A forest of varieties ...

This still let me Preface to the faire Philosophicall Inclination.

PArdon the rather my inobservance to Me∣thod, for farre more sublime and better Authours have discovered as little order, and as much repetition; witnesse the Col∣lections of Marcus Aurelius, St. Augu∣stines Confessions, and some of a higher Classe: If my ayme and scope bee good, and that I have with any force and energie pursu'd it, out of the way of common and vulgar footsteps, accept; if I have fail'd, excuse mee, spare your labour, read and consider the lesse, it is easie to forbeare; you may otherwise become as little fa∣vourable to your self and good intentions as unto me: If you catch mee not at a word, at an Epithet, you will of∣ten lose mee and the best of my sense and matter: Where∣fore weigh, and either proceed or reject: Yet thus much know, that either Religion, health, right reason, thrist, decency, true honour, moderation and morality are nothing, or something I conceive I have written not unworthy your attention. If you affect goodnesse in your self and others as good men doe, you will not scorn the very Essayes and offers at it, in the way of prudentiall rules, knowledge, and observations, howsoever imperfect: You may find, if I over∣ween not in the through course of these my preceding, and ensuing Sections, short assertions, the fruit and quintessence of a long concocted experience, as easie, usefull, and ad∣vantageous to you, if you ruminate upon and digest them, as they have been costly to mee to attain, extract, and gather; especially if you are young, and to seeke, for to such is this addresse.

Crotesque.

MAN is to himself either the best or worst compa∣ny, in the even ground of solitarinesse the bowle works it self to a by as of good or bad resolutions, if in this bi∣vious world we take the right hand way, it is good for our selves and others; but as children are apt to bee left handed, so we: Nature is a cold combatant against it self, you bid in vain a stone to mount, or fire to descend, naturall propen∣sions must be supernaturally predominated: It is found that most Soyles (and I beleeve it of all) how perverse or barren soever, have within them at some reasonable distance a marne and manure to correct and fertilize their mold, but industry and Art must extract and employ it. The blessing of God must goe to the finding and improving of his blessings upon us; I intend not to discourse of our pronenesse to evill, and the difficulty of vertue and piety, o∣thers have handled it at large, onely I will say of my self, that if I be not of a vitious inclination, it is Gods good grace and chara∣cter upon me. I know as well as another the advantages and ea∣sie wayes of dishonesty; I could hide my claws like a Cat, till I met with an opportunity for mischief, I could transforme my selfe into an Angell of light, and play the Devill in my heart, but my ends, end not in my self. I confesse every man loves to walk on the ground of pleasure and delight, nor ought or can a self-consi∣deration and interest be excluded, Fancy must and will be humo∣red; some have imagined pleasure to consist in indolency and put∣ting our selves out of pain, by the satisfaction of our longings, but some delights are even naturally and indiscoursively such, by the impression wherewith they surprise and affect the senses inward and outward, they are indeed intended and exalted, or remitted and extenuated according to the fancy and other circumstance, that gives them entertainment: not only delights, but variety is necessa∣ry to humane nature, many are so tempered and elemented, that not only seeming pleasures, but such as are hot, full and hazar∣dous are required by them, they must have their load, and be put to their strength, or they finde no relish. What is now to be re∣solved▪ we exclusively usurpe the reasonable form, if we use it not in elections and moderation; I consider not my self in my naturals, as a savage, which I might have been, but as I finde my self, a civi∣lized,

a moralized Christian, moderatour to my own disputations and actions. Drunkennesse may be pleasing, but is ugly, and ex∣poseth us to inconvenience and scorn: I will endevour to avoid that and the like, I will make a Harmony of discord, reconcile Nature, Art, Religion, my owne and others interest: This you will say is a work, but it lyes upon me, I drew it not upon my self, and I must comply with my condition, I will bridle my ap∣petites, and willingly give way only to such contentments as are most cheape, cleare, safe, and lasting, such as allow me most ma∣stery over my self, my ambition is to possesse all, by desiring no∣thing; if I can finde contentment at home, I will not seek it a∣broad; I love not to part with my freedome and power over my self, to exercise a conceited power over others, such kinde of spi∣rit and power may be sweet, it may be brave, the other I preferre as more firm, more sound; I can willingly forbeare the giving of ten blows, to avoid the taking of one, which consideration is said to have established Justice, and by the same I will endevour my quiet. A private course is neither void of pleasure or variety; Place forceth no man to expence, but well chosen, gives as well change as cheapenesse of food and pleasures, the same affections move in little as in greater creatures, and may bee entertained as well in a Country, as Court course of life, they who use to play small game, can do it as seriously as others the greatest. Businesse is many times rather a diversion then exercise of life, let us be ne∣ver so impatient, wee cannot shake off our naturall condition, if wee could be contented to bee but our selves and soberly enjoy our selves, wee should prove better and easilier contented then we are. I will first improve my self and my own to the best, before I make an alienation, I will be weary of my self, before I passe my self away, I will not willingly subject my reason to my own, much lesse to the fancy of others; there is motion enough to be exercised within our proper locality without those excentriques and trepida∣tions, wherein many violate their own and natures Laws: it must be an exorbitant fantasie that cannot entertain it self in its owne Apogeums, and Perigeums, contemplation of Heaven and Earth, and a conformity of action. If ever I affect farther, it must bee by a faire calling, and shall be with an affectation of others good more then my own, or good, or fancy; I finde few such Com∣missions granted, Cum libera potestate, as would suit with my af∣fections, wee shall finde enough to doe to make good our account in a private, much more in a publique course; power and gain, which are strong motives to other men, are too vain and sordid to become my objects, quiet and good are my ends, as motion and gain theirs, my disposition was never lazy or timorous; But I can∣not deny a kinde of restinesse and Epicurisme in honest, sober self-pleasing and Idolatry; it must come faire and walk fairely with me that will be mine and hold me. My wit and discourse are no farther at my command then I approve my object and sub∣ject.

Though I bee not Mercuriall, I resemble the Planet Mercu∣ry in this, that my conversation is much according to the com∣pany. Every man hath much of the Ape, much of the Chameleon, much of the Parasite, too much of the Serpent and envy in him, opportunity and necessity are strong Agents. I cannot speak half so well French with an English as with a French man, nor exercise half so much freedome or ingeniosity with a dull, common, or pre∣varicating, as a lively, generous, and sincerely expressing spirit: I well endure not to sow my seed, but on good ground, and expecta∣tion of a good return, nor to converse with such as are so wedded to their own opinions, and full of themselves that there is no room or indulgence for any other. I am as tender of giving the least distaste or offence to another, as to my self; Though I love conformity, yet no more then needs must to an absurd fashion, and not at all to a vitious temporizing. Here you may finde no small perplexi∣ty; Art is long, multiform, infinite, Nature short-sighted, bound∣ed, we are obnoxious to a world of crosse indications and reluctan∣ces; Art, and Inventions owe us a faire amends, for we suffer and are confounded more then a little by them; were it in my power I would recompence, restore, help, and piece out Nature by my Writings, but I feare, the best Authors often more disguise and confound, then better and improve her: Shee hath, I confesse, found some advantage from Invention, as appeares in the extent and multiplication of Perspective Glasses, Catacousticons, digest∣ing our Language to bee conserved by writing, regulate and sub∣lime observation in Astronomy, and the course of the Heavens, as the Ephemerides, and exact prediction of Eclipses doe witnesse, but how well shee might have subsisted and walkt without a Iacobs staffe, and these helps let others discourse, I acknowledge them much better then the invention of high heeles, head dresses, and training Gownes, &c. But may it not be a shame to Art, that all this while it hath not taught us to flye (and for swimming, we are rather dis-taught by our Discourse) and that cutting down and destroying great Trees upon otherwise barren soyles, it is not a∣ble to teach them to bring forth Corne and inferiour Plants: Fan∣cy, and the Melancholy humour, are great Inventors, but as the Melancholique humour breeds an Appetite, so doth it ordinarily hinder digestion; a stomach that surchargeth it self with variety, digesteth ill, and breeds crudities; It is hard to make a just con∣coction and distribution of our unnaturall superinductions. The craftier sort of people strip themselves of such clogs and incum∣brances, and insist too often in a corrupt and unreformed nature. They look upon God (if at all) no farther then they finde him in Nature, and in his Workes, they passe over his supernaturall revealed Word and will, as wanting the eye of Faith to discern it, and either question the recommended interpretation, or wrest it to their own sense and interest, they admit no Law but their own Nature, and worldly and sensuall advantage; No man can

know God and his will, and contemn or slight it; But Religion, like Nature and the Senses, is indemonstrable, because nothing proportions unto it. Every man frames God unto himselfe, such as either his grace or our owne interpretation and sense deliver him unto us. If our Divines were either so consonant in their interpre∣tations or lives, as were requisite, wee should become better Chri∣stians then we are. His will would not be so indifferent to us, nor would we conceive him so indifferent as many do to our wills and actions; Excepting Religion all other knowledge is so painefull to attaine, and so troubled and muddy when wee come to stirre the bottome, that the game is hardly worth the Candle; God of his great mercy enlighten us and mend us. Amen.

August the 2. 1638.

To my best Clergy friend in relation to the best among us.

