Politicians sometimes raise Fames on purpose. As that such things are done already, which they mean to do after∣wards. By the light of those false fires they see into mens hearts, and these false rumours are true scouts to discover mens dispositions. Besides, the deed (though strange in it self) is done afterwards with the lesse noise, men having vented their wonder beforehand, and the strangenesse of the action is abated, because formerly made stale in report. But if the rumour star∣tles men extremely, and draws with it dangerous con∣sequences, then they can presently confute it, let their intentions fall and prosecute it no further.

* 1.258The Papall side of all Fame-merchants drive the most gainfull trade, as that worthy * 1.259 Knight hath given us an exact survey thereof. But long before them, strange was that plot of Stratocles, who gave it out that he had gotten a victory, and the constant report thereof con∣tinued three dayes, and then was confuted; and Stra∣tocles being charged with abusing his people with a lie, Why (said * 1.260 he) are ye angry with me for making you passe three dayes in mirth and jollity more then otherwise you should?

* 1.261Incredible is the swiftnesse of Fame in carrying reports. First she creeps thorow a village, then she goes thorow a town, then she runs thorow a city, then she flyes tho∣row a countrey, still the farther the faster. Yea Christ who made the dumbe speak, made not tell-tale Fame silent, though charging those he cured to hold their peace, * 1.262 but so much the more went there a Fame abroad of him. Yea some things have been reported soon as ever they were done at impossible distance. The overthrow of Perseus was brought out of Macedon to Rome in * 1.263 foure dayes. And in Domitians time a report was brought two thousand five hundred miles in one day. In which accidents,

• 1 Fame takes post on some other advantage. Thus

• the overthrow of the Sabines was known at Rome prius pene quam nunciari possit, by the means of the * 1.264 arms of the Sabines drowned in the ri∣ver of Tiber, and carried down by the tide to Rome. And thus Anno * 1.265 1568 the overthrow which the Spaniards gave the Dutch at the river of Ems was known at Grunning before any horseman could reach thither, by the multitude of the Dutch caps which the river brought down into the city. But these conveiances are but slugs to make such miraculous speed: wherefore some∣times reports are carried,
• 2 By the ministration of Spirits. The devils are well at leisure to play such pranks, and may do it in a frolick. And yet they would scarce be the car∣riers except they were well payed for the portage, getting some profit thereby (doing of mischief is all the profit they are capable of) and do harm to some by the suddennesse of those reports. Or else
• 3 The Fame is antedated and rais'd before the fact, being related at guesse before 'twas acted. Thus some have been causlessely commended for early rising in the morning, who indeed came to their journeys end over night. If such foremade re∣ports prove true, they are admired and registred; if false, neglected and forgotten: as those onely which escaped shipwrack hung up votivas tabu∣las, tablets with their names in those Haven-towns where they came ashore. But as for those who are drowned, their memorialls are drowned with them.

Generall reports are seldome false.* 1.266 Vox populi vox Dei. A body of that greatnesse hath an eye of like clearnesse, and it is impossible that a wanderer with a counterfeit passe should passe undiscovered.

A fond Fame is best confuted by neglecting it.* 1.267 By Fond un∣derstand

such a report as is rather ridiculous then dan∣gerous if believed. It is not worth the making a Schisme betwixt News-mongers to set up an antifame against it. Yea seriously and studiously to endeavour to confute it, will grace the rumour too much, and give suspicion that indeed there is some reality in it. What madnesse were it to plant a piece of ordinance to beat down an aspen leaf, which having alwayes the palsie, will at last fall down of it self. And Fame hath much of the scold in her; the best way to silence her is to be silent, and then at last she will be out of breath with blowing her own trumpet.

* 1.268Fame sometimes reports things lesse then they are. Pardon her for offending herein, she is guilty so seldome. For one kingdome of Scotland, which (they say) Geogra∣phers describe an hundred miles too short, most Nor∣thern countreys are made too large. Fame generally overdoes, underdoes but in some particulars. The Ita∣lian proverb hath it, There is lesse honesty, wisdome, and money in men then is counted on: yet sometimes a close churl, who locks his coffers so fast Fame could never peep into them, dyeth richer then he was reported when alive. None could come near to feel his estate; it might therefore cut fatter in his purse, then was ex∣pected. But Fame falls most short in those Transcen∣dents, which are above her Predicaments; as in * 1.269 So∣lomons wisdome: And behold one half was not told me: thy wisdome and prosperity exceedeth the Fame that I heard. But chiefly in fore-reporting the Happinesse in heaven, which eye hath not seen, nor ear heard, neither hath it entred into the heart of man to conceive.

CHAP. 24. Of the Antiquity of Churches and Necessity of them.

WE will consider their Antiquity amongst the Jews, Heathen, and Christians. Now Tem∣ples amongst the Jews were more or lesse ancient as the acception of the word is straiter or larger.

Take Temple for a covered standing structure,* 1.270 and the Iews had none till the time of Solomon, which was from the be∣ginning of the * 1.271 world about two thousand nine hun∣dred thirty two years: till then they had neither leave nor libertie to build a Temple. For the Patriarchs, Abraham, Isaac, and Jacob, lived in Pilgrimage; their posterity in Egypt in persecution; their children in the Wildernesse in constant travelling; their Successours in Canaan in continuall warrefare, till the dayes of Solomon.

