The theatre of the world in the which is discoursed at large the many miseries and frailties incident to mankinde in this mortall life : with a discourse of the excellency and dignity of mankinde, all illustrated and adorned with choice stories taken out of both Christian and heathen authors ... / being a work of that famous French writer, Peter Bovistau Launay, in three distinct books ; formerly translated into Spanish by Baltazar Peres del Castillo ; and now into English by Francis Farrer ...

The Second BOOK OF THE Theatre of the World. (Book 2)

Wherein is discovered, The miseries in all estates of Man∣kinde, from his first forming in the womb of his Mother, to his re∣tiring into the womb of the Earth, the Grave.

WE have in the first Book treated of Mans condition, as he is com∣pared with other Creatures; and shewed, he hath not onely no cause wherefore to wax arrogant, extol or set a higher esteem of himself then they, but that he is in many things more useless and un∣profitable then they. And now having laid this shallow foundation, and commenced, as in a foul Copy, to draw out a Tract of his

miseries; it is convenient for prosecuting our Discourse, to enter more deeply into this matter, by continuing this sad and Tragical discourse of the miseries of the life of Man: First looking upon his beginning and origi∣nal generation; and going on discoursing of all his several ages, and particular passages of his life, until we conduct him to his grave, where all troubles are ended.

And first let us consider the matter of which he is engendred; Is it, think you, any thing else but a kinde of filthiness and corruption? and the place of its conception, what is it but like a foul and loathsome prison? all the time that he continues in the belly of his Mother, what is he, but like a little lump of flesh without knowledge, or being?

After this manner is the original of mans being: When the Mother hath received and retained those two different seeds in her bo∣dy, which by a natural heat is compacted, there encreases a tender skin over the same, much like to that which thou shalt finde in an egg that is half boiled; so that it appears more like an egg that is addle (or like an un∣timely birth, then any other thing;) some few days after, the blood doth mix•• with the vitals, which being joyned, they begin to boil the faster; and from this seething heat is produced, three small swellings or risings;

of the which afterwards are formed the three principal parts of the body, and the chiefest pieces of harness that adorn this proud Creature Man, which are the Liver, the Heart, and the brain; which last, is the most excellent part of this Edisice, the scituation and abode of all the offices belonging to the body, and the true fountain from whence flows those five waiting-Gentlemen that at∣tend in this Palace, upon those faculties of Understanding, Wit, and Memory; it is the true Register of Reason; and if consequent∣ly we should consider the order of the Creation, of the other parts of the body, how and when they are formed and fashion∣ed; and how the Creature, being in the Mo∣thers belly, begins to evacuate a kinde of urine, thorow those small pores of the na∣vel; and how the said urine is evacuated in∣to another small vessel, a little divided from the Creature, whiah is ordained by Nature for the said purpose; also how it doth not make its digestion in the usual part, for it doth not eat nor receive its nutriment by the mouth; nor doth the stomack, or the place of digestion, exercise their duties as yet; by which means, the guts receive no excrement: Also, the first six days it is like curdled milk, the next nine it appears like blood, the other twelve it converts to a ten∣der flesh; and in the eighteen days follow∣ing,

the soul (or a kinde of living breath▪ is infused into it: If Reader, thou dost but feriously ruminate upon the foregoing de∣scription of the Principium of man by Na∣ture; where shall I finde such a Diamantin•• heat, that will not break out into the height of sorrowful expressions, to behold a thing so miserable, a spectacle so strange and grievous? Its very little what we have ye•• said, if we make a neerer approach to con∣sider mans frailty, if we make a farther en∣trance in contemplation into what follows concerning his condition, who can but be a∣stonish'd to consider by what strange ways it is nourished in the Womb, by what exquisite means the sustenance is conveyed into it, be∣cause it cannot receive it at the mouth: Also if we do but seriously look into the feeble, weak, and tender condition of it there; if thou doest but in the least jostle or strike the Mother, or doth extinguish (as some hold) a Light before her, the Creature suddenly stiflles and dies, meerly with the scent of that stinking vapour; all which was considered by Pliny, where bewailing the miseries and cala∣mities of Humane frailty, he sayes; Though I am much perplexed with sorrow, yet am more possessed with shame then grief, when I contemplate the frail debt and contem∣ptible Original of the stateliest and proudest of all Creatures, that many times putting

out a Candle before the Mother, the foul smoak thereof should cause her to miscarry, but being come to some Riper perfection in the Mothers Belly, do but consider with me what delicate viands Nature hath provided for its sustenance.

If the manner of the Creation of it was a wonder to us, a thing of greater admiration, will its food and means of maintenance repre∣sent to our contemplation? Is it not strange that it is maintained and fed with that mon∣strous blood, which the Mother should purge out every Moneth, which is a sort of Food so detestable and noisome, that I am troubled and even ashamed to declare it, although the Phylosophers and Physitians that write con∣cerning these secrets of Nature do express it: Those that are curious and desirous to under∣stand these things, let them read Pliny's Na∣tural History; and there they will finde what many others have written hereof before him. But to return to our purpose:

After the Creature hath eaten and main∣tained it self a long time with that kind of Ve∣nemous sustenance, and is arrived to more then fitting, and to a reasonable bulk of body, having need of more Food to maintain it, and not being able by the Navel to receive so much sustenance as Nature requires, it turns it self with a great violence to seek out for maintenance; and with tumbling this way and

that way, it breaks all those tender mantles and thin skins with which it was till then en∣closed: But the Mother not being able to suffer the dangerous pangs that proceeds from this, would not willingly retain within her Body so troublesome a Guess, strives to turn it out, and opens her body as much as is pos∣sible, by which passage the Creature craving an Air, strives to get to it, and overturns it self towards the out-let of the Womb, and so enters into the light of this World, but not without grievous throws and pangs, and suf∣ficient shrieks and groans of the poor Mother, and not without danger, toil, and some hurt to the tender body of the Infants; and in the time of the nine Moneths what griefs, what anguishes, and sorrowes do many Mothers feel? which the Creature causeth, and with∣out making any long stories of many Women, who being with Child loose their stomacks, and cannot eat or digest their food, but are possessed with divers strange appetites and longings, some of which (for Example) have desired to eat humane Flesh, coveting to eat the meat out of their Husbands mouths, and the like; which many times hath caused men to flie, and absent themselves from home.

Many Histories are full of Example of this Nature; others again, are extream desirous to feed upon Ashes, Coals, Cinders, and the

like; according to the quantity of ill and cor∣rupted Humours which are predominant in their bodies.

Furthermore, with what pangs and tor∣tures many times are the sad Mothers per∣plexed? And in what hazard do they see themselves when they come to the bringing forth of the Infants. Some come with their Armes for most, others with their Feet, o∣thers with their Knees, and others come a∣thwart, or double: But what is worse and most sad and woful, is a thing which cannot well be expressed without terror both to the Speaker, (or Writer) and the Hearer; which is, That sometimes there is a necessity to send for Physitians and Chirurgeons instead of Midwives, to tair, dismember, and cut in pieces the Creatures, to get them out of the Mothers body to save her life; and too often its of necessity to cut up and anotomize the poor innocent Mother with several instru∣ments, to beat and stir the body to get out the tender Fruit: Some Humane Creatures are born sougly, and prodigiously unshapen, that they seem rather to be abominable Mon∣sters then Men, others are produced with two Heads and four Leggs, as one was so born in Paris at the time the learned Author was com∣posing this Treatise. Some Twins have been brought forth that have cleaved, and been joyned together, as it was seen in France, two

Females joyned fast to each other by the Shoulders, one of the which (after they had lived together some time) died, and after made a putrifaction in the other, and caused its death.

Polidorus writes, That little before Hani∣bal went and joyned Forces with Marcello, there was a Woman delivered of a Child with a Head like an Elephant, and another was born with four feet like a Beast.

The Modern Historians write to this pur∣pose, That in the Year one thousand five hun∣dred and eighteen, a Roman Curtezan was delivered of a Creature, one half like a Dog and the other half like a Man.

All that have undertaken to write the Hi∣stories of the Indies, do affirm; That there are at this day many that bear the shape of half Men and half Beasts, occasioned by that hateful, bruitish, beastiality, that raigns a∣mongst those people, who take delight in committing such execrable Vices: Others a∣gain are born Blinde, Deaf, Dumb, Maimed, Lame, and some wanting a Member; for which the Relations are sorry, the Mothers ill spoken of, and the Fathers ashamed; so that if we do but with attention consider the many and sad casualties and miseries that at∣tend our Births, we shall finde the old Pro∣verb to be very true, That our Mothers do conceive us in filthy loathsomness, bring us forth

in grief and sorrow, and do nourish and educate us with great pains and care.

This is the first Scene, or Act, in the Tra∣gedy of our Humane Life: Here you have seen what Government and Order it natural∣ly observes, being enclosed in the Prison of the Mothers Womb. Now let us contemplate a little.