IT proveth according to your conceit for this my farther writing, I affirmed to you as I then thought that nothing lay upon mee requiring farther vent. In truth for the particular which I now fall upon, it hath beene long since in my affections to write something therein, but the tendernesse and daintinesse of the matter, and censuring ticklishnesse of the time with-held mee; possibly I have been too pusillanimously injurious to truth and ingenuitie, too much misdoubting my owne strength, and over prejudicate upon supe∣riours in such restraint. Religion, as it now stands betwixt us and the Papists, is the subject. There have not beene wanting on the one side some who out of a Romish presumptuous and overflatte∣ring disposition, and on the other, some, who out of a Scot∣tish jealousie and distrust, have over-boldly apprehended (if not concluded) that both our King and many of our Bishops are a∣gainst their owne and our good and quiet too much affected that way. I have formerly understood from you your opinion to the contrary, and that grounded upon sound reason, and mine hath runne with yours; None should prove so great losers by such a change as our King and Archbishop of Canterbury, and they are both of them too wise and sensible of their owne power, free∣dome and splendor ever to consent to reenthrall themselves to those great usurpations and abuses which the Monarch of Rome exerci∣seth over such Princes and States as acknowledge him. It is little that we of inferiour calling should suffer under him, in respect of the continuall reluctancy wherein they would find themselves plunged. Our King and State enjoy now that happy freedome which hath cost others full deare to have attained and have failed in their endeavours. Yet a King of France is mighty even in the

Court of Rome, so farre as to bandy against the Spanish faction, which is commonly great enough to be troublesome to the Pope himselfe. The power of all other Princes and States are petty Planets in comparison of these, of so little sway and eminency that their influence and operation is very little more, then as they side, adhere, and involve themselves to the others interest. Our King is now one of the most free and eminent of Christendome, nor can there bee the least just feare that his wisedome and spirit upon whatsoever Antipuritan suggestion can consent to bring over him∣selfe an unbridled and unlimited jurisdiction and controller. The usurped vicegerency of the Pope as God on earth is too imcompati∣ble with the just temporall power of Kings, to be willingly ad∣mitted. The strained grosse and injurious pretences of the Roman Church have been too clearely detected, and Christian rights and truths too strongly vindicated to relapse to former delusions; whatsoever future remisnesse and indulgency the Pope may pretend, nunquam ligat sibi manus, there can bee no securitie against him, and naturally (as well as for their pretended truth and uniformity) they will ever tend to recover their losses and pristine authoritie. Many carry a reverend respect to that Church more out of a con∣templation of what primitively they were and now should bee, then what they long have been, now are, and are likely to conti∣nue. Unitie in truth and sincere Religion were indeed above all things to bee wished, as nothing is more to bee avoyded and ab∣horred then falsehood, prevarication and imposture. Whatsoever pretext of policy and devotion there may seeme to bee in part of their discipline and Tenents; certainly there is little Christian wisedome and lesse devotion, to admit corruption and falshood up∣on any policie; Gods truth stands not in need of our simulation and lies: a discovered Woolfe and Impostor, let his cloathing be what it list, shall never deceive mee, and in a sincere way I can al∣most as easily consent to be of no formall Religion, as of a false one. But they will tell some of the wittiest amongst us that there is no assurance, no alacritie in a Calvinist spirit. Indeed their Cler∣gy is very kind in charging their owne soules to seeme to ease ours by an implicite faith and absolution; If I were to chuse a religion for my ease and libertie it should bee theirs, but I know too much of Religion and them to be of that mind, I cannot but make use of my owne eyes in a way that so much importeth mee, nor can I yeeld to resigne them * 1.1 at their request. Now as it is my prayer, so will I endeavour to retaine a confidence against such apprehen∣sion, and will persevere with you as well to judge as hope the best. This discourse though I am more unfit for it then it for mee, I have adventured upon in full discharge of my heart and soule, nor will I forget to put you clergy men into my prayers; for next to Christ and the King, from your sinceritie of doctrine, spirit and life, must flow our peace, happinesse and salvation. If you preach Christ more then your selves and teach inward more then outward holinesse,

wee shall learne from you to become more truely Christian then hypocritically pharisaicall, you may otherwise confound and ru∣ine your selves and us, from which mischiefe and misery may it please our mercifull God and Saviour to deliver us. Amen, Amen

Septemb. 5. 1638.

Habituall vertue insuperable.

THere is an admirable communication and intelligence as well as league and Colligence betweene the body and soule. They Act the one upon the other, they suffer the one from the other, sometimes the one, sometimes the other leads the dance; If the mind be sad, the body is heavy, if rejoyced, active; and so con∣trarywise the sicknesse of the body dejects the minde, and health gives it alacrity. The Oeconomy of the bodies concoction and fa∣culties is disturbed and hindred by the trouble of the mind. So is the working of Physick. Onely the vertuous temper of the soule maintaines it selfe incorruptible and firme, in despite of all bodily infirmitie and distemper. A mind habituated to valour and vertue will never degenerate to cowardise and basenesse from its ingenit and naturall Character. The body may incline, it cannot compell: it offers to lead, it forceth not to follow; in our dreames a well∣confirmed mind maintaines it selfe against vitious transportations; Yet may the state and temper of the body be much conjectured from our roving and raving fantasies in our sleepe or sicknesse. Rheume, Choler, and Melancholy may be concluded from wa∣terish, fierie, or dismall representations, or the intention and abate∣ment of a paroxysme and disease from the suitable pleasing or un∣pleasing impressions and objects whereby they will finde meanes to impart themselves unto us. (I speake upon experience) in the malignitie of a fit or humour, wee are full of perturbation, diffi∣cultie, and unluckinesse, in the decrease all goes faire and prospe∣rous. More wonderfull are the influences and impulsions of God upon the soule, such as are rather to bee felt then related, they are unexpressible and indemonstrable. The leadings, the with∣holdings, the comforts, the relievings, the deliverances, how sweet? how incomparable? Our spirits are nothing but as inspi∣red from him. Hee is the incomprehensible Spirit of spirits and the world, the giver and ruler of our thoughts. True joy hath no other Spring or Center. Hee is the uniter, consolidator and com∣mune viuculum of soule and body, the heavens and the earth, the elements and universe. No creature is more indebted to his favour

then my selfe. I shall bee happy if he please to continue me thank∣full, and exempt from abusing it. Which that I may not doe in further prosecuting this insatiable humour of writing, I resolve by his good grace and assistance to make this my peece of farewell. I know how short I come in matter, how short of what my selfe could write, I will not too much presume of his mercy and my owne strength and ordinary preservatives. Subjects of writings are as various and endlesse as obscure. If you will reade the Schoole∣men, or more full and Divine writings of our present Bishop of Salisbury upon originall and actuall justice, it will abate our pre∣sumption, and discover so the vast perplexed intricacy and nature of things and questions unto us, as will beget a modestie and restraint as well to our contentious discourse as scribling. God hath put me as well into a way of health for my body as my soule, if I wrong not the one by the other. Hee hath cleared my mists and confusi∣on by the Sunshine of his grace. God make me constant to my self and him. Amen, Amen.

* 1.2To make mee also the rather consent to withdraw my selfe, I finde that already in my wild diversitie, I have falne upon so ma∣ny notions, that for the most part, that I now take up is apt to en∣terfere with what I have formerly touched, and the very avoyding would become neare as troublesome as the delivering of my selfe.

Septemb. the 28. 1638.

If to be temperate and good 'tis hard, Will easie is, and seldome failes reward. But who nor is, nor goes about to bee, Shame may he reape, his vices proper Fee.

Sweetnesse of Goodnesse.

VVEre the world as fit to heare as I durst bee free to commu∣nicate my most secret thoughts, I could and possibly would use another manner of opennesse then I doe; I often appeare profuse in respect of others, when I am reserved in respect of my selfe; I am full of vanitie and errour, yet such as a good man and Christian may, and for the most part must undergoe, though not ap∣prove; Absolution must proceed from God, and he alone is idoneous for an entire and unreserved confession: I have abounded in an ex∣orbitant fancy, passion, and infirmitie. Some men account tender∣nesse of conscience, a silly weaknesse of mind, I make it my glory as they their shame. It was impossible for me to come off from so

long a wrastle with God, and not to beare his markes: I am none of the miraculous three Children to come out of the Furnace and not have my body and garments savour of the fire. Such a con∣quest and obduration had been my soules losse, and would mani∣fest it selfe in such a profligate wickednesse as I hope shall never be mine; If I be not totally reformed and refined, yet as farre as the condition of a fraile passenger admits, I will as well endea∣vor as hope to give proofe of a bettering in my affections. Hee is an evill Scholler to God and the world, who learns not to improve his talent, they both expect from us according to what we pretend and have, not according to what wee make no show of nor possesse: hee carries a great loade who hath charged himselfe with a great expectation, whether in vertue, curiositie, expense, or oftentati∣on of knowledge; a little wit, money, or goodnesse, with hu∣militie, sobrietie, and well managing will goe farre, and often finde better ease, plentie and acceptance, then a greater abounding. I would be sorry not to have improved my experience to such a Re∣gulation of expence and affections as to bee able and as well plea∣sed in shortning the one, as stretching out the other beyond a No∣vice or common course. Time is an excellent Shoolemaster of Lezany, and ought to be of pietie, good improvement in any kind is one of the sweetest pleasures to a good mind, and it is one of the most happy conditions and nearest to God, to actuate a power of beneficence. The greatest felicitie of Princes, is their power to doe good; there is nothing more easie with Gods blessing then for a King and people to flourish in honour and welfare; the more mise∣rable is the consideration that such power should so often miscarry by falling into either unskilfull or ill affected hands; Immense and infinite are the good effects of a power judiciously and constantly well imployed; If the fortune of private men in a constant way of thrift and course succeeds as wee often see, what will good or∣der and industry produce in a State and Kingdome? If wee were as intent to provide remedies for publique as private defaults and inconveniences, Plenty, Justice, Honour, safety, strength, and the contentment of good men would flourish in the world more then they do it shall recompense all improsperitie in my selfe if I may see prosperitie in the service of God, my King, and Country; As he is good, may his Counsell be such and we are happy. Age is a disease and breeds a morositie, yeeres and experience of good and bad, right and wrong, have made me nice and hard to please, whether in diet, conversation, or good order, wee have much adoe to become pleased in our selves, as much in others. It is a discourse that hath been taken up against marriage, I have felt and could say much therein, but it is a jarring string; the best of us are clogs and remora's to our selves, much more to others; we can∣not the best of us be so good as we would and should, I will yet wish well to others and bee as good as I can. Curantem quicquid dig∣num sapiente bonoque est, is that I affect to finde in my selfe and

others. Moralitie leads us to faire grounds, Christianitie to the best and soundest; It were well if wee could be constant to either without being at every turne of feare, hope, fancy, and our owne false appearing and flattering advantage, shaken in our resolutions, and abandoning God, Religion and goodnesse. But alas, wee call upon many men to be good, and to be wise, who have it not in their power; they want a conformation and temper of parts, they have Laesaprincipia, vitiosa praecordia; It is proper to God alone to bee exempt from error and frailtie. Many men erre by inconsiderati∣on and want of Judgement, many by following their inclination and judgement, in nature right, but wanting experience or super∣naturall illumination and grace; the first are wholly in the darke, the second want the true light, the first want judgement as well to * 1.3 correct and recollect as at first to discerne and design, the second want not discourse and understanding, but first suffer it to bee over∣cast by their carelesnesse, sensualitie and affections; the first suffer in their frame, the second in disease, and distemper: no wonder if the first bee incorrigible, they are blind and have it not in them, the other have, but sometimes cannot go about to find it, and some∣times will not use it. Though to me errour hath ever been essenti∣all, yet at the worst have I never been so dissolute as to enthrall my selfe to the tyranny of any delight, vitious, or other, I have in truth been such a Sceptique as not to have been sure in so much as what was my pleasure, I have brought it to the rest of reason, and judged common delights too base and bestiall for a cultivated soule. But why was not I more scepticall against course of reason, then pleasure, which seemeth to admit of least doubt and dispute? reason is indeed too multiforme, fancy, interest, preoc∣cupation, misunderstanding sway it too much, yet not so farre, but this conclusion may be raised. Experimentall and naturall conse∣quences must bee acknowledged, and they who order their cour∣ses and actions with least prejudice to themselves in either present or future respect may bee tearmed the wisest. But to distinguish, to re∣straine according to truth and realitie, Hic labor hoc opus. God and nature must and will bee our leaders; God originally, Nature instrumentally; fantasie and discourse are peeces of Nature, and well instructed, well habituated may over-rule her. Perfection of soule consists in found understanding and affections, in conceiving and affecting our selves and other things in due measure and as wee ought; Regulation and moderation are the great businesse, right understanding begets them, and powre in them our practise, God, Justice, Honour rooted in and seasoning our soules will have an influence into, and steere our course and actions; Beautie is not faire, nor received pleasures sweet, but as they insinuate themselves and comply with our predisposed Fancy, which gives them their re∣lish and tincture. Great and eminent beauties and Physitians are idly supercilious towards such as regard them not; their operation exists much in our conceipt; they are much beholding to Princes

and others who subject themselves to their power of life, death, and torture over them, our weakenesse is their strength and credit. But here by Gods grace I leave this fruitlesse Labyrinth of writing, humbly begging his helping hand which onely can assist and di••∣rect mee, and hath never failed to support me. Amen, Amen.