Take Templum for tectum * 1.272 amplum,* 1.273 a large place covered to serve God therein, and the Tabernacle was a moveable Temple, built by Moses in the wildernesse about the yeare of the world two thousand foure hundred fiftie five. Yea we find Gods Spirit styling this Tabernacle a Temple, 1. Sam. 1.9. Ely the Priest sate upon a seat by a pillar of the Temple. 1. Sam. 3.3. Before the lamp of the Lord went out in the Temple. Such a portable Church Constan∣tine * 1.274 had carried about with him when he went to warre.

Gods children had places with Altars to serve God in before they had any Temples.* 1.275 Such Altars seem as ancient as Sa∣crifices, both which are twins; and in Relatives find one and find both. Indeed the first Altar we reade of in Scripture is that which Noah built after the Flood: But heare what a * 1.276 Learned man saith thereof, Non ta∣men existimandum toto illo tempore, quo ante diluvium pii homines

Deo sacrificarunt Altarium usum fuisse incognitum. Potius id cre∣dendum, Noachum sequutum fuisse exemplum eorum, qui eum praecesserant, imo morem inolitum.

* 1.277The Iews besides the Temple had many other Synagogues, serving instead of Chappells of ease to the mother Church at Jerusalem. In the new Testament (the Temple yet standing) 'tis plain that Christ often graced such Synagogues with his presence and preaching; and 'tis * 1.278 probable they were in use ever since Josuahs time, when the land was first inhabited with Israelites, and that the Levites dispersed all over the land did teach the people therein: Otherwise Palestine was a great Parish, and some therein had an hundred miles to Church; besides, peoples souls were poorely fed ha∣ving but three meals in a yeare, being but thrice to ap∣pear at Jerusalem.

* 1.279Many Heathen Temples were ancienter then that of Solomons. Amongst which Pagan Temples there is much justling for precedency, though some think that of Apis in E∣gypt shews the best evidence for her seniority, where∣in was worshipped an Oxe, of whose herd (not to say breed) was the Calf which the Israelites worship∣ped in the wildernesse, being made in imitation there∣of. But the Heathen had this grosse conceit that their Gods were affixt to their Statues, as their Statues were confin'd in their Temples: So that in effect they did not so much build Temples for their Gods, as thereby lay Nets to catch them in, inviting them thither as into a Pallace, and then keeping them there as in a Prison.

* 1.280Most civilized Heathen Nations had Temples for their Gods. I say, Most, for the Persians are said to have none at all. Perchance it was because they chiefly worshipped the Sunne, and then according to the generall opinion of fixing Deities to their Temples, it was in vain to erect any structure therein to restrain and keep his Ubiqui∣tary beams. And yet that the Persians were wholly

Temple-lesse will hardly be believed, seeing the Assyri∣ans on this side (* 1.281 Senacherib was killed worshipping in the house of Nisroch his God) and the Indians on the other side of them had their Temples erected, as some will have it, by Bacchus their Dionysius: yea we find a Temple in Persia dedicated to * 1.282 Nanea in the time of Antiochus, and though it may be pretended that the influence of the Grecian Empire on the Persi∣ans had then spiced them with a smack of Grecisme, yet Nanea will scarce be proved any Grecian Deity: not to say any thing of the Temple of Bell. Civilized: for as for the Scythian wandring Nomades, Temples sorted not with their condition, as wanting both civility and settlednesse: and who can expect Churches from them, who had no houses for them∣selves? Lastly I say, Nation: for the Stoicks onely, a con∣ceited sect, forbad any building of Temples, either out of derision of the common conceit that Deities were kept in durance in their Temples; or else out of hu∣mour, because they counted the generall practice of o∣ther men a just ground for their contrary opinion. And now we come to the Antiquity of Christian Churches, and crave leave of the Reader, that we may for a while dissolve our continued discourse into a dialogue.

A.

I am much perplexed to find the beginning of Christian Churches in the Scripture. There I find the Saints meeting in the house of Marie the mother of Mark; in the School of Tyrannus; in an upper Chamber; but can see no foundation of a Church, I mean of a place and structure separated and set apart solely for Divine Service.

B.

That the Saints had afterwards Churches in your sense is plain: 1. Cor. 11.22. Have ye not Houses to eat and drink in, or despise ye the Church of God, and shame them that have not? Here the opposi∣tion is a good exposition of the Apostles mean∣ing, and the Antithesis betwixt Houses and Church

speaks them both to be locall; so that S. Paul thought their materiall Church despised, that is abused and unreverenc'd, by their lay-meetings of Love-feasts therein.

A.

By your favour, S^r, the Apostle by Church mean∣eth there the assembly or society of Gods ser∣vants, as appears by what followeth, or despise ye the Church of God, and shame them that have not? Them, and not that, not speaking of the Place but Per∣sons: The latter words of the Apostle com∣ment on the former, shewing how to shame those who had not (that is, to neglect and up∣braid the poore) is to despise the Church of God.

B.