What can man be compared to after he is gotten out of this close Prison, and put upon firm ground? Truly I can fancy him like no∣thing so much as a Worm that creeps out of a Dung-hill: Oh what a gentle habit he brings to make his first entrance into the World; al∣so to cover this stately Fabrick, and to grace his pompuous entrance; what necessary Gar∣ment think ye doth he bring with him? no o∣ther but the filth and blood, with which he comes covered and bathed all over, which is nothing else but a lively representation to us of that Original sin with which the Child is bespotted, as holy Scripture teaches us: O sad and weighty necessity; O miserable and deplorable condition: O what a sorrowful and pitiful shame is this, that before this crea∣ture hath sinned, or is in a capacity actually to offend, that it should be bound with the shame of Original corruption, and be a bond-slave to Satan, and be subject to evil before it knowes how to do ill. All this proceeds from that Fruit which was so fair to the Eye, sweet

to the taste, but bitter in effect to our fore∣fathers: Or from that cluster of bitter Grapes which the Prophet Jeremiah speaks of, That the Fathers have eaten bitter Grapes and the Childrens teeth are set on edge; A bitter Fruit indeed!

What is the first musical note that he ex∣presses at his first coming into the World? What are they but cries, tears, sighs, sobs, and groans, which are certain Messengers, Discoverers, and Fore-tellers of the calami∣ties which afterwards he is to undergoe, the which he not being able to express in words, endeavours to put us in minde of them with weeping tears.

All the Emperors, Monarchs, Princes, and great Lords which commands the World, and turns it upside down at their pleasures; these at their birth sing the same Song, are subject to the same frail condition.

The least Creature that Nature produces, so soon as they be born begin to creep about, and seek out for provisions and necessaries to maintain life. The Chicken so soon as it gets out of the shell, findes it self free of that en∣closure, there's no such need of washing and cleansing as there is of man, it presently runs after the Hen, understands when she calls, and begins to pick and eat, it flies, and fears the Kite, although it never received nor saw any hurt by him, but meerly by instinct of Na∣ture

it knowes to avoid danger; now do but consider and contemplate man when he is first born, and he will appear to be like a mon∣strous lump of Flesh, which many other Creatures might easily devour, he not having any strength or power to move or defend himself, he would die with hunger, not be∣ing able to take the Breast, but would as soon suck a sweetned poysonous potion as that, and would as soon take red fire hot Iron in his hand as any eatable thing, not being of capa∣city to know good from evil: If thou lea∣vest him in the Cradle, there will he nestle in his own Dung, and batten in his own Urine, not being able to cast those Natural excre∣ments from him, nor cleanse himself, as the least of all other animals can do.

These are the sweets and odiferous scents, with which Nature doth perfume man, with such sort of stuffe doth she perfume and adorn this little room, wherein is contained so much presumption and haughtiness of spirit, that he esteems himself to be so valiant and strong, as if he deserved to be Lord of all the other Creatures, when many of them are more va∣liant and stronger then he: But let's trace his farther progress.

After he is lanched forth into this Gulf of miseries and sorrowes, how its needful to suckle him, and give him Food to maintain life? for if they do not give it him he knowes

not where to finde it. This care is to be the Mothers; for this reason Nature hath given them 2 Breasts like two small round Gourds, proper places and fit, to contain the Milk for the sustenance of their Children; but how many Mothers are there at this day, (if the truth were spoken) who are contented and think they have done too much for their Chil∣dren by bringing them forth onely, and that many times Abortives, and oust out from their Entrails, and are presently sent out to some Village to be nursed, without either seeing or hearing of them at all, for which cause there is many times a poor Child sent them instead of their own. Such Women do rather take pleasure and contentment in a Foisting-hound or Lap-dog, and with much more shameless delight do they kiss, hugge, and embrace it, then if it were their own natural Child, which they count a shame to feed, cleanse, swathe, or take into their armes.

Most part of the other animals do not use this practice, nor are so unnatural to their young ones; they never commit them to any other, although they have never so many, but are a continual shield of defence and protecti∣on to them, for they will not forsake them until they see them of sufficient strength and capacity to guide for the present, and defend themselves from danger: And which is more strange, there is often strifes, debates, and

emulacions betwixt the Males and Females which shall do most for them: The truth of which hath not onely been experimentally demonstrated in the Apes, but more in the Beares, a sort of cruel, fierce, and ravenous Beasts, which love their young ones so much, that they doe not onely content them∣selves with cockering and giving them the teats, but seeing that they are cast out without any form or shape, they labour with a weari∣some toil, continually licking them until they have brought them to a Natural figure or likeness.

Also the Birds, although they have many times 5, 6, or a dozen under their Wings, pos∣sess no Gainers of Corn, yield no Milk, nor have any store laid up to feed them, yet they never leave nor forsake them, but finde out new wayes, force strength out of weakness, and act as far as nature hath taught them, that they may comply with Natures obligation, and hatch and bring up their young ones: But where can we finde a better or more sollide reason of humane misery? then this, That the poor Wretch is no sooner born, but he is deprived of that which of just right doth be∣long unto him, and Nature hath provided for him: He is forced to suck the Milk of a strange person; and often, if it be a cheap Nurse, they do not look whether she be croo∣ked, maimed, or lame, or whether she be in∣fected

with any foul vice or infirmity, either in body or condition, from the which they receive so much prejudice and hurt, that it were far better they should be brought up in the Desart, then come into the hands of such Nurses? and if it were onely the body that received this damage, it would not behalf so bad; it's not that onely that's interested, spoiled, and hindered, as formerly it was seen in Titus the Son of Vespatian the Emper∣or, and many others, who being brought up and suckled by an infirm Nurse, passed the few dayes of his life in a weak, sickly, and un∣fortunate condition, as Lapriadus writes.

But all this is nothing in comparison of the detriment and prejudice the Soul receives from that evil Character which is stamped therein, by the lewd breeding and the wicked life of the Nurse.

Dion a Greek Historian, in the life of Cayus Caligula the third Emperor of Rome, writes, That they did not impute to his Parents the wicked, infamous, and mischievous Nature of this lewd and blood-thirsty Emperor, be∣cause it was certainly known he had suckt it with the Milk: For the Nurse that gave him suck was of a wicked and cruel disposition by nature, and had a custome to dip her Niple in blood, and then give the Child the Teat; from which he commenced to be such an in∣humane and appetitious glutton as to eat

mens blood; for afterwards he not satisfying himself with continual Deaths, Woundings, and Wicked Actions, which he committed, but would suck and lick the Swords and Dag∣gers with which he had slain men. And far∣ther:

Not being able to satisfie his wicked appe∣tite with humane blood, he wished, That there were no more Heads in the World but one, that he might take it off, and consequent∣ly remain absolute Lord of the whole World.

Is it not sufficient then the great troubles and torments which the poor Creature hath suffered in the Womb of his Mother, but ye must provide new sorrowes, add new afflicti∣ons to his misery, as soon as he is born into the World; and that sometimes for delicacy, or by ungrateful, hard-hearted, and unadvi∣sed disaffection of the Mothers, who unnatu∣rally denying them their own Breasts, expose them to more anger then they are aware of; for often Nurses do either change them, or feed them with rotten, diseased, and corrup∣ted Milk, from whence it proceeds they come to live infirm, sickly, and impotent, (as it hath been experimented by many learned Physitians,) and that with a full damage the poor Creatures, and infamy to the Mothers of them; for there is nothing more certain, that if the Nurse be blear or squint Ey'd, the Creature will be so. This is not from the

Milk it sucks, but from a continual converse and custome the Child takes looking upon his Nurse, and if she be given to much drinking, makes it of a faint and feeble complexion, and causes it to love Wine and strong drink, as we read in the life of the Emperor Tiberio, who was much given to this Vice; for the Nurse that gave him suck did not onely drink to excess her self, but often fed him with sops in Wine.

Here you see how the dispositions and cu∣stomes of Nurses do work upon, nay are pre∣dominant over the weak natures of Children: If she be given to drunkenness, so will it; if she be infirm the like will it be, and if she be bad the Creature often proves worse: But suppose we have him in the tuition of a wake∣full. wholesome, and careful Nurse, and he seems to be out of danger: O sad and unfor∣tunate animals, even then he seems to be most surrounded with troubles: I say, even then thou canst not but consider him most environ∣ed and encompassed with miseries and calami∣ties; with what labour and pains do the un∣fortunate Nurses bring them up, many do burst themselves meerly with weeping and shrieking, insomuch that they need no other larum to keep them from their quiet repose even at midnight, then what these do appear to be; others do stumble, fall, and catch wounds, not understanding, how nor which

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

way; so that there remains hardly a joynt of the frail body, but hath received some detri∣ment or maim, and if I should take in hand to relate the infirmities, which very many poor creatures do naturally inherit from the loath∣some and putrifactious diseases of the Parents, it would be an endless work, as also if I should begin to declare the multitude of toyes and fooleries they busie and imploy themselves within this their tender infancy: With what childish sports do they spend their time, with continual pratling, running into the Water like a Frog, building little houses of Clay, wallowing and drailing in the dirt, other whiles tumbling in the dust, riding on a stick, coveting and riding the Ring, and galloping and changing Horses, as if he were a Squire of the Stable Royal, often playing with, and fol∣lowing Dogs and Cats, grow suddenly angry, and is as soon pleased, will laugh with one, and cry with another, and that in a breathing while.