Novemb. the 10. 1638.

THough I misse of your company in the vast cloud and presse of this Towne, yet I cannot forget you, nay such is the diffe∣rence that I find betwixt yours and common conversations, that I want you the more by enjoying of them, and like a true peece of goodnesse discerne you the more by wanting you: Gratitude must never grow old, and some bruises and hurts are of a nature to renew and refresh their sense, by inward or outward accident, even till our deaths; that qualitie hath, since I saw and writ unto you, produced these little resentments which now I send you. It is a yeare of mourning, and mine is long since double-dyed, death and sicknesse are grown a common conversation, and have alone of late been mine, excepting the diversion which I have received by a continuall load of most importunate and vexatious trouble; my is also dangerously relapsed into the disease of the time, carelesnesse, presumption, impatience, and a treacherous indulgence to his own humours (our common reigning maladies) have been the cause: Wee are of late so out of our wits that our very mother wit of keeping our selves warme failes both in our mothers and us: By naturall heate wee live, want of clothes, want of cherishing it makes us all suffer: Though you know my mind concerning Physitians, yet such is their Ius acquisitum that my sonne is under their jurisdiction, God send it to his good, cold ta∣ken upon Physick hath cast him downe. I have been present at their Anatomicall discourse of his distemper, danger and cure, excel∣lent termes to amuse and amase the credulous ignorant, enough to worke a cure by the enchantment and charme of their words and language. Yet I cannot but compare it to a Rope-dancer whom I have seene doe his tricks, and show his Art in a Sack, if his footing were right, good, if other, hazard for a neck or limbe: But here if their learned blindnesse mistake, the poore paying Patient must suffer. It is just that they who cannot governe themselves should be ruled by others often worse. These and more evills must we suffer, as it is in the 14. Chap. of the booke of Wisedome, Verse the 22. from the warres of theirs and our ignorance. A word or two lesse would have ended with the bottome of the page, but howsoe∣ver I end well if you continue and accept me.

Your faithfull Friend and Servant.

November 12. 1638.

The Shepherd, Sheep, and Wolfe.

MY true fair-minded Friend; I beleeve you now in labour to Preach and mend the vitious world, I also wish, but little hope to doe it by writing; you sow, and I write in the Sand, wee both dwell at the sign of the Labour in vaine, the More will not change his hew, nor the Leopards their spots, they cannot, nay they would not, you shall not perswade them they are blemishes no more then the Lady her affected patches on her face, they are in fashion and appeare faire in their own eyes, as every mans way and pleasure to himselfe: we may lament one anothers endevours, others will deride us, or possibly, some will be so good as say, Well said, well writ, and as they use their feasts, eate, and forget; the sober diet breeds the better nourishment, example is the better Teacher, but it must bee numerous to prevaile; Vertue is grown but a name, and that neither well understood nor agreed on; Some honest men there are, Rari nantes in gurgite vasto, they may make much of themselves, and wrap themselves in their own vertue, a habit God knows out of fashion, they are fitter for Cloysters then the worlds traffique, and like square playing Gamesters shall be sure to bee made a prey and sit down by the losse; their strong constitu∣tion may resist the corruption of the times, they shall not alter them, their innocence shall have as little power (howsoever commend∣ed) as fresh waters upon the Seas saltnesse, the worlds antiperista∣sis may better them, not they the world. But how comes it that so few are honest? is it that perfection must bee as rare and hard in Na∣ture as in Art? is it that our artificiall confused meat and drink in∣fect our bodies, and they our soules? is it the perniciousnesse of example in great and powerfull persons, who sway the times and seldome originally attain to riches, honours, and greatnesse by just and honest wayes? Or is it that as some species of creatures are of a perverse and evill nature, such as live by rapine and de∣struction; such as Apes, Wolves, &c. so man is naturally of a mischievous kind? if so, them may a good natured man be esteem∣ed a Monster, and rather an error then perfection of Nature: Is it these, or is it not rather the corruption of our mindes and affections by having changed and perverted Nature from her first purity, in∣to Artificiall fancy and affectation of enthralling others and inrich∣ing our selves? So that as women are in respect of their attire, of∣ten the least part of themselves, the like may bee said of man in the disguise of the minde: So it is, and such punishment is deser∣ved in our desertion and rebellion against God and Nature. We are one anothers scourges, wee are scourges to our selves. If you and I and others are rather Sheep then Wolves, let us thank God whose grace it is; let us cloathe our selves in our own wooll, short Pasture will content us for food, little drink more then the dew

of Heaven; Thither let us tend towards him whose mark we bear, the great Shepherd of our Soules: Let Wolves be wolves, whilest hee is our Shepherd, and his good Angels our guard, we are safe and happy now and forever; let the wolves of this world, the Loup-garrons, the mankinde wolves devoure what they can, they shall devoure but what they can, most commonly one another: There are so few of us, they would else want meat, though their rage be great, their time is short, our comforts are sweeter, more permanent: as much as they contemn us, they are content to make use of our cloathing; they reckon us foolish Martyrs, of a foolish Philosophy, and wee them beasts of a foule deformity. They are ugly to God, ugly to goodnesse, often ugly to one another, and ugly to themselves, especially when affliction, sicknesse, and infir∣mity lets loose that Band-dog, Conscience, upon them, which they had formerly in their prosperity tyed up and kept in darknesse and sleep; hating and hated, flattering themselves with strong delu∣sions, to one anothers torture for the present, and eternall torment hereafter I leave them, committing you and all good men, the Sheep of God, to his inviolable, infallible protection. Amen, A∣men.

November 14. 1638.

NO wonder if a perverse nature use perverse and crooked wayes, a Serpent cannot goe right, craft is the evill mans instrument to evill ends, as cunning is sometimes necessary to good men for good purposes; evill men are in the dark, they are blinde to true vertue and charity, their workes are workes of darknesse, and their wayes accordingly: it is the glory of discreet power, in goodnesse to walk fairly, and choose the open safe and faire way, where o∣thers how ever powerfull, needlesly encumber and bemire them∣selves in bryers and bogges. As I have often said, it is a sweet thing to see knaves miscarry, and play the fooles, as commonly they doe: they, like the Woodcock, think themselves more con∣cealed then they are, as much unduly overweening themselves, as undervaluing others. I never knew a foole without some kinde of craft, nor a wise man affect it.

MY second Father, Brother, and spirit of comfort, thus yet I am so happy as to converse with you in absence; it is a piece of my misfortune to bee at so great a distance from you in the same Town; my late, long, and hasty walke unto you, endangered a di∣stemper and sicknesse upon me, but as burning with burning, so

evill of exercise with exercise is cured. Naturall contemperament, and heat, strength, goodnesse and sweetnesse of nature and super∣naturall grace, excited and maintained, I finde the best compani∣ons and Physitians of body and soule; you are witnesse how ne∣cessary they have been of late unto me in the sorrows and troubles I have undergone. I thank you for your visit and spirituall comfort you imparted to my relapsed Son, hee still needeth it, hee hath not wanted naturall heat and courage; temper, moderation, and a well concocted discourse, as well as a thorow digestion to some peccant humours of his body, I feare he doth: Time, and conflict with evills have not confirmed and wrought upon him, exchange of liberty, health, and pleasures, for disease, restraint, and paine, with an apprehensive contemplation of imminent death this mortall yeare, work a melancholick dejection upon his minde, and meet∣ing with his infirmity, appeare at this time his greatest danger. A little ease, strength, and alacrity of spirits, animate his naturall presumption to his harm, and a little cloud overcasting him, as much exanimates. If God had not furnished me with as strong a re∣solution to flight, as I have ever been apt to apprehend the worst events, I had a thousand times miscarryed; there is no slavery like the feare of death, no bravery like the contempt of the world and fortune; I have lost possessions, friends, brothers, children, but I have found God and have not lost my selfe; I have sowed kindnesse, and reaped dis-respect, my good intentions, charity, resolution and the grace of God are my reward and ever-relieving cordials. I seek not my self abroad, nor judge my self or others by the successe, others weaknesse and distempers shall not be mine, it shall rather fortifie and recollect mee; if my exuberance of na∣turall heate and fancy breed my inconvenience, I can make an oyle of the same Scorpion to help me; not to have too much, is not to have enough; Aliquid amputandum, is the best constitution, luxuri∣ance of Nature is the longest laster, at least if violence accident, and over-bold, indiscreet * 1.4 adventure intercept it not; heat is the vehicul••m of vertue, hot natured plants have the strongest facul∣ties, and braveliest resist the vigour and extremity of weather and Winter. Thus I play the Pedler with you, to you I open my pack of small wares; to the world I durst, but will not, they would but pry and smile and scorn; not buy to use, to weare and make their own: You finde here a great deale of trash, but no trumpery, many bables and toyes, yet some Gloves to weare, Knives to cut, Linnen to adorn, cover, and keep warme, Look∣ing-glasses to see and order your self; Pedlers are not ever unwel∣come, sometimes they are required, at least let my good will make not unwelcome unto you this my good morrow. Yet to goe a lit∣tle further, and end where I begun: There is a happy and just use to be made of naturall heate, of our selves, and of Gods creatures, instituted, as Oyle, for cheerefulnesse of countenance; and Wine, to rejoyce the heart of man; that use to finde, that to practise

without declining either to excesse, or fantasticall superstition and rigidity of humane Sophistry, prevarication and errour, is that wee ought to endevour and pray for in the discreet exercise of a good conscience, which God grant us, Amen.