Pardon me S^r: for the Apostle therein accuseth the Corinthians of a second fault. Imprimis he chargeth them for despising Gods materiall Church; Item, for shaming their poore brethren in their Love-feasts. The particle And sheweth the addition of a new charge, but no expound∣ing or amplifying of the former. But, S^r, sus∣pending our judgements herein, let us descend to the Primitive times before Constantine, we shall there find Churches without any contra∣diction.

A.

Not so neither: Herein also the trumpet of Anti∣quity giveth a very uncertain sound: Indeed we have but little left of the story of those times wherein Christian books were as much persecu∣ted as men, and but a few Counfessour-records e∣scaping martyrdome are come to our hands. Yea God may seem to have permitted the sup∣pression of primitive History, lest men should be too studious in reading, and observant in practising the customes of that age, even to the neglecting and undervaluing of his written Word.

B.

Yet how slenderly soever those Primitive times

are storied, there is enough in them to prove the Antiquity of Churches. I will not instance on the decrees of Evaristus, Hyginus, and other Popes in the first three hundred years about the consecrating of Churches, because their authori∣ty is suspected as antedated; and none are bound to believe that the Gibeonites came from so far a Countrey as their mouldy bread & clout∣ed shoes did pretend. Churches are plainly to be found in Tertullian, two hundred years after Christ; and Eusebius * 1.283 witnesseth that be∣fore the time of Dioclesian the Christians had Churches, which the Tyrant caused to be de∣stroyed.

A.

But * 1.284 Origen, Minutius Felix, Arnobius, and Lactantius, being press'd by the Heathen that Christians had no Churches, answered by way of confession, yielding that they had none. This is the difficulty perplexeth me. It was a bloody speech of Abner, Let the young men rise up and play before us: But worse is their cruelty who make sport at the falling out of the old men, when the reverend brows of Antiquity knock one a∣gainst another, and Fathers thus extremely differ in matters of fact.

B.

Why, S^r? A charitable distinction may recon∣cile them: if by Churches, stately magnificent Fa∣bricks be meant, in that acception the Christians had no Churches; but small Oratories and Prayer-places they then had, though little, low and dark, being so fearfull of persecution they were jealous the Sunne-beams should behold them: and indeed stately Churches had but gi∣ven a fairer aim to their Enemies malice to hit them. Such an homely place learned S^r Henrie Spelman * 1.285 presents us with, which was first founded at Glastenbury, thatched and wattled:

And let not our Churches now grown men look with a scornfull eye on their own picture, when babes in their swadling clothes. And no wonder if Gods House

Erubuit domino cultior esse suo, The Church did blush more glory for to have

Then had her Lord. He begg'd, should she be brave? Christ himself being then cold, and hungry, and naked in his afflicted members. Such a mean O∣ratory Tertullian calls * 1.286 Triclimum Christianorum, the Parlour or Three-bed-room of the Christi∣ans.

A.

But it seems not to consist with Christian inge∣nuity for the fore-named Fathers absolutely to deny their having of Churches, because they had onely poore ones.

B.

Take then another Answer, namely in denying they had no Temples, they meant it in the same notion wherein they were interrogated, to wit, they had no Temples like the Pagans for Heathen Gods, no claustra Numinum, wherein the Deity they served was imprisoned. Or may we not say that in that age the Christians had no Churches generally, though they might have them in some places? the elevation of their happinesse being varied according to severall climates: And Chri∣stendome then being of so large an extent, it might be stormy with persecution in one coun∣trey, and fair weather in another. We come now to the Necessity.

* 1.287There is no absolute necessity that Christians should have Churches. No necessity at all in respect of God, no ab∣solute necessity in respect of men, when persecution hinders the erecting of them: In such a case any place is made a Church for the time being, as any private house where the King and his Retinue meet is present∣ly made the Court.

Christians have no direct precept to build Churches under the Gospel.* 1.288 I say direct: For the Law of God, which com∣mands a publick Sanctification of a Sabbath, must needs, by * 1.289 way of necessary consequence, imply a set, known, and publick Place. Besides, Gods command to Moses and Solomon to build a Temple in a manner obligeth us to build Churches. In which command observe the body and the soul thereof. The body there∣of was Ceremoniall and mortall, yea dyed, and is buri∣ed in our Saviours grave: The soul thereof is Morall and eternall, as founded in Nature, and is alwayes to endure. Thus S. Paul finds a constant bank for Mi∣nisters Maintenance lockt up in a Ceremoniall Law, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. The Apostle on the Morality couched therein founded the Charter of endowment for Ministers in the Gospel. Besides, God hath left a warrant dormant with his Church, Let all things be done decently and in order. And this ties Christians to the building of Churches for their publick Assemblies, whereby not onely De∣cency but Piety is so much advanced, especially in these three respects:

• 1 Hereby the same meat serves to feed many guests, one Pastour instructing many people in the same place.
• 2 Devotion is increased with company. Their praises are the louder; and musick is sweetest in a full consort: their prayers are the stronger, be∣setting God as it were in a round, and not suffer∣ing him to depart till he hath blessed them.* 1.290 Haec vis grata deo.
• 3 The very Place it self, being dedicated to Gods service, is a Monitour to them Hoc agere, & stirres up pious thoughts in them. Say not, it is but lame Devotion that cannot mount without the help of such a wooden stock; rather 'tis lame indeed which is not rais'd though having the ad∣vantage thereof.