Who would ever think or believe that so vile and dejected a Creature, who is as it were overwhelmed with miseries and calamities, and thereby in every sore and sad condition, should change minde and forget himself so much, as to swell with pride, grow haughty, and vain-glorious, and that in a short time, which consideration being well pondred by that Tragick Poet Euripedes, caused him to

say, That we ought to weep and lament at the Birth of a humane creature, for why? he is not born but to be poor, miserable, na∣ked, surcharged with sorrowes and griefs, and then die.

Here ends all his sighs, groans, and angui∣shes: Of what salidity is it for miserable man to live? or what profit doth this unhappy Creature reap from the Worlds light: But a far better, more sublime, and holy use, did that heavenly Prophet Job make of this con∣sideration when he was in that grievous con∣flict by Gods commission, when he said, Job 10. 9, 10, 11. Remember (I beseech thee) that thou haste made me as the Clay, and wilt thou turn me into Dust again: Haste thou not poured me out as Milk, and curdled me like Cheese? Thou hast cloathed me with Skin and Flesh, and haste fenced me with Bones and Si∣news; thou haste given me life and favour, and thy visitation hath preserved me.

If that Prophet Jeremias out of pure com∣passion bewailed the miserable estate of Israel, being Captive in Babilon: If Anthises lament∣ed the destruction of the proud City of Troy, the Consul Marcello the ruine of Saxagosa in Scicilia, and Salustrus of his Roman Citizens; then it may be lawful for us, and we may ve∣ry well with so many and so good surely la∣ment and bewail the miserable entrance that man makes into the Theatre of this World;

sad and unprofitable gain, and dangerous con∣verse that meets within this life, and the sad and deplorable end he makes at his death, the which being deeply contemplated by the Pro∣phet Esaias, he had rather been breathless and died in his Mothers belly, cursed the Breasts that gave him suck, the knees that sus∣tained him sucking.

For the same reason the Prophet Jeremias considering that man was made of the dust of the Earth, conceived in sin, born to sorrow, and in the end to be food for Wormes, he wi∣sheth that his Mothers Womb had been his Grave, that it had been the Tomb on which his Epitaph had been written.

But let us now further consider the excel∣lent Anatomy that the holy Prophet JOB makes of Man, how he doth cloath and array him; also how he sets him forth in his perfect Colours, saying; Man that is born of a Wo∣man is of few dayes, and full of trouble; he co∣meth up like a Flower, soon withers, and is like a shade, that never stayes in one being.

Prithe Reader lets more seriously contem∣plate and consider these words, and that without giving discontent to any man, lea∣ving every one to the strength of his own judgement and argument; yet that we may discern how all the Sentences and Sayings of the Heathen Phylosophers are but a kinde of babling, compared with those of the holy

Spirit of God; they are but a Dream; nay, a Scipher, in respect of the least point of Grace which the Lord our God puts into the heart of man when he would have him to know and acknowledge his humble and low condition.

Man (sayes he) that is born of a Woman, or the Son of a Woman: It may be these last Words may appear to be superfluous, and that they were not fitly placed; but truly they are wisely set down, and very significant∣ly do point at the frail principium of this proud Creature Man, for why? he is born of a Woman, and amongst all the Creatures that God made, there is none so subject to mise∣ries and infirmities as they are, and especial∣ly those that are most fruitful: They seldome have a months quiet throughout the year, and that not without fears, terrours, cares, and continual tremblings.

Now after so miserable and deplorable a beginning; if this life were long and healthy he could the better pass it over: But Job saith presently after (He is of few dayes, and those full of misery.) There are few creatures that have a life so short as man, nor any so ea∣sily taken away, therefore what need instru∣ments, Poysons, Graves, and Swords, and the like, do but stop his breath for a short time, and he will fall down dead, and lie like a Log of Wood, his life being onely an Airy

breath which inhabits the body, and quickly flieth away.

Theophrastus and other ancient Phyloso∣phers, murmured against Nature, because she had given so large lives to the Harts, Ra∣vens, and other animals, which serve for lit∣tle in this World, and Man which is Emperor and King of all the Creatures, and absolute Lord over them, his is but short and brief, though he have honourable and caelestial im∣ployments here; and what is worse, she clips and cuts from this short life which is bestow∣ed upon him, a great part with Sleeps, Dreames, Angers, Cares, Troubles, Los∣ses, and other misfortunes, which attend, molest, and abreviate this short life, these our few dayes; and if we should well cast up and consider the pains, labours, and troubles we undergo, the many anguishes and cares thereof, and how they waste us and hasten us to our ends, we shall finde that few are the dayes of our sorrowful Pilgrimage here, which brings us to the comparison of which the Pro∣phet makes of man with the shade.

What (sayes he) is the shadow, but onely an appearance which deceives the sight of man, a fancy, a figure without being or substance, the which sometimes appears grea∣ter, sometimes lesser, even so is man, which sometimes seems to be something, and in ef∣fect

nothing; for when he is most elevated, most raised up, and at his highest, on a sud∣den there is no more memory nor trace of him then of a shadow when night is come; it's with him as the Royal Prophet David sayes, 37 Psalm 35, 36. verse. I have seen the wicked Man in great power, and spreading himself like a green Bay Tree; yet he passed away, and loe he was not; yea, I saught him, but he could not be found, the Memory of wicked Men shall rot.

Here thereto have we with as much brevi∣ty as possible could be, set forth through how many troubles, stormes, and shipwracks, mi∣serable Man passeth before he arriveth at the Haven of Youth, and gets out of the tuition of Nurses, and from that Labyrinth of Child∣hood, in which he must be assisted and looked after with so much care and diligence.

Let us now consider and contemplate him being grown bigger and of a more comely stature, and see whether his miseries and sor∣rowes have end here.

Verily, (if we will be impartial Judges) we shall finde that his calamities and labours do not onely terminate, but that he falls in∣to, and launcheth forth into a more spacious Sea of Dangers and Afflictions: For by this time Nature hath provided for him a thou∣sand Combats and Assaults, stronger and more fiercer then the former; his blood begins to

boil, the Flesh allures and invites with her delights, sensuallity shews the way how to put them in practice, the World and the Devil tempt and beguile the disordered Appetite of his Youth, with inviting to him such drest and well prepared delicates, that it's impossi∣ble that he who is assaulted, surrounded, and stormed with so strong and so many Ene∣mies, but that he should be conquered, if he receive not succour from some good and friendly Angel, by the particular Grace and Favour of God; for in that body which en∣joyes Riches, Liberty, and Youth without restraint, so generally lodge, dwell, and in∣habit all sorts of Vice in the World.

The Emperor Marcus Ancilius said, I am not in charity with our Step-mother Nature, who seems not to have satisfied her revenge upon poor man at his beginning, and his being unnaturally fed with the Milk of a strange Breast, but strives farther to load him with all sorrows she can: Now he must also learn his Trade, Occupation, or Science, from a strange hand, for which cause she produces few Catoes, who will take care to teach their own Children; but rather she tauses Fathers now a dayes to disdain and count it an under∣valuing to do it, and so leave them to taste of the bitter Potion of cruel and neglective School-masters, which often discourages them

at the first entrance to learn the liberal Arts ••nd Sciences.

〈…〉〈…〉s certain there is no ground be it never so fertile, fat, and fruitful, that is not mar'd 〈◊〉〈◊〉 wasted, and will bring forth Berries and Thistles sooner then other Grass, if it be not well manured in all respects; and the more Fertile it is, the greater quantity of unprofit∣able Weeds it puts forth, if they neglect to Plough, Sow, and Dung it; so it is with Youths, they are apt to grow worse then bet∣ter, though they be never soingenuous, un∣less the Parents seek out trusty and careful Masters to teach, and moderately correct them, or do it himself, which is all very con∣venient.

If Man desires to gather good Fruit from Trees and Plants, it will be necessary when they are young and tender, that he do cut, prune, and dig about them, and take off the superfluous Branches: Even so he that de∣sires from the Youth and tender disposition of the Children to gather good Fruit, and not meet with vexations from them in his old age, had need to cut short, prune, and hinder the growing and encreasing of Vices, and all oc∣casions thereof, which too commonly do bud forth in their young dayes, and to avoid all scandal and discredit, the neglect hereof may bring upon himself, and be a perpetual sor∣row

to Parents and Friends. How many Fa∣thers and Mothers have there been, and are in this World, who for neglect of bringing up their Children when young, and giving them good instruction and learning, have had a thou∣sand vexations, troubles, afflictions, and dis∣contents from them in their old age? And how many Mothers be there, that instead of instructing in vertue, and teaching modest re∣tirement to their Daughters, do bring them up to too much daintiness, ease, and liberty, onely shewing them how to follow their own delicious Appetites, the which we may call Mothers and Nurses of the Body, but cruel Step-Mothers to the Soules of their poor Daughters.

If that High Priest Eli was Heavenly chasti∣sed and his Sons destroyed, because he did not reprehend and chastise them with that rigour and severe Authority which he ought, what can they expect from God? What chastise∣ment must their Parents fear, that instead of being Reformers and Correctors, shall be Corrupters of their Children? Such may be compared to Munckies, who do so love their young ones, that they are ever making much of, and hugging them in their Armes, by which means they often fall into the hands of Hunters: Even so it is with Parents, who for want of chastising, and putting their Chil∣dren

from them, and putting them ou〈…〉〈…〉 learn Lawful employments, come to fall 〈…〉〈…〉 the hands of Justice, and to ill ends, with disgrace enough to their Family, grief and shame to their neglective Parents and Friends.