November 17. 1638.

THus you see, Animal vigilans semper laborat, some more re∣misse, some more intense, according to the activity of their spirits and occasions, but my voyage is well past over, and I will not spread my sayles to every winde, I will be a stone to my self, against the wings of my thoughts, sedation shall be my affecta∣tion, I will spare my fuell and rake up my fire, let them make pub∣lique bonfires, and ring their Bells to warme and sport the world, who finde matter and joy to publish, mine is inward and shall serve my self till opportunity concurre; accept in good part with your wonted favour, this my pastime account and register, never inten∣ded for a work, or piece of worth. Farewell.

SOules must have objects; strong, high-relished; The strongest, filling, fair, and permanent; Such is Gods love, wherewith not nourished Earthly and base must be their nutriment. No other love can defecate a soule, From wallowing in delights base, empty, foule.

THou Lord, who first didst nip me in the bud, From time to time dost humble mee, Lest I should sin by heighth of blood, And love the world more then the love of thee.

I gratulate thy favour, confident, That so thou doest my soule preserve, To bee a well-tun'd instrument, To sound thy praise, and thy decrees to serve▪

Nor will I envy this mans wantonnesse, His honor, or the others wealth: Esteeming nothing happinesse, But to possesse a soule in heavenly health.

All other joyes infatuate the minde, Feeding it with a false content: Oh let me still thy favour finde, To keep me thine, I grudge no chastisement.

Moderate health and fortune are the best, A little fire close set unto, And heat sufficient to digest Doe the same things that more abounding doe.

The more wee have the more we still presume, Disordred mindes good states abuse, The highest spirits most consume, May I have nothing more then grace to use.

Great Farmes are seldome duely husbanded, Ranke grounds abound in noysome weeds: Wolves, Foxes, Goates, in wastes are bred, He feeds more foes then Friends who many feeds.

THough Friends be absent, conversation lost, My bating Soule oft labouring in it self, By winds and fortune on the black Sea tost, Thou present, Lord, I feare nor wave nor shelf.

Thou Father, Brother art, and Friends to me; Be the world whose it list, so thou be mine, They ne're miscarry who rely on thee; Grace storms dispels more strong then they combine.

All thrives, where thou the pruning Gardner art; To thy Plants, blastings frugall blessings prove; Though Summer heighth and flourishing impart, Winter gives strength and Timber to the Grove. To thine, all sufferings end in joy and rest, And th'absence of a wicked world is best.

EAse, handsomnesse, nor profit 'tis to tread Your shooe awry: like may of vice be said; Tis ever best to live and walk upright, Things crooked grown, hardly return to right: May I enjoy a faire and quiet minde, Soules work like troubled Seas, long after winde.

GOdly content and quiet of the minde, Constitute happinesse resembling Heaven, Where soules nor strife, nor thirst of action finde, Reluctancy is conquer'd, all goes even: Vertue it self untroubled must proceed, Howe're its Acts miscarry, or succeed.

Devotions.

Et quoniam Deus ora movet, Sequar ora moventem.

Introduction.

DIvinest Herberts Soule,* 1.5 daign that I joyn In Hymns accorded to the heart by thine, Unto our Masters glory, and admit Mee for a Rivall in thy heighth of love: For though thy lofty flight bee farre above My creeping Muse in spirit, verse, and wit; My love both may, and ought, thy love exceed, Since greatest pardons, greatest love doe breed. Thus living, sing we, (Swan-like singing dye) His Panegyrick, our own Elegie: Others, I hope, will come and beare a part, To hide my want of voyce, my want of Art.

Corona.

Alphabeticall, in imitation of the 119 Psalme.

AWay unhallowed spirits, fleshly borne, Unto the second birth these lines belong, Your eyes are full of lust, your hearts of scorn, You cannot taste a supernatur'd song.

When in Gods furnace you shall prove refin'd, Divinely transubstantiate from above: Your Soules contrite, your stony hearts calcin'd, And him propound sole object of your love;

Then shall my inspirations finde applause, And penetrate your soules as well as mine: Then will you finde them both your meat and sauce, And warm your spirits at such beams Divine.

God knows what preparations I have past, Oft broken with this Plough to kill my weeds, Down melted, in a new mould to be cast, Macerate, fetter'd, fitted for new seeds. When his magnetique vertue draws, you come; Till then, to what I write, be blinde, deaf, dumb.

BLest Founder of this earthly Hospitall, Sole, daily Benefactor to mankinde: Lord Paramount of Lords, of Kings and all, Soule of our Soules, controller of the minde,

Transcendent Essence, dazling more our sight, Then Sun-beams Owles, harder to comprehend, Then 'tis for Ants to judge, and reason right Of men, and know whereto their counsels tend.

Thou who giv'st Faith, and Grace spirituall, Hearts happiest Center, food, and notion; Who truely art what falsely we doe call, Instinct, or Nature, Father of motion;

Inspire my soule, my spirit animate, Thy working power and glory to expresse, That these my lines may partly expiate My lives and pens past errors, and impresse Thy stampe divine upon my readers heart Assisted by thy holy Spirits Art.

COntemne not Lord this humble sacrifice, This Incense from the censor of my heart; Heart, which thy quickning Spirit mortifies To live and die to thee a true convert.

As in my heart, so flow into my stile, Untie, tune, cleare my soule, that I may sing Thy saving grace and prove most happy while I may one sparkle to thy glory bring.

None but a power Almighty could create, Yet greater wonder our redemption was, Nor goes lesse mercy to regenerate, That worke nor consummate nor Sabbath has.

To live fresh fishes in this briny Sea, To swim by faith against strong natures streame, Beyond our reason and our eyes to see, And make thy soule transporting love our theame; This Antedates the sweet fruition Of thy most beatifique vision.

DIspence O Lord that I polluted, lame, Presume thy power and mercies to display; Thy Priest should perfect be and free from blame, But thy projection workes on base allay

The greatest graces, thou hast summon'd all Thy creatures to thy praise, their rent to pay: Nor can I chuse but answer to thy call, Accountable for mercies more then they.

But yet (alas!) what fruite can I expect From these farre short of lines Apocryphall, Since thine owne dictates finde so small effect, And Isralites prov'd hypocriticall?

Yes, thou hast wonders wrought on me and canst By thy assistance so my labours blesse, Some one at least by me may be advanc'd To feele thy Spirits motion, and redresse The course of sinne, which flesh cannot withstand, Without the succour of thy sacred hand.

ERect (O Lord) thy Trophees in my Verse, Confound with shame th' Idolatrizing Muse, Teach such with me thy praises to rehearse, Tis better write to save then to seduce.

Teach them thy beautie, riches, thou who art Riches and beauties donor, cleare their eyes To admire the vertues which thou doest impart To the rich furnish'd earth and guilded skies.

Thou needst no strain'd conceits nor figures, such, As they imploy to shew wit and give grace, Thou their Hyperbole's exceed'st so much, They faint to see invention wants a place.

Oh that my Verse like Aarons rod had pow'r To overcharme, what those inchanters sing, And all their strong illusions to devour, Or like the Brasen Serpent cure their sting: Then might my Muse triumphant Lawrell weare, Endu'd with grace no thunder blasts to feare.

FAther of beautie, goodnesse, power and love, Vertue of vertues, spring of eloquence, By whom alone we are, we live and move And exercise a happy confidence.

Whose love to us made thee evacuate Thy selfe and glory frailtie to put on, Frailtie to hunger, die, degenerate To man in all but his corruption.

Oh let thy love like love in us procure, And teach us to deny our selves for thee; Change, which to thee was losse, will be our cure, Thy hunger food, thy death our life will bee.

Teach us to love and we shall learne to write, In Characters of love our hearts will flow, Love chafes benummed spirits to endite, And ever carries light 'its flames to show.

Make mee, Oh Lord to thee a perfect lover, And love will both it selfe and thee discover: No wonder else if we prove dull to write, For 'tis a wonder Lord, to love thee right.

GRieve Oh my heart, grieve that thou canst not grieve, Grieve that thy streames flow counter to thy will, Grieve that thy fraile propensions still survive, And thy intemperate nature swayes thee still.

Shame oh my soule, oh shame to see thy shame, Shame that nor faith nor reason can prevaile, Shame that thou knowest most savage things to came, And that thy Art upon thy selfe doth faile.

Suffer thou doest and justly suffer too, In selfe offending, wilt thou still befoole Thy selfe in doing what thou should'st not doe, And non-proficient prove in thy owne schoole?

Yes Lord, it will be so, except thy grace Continually prevent, preside, restraine; In thy least absence nature will take place, Nor can against it selfe it selfe containe.

Children from Nurses are nor safe nor quiet, Without thee, soule nor body, can keepe diet; Destroy Oh Lord what foments our annoy, Or wild presumption will our health destroy.

HEaven wert thou no reward, Hell but a tale, Religion but a waking dreame begot, Twixt policie and fancy to prevaile Over fraile flesh and hopes and feares besot;

Were conscience but a brat of Arts begetting, As reall in 'its falshood as in truth, A home-spun stuffe as false wrought as selfe fretting, A brand impos'd upon our tender youth;

Yet hath it pleas'd my Lord to manifest So palpably his selfe and love to mee; Were nature richer, sweeter, Ile divest And strip my selfe of all for love of thee.

None more then I th'erroneous print can read, Of melancholy and superstition, Nor better all their subtile steps untread, Distinguishing between Text and Tradition: Beleeve me, more hath gone me to convert, Then either wit or nature can pervert.

HAbituate maladies are hardly cur'd, Relaps proves often mortall, worst in sinne, To me relaps'd oft and to sinne inur'd, Strange hath thy mercy, Lord, and patience been.

Insolvable I am for such great grace, Yet I ambitious am to make returne, What most is mine and others most embrace, In gratefull sacrifice to thee I burne.

Obedience, Temperance I here professe, Worldly delights and wealth I abdicate, No fetter'd votary yet ne're the lesse My selfe to thee I freely consecrate.

Power, honour, riches, pleasures sensuall, The Idols which the world doth most adore, I flight as much, and so I master all, That others creepe to: Nothing I implore Lord, but thy grace; in that more pleasure rests, Then all the base delights that flesh suggests.