* 1.291Those that may, must frequent the publick Churches. Such as nowadayes are ambitious of conventicles are deep∣ly guilty: for as it had been desperate madnesse in time of persecution publickly to resort to Divine Ser∣vice, so it is no lesse unthankfulnesse to God now to serve him in woods and holes, not taking notice of the liberty of the Gospel, which he gratiously hath vouch∣safed; yea such people in effect deny the King to be De∣fender of the Faith, but make him a Persecuter rather, in that they dare not avouch the truth in the face of his Authority. If it be good they do (thanks be to God) it may be done any where; if bad, it must be done no where. Besides, by their voluntary private meetings, they give occasions to many to supect their actions there: And grant them unjustly traduced for their behaviour therein, yet can they not justly be excused, because they invite slaunderous tongues to censure them, in not providing for honest things in the sight of men, and clearing Gods service as well from the suspicion as from the guilt of any dishonesty.

We should now come to speak of the Holinesse, Reverence, Decency, and Magnificencie of Churches: But herein I had rather heare the judgements of other men. Let it serve instead of a conclusion to observe that Solomons Temple was the statelyest structure that ever was or shall be in the world; built by the wealthyest, contrived by the wisest King in seven years (now counted the life of a man) by an army of Work∣men, no fewer then * 1.292 one hundred fourtie three thou∣sand three hundred, of the soundest timber, most pre∣tious stones, most proper metall, as the nature of the things required; either the strongest, Brasse; or the richest, Gold: In a word, Earth gave it most costly matter, and Heaven it self most curious workmanship, God directing them. And though Solomon had no mines of Gold and Silver in his own land, yet had he the spoils and gifts of the neighbouring nations, and

once in three years the golden land of Ophir came swimming to Hierusalem. God being the Landlord of the earth, Solomon was then his Receiver, to whom the World payed in her rent, to build his Temple. And was not he a most wealthy King, in whose dayes silver was nothing accounted of; seeing in our dayes the com∣mander of both Indyes hath so much brasse coin cur∣rant in his Court? As for Josephus his conceit, that the second edition of the Temple by Zorobabel, as it was new forrelled and filleted with gold by Herod, was a statelier volume then that first of Solomon, it is too weak a surmise to have a confutation fastned to it.

And yet we will not deny but the world hath seen greater buildings for the Piles and Fabricks, as may ap∣pear by this parrallel.

• 1 Gods Temple, built at Hierusalem by Solomon.
  • Long 60 cubits.a 1.293
  • Broad 20 cubits.
  • High 30 cubits.
• 2 Diana's Temple, built at Ephesus by the Kings of Asia.
  • Long 425 foot.b 1.294
  • Broad 220 foot.
  • High 60 foot.
• 3 Sepulcher Church, built on Mount Calvary by Constantine.
  • Long c 1.295 We find no set dimension but hy∣perbolicall expres∣sions of it.
  • Broad We find no set dimension but hy∣perbolicall expres∣sions of it.
  • High We find no set dimension but hy∣perbolicall expres∣sions of it.
• 4 S. Sophia's Church, built at Constantinople by Iustinian.
  • Long 260 foot.d 1.296
  • Broad 75 foot.
  • High 180 foot.
• 5 S. Pauls Church, built at London by King Ethelbert.
  • Long 690 foot.e 1.297
  • Broad 130 foot.
  • High 102 foot.
• 6 Turkish Mosque, built at Fez.
  • Long 150 Florentine Cubits.f 1.298
  • Broad 80 Florentine Cubits.
  • High Florentine Cubits.

But when the Reader hath with his eyes surveyed these Temples, and findeth them to exceed Solomons, yet let him remember, first, that there is nothing more uncertain then the measures used in severall countreys; one countreys span may be another countreys cubit, ••••

them. Not to relieve them, were not Christianity, and to relieve them, were worse then Infidelity, because therein they wrong their providing for their own fa∣mily. Thus sometimes are they forced to be Nabals against their will; yet it greiveth them to send away the people empty. But what shall they do, seeing they cannot multiply their loaves and their fishes? Besides, Clergie-men are deeply rated to all payments. Oh that their profession were but as highly prized, as their e∣state is valued.

* 1.299Because they are to provide for their Posterity, that after the death of their parents they may live, though not in an high, yet in an honest fashion, neither leaving them to the wide world, nor to a narrow cottage.

* 1.300Because the Levites in the Old Testament had plentifull pro∣vision. Oh 'tis good to be Gods Pensioner, for he giveth his large allowance. They had Cities and Suburbs (houses and glebeland) Tithes, Freewill-offerings, and their parts in First-fruits, and Sacrifices. Do the Ministers of the Gospel deserve worse wages for bringing better tidings? Besides, the Levites places were hereditary, and the Sonne sure of his Fathers house and land without a Faculty ad succedendum pa∣tri.

* 1.301Because the Papists in time of Popery gave their Priests plentifull means. Whose Benefactours, so bountifull to them, may serve to condemne the covetousnesse of our age towards Gods Ministers, in such who have more knowledge, and should have more religi∣on.