The ancient Romans so much abhorred the Parents that did not correct their Children, that for this cause alone they made a Law, in the which they ordered and commanded, That the Son that was taken in any offence should be for the first time reproved, for the second punished severely, and for the third hanged, and the Father banished, as a party in the fault, because he did not sufficiently re∣prove and chastise him.

Objection.

Let me ask one Question by the way? If those ancient Romans were living at this time in these our dayes, what would they do? see∣ing the pitiful and lamentable Estates of many of our Common-wealthes: What Banish∣ments, Chaines, Prisons, and what kinde of Torments (think you) would they now in∣vent to chastise an infinite number of Fathers, who do not onely solicit (seeing they cannot teach their Children themselves, long before they send them to School and tuition of Ma∣sters)

their ruine, but poyson them with ••••••r daily bad examples, which doth so cor∣rupt and vitiate them, that all that can be done towards their future reclaiming comes to as much as nothing, for those who from their Births should by good examples and ad∣vice instruct them to be vertuous, do teach and ingraft in them the poysons of Blasphemy, Swearing, Drunkenness, Gluttony, and wickedly spend the Estates of their innocent Children, Whore, Lye, prostrate and sell their Wives and Daughters in sight of the World.

How many Mothers are there at this day, who like HERODIAS teach their Daugh∣ters to Dance, spend all their time in learn∣ing Rhetorical-Complements, entertaining Gallants, Triming, Dressing, and Painting themselves; colouring their Cheeks, Lips, and Eye-brows, adorning themselves with rich Cloaths and Jewels, as if they would set out a Shop of Wares, and make themselves Pedlers, and go to sell jets and prances in the Streets; to which Parents, what can be expe∣cted to happen less, then did to the Royal Prophet David, that his own Children were Executioners of the punishment of his sins in this kinde, who were so unruly and unnatu∣ral wicked, that one of them Amon by name, Ravished his own Sister Thamer, and another

who was Absalom, killed his Brother Amon, and conspired the ruine and the death of his Father, and at length forced him to flie from his House, and lay with his Concubines, wherefore it is an ancient Rule of Phyloso∣phers, That God often permits many sins to be committed and go unpunished in this life, deferring it for a greater demonstration of his Clemency: But the sin and offence that ma∣ny Parents do commit against him, in not gi∣ving good documents and examples to their Children, he never lets that pass, but some way or other makes them even cruel and af∣flictive Executioners of Gods Justice on their Fathers faults in this World, and that justly; for Parents cannot bestow on their Children a better Legacie, then good, wholesome, and vertuous documents, and sound knowledge, with which he may make him immortal, and of a perpetual fame, for the Natural being, the Mortal Body, and this short and miserable life, which we receive and give to our Chil∣dren, Death with a sudden and fierce snatch doth soon cut the thrid thereof. To sum up what hath been said.

Suppose the Creatures do escape the dan∣gers of the Mothers Womb, happen to be Nursed with unwholesome and corrupted Milk of their infirm Nurses, fall into greater, and more dangerous evils; and which is ter∣rible,

if they come under the tuition of lewd Masters, and under the power of wicked and perverse Guides to teach them; yet this is nothing in comparison of the Souls mis-fed and mis-led; for of far higher price and e∣steem is the maintenance of the Soul then that of the body: And here we must not forget to quoat the Divine Plato, who hath written more at large to this purpose, then any of the ancient Heathen Phylosophers, therefore it will be fit we make some profitable use of his Authority and Doctrine, which is so rare and choice, so super-natural and Divine, written with discreet diligence and care, handled at large and exactly, and set forth in so gallant and lofty Stile, that many Heathens that have read his Books Ziocha, Of the Immortality of the Soul, and another, in which he principally treats of the short and miserable life of Man, they cast themselves down head-long from high Rocks into the Sea, and into deep Ri∣vers, that thereby ending and cutting the thrid of this miserable and sorrowful life, they might enjoy that pleasant and quiet one which they hoped for, towards which all Navigate, as to a certain and secure Harbour of health and happiness.

This Phylosopher in the Dialogue that he made of Death, and the frail and weak life of Man, introduceth a great Phylosopher called

Socrates, the which with admirable Elo∣quence▪ particularly declares the miseries, calamities, torments, and vexations which attend our life, saying thus; Doest thou not know that humane Life is nothing else but a pil∣grimage? and a continual motion from one E∣state to another, the which Wise men do pass over with great joy and content, and rejoyce and sing when they feel the miserable e〈…〉〈…〉his our pilgri∣mage.

Doest thou not know very well, that Man is composed of Body and Soul, and that his Soul is inclosed and set in the Body as in a Ta∣bernacle or House? with which Dame Nature was pleased she should goe covered and laden, and that with sorrow, grief, and sufficient care, and extreamly against her will, she be∣ing oppressed with such a load of frail Flesh, so great troubles, and so infinite a multitude of evils.

Although put the case that Nature were friendly, would do us some favour, or re∣part some of her courtesies to any of these op∣pressed Souls, as to give them a light and agil Body, or sooner to afford them liberty; yet in the end such are the counterfeit and atten∣dant weight of evils which are incident to them, that the miserable and afflicted Souls not being able to bear so great a burthen, they grow peevish, mutinous, afflictive, and very

desirous to pack from so streight a prison, that they may go and enjoy the happiness of those Caelestial and Eternal blessings which they so much desire, and cordially seek after.

Do but consider that the laying aside, or leaving this Life, is but a Truck or Exchange from worse to better.

What do we? or, what do we finde in this Life? For if 〈…〉〈…〉do but put our Hand into our Bosome, 〈…〉〈…〉hall finde that from the day of our Birth to ••••e day of our Death, there is no calamity nor trouble with which we are not afflicted, of which we do not taste, there is no kinde of misery or affliction with which Man is not acquainted, with which he is not some time or other persecuted and afflicted; there is no Poverty, Cold, Heat, Whips, and Stripes, of which man cannot be a Wit∣ness in Death, understanding it, and that be∣fore he attains to the perfect light of Reason, or indeed have any Tongue to complain, or desire favour, of which we can understand no other signe, or better testimony, then the teares, sighs, and groans, he casts forth at his Birth, which are as fore-runners and dis∣coverers of the Field of miseries and calami∣ties into which he is come, and of which the sorrowful entrance makes him sensible.

But after he hath passed by an infinite num∣ber of evils, and attained to the age of seven

years, what a necessity he hath of Guides and Masters, to teach, instruct, and correct him, to look after him, and keep him from harms, and in growing up, more strict and severe Ma∣sters are necessary to correct his extravigan∣cies, and lead him in the paths of Vertue, for Childhood and Youth have need of a Bridle more strong then Iron, to withdraw it from all Vices with which it is assaulted, and bring it to accustome it self to virtuous actions.

Thence in few years his face begins to be covered with Hair, a Beard adorns his Chin, and he comences to right Man, with which his cares and troubles doubly encrease, and he enters into a Stage where he meets with new afflictions and vexations: He must goe forth into publick to seek company and go in Society, which is like a Touch-stone to try the purity of his inclination to good or evil. If he be descended of a Noble house, of a Fa∣mous and Illustrious Family, or if he be an ordinary Gentleman, that he may maintain his Honour, and follow the foot-steps of his predecessors and imitate his superiours, he must seek out many inventions, provide rich and convenient accouterments, be hardy in Battle, and understand stratagems and poli∣cies of War, expose himself to a thousand dangers and hazards, lay his life at stake upon all occasions, spend his blood prodigally and

without fear to die with Honour, and there∣by to obtain a new and immortal fame for himself and his successors; and all this he must do if he will not be taken for a cowardly, la∣zie, and ignoble person, and be disesteemed and despised of all men: And if he be a man of a low degree, born for a Farmer, a Labourer, or a Servant, he is not for that more free from cares, troubles, pains, and restlesness in body and soul: He must labour night and day, toiling and sweating, even to drops of blood many times, that he may procure bread and water.

If he strive never so much to imploy him∣self in his Calling, yet very often though he labour and travel, and do his uttermost en∣deavour to releive his necessity, he cannot at∣tain to what is requisite for him.

Then not without cause did Marcus Aureli∣us the seventeenth Roman Emperor, consider∣ing the condition of Humanity, complain, who was wont to say; Many times have I con∣templated within my self, if there ever were now, or could be found, any Estate, Degree, Conditi∣on, Land, Countrey, Kingdome, or Age, in the which there hath lived a Man that hath not in his life tasted what thing is adverse Fortune; that hath not met with Crosses and Afflictions: And if there could be discovered such a one, I believe he must be some abominable Monster,

and a strange sight to Mortals, and ends his Reason with this saying.

To be brief, I finde that he that yesterday was rich, to day becomes poor, he that yester∣day was in health, to day is visited with sick∣ness, he that yesterday was in jollity, laughing, to day I see him weeping, he that yesterday was in prosperity and esteem, to day I see him despised and in adversity, and he that ye∣sterday was alive, to day I see him dead and in his Grave.

But now lets return to our commenced pur∣pose, and lets search more particularly into things.