IMagination, what thou canst produce By thy prolisique pregnant facultie, Is a discourse as subtile as abstruse, How thy owne species thou dost multiply.

In what great distance, secret sympathy, Through ayre or spirits thou act'st on things remote, I cannot say with perspicuitie, Nor how thy impertitions are begot.

Distempers and conceits doe verifie, Strong fancied objects outwardly appeare,

Paying in opticall realitie, The intromissions of the impregnat Ayre.

Wo••ke then my faith by thy great energy, Faith upon others warme with charitie, The coldnesse of the times to fructifie, By its diffusive vertuous qualitie; Rise Lord and sympathetically encline To turne to thee, thy enemies and mine.

KNowledge is sweet and bitter, faire and lame, A great impotor, body fram'd of Ayre, A chatting, flattering and self-painted Dame, More in conceite then reall beautie faire.

How justly could I raise a mutiny, Against our self-deceivings, till I finde Our errors are not worth the scrutiny, Nor truths true subjects of a sensuall mind.

God found us in our losse and selfe-bred stormes, And with his light his Port exhibited, Us to disbryer crown'd himselfe with thornes, And made us rich in wares prohibited.

Forbeare: beleeve and love is all hee craves, All other knowledge is as false, as vaine, Wee foole our selves, and make our selves true slaves To our false dotage, faith alone is gaine. Thy constant love oh Lord is all my ayme, All other affectations I disclaime.

LOrd, I desire my contract to make good, What e're befalls should I a loser prove, How e're things passe as they are understood, Wee cannot lose, if wee can say wee love.

Though as wee feare,* 1.6 so thou shouldest prove offended, Though vitious longings satisfied would cure, Though I could seise what fancy e're pretended, Yet would I stoope to nothing but thy lure.

Charme what thou canst false world, deafe is my eare, Thou Lord alone canst fill my greedy heart, No other object have my hopes or feare, Nature adieu, for I will live by Art.

Lord make me Master in thy Arts divine, That this worlds Sophistry I may elude, Could I as well demonstrate as define Solve as distinguish, vice should not obtrude It selfe for vertue; I would make appeare, The height of pleasure is thy love and feare.

MY selfe converted (Lord) as thou hast will'd, Others I would confirme and draw to thee, That here more perfect, though not yet fulfill'd, Thy Lawes obedience and our joyes might bee.

My sinnes and sufferings my compassion breed, To see soules not maligne bewitcht by sinne, Let thy wounds Sympathy make their hearts bleed, Knock hard O Lord, and they will let thee in.

Their soules have cost thee all as deare as mine, Vouchsafe that they may equall favour find, Hadst thou not forc'd mee I had ne're been thine, Open their eyes or they must still be blind.

But Lord thy will be done, best time thou knowest, Thy justice or thy mercies to impart, Thou ever in thy favours overflowest, Thy justice keepe for the malicious heart: Charitie binds us to seeke others good, How e're thy will and grace have firmely stood.

NOr Cynthia Starres, nor Roses Violets, Nightingales Wrens, nor our heart-charming Queene Can so surpasse the vulgar delicates, That shine and are in triviall beauties seene;

As doe thy pleasures, Lord, the worlds delights, Which seeme to feed, but leave us hungry still,

Suggesting false distracted appetites, Which satisfied with gall and wind do fill.

Poore flattering fading pleasures sweet to none, But groveling Palats, Bubles of the minde, Compar'd with them you shew how short you come By the discountenanc'd guilty shame you find.

As is the Galaxia in the skies, A light from many hidden lights proceeding, Such constant confluence of joy doth rise, From Gods sweet influence of grace succeeding: Lord guide me in a refluence to thee, And worldly affluence my scorne shall bee.

OH Lord I know I may be thought to sing Triumph before full victory obtain'd, But since thy pardon hath vouchsaf'd to bring Mee to thy feast of conscience unstain'd,

I nothing doubt mercy compleat to finde: Why then my soule art thou perplexed still? Stere cleare (O Lord) and pacifie my minde, Since thee to celebrate is all my will.

But my extent it doth too farre exceed, To tell the wonders thou hast wrought for mee: Accept oh Lord endeavour for the deed, My best expressions must come short of thee.

Then rest my soule, repose in God alone, Hee is thy countenance helper, and thy Lord, His mercy never faileth to his owne, Such as beleeve and trust unto his word.

Yet Lord I care not, so thy favour last, Though Taper-like I spread my light and wast, Or though I like the poore flame-courting flie Seeking thy glory, singe my wings, and die.

PRevail'd thou hast my God and made me thine, A stubborne knotty peece thou hast mee prov'd,

Seaventy times seven at least thou didst refine, And pardon mee by thy example mov'd

To labour others good, forgive their ill, With courage and with love invincible, Wee perish Lord except thou vanquish still, And worke us to thy will reducible.

Great to thy Rebells (Lord) is thy compassion, Which doth to us part in thy conquest yeeld, In thee wee triumph over sinnes and passion, And chase the strongest lusts out of the field.

Some live in sinne, yet find thy grace at last, To thee repentance never comes too late; I in thy conflicts all my life have past, A moment could not well mee subjugate.

The hardest conquest is the greatest glory; 'Tis not the course but end that crownes the story: Advance O Lord thy conquest still in mee, That I may find sweet triumph still in thee.

QUarrell no more my ca••ping soule, but yeeld, Yeeld to thy mighty conquerer, and know, 'Tis for thy good, nature hath lost the field, And that thy selfe thou to his grace dost owe.

Thou hast thy selfe enrol'd into his pay, Nature was false and paid thee in base coyne, Oh doe not now thy selfe and him betray, But fight against his enemies and thine.

Undisciplin'd, licentious was thy course, In thy first warfare, natures stinging want, And emptie pay led thee from bad to worse, Sharking thy pleasure was, thy food was scant.

In shiftings and in change thou didst subsist, Thy purchases dissolv'd in wast and griefe, Oh joy no more in doing what thou list, But joy in thy well disciplining Chiefe: Happy who are to his command resign'd, All else is as the blind to lead the blind.

REckon we doe without our Host, if wee Dispose, Oh Lord, our wayes irregulate, In carnall appetites neglecting thee, Sole Founder, and upholder of our State.

As little reckon I, as care to live, Thou hast cross-byast me to this worlds pleasure, Nature hath been as frank to me to give, As unto others, but another measure

Hath levell'd me, where God makes strong impression, Like silly impatient birds, we struggle may, But not evade, the humour of adustion Possest, dispenseth not to disobey.

Most happy humour, how art thou deprav'd, And made the bath of spirits most maligne? Thou art Faiths sealing-wax, and we are sav'd, Holding by Faith, and mounting by thy wing. Take brutish vain delights who will for mee, More solid pleasure Lord, I finde in thee.

SWeet, Lord, above compare thy mercies are, More sweet then pleasure, I thy grace doe finde; Quiet and safety harbour in thy care, Thy love alone cures all disease of minde.

Nor mighty frownes, nor flattering applause, Nor threats of death, nor worldly misery, Can least amazement or distemper cause, To such as make thee their felicity.

That is the only necessary thing, Which where it dwels, all troubles drives away, Whilst cares distracting, other soules doe wring; They in thy peacefull Regions soare and play.

Arts Sophistry, which Natures peace hath kil'd, With intricate intanglings (which to solve, Reason stands lost, and our best spirits spil'd) Can never now to happinesse resolve, But Lord in thee, there doe I finde with gain, More then I lost, ne're to be lost again.

TIs probable, that who discovered first, America's rich Coast, made losse his gain, Nor ere had found it had he not been lost, T'enrich himself, and feed ambitious Spain.

Nor had I ever found the promis'd Land, Had I not first been wildred, sav'd, and lost, Above my reason by Gods mighty hand, Happily ship-wrack'd on that fragrant Coast:

Coast subject to crosse tydes, rocks, storms, and shelves, Its channell narrow, turning off and on, Where we can ne're arrive (left to our selves) But only by that Pilot God and m••n.

Wonder works Faith, Faith wonders: sin is bold, Yet fearfull; rich, yet poore; but Lord, thy grace Gives full wealth, peace, joy, courage uncontrol'd, And makes sin beare, what doth it self efface. Strangely, but ne're was man so hap'ly crost, I had been lost (Lord) had I not been lost.

VNtill, (Oh Lord) I fonud and turn'd to thee, How I was still to seek, uuquiet still, I shifted place, delights and company, But till my self was chang'd, retain'd my ill.

Thy shafts stuck in my sides and hunted me, Twas not a Court, a Mistresse, game or play, Princes sweet presence, and society, Could chase disease and clouds of cares away.

I thought the bounty of a bounteous Prince Would never faile to recompence desert; But sad experience hath taught me since, Saints must be prayed, and Courting is an Art.

Masters and Mistresses too oft are won, By flattery more then duty, and true love; To speed with thee requires but well to run, In thy Court, merit needs no Saint to move: Thy self our Advocate and merit art, None happy are, but whom thou dost convert.

WRiting of holy love, infused grace, And births stupendious of conspiring fate, Which make me a self-wonder and disgrace- Ses Monument, subsisting to relate

The matchlesse story of a stormy life, And weather-beaten Soule, built faire and strong, For gazers Comets, and to suffer strife; Such ground-works oft to Christian Faith belong.

Gorgons, and Harpies, Porpoises, might here Challenge appearing, with mysterious spell Of Chymistry, of Caball and such geare, More then my story I my Scene might swell.

My Starres in native posture I present, Affecting truth more then fond skill to show, Nor fill I with strange shapes my firmament, But rather wish my Verse may gently flow In sweet returnes of gratitude for grace, Lord, till I sing thy praises face to face.

X Why the letter thou should'st be to spell Christs Character, except by mystery Of thy Crosse-figure, well I cannot tell; But crosses Lord, doe best resemble thee:

Thou wert a man of sorrows, and who will Thy souldier be, must thy Crusado take, And beare thy Crosse, fighting thy battailes still, Against the world and nature for thy sake.

Tis a hard task, but such is Vertues food, Fight, Victory, and Conquest gives a Crown; Warfare is none of pleasures Carpet brood, Nor sleeps brave honour on a bed of Down.

They who can raise their thoughts no higher then Soft sensuality, beasts let them bee, Grazing on short delights, unlike to men, That either glory doe affect or thee. Thy Starres, Oh Lord, my glory are, base pleasures I leave to such as dote on this worlds treasures.

YOuth, thou debauched boyler in thy blood, Thou unconsidering domicile of Lust, Thou self Idolater, senselesse to good, Ape of the times, proud of thy glasse of dust,

Unbridled colt, subject to all impression, But that of grace, thy state I doe lament. To bring thee on thy knees for sins confession, Thou who art stranger to the word, repent.