Ob. But the great means of the Clergie in time of Po∣pery was rather wrested then given. The Priests melted mens hearts into charity with the Scare∣fire of Purgatory: And for justice now to give back what holy fraud had gotten away, is not Sacriledge but Restitution. And when those grand and vast Donations were given to the

Church, there was (as some say) a voyce of Angels heard from heaven, saying, Hodie vene∣num in Ecclesiam Christi cecidit.

Answ. If poyson then fell into the Church, since hath there a strong antidote been given to expell it, especially in Impropriations. Distinguish we betwixt such Donations given to uses in them∣selves merely unlawfull and superstitious, as Praying for the dead, and the like; and those which in Genere were given to Gods Service, though in Specie some superstitious end were an∣nexed thereto. And grant the former of these to be void in their very granting, yet the latter ought to be rectified and reduced to the true use, and in no case to be alienated from God. Plato saith that in his time it was a Proverb amongst Children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Things that are truly given must not be taken away again. Sure, as our Saviour set a child in the midst of his Di∣sciples to teach them humility, so nowadayes a child need be set in the midst of some men to teach them justice. Excellently * 1.302 Luther, Nisi super∣esset spolium Aegypti, quod rapuimus Papae, omnibus Ministris Verbi fame pereundum esset; quod si sustentan∣di essent de contributione populi, misere profecto ac duriter viverent. Alimur ergo de spoliis Aegypti collectis sub Pa∣patu, & hoc ipsum tamen quod reliquum est diripitur à Magistratu: spoliantur Parochiae & Scholae, non aliter ac si fame necare nos velint.

Ob. But in the pure Primitive times the Means were least, and Ministers the best: And nowa∣dayes, does not wealth make them lazy, and poverty keep them painfull? like Hawks they flie best when sharp. The best way to keep the stream of the Clergie sweet and clear is to fence out the tide of wealth from coming unto them.

Answ. Is this our thankfulnesse to the God of heaven, for turning persecution into peace, in pinching his poore Ministers? When the Commonwealth now makes a feast, shall neither Zadok the Priest, nor Nathan the Prophet, be invited to it? that so the footsteps of Primitive persecution may still re∣main in these peaceable times, amongst the Pa∣pists, in their needlesse burning of candles; and a∣mongst the Protestants, in the poore means of their Ministers. And what if some turn the spurres unto Virtue into the stirrups of Pride, grow idle, and insolent? let them soundly suffer for it them∣selves on Gods blessing; but let not the bees be sterved that the drones may be punished.

* 1.303Ministers Maintenance ought to be certain; lest some of them meet with Labans for their Patrons and parishi∣oners; changing their wages ten times; and at last, if the fear of God doth not fright thē, send them away empty.

* 1.304It is unequall that there should be an equality betwixt all Ministers Maintenance. Except that first there were made an equality betwixt all their Parts, Pains, and Piety. Parity in means will quickly bring a levell and flat in Learning; and few will strive to be such spirituall Mu∣sicians, to whom David directeth many Psalms, To him that excelleth, but will even content themselves with a Canonicall sufficiency, and desiring no more then what the Law requires: More learning would be of more pains, and the same profit, seeing the mediocri∣ter goeth abreast with optime.

Ob. But neither the best, nor the most painfull and learned get the best preferment. Sometimes men of the least, get Livings of the best worth; yea such as are not worthy to be the curates to their curates, and crassa Ingenia go away with opima Sacerdotia.

Answ. Thus it ever was, and will be. But is this dust onely to be found in Churches, and not in

Civill Courts? Is merit everywhere else made the exact square of preferment? or did ever any urge, that all Offices should be made champi∣an for their profits, none higher then other? such corruption will ever be in the Church, ex∣cept there were a Law (ridiculous to be made, and impossible to be kept) that men should be no men, but that all Patrons or people in their Election or Presentations of Ministers should wholly devest themselves of by-respects of kin∣red, friendship, profit, affection, and merely chuse for desert: and then should we have all things so well ordered, such Pastours and such people, the Church in a manner would be Tri∣umphant, whilest Militant. Till then, though the best livings light not alwayes on the ablest men, yet as long as there be such preferments in the Church, there are still encouragements for men to endeavour to excell, all hoping, and some hapning on advancement.

Ob. But Ministers ought to serve God merely for love of himself; and pity but his eyes were out that squints at his own ends in doing Gods work.

Answ. Then should Gods best Saints be blind; for Moses himself had an eye to the recompence of reward. Yea Ministers may look not onely on their eter∣nall but on their temporall reward, as motives to quicken their endeavours. And though it be true, that grave and pious men do study for learning sake, and embrace virtue for it self, yet it is as true that youth (which is the season when learning is gotten) is not without ambition, nor will ever take pains to excell in any thing, when there is not some hope of excelling others in reward and dignity. And what reason is it that whilest Law and Physick bring great portions to such as

marry them, Divinity their elder sister should onely be put off with her own beauty? In after-ages men will rather bind their sonnes to one gainfull, then to seven liberall Sciences: onely the lowest of the people would be made Mini∣sters, which cannot otherwise subsist; and it will be bad when Gods Church is made a Sanctuary onely for men of desperate estates to take refuge in it.