Shew me that man that hath most desired, obtained a condition, and that more suitable to his wishes and contentments, then any other manner of living, that hath not at last grown weary, despised and complained of his sad hope, repented and been sorry that he had spent so much pretious time in proceeding in it.

To see this more cleerly, lets consider some principal degrees of men in the World, begin∣ning with such as saile upon the waters most part of their lives, swiming like fishes, which are Mariners, to how many dangers are they subject night and day, what a house do they enjoy, what thing is there dwelling but a con∣tinual filthy prison; what cloaths do they

wear, but of Cloth like a spunge, fit for no∣thing but to receive filth and water, they go like voluntary Vagabons, and are in a seeming and perpetual exile; they have seldome any repose, they are encompassed with blustring Windes on all sides, they have but small guard from the Waters, Tempests, Hailes, and Snowes, and are subject to Pirates and Rob∣bers, to Rocks, Shelves, Sands, and surging Sulkes of the superbious Sea, and ever in dan∣ger of drowning, and being interred in the bellies of Fishes, which being seriously consi∣dered by that famous Greek Phylosopher Bi∣as, who doubted whether such people were to be accounted amongst the Earthly Crea∣tures, or those that live on the Water; or whether they were to be accounted amongst the living or the dead.

And another Phylosopher called Anachar∣sis, said; That there was not above two or three Fingers betwixt them and Death, that is as the planks are in thickness, this life appea∣ring so detestable.

Peradventure thou wilt think to find more quietness in that of a Husbandman, and that there is less troubles in a Countrey life; thou wilt be apt to question, whether a Rustick life be not better, and give the answer thy self that it is, because it is more easie, more quiet, sweet, and more pleasant, especially know∣ing

that most of the Patriarches and Prophets made choice of this manner of living, being the most sweetly quiet, without prejudice or guile to any, the most plain and sincere, free from the difficult Catches, Traps, and Tur∣moils of Traffick.

Also many of the ancient Roman Emper∣ors left their Royal commands and employ∣ments, forsook their Palaces, their Capatals, Triumphant Arches, Amphitheators, Plea∣sures, and many other Magnificent Orna∣ments, to withdraw and retire themselves into the Countrey, to prune and graft the Trees with their own hands, to plant Flow∣ers and sow Seeds in the Gardens, as did Dio∣clesian, Attalus, Cyrus, Beroaldus, Constan∣tine, one of the Caesars, and many others, which Columellia and other Historians doe make mention of.

But those that would attentively consider and ruminate upon these things, shall find un∣der their Garments there are many Thorns, there are more prickles then Roses among these seeming sweets; thou wilt not deny the truth hereof, do but seriously mark with me.

Almighty God catching Man out of the Earthy-paradice, for a chastisement (besides his banishment) sends him to till the Earth, telling him withal, Cursed shall be the ground for

thy sake, it shall cost thee thy labour if thou wilt eat of the fruit thereof; nay, and many times af∣ter great labour, travel, and vexation, thinking to eat of the Fruit of thy Labours, thou shalt ga∣ther Briars, Thornes, Brambles, Thistles, and other Weeds, that thou mightest not eat thy Bread without sorrow, nor enjoy an hour of quiet re∣pose, until thou return to the Earth out of which thou waste taken, and of which thou waste mouled.

But Oh sad, Men that we are; who are more sensible of Gods Curse in this kinde then the poor peasants, who often having well plowed, sowed, and manured their Land, taking pains early and late, suffering the extremities of heat in Summer and cold in Winter, sometimes wounded with some Viper, Snake, or with their Plough instru∣ments, and after a whole years pains and tra∣vel there, a Dew, a Hail, a Nipping Frost, a Storm, or a Drought, which burns, spoiles, and destroyes the Fruit of the ground, and leaves a comfortless Harvest to them, some their Sheep, Horses, or Cowes die, others are plundered by Souldiers, which do take a∣way, spoil, and destroy even all they have in their houses, and when they come home, ex∣pecting to finde repose, and hoping quietly to rest their wearied Limbs, they finde the Wo∣men weeping, their Children crying, and all

the Family complaining for want of Food; in conclusion, this life is no other thing but a Mortal Wound, that hath its Root or princi∣pium deep within, and keeps the miserable patient in continual pain and sorrow: Even so is the poor Husbandman seldome content∣ed, but now he torments himself of one side, then on the other.

If there falls much Rain, he sayes, I never saw such Floods and Waters: If Rain be wan∣ting, I never saw such a Drought. Then he complains the Locusts is in his Grain, or Stormes, or Whirl-Windes, have blasted his Corn in the Field, his Trees in the Orchard. But above all they do complain of the Souldi∣ers when they are in Field, for from them pro∣ceeds many evils to them.

In the following lamentation which was lately presented to me by a friend and suffer∣er, which is Entituled, Give peace in our time O Lord, of which Sentence the following Dis∣course is a gloss, Da pacem Domine in diebus nostris, quia non est alius qui pugnet pro nobis, ni∣si tu Deus noster; Give peace in her time, O Lord, because there is none other that fight∣eth for us but onely thou O God; which is a godly and learned expression in the Liturgy of the Church of England.

He saith thus, O thou the onely true God, thou well knowest I do not lie; I have no Cattle

nor Goods, which I can say I have received from any but from thee, to thee a General of all Soul∣diers, who alone without danger canst defeat and resist them: I pray thee to avenge me, and chastise them, give peace to all, we have great need of peace: But if thou wilt chastise men, as thou hast just cause, and thou onely canst do it, O Lord. Our fore-fathers although they lived in this World, they never saw the Villanies acted which we see in diebus nostris, in our dayes. With great care, trouble, and sweat, I la∣bour, yet am ready to die with hunger, it's three dayes since a piece of Bread hath been eaten in my house, (quia non est) because there is none: I sowed, planted, manured, and gathered, I ploughed all my Land, both Waste and pasture to maintain my house and family, but wo is me they have destroyed all. It was not one alone that did this evil, God thou knowest how many they are, and how many afflictions daily lie upon me, as well A∣ctions of Debt, which by reason of losses, I cannot pay, as these Souldiers which do tor∣ment and trouble me. (Alias qui pugnet) Who shall we seek to defend us but thee: We peasants have cause to complain, because they that should fight pro nobis, for us, do abuse, afflict, and destroy us: O my Creator, what a comfort is it, considering thy infinite mer∣cy, that from the evils which I suffer none can

deliver or avenge me (nisi tu) but thou, I will not trust in the World, or any thing therein, because it cannot help me, in thee a∣lone do I put my trust, O my God: When shall Robberries and Thefts cease, when shall reason and policy maintain true justice, that will be the good, true, and happy time.

But let's leave the poor Husbandmen to their cares, troubles, and labours, and let's proceed forward to see what are the passages, what sweets may be found amongst Trafficks of Merchandizes and Traders.

If we behold onely its outward appear∣ance, it will seem to be free of all afflictions and miseries, because it is coloured over with the splendid Flourish of Riches, and other painted arts which they use, they may pro∣mise, but cannot afford us any contentment, any sollid repose, or quiet enjoyment, affir∣ming that which Pliny saith, That Trade was first invented, because it was found to be ab∣solutely necessary to humane life and society, and that many of the ancient wise men were Merchants, as Tales, Milessius, Solon, Hipo∣crates, and many others, and was the first oc∣casion of ingendering love betwixt different Nations, and enterchanging mutual amity and peace amongst bordering Princes; for they carry or transport from one Countrey to ano∣ther, from one City to another, what is wan∣ting

or what abounds: Yet we cannot so far mark, so artificially guild over this kinde of living, though he carry it out never so high, and dissemble it never so gallantly; you may read in their Eyes, conjecture by their Faces. The disquiets, troubles, and perplexities which attend Merchants, to what and how ma∣ny strange hazards are they subject to every moment, both by Sea and Land; besides the mention we might particularly make, how the greatest part of their life they go like Fugi∣tives and Vagabons from Countrey to Coun∣trey, from Town to City, from City to Vil∣lage, that they seem to be like Gipsies or ba∣nished Offenders; onely it's true, their part∣ing from their Country and Friends is volun∣tary; they never do other, but run, go, trot, nay, flie both by Sea and Land, meeting with colds, heats, passing as it were through fires, waters, and snowes, being onely encouraged and spurred on by a disordered covetousness to get and purchase Wealth, they rejoyce to loose that contentment and sweet repose which they might enjoy at their own homes with their possessions, their Wives, Children, and Servants about them, and put their lives in danger by the deceitful, lurking, ambush∣ments, and stratagems of Thieves, who ever have an eye to them and their wayes that they may rob and spoil them, yet all this is forgot∣ten,

and masked over by their disordinate and covetous appetites and desires, which doth continually boil in their Hearts and reign in their affections.

Now let's speak a little farther of them, and begin with the principal peices of their Harness, which are false Oaths, cheating their Neighbours, and delayes, these are the grand relicks of their holy society; for it's impossi∣ble to enrich themselves so much and so soon, as too many do, without prejudice of other men.

They alwayes have the old saying in their mouths when they sell too dear, that they do it to keep themselves from poverty, from an empty belly, to keep themselves from misery and trouble; they need no other thing but to turn their backs upon God a year or two, and largely to express with their mouths what they deny in their Consciences, and so ever to remain rich Asses.