I grant, that if Gods truth such course did urge, And policy could Homogeneall prove, With true Religion, thou needst such a purge, Thy Plethorique Luxuriance to reprove.

Miracles are not ceas'd, if we can quit Ourselves for God, such change his work must be; I have had good affections for a fit, But to persist, Oh Lord, must come from thee. I have been young, some good I would have done, Which now is all to prayer and paper come.

ZEale of thy Faith, my God, hath wasted me, My errors and thy truth have kept me low; Were thy truths errors, I would erre to thee, Rather then in all earthly pleasures flow.

Thou gavest me strength of body and of minde, But inexperience led me to abuse them; The last, I over-fed, the other pin'd. Lord, what are gifts, except thou teach to use them?

The strongest mindes their strengths to ruine turn, Goodnesse of Nature oft it self o're-throws, Feavers, to ashes best complexions burn, Nature is blinde, and knows not where it goes.

Lord help and pardon our infirmity, And let thy Justice upon malice seize. Malice is surely thy Antipathy. Be reconcil'd to them that seek to please. And rather set a period to my fate, Then that I ere become thy reprobate.

Corollary.

IN dentures are term'd Deeds, I seale and signe My part, Oh Lord, to thee, poore fruitlesse part, The leading deed originall is thine, Deedlesse without thee is my Counterpart.

Thy seale and hand must give validity, Or all our acts will vaine and counter prove: Thou only canst give perpetuity To our intentions, to our faith and love.

Thou that hast hardned me to break, or dye, Rather then bend to basenesse, (in self-love, And honour, maugre all other love) shall I Lesse constant in thy zeale and service prove?

No, thou Omega as well as Alpha art, And all thy works wilt to perfection bring, As well as thou hast taught my simple heart, In this my Alphabet, thy Praise to sing: Hosanna, and Hallelujahs unto thee, Shall fill my Soule, and my conclusion bee.

Madam,

THE Verses which I read to your Ladiship the other day, at your then open Casement, were occasion∣ed by some disorder of the preceding week, and some distemper I had at that instant upon me, which made me unfit for such a placing, and caused a farther cold, which I have since suffered, but by a happy constitution, and cleer∣nesse of body, maintained by daily exercise, I thank God, I fear not any violent or long continuance; Nay, I rather reckon it as an excellent medicinall Physick unto me, cold ferments into a heat, and heat digests and purifies, stormes clear the aire, agitation re∣fines and subtilizeth the water and fire, and stirring advantageth the earth. Evills are said not to goe alone, and distempers purge a∣way more then their causes; But it is good, as well in state, as soule and bodies, to maintain themselves in such a freedome from over∣abounding in evill humors, that misaccidents when they come, and there can be no security against them, may not endanger the whole

frame; Thus much of cold: but what shall we say in surprises of heat and fire? wee have lately seen many misfortunes thereby, shall we therefore not build, or not make fire to warm our selves? such resolution were to defraud our selves of the naturall commodities of our reason, and discourse, which teacheth us rather to confine and moderate the use of things, then utterly to decline them. It is the property of wilde beasts to feare and fly from fire, and of men to use it. And now to revert something to our other nights discourse of Love, (which certainly hath some Divinity in it, or otherwise it could never, as it doth become a fresh and infinite Theam of our best spirits) Love and anger are the fires of the Soule, if inordi∣nate, as well dangerous, as vitious, shall we therefore shun them as a Plague, whose best antidote is to fly quickly, farre, and return slowly? is love as incompatible with reason as is pretended? and may not Religion, though supernaturall, admit of a naturall and free vertuous affection betwixt the two Sexes? Religion saith, Be angry, but sin not; and is rather a rule to rectifie then extinguish af∣fections, they are the wings of the Soule, without an object they are nothing, and without the use of them we fall flat to the ground, like disfeathered birds. The Lady and Nation of Ladies, which your Ladiship mentioned, are not reasonlesse not to bee without a servant, especially such as are or have been beautifull, for it is a commanding Character, certainely instituted for a de∣lightfull entertainment and admiration. It is an unnaturall stu∣pidity not to be affected therewith, and a kinde of injury to its Au∣thour, not to exercise such affection. I ever mean without abuse; but this concludes for women, not for men, our affections have more fire in them, matter more combustible, and women are com∣monly as well in effect as in title too much our Mistresses; Chil∣dren and fooles are not allowed to play with fire, it had need be a strong, well-prepared, and well-habituated Soule that entertaines it; we are no Salamanders, to thrive and be safe in the flames. What now ought a man that would be wise, to doe, affecting to give as well his nature as Religion their right? Platonique Love is explo∣ded, Love is corporeall, and entreth at the eyes. Lust cannot be excluded for an ingredient, which yet admitted, it follows not that it must be predominant, as I discoursed unto you, some other over-ruling affection may contain and represse it, either in a Reli∣gious, civill, or other self-interessed consideration, nay, even in a divers prevailing respect towards the very subject of our love. I can be affected with the objects of my palat and eye, and yet for∣beare them, burn with a surprizing desire of mortall revenge, and yet refrain: Fear and awe will prevaile even with dogs and beasts, and why not in Love? but how farre this is to be allowed in dis∣cretion, I submit, with a good morrow to your Ladiships more re∣fined discourse, and judgement. I send you the Verses, humbly kis∣sing your hands, and end with my Paper.

Your Ladiships, &c.

A promiscuous peece of three houres work in a morning, to cleare from further writing.

Madam,

IF I deceive not my self, there is somewhat of power from a∣bove, urging my addresse unto you; I have now, by Gods grace, finished that my designe of Verses which I had propounded to my self; they are upon presumption of your Ladiships favour to goodnesse, and your humble servant their Author, at your com∣mand: expect not the strong Master-pieces and quintessentiall lines, which these curious times, and the refined ambitious Spirits of our age produce, in defiance of Critiques, my births are naturall, easie, and hasty, sometimes foure peeces to my breakfast in the begin∣ning of a morning; I am as impatient as any woman of a long and painfull labour; I haste to my journeys end, and can as little hope or goe about to remould any of my first births, as your Ladiships your children once brought to light. I love not Verses of the rag∣ged staffe, but wish them fluent and gentle, which was wont to be a commendation. If my walls want strength to support themselves in their naturall stuffe and scope, they shall rather miscarry then borrow the supports of inwrought strange conceits and butteresses of Art: if I would undergoe any affectation, it should be to deli∣ver over ingenious notions, and materiall, instructive, rationall con∣ceptions, with an ingenuous and genuine elegance, and some depth of prospective in my termes and expressions, according to the ca∣pacity and perspicacity of my Reader. But I am now too old and serious for Verses, and have wholly given them over, only these my late peeces I conceived my self to owe to my Maker, and I am sorry they were not my first fruite, which are more properly his due; Autumnall fruits are neither the most pleasant, nor whole∣some; I have in great retirednesse and confusion employed my time of late, in the dissection of my self and fortune, our observations in the Anatomy of the body grow from the opening of others, but of the minde from our selves, as the Starres of heaven and Globe of earth, they are as yet in great uncertainty and undisco∣vered; some rules we have attained, and Eclipses we can foretell, but for sound and infallible knowledge and judgement, we daily finde our selves as erroneous as our common Almanack-makers, whose prognostiques are as ridiculous as false. And now finding my selfe in motion betwixt heaven and earth, give me leave to impart a contemplation of Characterizing such a perfection as yours, in relation to them; in * 1.7 comelinesse and beauty like the Heavens, in motion regulate, in order faire, powerfull in influence. A well ordered minde resembles the clearenesse, serenity, peaceable∣nesse

and harmony of the upper Spheres, and Crystalline Heaven; a faire built body, the beautifull variety of the earth, delightfull, fruitfull, well drest, and correspondent to the Heavenly motions, in season, order, and constancy; yet such little worlds there are, which seem to enjoy in some exemptions a priviledge above the lower heavens, and the earth; for they are free from storms, scorch∣ings of heat, nippings of frost, inundations and other disorders; such Comets are sent sometimes to be admired, and to awake the dying vertue and reputation of your sex. Phidias an excellent sta∣tuary, is said to have composed such a Minerva, and such a figure of himself in the center of her Target, that the whole work bear∣ing upon it, it could be no lesse permanent, then the main peece: I have here presumed to place you as a precious peece of preservation unto me. The abridgement of my story shall now follow like a cloudy storm, after a faire Sun-shine, that I have been most unhap∣pily miserable more then the outward face of nature, or fortune dis∣cover in me, is known to all that know me, but true and secret cau∣ses are so obscure, that it hath been even to my self a most intricate disquisition to finde them. Yet, besides what may be attributed to the Starres, Fate, Complexion, and an over-ruling hand, as in for∣mer papers, though disorderly, I have made to appeare. They may be partly reduced to an unseasonable and Marri∣age, accidentall, inordinate, and indiscreet use of Treacle, long and unfavourable dysaster, in respect of the Court, where I had my Introduction, a fortune unproportionable to my quality, spirit, and ingaged condition; A minde curious as well to its own furniture, as election of course, and no course obvious or faire unto me, espe∣cially in the distracting ambiguous considerations of my seats; (and above all) for without that I could as well as another have passed over all the rest; a super-induced Melancholy from the abuse of such Treacle, which wholly altered and disanimated me, urging re∣tirednesse, study, thoughts, care, and a distastednesse upon me. Phy∣sick, instead of releeving me, was my bane, over-drawing of blood, and over-working my active minde, brought and held me in such a lownesse and consumption of spirits (whereunto also an over-slen∣der dyet for feare of fatnesse, much conduced) that howsoever a free boldnesse of spirits and conversation was naturall unto me, I have been forced to live so farre under my naturall rate and facul∣ties of Soule, that I wanted spirits to counterlook a Cat, confusion of eyes, memory, and gesture, with infinite other incident malig∣nant symptomes, were the pernicious effects of my disorder; my naturall strength and violence of spirit, aggravated my disease, bred my continuall mischief, and by the same strength and Gods better grace, I as indefatigably resisted and subsisted; long and dangerous Feavours took advantage upon the matter and occasion of my infirmity, other desperate accidents in fortune I suffered, and much more then all this in the contrarieties of my contracted con∣dition, and misgoverned errours. It hath pleased God as extraor∣dinarily