However, let every Minister take up this resolution, To preach the word, to be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. If thou hast competent means comfortably to subsist on, be the more thankfull to God the fountain, to man the channell; painfull in thy place, pitifull to the poore, cheerfull in spending some, carefull in keeping the rest. If not, yet tire not for want of a spurre: do something for love, and not all for money; for love of God, of goodnesse, of the godly, of a good conscience. Know 't is better to want means, then to detain them; the one onely suffers, the other deeply sinnes: and it is as dangerous a persecution to religion, to draw the fewell from it, as to cast water on it. Comfort thy self that another world will pay this worlds debts, and great is thy reward with God in heaven. A reward, in respect of his promise; a gift, in respect of thy worthlesnesse: And yet the lesse thou lookest at it, the surer thou shalt find it, if labouring with thy self to serve God for himself, in respect of whom even hea∣ven it self is but a sinister end.

Notes

• * 1.1

  Maxime 1.
• * 1.2

  2
• * 1.3

  3
• * 1.4

  4
• * 1.5

  5
• * 1.6

  6
• * 1.7

  7
• * 1.8

  Cambd. ••••s. Anno 1573.
• * 1.9

  Maxime 1.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 4.11.
• * 1.11

  2
• * 1.12

  Speed in Ed∣ward the 4.
• * 1.13

  3
• * 1.14

  4
• * 1.15

  5
• * 1.16

  6
• * 1.17

  7
• * 1.18

  Tho. Wal∣singam in eo∣dem anno.
• * 1.19

  8
• * 1.20

  Maxime 1
• * 1.21

  2
• * 1.22

  3
• * 1.23

  4
• * 1.24

  5
• * 1.25

  Maxime 1.
• * 1.26

  2
• * 1.27

  3
• * 1.28

  4
• * 1.29

  Antiqu. Iud. lib. 1. cap. 3.
• * 1.30

  5
• * 1.31

  In his preface to his School∣master.
• * 1.32

  6
• * 1.33

  7
• * 1.34

  8
• * 1.35

  9
• * 1.36

  10
• * 1.37

  11
• * 1.38

  Maxime 1.
• * 1.39

  2
• * 1.40

  3
• * 1.41

  4
• * 1.42

  Cambd. Brit. in Merioneth.
• * 1.43

  5
• * 1.44

  Sucton. in August. Caes.
• * 1.45

  9.
• * 1.46

  Wood in his description of New England.
• * 1.47

  7
• * 1.48

  8
• * 1.49

  2. Kings. 13.21.
• * 1.50

  Maxime 1
• * 1.51

  Math. Paris in Ioan. Anno. 1201.
• * 1.52

  2
• * 1.53

  3
• * 1.54

  Mont. 1. book. Chap. 4.
• * 1.55

  4
• * 1.56

  Deuterono. 29.5.
• * 1.57

  Vincentius. Spec. lib. 20. cap. 105.
• * 1.58

  5
• * 1.59

  Maxime 1.
• * 1.60

  2
• * 1.61

  Virgil 2. Aeneid. 32.
• * 1.62

  Camb. Brit. in Cambridge∣shire.
• * 1.63

  3
• * 1.64

  4
• * 1.65

  5
• * 1.66

  6
• * 1.67

  7
• * 1.68

  8
• * 1.69

  9
• * 1.70

  10
• * 1.71

  11
• * 1.72

  Maxime 1.
• * 1.73

  Matth 5.22.
• * 1.74

  2
• * 1.75

  3
• * 1.76

  4
• * 1.77

  5
• * 1.78

  Exod. 16.24.
• * 1.79

  Ephes. 4.26.
• * 1.80

  Cowels In∣terpreter out of Stows Annals.
• * 1.81

  6
• * 1.82

  Ephes. 4.27.
• * 1.83

  Maxime 1.
• * 1.84

  2
• * 1.85

  3
• * 1.86

  4
• * 1.87

  5
• * 1.88

  6
• * 1.89

  7
• * 1.90

  Godwin in his Catal. of Archbishops of York.
• * 1.91

  Metaphys. lib. 1 cap. 1.
• * 1.92

  Maxime 1
• * 1.93

  2
• * 1.94

  3
• * 1.95

  4
• * 1.96

  Thuan. obit. doct. virorum. pag. 384.
• * 1.97

  5
• * 1.98

  Testatus est Deum, nescis∣se se hoc; esse ante illud expe∣rimentum, Au∣gust. Tom. 7. lib. de anima & ejus orig. cap. 7.
• * 1.99

  6
• * 1.100

  7
• * 1.101

  8
• * 1.102

  Plato, Aristotle, Tully.
• * 1.103

  Singulari valent memo∣riâ quo urbs crassiore frua∣tur acre, Mer∣cat. Atlas in Tussia.
• * 1.104