How different and how many evils may we add to this, of which they are the causes, by reason of corrupted and false Commodities from strange Countries.

The small Wares and Fooleries they bring over, which are not necessary for use of Men, but prejudicial to Commonwealths, for they are good for nothing but to visiate the fancies of Women, Gallants, and Children, and

helps to maintain excess of pomp, vice, and expence, as if our evil inclinations were not sufficient to draw us into wicked Courses, without provocations.

With these and the like finical (but un∣profitable) Commodities, do they robbe, spoil, and leave destitute of money, most Countries and Provinces, leaving behinde them instead thereof Childish Toyes, and pedling trifles of little value, and the worst is they come home ill principled, with loose living, and teach the vices and bad customes and superfluities which they have learned abroad, and bring with them their improved Merchandizes.

They also have their Counsels, Conspira∣cies, and Consultations, and deputed places for them in every Mart, City, which we call Exchange, and has a different denomination, according to the Language of every Country; for in every one they have these publick pla∣ces, whether most commonly do resort the Richest and most Credible, resolving if possi∣ble to work and wear out of Trade young be∣ginners, and such have small stocks, that they might drive it themselves, to whom they will it may be sell a parcel of Goods by the Great, that they might cheat others by Retail; and it were well there were no worse evil coucht under the covert of Trade; for since Princes

of these latter Times became necessiated, by reason of their excessive expences and vanities. And these Merchants are continually with full Cashes, they never want acquaintance and entertainment in the Palaces of Kings and Princes, by which means they come to know and converse with forreign Princes, and ad∣vise them of their own Countries Affairs, lend them Moneys, and thereby commit Treason against their own Natural Kings, and betray their own Countries and Cities, as it hath been seen by sad experience in France, not many years since, with great damage to their Countrey, desolation to their Towns, and destruction to their people.

But to return to our purpose, and treat of Shop-keepers, which in several other Coun∣tries are called Merchants.

I shal forbear to mention a thousand known Cheats, Arts, and Cozenages, with which they know to sophisticate and corrupt almost all sorts of Commodities which are necessary for the life of Man.

This is the principal peice of their Art and Cunning, and this they teach to their Servants and Children before they will put them in trust with their Shops and Wares: This is the Doctrine they teach to them in their Youth, they encourage those most that under fair words can best couch a perjury, and sell their

breath at a better price then their Merchan∣dize, like the cunning Genoves, and Floren∣tine, the subtil Venetian, and crafty Toledano. And for the Worlds wickedness, we may see things so far out of order at this day in this kinde, that if thou goest out of a Shop, ha∣ving agreed the price of any Commodity, not paying for it, or taking it with ye, and presently returnest for it again, thou wilt finde it trucked and changed by the hands of young Thieves the Servants, who to obey their Masters will, and make them rich, are willing to take a turn in Hell, and pawn their Souls to the Devil.

There is another kinde, or sort of Trades∣men, of which hitherto I have not spoken; who fill their Shops with Commodities, bor∣rowed (with good security) from those of their own profession; and under pretence of a great whole-sale Trade, buy upon trust great quantities of Merchandizes, and make plausi∣ble shew meerly to cheat their Creditors, and after they have gotten into custody much Goods and Money, turn Banckrupts, and take as the Spaniard sayes (Calcarem villa Diego.) All they can get together, and run into strange Countries, and there live in as Noble and Triumphant equipage at their own cost, with the Wealth they have robbed and pillaged from other miserable and afflicted men, who

often remain so poor and desperate, that they are ready to kill and destroy themselves, ha∣ving lost by Cheat that which they thought had been as safe as in their own hands.

The Athenians understanding such like Cheats and Abuses to proceed from Stran∣gers, they would never permit they should e∣ver inhabit, set up Shop, or dwell amongst their Citizens, or within their Walls; but they allotted them places distant from the Ci∣ty, there to build Ware-houses and Dwel∣lings, and have their Traffick.

Anciently there were many Common∣wealths that would never permit them to bear any publick Offices amongst them, or en∣ter into their Senates, or Counsels: Also they have been sharply reproved of many of the Doctors of the Church in several occasi∣ons and passages of their Books, for their vile way of livelihood and dealing. Saint Iohn, Chrisostome, and Saint Augustine say, It's very hard for rich Merchants and Tradesmen to please God, or make a true and sincere Repen∣tance of their sins, alluding to that of our Sa∣viour, It's hard for a Rich man to enter into the Kingdome of Heaven, be he of any Profession or Trade whatsoever; yet God forbid, but that there should be some honest of all.

Let's now vary a little to consider the Tra∣gick story, the sad life, and the weighty yoak,

under which they subject their Necks; how they are led as in amaze, they go to the Wars, who live in Martial imployments, the which kinde of living is so bitter and hard, that even the bruit Beasts do abhor it, for they have Caves and Dens, wherein to take their Natu∣ral repose at their times, but the poor Soul∣diers, who seldome sleep, hath no other Inn but the broad Field, no other Bed but the bare ground, no other Canopy but the Star∣rie Firmament, being subject to bitter cold Frosts, cruel Stormes and Tempests, Raines and Snows, is forced to suffer Cold and Hun∣ger, Heat, and Thirst: When he hears an Alarum he must resolve with himself to kill, or be kill'd, to be over-come, or rout, and o∣vercome his Enemies, which is his Brother and his Neighbour; and for three or four Crownes a Moneth, he sets himself as a mark for Canon and Musket; so that the misery of a Souldiers life, is greater then any other: Hearken courteous Reader, if thou wilt un∣derstand what a horrible and abominable Mon∣ster War is.

Haste thou ever seen a Battle betwixt a Woolf and a Bear, or the combat of any other cruel Animals? What howlings, what tear∣ing each other, and what strange cruelty is it to see the bruit Creatures, spoil, pull mouth∣fulls out of each others Limbs, without any

favour? How much more abominable thing is it, to see a man pale, furious, and almost transformed into a bruit Beast, set upon, hack, and hew, and strive to destroy his Neighbour, or of this kinde; spend his uttermost rage and fury against him, without making account of many other evils and cruelties which suc∣ceed thereon.

The simple people travel and labour to build, beautifie, and surround, with stately Walls, famous Cities, and Towns, which they do maintain and enrich with their sweat and labour, fortifie and strengthen with their diligence and care; and all this without any disturbances, jealousies, or feares of trou∣bles.

What an affliction must it be to see all their labours in their own view cast down, laid waste, made desolate, and that in a moment, which was many years raising, building, beau∣tifying, and preserving, by the indulgent care of the founders and wise successors: Nay, after that their Flocks and Heards taken from them, their Bread like untimely Fruit, or the blasted buds of the Vine, devoured they know not how, their Peasants destroyed, their Towns and Villages burnt and consumed by the hands of these devourers.

There is no house nor family (where War is) in which they do not bewail and lament a

loss. All Trades and Offices first grow cold, and after Wars rigour, are laid aside, and the poor distressed people must either fast, or run desperate courses, to seek a livelihood, and to preserve life: Their Virgins are deflou∣red, their chaste Matrons remain barren and hid in secret places, their Lawes are silent and dead, or of none effect, Humanity amongst men dies, or at least is a Stranger, Religion is polluted and corrupted holy Churches vi∣olated and prophaned, old men led Captives, and before their Eyes they see Mothers kill their own Children; Youth dejects Parents and runs into all manner of evils: You shall finde thousands of Widdows, and twice as many Orphans, which makes the people hate King, Princes, and Governours, by reason of the many afflictions and impositions which War brings upon them: There is nothing but Rancours, Hatreds, and Curses: They must learn to entertain Strangers, Game, and procure them for Friends, make great prepa∣rations and provisions for War, as well by Sea as by Land; they must strengthen their Bull∣workes, make Re-doubts, provide Engines, as Pistols, Muskets, Accabuss, Granadoes, and Cannon-shot, &c. cleanse Motes and Ditches, stand Centinels, and many other things acquired for defence and offence!

What a sad misfortune is this of ours? that

Nature should not be contented to produce Man to so much frailty, and subject to so ma∣ny infirmities, but that it must admit of fu∣rious War to break in upon him, which is such a strange, contagious, pestilential, and pernicious evil, that it contains all other evils and wickednesses in the World, and drawing them after it, must needs be the greatest of all: It's such a destoying evil, that it doth not one∣ly afflict the bad, but delights in nothing more then when it persecutes Innocents and Father∣less.

If this Devilish madness and fury were im∣ployed against Turkes and Infidels, or other strange people, it might seem to be something tollerable; such victories and spoiles might give us some content: But Oh, our God, when to the contrary Christian Princes do act these things against each other! Wouldest thou know what are their Spoiles, Trophies, and Victories of War? What is their Glory and Magnificence? And with what they be∣lieve to establish to them and theirs, a conti∣nual Empire with peace and quiet.

I will tell thee the greatest that can come to them.

The greatest Glory and Victory they can pretend, is, destroy, afflict, and torment their Neighbour, their Brother a Christian, their Riches, is to see their bordering Prince

poor and low, his tears are their laughter, and for the most part their Victories are so bloody and sad, that both Conquerer and Conquered, have little cause to rejoyce; for there never was any Battle of consequence, wherein the Conqueror came off so to his wish, as that he had not cause to complain of his loss, and be sorrowful for the blood that had been shed, in which he could not but shew some humanity.