to support me, as by extraordinary and strange wayes to confound, deject, and bring me towards him. No man ever became extream bad in an instant, supernaturall goodnes is harder to effect. Being now at length throughly conscious of my infirmitie and vio∣lence in all my affections, and as throughly wrought upon by Gods good Spirit and grace, that which I put in execution remained onely fit and necessary for me, which is as this King of France hath lately in consideration of extraordinary troubles, and in them as great protections of God towards him and his people, solemnly committed and devoted himselfe and his kingdome unto the pro∣tection of our blessed Lady, though somewhat preposterously: so have I wholly resigned and consecrated my selfe to God, having withall put off or made indifferent unto mee, all common and worldly affections and ambitions, by meanes whereof I am now as quiet as I have formerly been agitated and troubled; abstinence is often lesse difficult then moderation, diversion is a powerfull meanes of cure, active affections must finde a subject, and there is none so happy, none so satisfactory as God; not to bee affected with goodnesse is not to bee affected with him, and to con∣temne or bee insensible of beautie were to slight one of his Ma∣ster peeces: such onely of my ancient concomitances I cast not off; vertue is ever to be prised, but most when fairest set. Grace, goodnesse, and beautie are his brightest beames, con∣curring they move to veneration and delight. My thoughts shall at this time no further follow such an alluring subject, what I would be and resolve I declare, what I have been I cannot help, possibly I could not, many solutions are brought against the arguments of Fate, which more confound themselves then avoid it. Let Fate be as it will, the understanding rises from the senses, and the will from it, suc•• constituted causes must produce such effects; right electi∣ons must needs bee as difficult as happy, (our passions give tincture to our judgement, as a coloured pane of glasse to the Suns beames, or as in the Jaundies we see all yellow) they depend upon accidents, and upon our complexion, objects vary according as wee diversly approach them, their very being consists often more in fancy and apprehension then truth, they are involved in darknes and innume∣rable circumstances, as hard to discerne as accommodate, in such circumstances, they hourely vary, and wee as much. It is hard for two ships in motion to hit the one the other; it is true that some see clearer, and are more circumspect then others, yet old and long experienced counsellors are often rejected, as the worst resolvers, they apprehend too much, chance and boldnesse give often the best successe, chance according to us holds a predominancy, but God is all in all. Happinesse and tranquillitie have no other true center or circumference, my Spirits naturally working and violent, were incapable of rest, had I not found it in his grace and favour to mee, and my totall surrender unto him. Faith is the sole Ca∣tholicon, and generall Antidote against worldly perturbations.

Hee hath wonderfully exempted me from scorne, from want, and all great infirmitie; He hath satisfied all my reasonable affectations even to this of writing, wherein I have so disburdened my selfe, that though it bee hard to write truely, and not inconveniently, or any thing to the full satisfaction either of others or my selfe, yet I have done enough to resolve to withdraw my selfe from it, confining my selfe hereafter to write nothing but necessary letters, and sub∣scribe my selfe

Your Ladiships most humble and faithfull servant.

Noble Sir,

* 1.8YOur late request, which was to me an obliging command, makes me send you that peece which you honored with your preten∣ded conversion; I never thought it any thing till now, and now I make it yours that it may receive some further vertue of operati∣on from you; and seeing I finde you a proposition convertible, I pre∣sume to lend you another peece of simple conversion. It consists of a few begging verses, if you find them blind, impute it to their hasty and zealous production. They beg a hand from God, a fa∣vorable eye from you, from him fatherly, from you friendly cor∣rection, they need it from you, and the lesse you need from them, the more your happinesse, and their obligation, I submit them and my selfe to you as

Your faithfull servant.

TO you whose sincere Faith to God and Christian religion, good affection towards mee, and good discretion and judgement in all things are most approved; to you who have been most present and domestique with mee through the late course of the most and best of my writings, and who above others are acquainted with the inside of my heart and fortune, I entrust my poore treasure of papers, what ever in themselves, to mee costly, and possibly to an inquisitive reader of no ungratefull or unprofitable relish: their unaffected nakednesse is their riches, nor was Adam ever poore till hee sought for covering; may they meete with no other eyes then such as yours, and their ingenuitie shall bee happy, at least find pardon: Monkeyes have a kind of prettinesse, one mans errors are

anothers correction and institution, promiscuous fantasticall graf∣fings afford delight, but I must runne the common fate, some must like mee better, some worse; If honest men finde an honest spirit in me, and prove indulgent to it, I am satisfied; they are happy fruits of my worldly misfortunes: for my particular, I would not have wanted my errors, upon our most uncomely parts wee put most comelinesse, and there are as well happy errors as unhappy prosperities: I have lately found in these last ornaments and com∣plements which I bestow upon my house (wherein I have so con∣teined my selfe as to have forborne the satisfaction of my fancy therein since I first knew it) that my workmens mistakings and abu∣ses have produced a bettering to my designe. I have been strangely favoured by the weather, considering the earlinesse of the yeare: un∣favourable seeming circumstances where God befriends prove our advantage, may the journey I am now called to, prove such to our betters and our selves. If God shall please to blesse mee in a good returne, I hope to fall handsomely to an honest country course, and play the Paterfamilias better then others have discharged them∣selves towards mee in my infirmitie and trust; I am naturally over solicitous in what I undertake, impatient and exact; But God and experience I rely upon for my moderators: wee all have our im∣perfections; God hath wonderfully supported mee against my owne and others miscarriage, no man owes more indulgence to frailtie then my selfe, but supine, wilfull, fierce and malepert weak∣nesse or abuse deserves it not. The Text that saith who is over-wise or over-just shall be left alone, teacheth us a moderation in the best of our faculties and affections: the square of reason often puts our reason out of square. Schoole Logick instructed me that man con∣sists of a reasonable soule, and I beleeved it so farre as to thinke them senselesse Poets who represented upon the Stage most senselesse and ridiculous personall absurdities, yet such and worse hath the world acquainted me with; some infirmities are to bee dispensed, others not, I worst endure my owne, the equall ba∣lance and mixture of many dispositions betwixt good and evill, hope and despaire of amendment worke a perplexitie of resolution to conclude upon them, how farre to goe on, or where to leave them; charitie teacheth to presume and hope the best, it suffereth much, but often too much, if it begin not at home, wisedome is the rule of rules and God of wisedome; but it hath pleased him to call me to a practicall course, and I leave to write; whatsoever my Lord Bacon St. Albans pronounceth, that hee who imployes his mind to small things shall not bee fit for great, yet who contem∣neth small, shall hardly or attaine or hope the greatest, * 1.9 I will God willing so intend the greatest as not to neglect the least; To him let me enjoy your prayers, in him your affection, as you shall mine for you and all good men. Farewell.

March the 19. 1638.

Charitie.

THinking this morning of worldly power and pleasure, and of the pleasure of power, I tooke into consideration what propor∣tions were conducible and necessary to a happy condition, and grew to state every man in a naturall and just dimension of his proper qualitie. For a man to have a grant of or to assume power and pleasures beyond his capacitie and use, were but supervacuous, troublesome, and often pernicious; That clothing is best that best fits the body, warme, comely, and easie, is I confesse to be wished, more is but cumbersome, enough is affirmed as good as a feast, what am I the better if when a pint is the uttermost my thirst requires, one give me leave to drinke a Tunne? If we suffer our selves to bee transported by an extravagant fancy, wee shall never bee rich; Reason ought to bee as well our bounds as our boast; Limited wee must bee when wee have done what wee can, a man is but a man; if the King would give mee vast possessions and power of life and death beyond my conveniencie, I should value it but an unprofitable load; It is pleasure sufficient to bee out of reall paine, power enough to bee safe, possession enough that corresponds our just occasions, what exceeds runnes more to others use then ours, and serves onely to plunge us to inconvenience and swell our ac∣counts. The true advantage of power and Riches is the enabling us in meanes of beneficence: To win hearts is indeed a supreame delight to all natures that participate more of God then his op∣posite, the devills damnation grew from a sinister affectation of power to doe mischiefe rather then good, our affections are devillish when they terminate not in Charitie: there pitcht my thoughts, thither confin'd I my discourse of power, pleasure, possessions, and the pleasure of power, which casting mee upon the 13. Chapter of the first to the Corinthians, where St. Paul falls into an ecstatiquall exaltation of charitie; I set upon the metrification of the beginning of the Chapter with a little close of my owne which here I subjoyne.

At Yorke intended for the sight of the most sacred. May 7. 1639.

HAd I all tongues of Angels and of men, And wanted charitie, what were I then,

More then the found of Cymbals, or of brasse? Had I all perfect knowledge, and could passe For a great Prophet, were my faith so great, That I could make huge mountaines change their seat; Gave I my goods to Almes, body to flame, Charity wanting, all would prove but lame. Charity is patient, Charity is meek, Not envious, proud, perverse, nor doth it seek Its own advantage; No dishonesty, Despite, or evill thinking comes it nigh; Loves truth as much as it abhorreth wrong, Hopes all, beleeves the best, and suffereth long. Without it man is but a fiend to man: With it a God to doe all good he can, Loving and lov'd, good to himself and others, Is happiest life, and many errors covers.

At my return from York.

GIve me leave, Oh Lord, that I expresse my most humble and hearty thankfulnesse for thy most gracious favour and preser∣vation towards me, in the divers accidents, incumbrances and ha∣zards of my late journey, and course of life: thy indulgencies and accommodations have as much exceeded my hope, contrivings, and present condition as my demerit. Unspeakable are thy mer∣cies to such as confide upon them, let their memory never decay in me, and with my due acknowledgement, perpetuate thy grace unto me: Honour, thrift and salvation, attend thy goodnesse and such as rely upon thee. I have found thy blessings, as well tem∣porall as spirituall, in the sustentation of me and my fortunes fair∣ly proportionable to the constant moderation of my minde: I am now by Gods grace and the Kings, returned to my home, where Church, Chappell, and my home-stall are like to bound my thoughts and course, the Oeconomy of my Soule and Family will abundantly employ me: Let the Schooles and the world make oftentation of their Ethicks, Politiques, and Theology, whilst I wrap them in my plain habit, and act them in my Soule and life. If I have ever written any thing beneficiall to others in either mo∣rall, wholsome or Religious discourse, I shall bee glad, but my end was my own provision and discharge; I have been so much ver∣sed in the world, and conversations, that I am no longer fond up∣on them, I am neither ignorant of their vanity or solidity, it is no unnecessary Schoole of experience, I have bought it, but am sorry that others with my self have paid for it; It is of no small use un∣to

to me; God, that, and yeares, have taught me so to contract and prune my self of superfluities, that a little root and sap shall stretch further with me, then more with another, and I hope to give proof that God hath not made me incapable of governing my little hive; my minde and studies possibly were larger, but this is the most cer∣tain, easie, and pious course; God, and my unsitnesse for the rug∣gednesse of the time, cut off distractions and make it faire before me; Besides my want of health and failing in my hopes and en∣devours of recovery, and others improvement, and due discharge, I have formerly suffered by trusting them too much, and my self too lit∣tle, I have made triall of all performances but my own, to that I am necessitated, and that they have cast me upon; if God and my health enable me, I will so play the super-intendent, as to carry a through tempered eye to all duties, and expenses, making my way as regu∣larly easie, and my houshold as undispensably orderly, as I can: The diversions of Fancy which obtrude their service to the sweet∣ning of a present perplexed condition, shall no more predominate me; God who knows better then our selves what is best for us, hath contracted, satisfyed, and setled me; I am no more a stranger to the worlds market and my self, nor to seek as I was, in rules of proportion, commodities, and stock to drive an honest Trade. Few servants, religiously and orderly affected and chosen, make much of a little; and be they never so few or hard to finde, others I will not admit nor continue. My Friends shall be so entertained and welcome, that by their curious and wastefull reception, I make them not in effect my enemies, and fare the worse a moneth to feast them for a meale. This is my intention and resolution: Here∣in I implore my good God to continue propitious unto me, and I desire no other worldly felicity: to him the Authour and perfecter of all blessings, be all glory, Amen, Amen.