  9
• * 1.105

  Melchior Adamus in vi∣ta Staupitii, pag. 20.
• * 1.106

  De civ. Dei lib. 7. cap. 3.
• * 1.107

  Maxime 1
• * 1.108

  2
• * 1.109

  3
• * 1.110

  4
• * 1.111

  5
• * 1.112

  6
• * 1.113

  7
• * 1.114

  8
• * 1.115

  9
• * 1.116

  10
• * 1.117

  11
• * 1.118

  Maxime 1
• * 1.119

  2
• * 1.120

  3
• * 1.121

  4
• * 1.122

  5
• * 1.123

  6
• * 1.124

  Epist. lib. 2. Epist. 9.
• * 1.125

  Dum insa∣nos imitatur, quod assimu∣labat ad vivum redegit, Rho∣diginus Antiq. lib. 11. c. 13.
• * 1.126

  7
• * 1.127

  Io. And. Pa∣nor. Barba. & alii indè ad no∣stram. Hiero. Franc. in lib. furios. de reg. juris ff. Boer. decis. 23 n 58. Mantic. de conject. ult. v. lib. 2. Tit. 5. n. 8. Corset. sing. verbi Te∣stamentum.
• * 1.128

  Maxime 1
• * 1.129

  2
• * 1.130

  3
• * 1.131

  4
• * 1.132

  5
• * 1.133

  6
• * 1.134

  7
• * 1.135

  In his life writ by M_r. Ashton.
• * 1.136

  8
• * 1.137

  9
• * 1.138

  10
• * 1.139

  Plin. nat. Hist. lib. 35. cap. 10.
• * 1.140

  11
• * 1.141

  Lib. 5. moral. & Homil. 35. supra Evang.
• * 1.142

  Warraeus de Scriptor. Hiber. pag. 26.
• * 1.143

  Maxime 1
• * 1.144

  Georgi••. lib. 4.
• * 1.145

  2
• * 1.146

  3
• * 1.147

  Lucian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.148

  Hector Boeth in the life of King Reutha.
• * 1.149

  4
• * 1.150

  I. Speed in the end of Henry the 5.
• * 1.151

  In the de∣script▪ of Lon∣don, Broad∣street-ward, pag. 184.
• * 1.152

  Si nimirum sepulchrorum dissolutorem esse probave∣rit, Kirkman. de suner. Ro∣man. lib. 3. c. 26. ex cod. de repudiis.
• * 1.153

  5
• * 1.154

  as, Fui Caius. Scaligeri quod r••liquum est. Depositum Cardinalis Poli, &c.
• * 1.155

  6
• * 1.156

  7
• * 1.157

  Maxime 1
• * 1.158

  2
• * 1.159

  Servius in illud Virgilii lib. 3. Georg Primus Eric∣thonius, &c.
• * 1.160

  Sanders de schism. Anglic. lib. 1. pag. 17.
• * 1.161

  〈◊〉〈◊〉. 7. Polit. cap. 16.
• * 1.162

  4
• * 1.163

  5
• * 1.164

  Russin. lib. 1. cap. 4.
• * 1.165

  6
• * 1.166

  7
• * 1.167

  Guliel. Malm. lib. 2. cap. 10.
• * 1.168

  Maxime 1
• * 1.169

  2
• * 1.170

  3
• * 1.171

  4
• * 1.172

  Gen. 26.22.
• * 1.173

  5
• * 1.174

  Maxime 1
• * 1.175

  2
• * 1.176

  3
• * 1.177

  4
• * 1.178

  5
• * 1.179

  6
• * 1.180

  7
• * 1.181

  8
• * 1.182

  9
• * 1.183

  Maxime 1
• * 1.184

  2
• * 1.185

  3
• * 1.186

  4
• * 1.187

  5
• * 1.188

  Wards Ani∣madver. of warre sect. 17. lib. 2. cap. 5.
• * 1.189

  6
• * 1.190

  Thuanus obit. vir. Doct. Anno 1598.
• * 1.191

  Idem in eo∣dem oper. Anno 1589.
• * 1.192

  7
• * 1.193

  Erasmus in praefat. in 3. s••riem 4. Tomi Hieron. pag. 408.
• * 1.194

  Maxime 1
• * 1.195

  2
• * 1.196

  3
• * 1.197

  4
• * 1.198

  5
• * 1.199

  Annos. 5. v. 13.
• * 1.200

  1. Pet. 3.15.
• * 1.201

  Matth. 10.18.
• * 1.202

  6
• * 1.203

  7
• * 1.204

  8
• * 1.205

  9
• * 1.206

  Lord Bacon in Henry se∣venth, p. 211.
• * 1.207

  10
• * 1.208

  11
• * 1.209

  12
• * 1.210

  Bishop Hall of Christian Moderation, pag. 6.
• * 1.211

  Maxime 1
• * 1.212

  2
• * 1.213

  Augustin. contra Ada∣mant. cap. 13.
• * 1.214

  3
• * 1.215

  4
• * 1.216

  Irenaeus lib. 5.
• * 1.217

  Diog. Laert in fine Prooe∣mii.
• * 1.218

  Bidulph. in his travell to Ierusalem, pag. 98.
• * 1.219

  6
• * 1.220

  Irenaeus cap. 2.3.

  Tertull. de virgin. velan. Hilarius ad Constant. Au∣gust.

  Taur.

  Maxim.

  Serm. de sym∣bolo.