As the Historians do relate of that great Emperor Marcus Aurelius, who entring into Rome with great Pomp and State, with Tri∣umphs they were wont to give for encourage∣ment to such as had gained great Victories, and subjected new Provinces to the Roman Empire; being drawn in a stately Chariot, in the midst of his Glories remembring the of∣fence he had committed against his Neighbour, with an audible Voice cried out: What greater Vanity can an Emperor of Rome com∣mit then this? that for having conquered many strong Cities, Towns, and Countries, disturbed the peace and quiet of men, burnt and destroyed Cities and strong Garrisons, undone honest, poor men, enriched Tyrants, and caused to be an infinite number of Wid∣dowes and Orphans; that in recompence of so many evils and detriments to Man-kinde, he should content to receive with so great

Pomp, State, Triumph, and Magnificence; and of so many killed and destroyed, onely one should carry away the Glory and Ho∣nour.

He spake yet farther.

By the Immortal Gods, I oft that seeing and considering my self so accompanied, and entring with such Triumph with those poor Chain-laden Captives, me thinks I hear the sighes, groanes, and lamentations of their poor Wives, who re∣main behinde as desolate Widdowes, and their poor Children as forsaken Orphans: And look∣ing upon the great Treasures and Riches carried before me, yet remembring the multitude slain, I cannot rejoyce heartily: But on the contrary, though I shewed my selfe with a merry and chearful countenance to all, yet inwardly my heart wept tears of blood, and I began to de∣clare openly to all my sentment, and to capitulate with Rome in the manner following:

Come hither Rome; Wherefore doest thou so much insult over others, and please thy self at the mis-fortunes of others? Art thou more ancient then Babilon? More beautiful then Helia? More rich then Carthage? More strong then Troy? More populous then Thebes? More adorned with Shipping then Corinth? More

pleasant then Thirte? Or more fortunate then Numancia? They all perished: There is little or no ruines or Memorials of them left, or of those famous and excellent men that did inhabit them: Doest thou think to remain here as a chaste Vir∣gin? Doest thou think thou shalt remain for e∣ver? which art so full of Vices, when those peri∣shed in which all Vertues flourished: Know of a certain one thing that I shall tell thee, That if thou aboundest and persistest in Vice, the Glory now thou hast, they had; and thou shalt be destroyed and made desolate as they were: What more ex∣cellent Philosophy? What more proper Exam∣ples? What more true Oracles can we find then in the expressions of this Heathen Emperor, a man without Faith, or Evangelical-light in his Breast; yet a true Moral-man.

Is it possible that we that were brought up in the School of Christianity, and enlightned with the Grace of that Divine, illuminating Spirit, that we should not fear that at the day of judgement, this Pagan-Emperor and ma∣ny others, should rise up against us, and con∣demn us, and strongly alleadge against us how little we make of the life of a Man, much less of a Christian, whose brotherly life ought to be more precious in our sight.

How many yeares hath that part of the World which we call Christendome, been dis∣quieted and troubled by Wars; so that ye

shall not finde a Province in all Europe that hath not been bathed, nay almost made drunk with the aboundance of Christian blood that hath bin shed in it: There is no Sea, nor River, that sometime or other hath not changed its Christiline into Scarlet with the multitudes that have been destroyed: And all through a pride in some, and a Phanatical spirit of con∣tradictions in others, whose Religion is hu∣mour, whose pretence is to fulfil their own, not Gods will.

When Halarico King of the Gothes, as Pau∣lus Oratius that lived in those times reports, when he sacked the famous City of Rome, commanded Proclamation to be made, That no man should dare to damnifie or plunder those that should retire, or take Sanctuary in the Temples dedicated to Saint Peter and Saint Paul.

But in our dayes men are so inhumane that Temples will not avail, nor tears, nor beg∣ging, favour, and quarter; but they shut their Ears to all, and deflower Virgins, force other Women, and stab them; and evil treat the poor Sheep of Jesus Christ.

Men are grown so dissolute, blinde, and indiscreet, that without respect to Sex or Age, they kill, destroy, and cut off the one and the other, as if they willed if possible to consume even Nature it self: So that consi∣dering

Mans, nay, Christians cruelty, if God were not pleased to provide, Cities might be populated and guided by Counsels of animals, for by little and little Man-kinde goes wa∣sting.

How can a Christian with conscience, ha∣ving onely a politick (though professing a conscientious) pretence, so freely attempt to kill, a man, or men, for whom Christ died. How are we so prodigal and liberal in spilling that blood? to redeem, purchase, and pre∣serve, which our God was pleased to shed and little esteem his.

Is it possible that Christians should not have so much compassion of their Brethren? as the fierce and bruit Beasts have of one another, who seldome do hurt those of their own kinde.

Wolves do not fight with Wolves, &c. unless it be to preserve their young ones, or that they are desperate for want of food; yet in their greatest rage and fury they never make use of, or procure other Armes then which properly Nature hath bestowed upon them: They never invent such Stratagems or En∣gines, which the Devil helps man to project; for sure he was the first fomenter of them: For there is no sublunary thing, which the fury of Artillary doth not cast down, destroy, and consume. For well considered, this in∣vention

is not onely more dangerous then any other kinde of Armes or Engine of War in the World, but is more to be feared then poy∣son; although the very Thunder, Lightning, from Heaven, the which is forged and com∣posed of the four Elements be so powerful and quick, yet this may in some measure be com∣pared to it, and when it comes to the utmost of its driness, and when the fire takes hold of the Salt, or sulphrous substance it multiplies and converts into fire and air.

But by reason of some humidity which re∣mains incorporate in the Earthly substance, it casts forth a Vapour, by which we may per∣ceive each Element will by force maintain its own natural jurisdiction, and with the force that each Element puts forth, at last heat and moisture joyned together, all converts into Air, the which seeing it self besieged, strives to get forth, and being free flies to its own Element; the Air, the Fire, rises and forceth its passage, but before it comes forth, it be∣ing the strongest and purest of all the four E∣lements, converts the other three into its own Nature, from the strength of which proceeds that strange Thundring-clap at the discharging of a Gun, and what ever it reach∣eth it breakes in pieces and converts into dust and ashes. To pass by the different names of all sorts of Artillery and small Guns, they call some Faulcons

&c. in which men me thinks erre very much to give to such diabollical Engines the names of Birds, which we use for our recrea∣tions and sports; they might better have cal∣led them Sathans, Barrabasses, and Belzebubs, and the like, from the inventors of them.

Now we have declared the passages of War: What miserable lives they lead, and what reward they get, who hazard their lives and take great pains therein, and how it is in all respects, and all its effects a farther procu∣rer of Mans affliction and sorrow.

Now let's contemplate the life of Courti∣ers, how they live that are in the Palaces of Kings, Princes, and great Lords, And to be∣gin with those that are near about the persons of Kings, &c. in what they place their grea∣test felicity. Let's make proof of their de∣lights and pleasures.

They think there is no greater happiness in this life then the gracious Aspect of a Prince: What greater favour then to see him, talk with him, and accompany him when they will? What contentment may be compared to the Favours, Treatments, and Advancements, which Kings and great Lords bestow on their Favourites? What greater honour then to introduce a friend, or stranger, to the Kings presence? continually to enjoy his company, his embraces, delights, and love; with other Courtly pleasures.

There are some so flie and cunning, that are alwayes watching, that they may not let pass a good opportunity of preferment for their own advantage; others are in hopes to fill themselves both Corps and Purses, and at last are forced to cast up all again.

Some exercise their Wits to invent Taxes, Loans, and Excises, to gather together great Treasures, encrease the Revenues of their Princes, and line their own Bags with the spoils of the people.

With such men many times Princes deal, as we use to do with Cattle; we let them fatten and grow gross, that afterwards we may feast our selves and friends upon them: So do Princes suffer these men to grow rich and fill their Coffers with money, that they may take it all from them at once, and place others in their rooms, though they have been never so trusty.

Do but behold how these miserable Cour∣tiers do sell their liberties to enrich them∣selves! They must, though against their wills, do what their Princes commands them, be it right, or wrong, just, or unjust: They must strive to laugh when they laugh, weep when they weep, approve what they approve of, and condemn what they condemn: They must set themselves to act what shall be pro∣posed, and execute what shall be commanded

them; even change and alter their Natural customes and conditions: With the severe they must be severe, with the sad they must be sad, and in a manner transform their own lives, beings, and Natures, to please, de∣light, and content them, if they would at∣tain to what they desire, and not be cast out of favour. If their Prince be vicious, so must they be; if cruel, their messages must be to shed blood: And though many times the Favourite endeavours to conform to the con∣ditions of his Master, and appear like him in his Natural inclinations.

Often it happens that for one fault commit∣ted, one discontent, or one neglect, in plea∣sing his humour, he turns him off, and makes him lose the Fruits of all the Services he ever did him in his life, which we shall finde veri∣fied in the Favourites of the Emperor Adrian, whose condition was such, that after many fa∣vours and rewards received, and being raised to the highest patch of Dignities and Honors, for any trivial fault or discontent, they were not onely deprived of their Wealth and Fa∣vours received, but were declared Capital Enemies to the Emperor; which being well considered and understood by Divine Plato, who took all Courtly pleasures, Viands, and Delights, from the Athenians, although he could not govern nor conquer himself, but

must needs return to the Court of Dionisius, Tirant of Scicilia, who afterwards sold him as a Slave to Pirates.