May 21. 1639.

Mr. Doctor,

I Am your debter for what I have heard from you, for a most obliging Letter received from you, and for what I have heard concerning you, many outward duties you know we owe, but none more then to the houshold of the faithfull, it is now contracted to a small number, our zeale may be the more though our exercise the lesse: My years, fortunes, the times and other circumstances have confined my course and discourse, to a resolved retirednesse, as unnaturall to the respects of my places of birth, education, and conversation, as solitarinesse to mankind; no man was ever more affected to an intelligent and well-spirited society then my self, I have formerly sought it and enjoyed it with greedinesse, I have now

lost it, and that which to my discomfort comforts me the more, is, that it is grown scarse to be found; I wish that this expression pro∣ceeded rather from my distaste, then a reall diminution of good∣nesse, generosity and rationality: Our Soules next to God, have no food so sweet as the faire commerce of reason and knowledge, I am put to drive a trade of discourse, either without return, which is unpleasant, or with an impertinent unvaluable returne, which more offends me: All this tends to begge your Company when you can afford it, I have been little given to beg but from my Ma∣ker, yet I never made scruple of it, where I presumed of goodnesse, and good will: I know you Charitable, and hope you will not de∣ny me begging from you so much way and light; my Coach shall be at your Command: Mr. Doctor Bromrich is now free from his great Office, and taking you for birds of a Feather, I should be glad to see you flie together: if after your living in London, and now in Cambridge, you came to live in a Country Parsonage, you would commiserate me: You shall have good way, good Aire, and good fire, water enough to cleanse, and not to dull or infect; Christmasse is a season of Charity, which shall make you ex∣pected by

Your faithfull Friend to serve you.

Catleidge the 6 of December 1639.

A Christians life hath been justly resembled to a warfare, mine hath been many wayes such, continually incumbred with out∣ward and inbred troubles; occasions sometimes thrust upon me, sometime raised by my self upon my own grounds of minde and fortunes, commotions, insurrections for Religion, for Liberty, for Accommodation: and as Polydor Virgill, upon contemplati∣on of the wonderfull extrications of England from divers ruine∣threatning obsessions, attributes its subsistence to God alone, cal∣ling it Regnum Dei, and supported by his Grace in despight of all its own misgovernments and prevarications for private advan∣tage against the publique good: So have I to my great shame, found his mighty deliverances, above my most grosse relapses of error, and self-offending. How long I shall doe so I know not, for I am most unworthy thereo••: At such time as I have found my self upon recovery of strength and alacrity, fortune hath ever presented some most unexpected and extraordinary incident to per∣plex my curious and working minde. Poore Soules that we are! how weak? how blinde? strong and seeing, onely to our own mischief and nakednesse; Nature runnes away with us in spight of

bit and bridle. I once heard a learned, witty Magistrate (himself none of the best, if not one of the worst) say, upon the disgrace grown to one of our greatest, most learned, and witty Judges for corruption, how wee might see by him the power of Natures tor∣rent against all erudition and ability of writing and discourse. I prove it too true, though (I thank God) not in that way. I have of late to gratifie some (who neerliest concern me) been carryed to reaccommodate my seat with a Park: My resolution for my own particular was, after having been Master of so good in that kinde (that it was impossible for me to become pleased therein) to for∣beare as I have done a long time. In this particular, which hath been more then most troublesome unto me, Fortune according to her custome, hath plaid double with me, offering me on the one side most casually Grounds in my hands close by my house, well-wooded, and Park-like, which I confesse much surprized my fancy therein: Yet on the other side, such varieties of perswasion for greater, lesse, good, bad, dry, or wet Ground, wayes thorow or not, some neighbours Grounds to be taken in or no, and whether or no they might be had, difficulty of paling and carriage which I hate; for though I love not trouble, yet I endu••e my own more willingly then of my Friends and Neighbours. After these and many other crosse points of offers and retractings of Neighbours, and such like, I have been led by degrees (aliud agens) besides my meaning, to lay out a small, yet sufficient peece of Ground for houshold provision of Venison (a Garden to keep me from beg∣ing) so neer, dry, fertile, pleasant in view, convenient, and com∣modious, that I would scarsely wish it other; it was, as it were, marked out unto me, and for my purpose. Yet (blinde as I was) divers and crosse considerations, which this world and I abound in, kept me so long from discerning to lay hold of it, that I scorn my senses and my self, and almost condemn my self to all, that I have suffered in my non-sense: The inconvenience of pale is a∣voided, for I have enough at hand, I am still Master of my Woods, my Ground found for Winter and Summer, and the goodnesse of it makes it much in little, nor would I wish it greater: great in∣conveniences attend a great Park, it is a kinde of Whore, much in fancy, and often kept more for others use then our own; it is a wilde Mistris, and courted by a kinde of wilde people, fiercely riding this way and that way with great hoopings, and outcryes, upon a very slight errand. Our forefathers were not yet without reason, who meeting with a world and wildernesse of woods and wastes, assigned an otherwise uselesse part thereof to Parkes and Forests: It is not so with us; want of Tymber and Woods will tame our wildenesse, and reduce us to an usefull compasse. Ne∣ver was Land bought dearer then I have paid for my own, (may house and land prove more happy to my Successours) how many years of my life it hath cost me, I know not, nor much (as the world is) care. This and much more, retirednesse, Melancholy, and For∣tune

have brought upon me, yet considering how ill a wandring or publique course of life would suite with mee I choose rather to suffer and compose as well as I may all incommodities within my selfe, then to expose my selfe to such as others finde, and thrust themselves into abroad, and which would bee to mee more in∣tolerable. Quiet is not ill bought at any reasonable rate: Vt habe∣as quietum tempus, perde aliquid de tuo jure, is a saying, which if the Spaniard had practised even to the quitting of the 17. Provinces, or I in sitting downe by some forbearances, wee might possibly have been both more at ease. God hath given him a strong state of dominions, and me of body and mind, to our owne as well trouble as subsistence; Hee maintaines his strength by exercise, and so have I done by extraordinary motion, agitation and disten∣sions, such as to a man of an evener minde and fortune then mine are I confidently affirme shall keepe in health, strength, free from great inconvenience of colds, feavers, fulnesse, or putrefacti∣on of humors, &c. vigor of spirits, and length of life, better then Lessius or Cornarus their staticall diet, which is most unnaturall, servile, subject by their owne confession to great distemper upon the least change, or excesse, (whereas the other comports with any tolerable diet) prescribed in reason rather for Monkes, Her∣mites, Votaries and persons of a sedentary life, then such as are to use the world and labour. Thus much have I written in this early of the morning as hastily and wildly, and perhaps to as little purpose as Foresters follow their chase: which to my owne better instru∣ction, and use of my selfe and mine may it please God to blesse. Amen.

December the 7. 1639.

Potius inserere virtutem, quam disserere de virtute.

Postscript.

IF I write wildly and erroneously, yet my follies are short and the shortest are the best; I had rather write without method and abrupt, then as many doe in long intricate and often mistaken di∣stributions and divisions, as tedious and unprofitable in some one subject, as I am confused and wild in change, and varying my scenes. Thus Bos lassus fortius sigit pedem, and if my soule cannot digest and indure its owne weight, strength and discernings, it must suffer. Perplexed condition * 1.10 of our sophisticated and preternatu∣rall life; the wayes of nature are obvious, easie, certaine; The Swal∣low, Crane, &c. know their seasons, and vary not in their course,

or building of their nests, where the most ingenuous and right∣affecting soules amongst us are ever to seeke, and even at the best (which I call) with the illumination of supernaturall grace, vexed with our owne scruples and fancies, and either forced from the world and natures libertie of delights, or like Lot, to have their righteous soules contristate with a vaine, crooked, perverse and wic∣ked conversation.

IF my peeces appeare not all of a peece constant to themselves, but so diversified that I ordinarily fall into a superfetation, or va∣rious births of male and female at one graviditie; If I superinduce and contract into little roome matters of severall and important consideration, such as might otherwise have been beaten out into particular and large treatises, I hope you will bee indulgent to the sparing of labour as well yours as mine, finding in your power to extend or remit your owne, either by receiving my coyne for cur∣rant, or bringing it to the balance or test of a farther (yet favora∣ble) examination, not forgetting that allowance which I have of∣ten begged to my acknowledged infirmitie, defects, confusion and precipitation in their conception and production.

Passus graviora, dabit Deus his quoque finem.

FINIS.

Notes

• * 1.1

  God requires the reading of the Scriptures, for they t••stifie of him, and by the same reason ill Clergy men forbid them.
• * 1.2

  Postcript.
• * 1.3

  Many of us must seele our errors before we see them, not ever then; we will blame fortune or somewhat else rather than our selves.
• * 1.4

  Whereunto it is too fre∣quently pro∣pense.
• * 1.5

  Upon Mr. Herberts true Hymn. p. 162.
• * 1.6

  Psal. 90. v. 11.
• * 1.7

  Rel. to the La. R.
• * 1.8

  For Sir John Suckling upon the pre∣face concer∣ning Poetry and the Coro∣na.
• * 1.9

  Some have made the world it selfe to consist of Atomes.
• * 1.10

  As in the end of the 7. Chap. o•• Ecclesiastes God made man right, but hee hath sought out many inven∣tions.