  August. Serm. 2. & 1081. De Tempore.
• * 1.221

  Ambros. de poeniten. contra Novat. lib. 1. cap. 1
• * 1.222

  Maxime 1
• * 1.223

  2
• * 1.224

  3
• * 1.225

  Ambros. de offic. lib. 1. cap. 18.
• * 1.226

  Prov 10 19.
• * 1.227

  Greg moral. l••b. 7. cap. 17.
• * 1.228

  Fox Martyrs, pag. 1079.
• * 1.229

  4
• * 1.230

  5
• * 1.231

  Eccles 7.18.
• * 1.232

  6
• * 1.233

  2. Sam 6.16.
• * 1.234

  1. Kings 18.42.
• * 1.235

  Iohn 20.14.
• * 1.236

  Acts. 12.14
• * 1.237

  7
• * 1.238

  Scaliger de subtil. pag 18.
• * 1.239

  8
• * 1.240

  Vid. in the funerall serm. on him, pag. 18.
• * 1.241

  Maxime 1
• * 1.242

  2
• * 1.243

  3
• * 1.244

  4
• * 1.245

  5
• * 1.246

  6
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1. Cor. 7.35.
• * 1.248

  7
• * 1.249

  Phil. Com. lib. 2. cap. 1.
• * 1.250

  Thuan. de obit. vir doct. in eod. Anno. pag. 385.
• * 1.251

  Maxime 1
• * 1.252

  In miraculi•• vel max••mum est 〈…〉〈…〉 & vivere sine ulla ••adice, Plin. Nat. Hist. lib. 19. cap. 2.
• * 1.253

  2
• * 1.254

  2. Sam. 13.30.
• * 1.255

  Stowes sur∣vey of London, pag. 528.
• * 1.256

  3
• * 1.257

  4
• * 1.258

  5
• * 1.259

  S. Edward Sandys view of the West Religions, pag. 100.
• * 1.260

  Plutarchs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.261

  6
• * 1.262

  Luke 5.15.
• * 1.263

  Livy. lib. 45. juxta princip.
• * 1.264

  Livy. lib. 1.
• * 1.265

  Famian. Stra∣da de Bello Belgic. l••b. 5. pag. 456.
• * 1.266

  7
• * 1.267

  8
• * 1.268

  9
• * 1.269

  1 Kings. 10.7.
• * 1.270

  Maxime 1
• * 1.271

  V••d. Chron. H••l••••••i.
• * 1.272

  Isidori••s lib. 15. cap 14.
• * 1.273

  2
• * 1.274

  Socrates lib. 1. cap. 14. & S••zomen. lib. 1. cap. 8.
• * 1.275

  3
• * 1.276

  〈…〉〈…〉. in G••∣nes. pag. 2••••.
• * 1.277

  4
• * 1.278

  H••spinian de orig. Temp c. 4.
• * 1.279

  5
• * 1.280

  6
• * 1.281

  2 Kings 19.37.
• * 1.282

  2. Maccabees 1.13. vide ••ti∣am. 1. Maccab. 6.2.
• * 1.283

  Hist. Eccles. lib. 8. c. 1, & 2.
• * 1.284

  Origen. lib. 4. contra ••e••••um, Objicit nobis Cel••us quod non habea∣••••us Imagines aut Aras au•• Templa. Idem lib. 8. contra Celsum, Celsus & Aras & Si∣mulac••a & Delubra a••t ••os diffugere quo minùs fundentur. Arnobius lib. 4 Contra Gen. Accusatis nos quòd nec Templa ha∣beamus, nec I••agines nec Aras. Minut. ••elix pag. 73. Putatis autem nos occultate quod ••ola∣mus si Delu∣bra et Aras non habemus. Lactantius, Quid sibi Templa, quid Arae volunt, quid denique ipsa Simula∣cra, &c.
• * 1.285

  De Conciliis Brittan. pag. 11.
• * 1.286

  Adversus Gentes, cap. 3.9.
• * 1.287

  7
• * 1.288

  8
• * 1.289

  Ut 〈…〉〈…〉 fid••l••••us pr•••••••• D••••s verbo ••uo 〈…〉〈…〉 sic & Te••pla pub∣lica ipsis p••••a∣gendis desti∣nata este opor∣••••••, Cal••in. in∣stit. lib. 3. cap. 20. num. 30.
• * 1.290

  Tertull. Apol.
• * 1.291

  9
• * 1.292

  1. Kings 5.15, 16.
• a 1.293

  2. Chron. 3.3.
• b 1.294

  Plin. nat. Hist. lib. 36. cap. 14.
• c 1.295

  Eusebius lib. 3 de vit. Con∣stantini, c. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.296

  Ev••grius lib. 4. cap. 30.
• e 1.297

  Namely in the body of the Church besides the steeple, Cambd. Britt. in Middlesex.
• f 1.298

  The height we find not, but it is a mile and half in com∣passe, Leo Afri∣canus, lib. 3. pag. 126.
• * 1.299

  4
• * 1.300

  5
• * 1.301

  6
• * 1.302

  In his Com∣ment on the 47. of Genes. pag. 631.
• * 1.303

  7
• * 1.304

  8