The like hapned to that ancient and wise Phylosopher Zeno, from Phaleris the Tirant, in recompence of many good services he had done, caused him to be put to a cruel death, the same paiment did King Anachreon give to Anaxagaras, the like reward had Seneca from Nero, and Calisthenes from Alexander the Great, who because he would not acknowledge him to be a God and adore him, he commanded his Hands and Feet to be cut off, his Eyes to be plucked out, his Ears and Nose to be pul∣led off, and cast him into an obscure Dungeon, where he died.

These and the like ends had many other great Favourits and Philosophers, who would not obey the unjust and inhumane Laws and commands of Princes and Monarchs, they di∣ed miserable and cruel deaths in recompence of all their services and good counsels they had given.

We will forbear to reckon up the great multitude of Vices and bad Customes which alwayes do follow and accompany Courtiers; how amongst them all things go by contraries, and all humane law and society is perverted and prevericated.

There are many in the Court that do vouch∣safe

thee their Hat, that would willingly take thy Head from thy Shoulders, there are such that will make thee a Leg, that would be glad to carry a Leg of thee to thy Grave: They kiss many hands that they would willingly see cut off, there never wants one, I know not what, I do not understand it, I cannot tell how or when it was done.

With these and the like expressions they cause poor pretender〈…〉〈…〉r any other that hath business at Court, to go away murmuring and complaining.

If in the Court thou wilt be bad, thou canst not want companies of in any vice.

Wilt thou give thy self to Whoring, there are the principal Masters of it: Wilt thou quarrel or fight, there are the chief Duelists or Hectors: Wilt thou lie, there will not want those will approve and encourage thee therein? Wilt thou steal, rob, or pilfer? there thou shalt finde the most dextrous and subtil of the Trade, of whom thou mayest learn and commence Master! If thou wilt cheat at Cards or Dice there wants not pro-provision for it ile assure thee: if thou wilt swear false, thou shalt not want one to pay thee for it in conclusion: if thou wilt let lose the Reins of thy Appetite to all manner of sin∣ful Vice in the World, there thou shalt finde the best (nay rather the worst) examples and

patterns for it in the whole World. Here thou seest the portraicture of a multitude of Gallant and stately Courtiers, which is not a life, but a painful and large death.

In these and such like things do very many Youths pass their times, which is nothing but transitory deaths: Wilt thou understand what advantage ancient men do bring from Court, being past the age of action? Their Heads gray, their Teeth decayed, their Hands and Feet lame, with Cout and Rhumes, Pox, and Stone, wicked thoughts, and their Souls made black and bespotted with sin, to con∣clude there is little to be done in the Court, and much murmuring.

If thou wouldst know more at large the lives of Courtiers, read over the Books of Don Anto∣nio and Guevarra Bishop of Mondonedo, and of Aeneas Sylvio, otherwise called Pope pius, who writ two excellent and exact Treatises of this effect, in which they do set forth to the life the gentle Courtiers; so that there cannot more or less be said then what they have done.

Let's leave the gallant, emulating, com∣plemental, and contra-meaning Courtiers, in their so miserable and unquiet life, and re∣turn to our purpose, to contemplate briefly of the estate of Emperors, Monarches, Kings, and Princes, for whom (we may conjecture

by the outward appearance) all the pleasures, delights, and good fortunes of the World were made; for if we do consider what man hath need of to make his life quiet, pleasant, and happy, and to enjoy this life in perpetual rest and contentment, it will appear to our outward view, that Nature hath provided more largely for Princes then for other men.

What thing can Man enjoy, & be more hap∣py in this life, then in great Riches, aboun∣dance of Temporal Goods, Commands, Dig∣nities, absolute power and free liberty to act good or evil, or shall please his own palate without contradiction, reprehension, or cha∣stisements, power to run with loose Rain af∣ter all sorts of pleasures, delights, and pass∣times, and to have at his will whatever his ap∣petite or reason can desire.

All that can be acquired for mans content∣ment, his quiet and entertainment, as rich Cup-boards, Vessels of Gold and Silver to eat and drink in, the many delicious and vari∣ous Meats, great, magnificent, and pompu∣ous services and furniture, rich Vestments; and all with a Royal neatness and order; with what ever else can be desired to delight the senses, and maintain the pleasures of Humane concupiscence, all which they have provided for them without asking, or taking care, even from the Cradle to the Crown.

It's true, if we should look no farther then on the out-side of these glorious entertain∣ments, we should be really perswaded that they alone do enjoy the pleasures and delights of this life, and that all others live in perpe∣tual anguish and trouble; but if we make a further entrance into these things with a just ballance weight, and with a true Rule try them, we shall finde the same things which we count as steps to the heighth of felicity, and which will make them arive to the top of happiness in this life.

These are the instruments and preparations of Vice, by which they become to be more unfortunate and miserable; of what validity are their rich garments and furniture, gallant, and honourable services, and delicate Viands, with all which they cannot defend themselves from the falsities and poysons which may be mixed in them by those about him: We have experience thereof in our dayes. Doth not Plataria write, That one Pope was bewitched in his senses, with a paper that was given him by a Servant for a private use, to wipe.—

Others have been poysoned by the smoak of Torches and Candles.

We read in ancient Histories, that some Em∣perors durst not lie down to take their repose at night, till first they had searched the Beds, and diligently looked into all corners and re∣tirements

in their Bed-chambers, for fear of being murthered when they were sleeping, and changed their Lodging often.

The History of our Times can declare the like of that Tirant CROMWEL, who was a diligent searcher, as above-mentioned, and often few of his own family knew where, or in what Room he lay: What a terrible, gnawing, and continual troublesome, waking Worm is a guilty Conscience?

Others there are who never would consent a Barber or Chirurgeon should come near their Faces to shave their Beards, least they should cut their Throats.

The Kings of our Times are so jealous that they dare not eat a bit without a Taster. Were it not better, saith Julius Caesar, Dye at once, then live subject to so many jealousies and fears: But what felicity can any man enjoy that hath so many thousands of men at his charge, under his government and protecti∣on: He must watch and hear the complaints and petitions, and seek the welfare of all, in∣viting with his clemency and liberality some to be good, and forcing others to be so with ri∣gour and justice: He must not be less solicit∣ous to procure and maintain the peace and quiet of his people, then couragious and va∣liant to defend them from the assaults in roads and treacheries of their Enemies, without set∣ting

down many other the like calamities and eares, which attend and surround the Royal Crowns and Scepters of Kings and Princes; they command all, but for the most part one or two governs them.

Pogio Florentino in a Discourse which he makes concerning the wicked Princes and their infidelity, they commonly suffer them∣selves to be governed (or led on) by three sorts of people, with which they converse which are most pleasing to them, and which are most familiar with them and approved by them.

To begin with Flatterers, which deserve the first place, and because they are Capital enemies to the truth, they bewitch their Souls and poyson their dispositions with such pestiferous and dangerous potions of tiranny, folly, and vice, that all their Subjects feel the smart thereof: They call their folly and rashness, prudence; their cruelty, Justice; their dissolute luxuries and uncleanness, gen∣tle sports: If they are covetous they say they are provident: If they are prodigal, they call them liberal; so that there is no vice in a King or Prince, which they know not how to mask, paint, and glose, under colour of some vertue.

The second are the Master-builders and in∣venters of Taxes, Excises, and Impositions,

the which sleep not day nor night, to invent some new strange way to get money out of the common people for their Lords and Ma∣sters: These invent new Dignities and Ho∣nours to be bought: These take away, dimi∣nish, and cut them short again: These peti∣tion for confiscations and condemnations a∣gainst other men; all their study, diligence, and care, is to gather together, win, obtain, and procure, the Lands, Goods, and Inhe∣ritances of the poor people.

There is another kinde of men, which un∣der the pretence and covert of good, do make of themselves honourable Hypocrites, who have their aspect and reach so large; that they are alwayes entrapping and discussing other mens lives and actions, seeming to be Refor∣mers and Enemies to vice; they denounce a∣gainst some good men, and raise lies against o∣thers.

These approve such wickednesses, and not onely are cause of mens loosing their Estates, but many times of their lives, who have de∣served no such punishment for what alleadged against them, neither from God nor Man, for which cause the Ancients held a custome (as He••odiano relates) to condemn for Devils and Enemies of their common weal (after their deaths) those Princes which in their Reins had ill governed the people, and basely spent

their Revenues (as England may dear∣ly lament in our age, but then there was no King in Israel.)

Also they were wont to congregate in their Temples with their Heathen-priests, to petition their Gods not to take such Rulers into their Society or Community, but to condemn them to infernal Furies, to be tormented and chastised.

This custome was not onely anciently used, but of latter years (yet not a∣mongst true Christians) they had cer∣tain proper Curses and Execrations a∣gainst such wicked protectors of the peo∣ple, as Antonio de Guevarra denotes, who was Choronist to the Emperor of a Vice-Roy of Sicilia, upon whose Tombe in re∣venge of his many Tirannies and base abu∣ses they writ as followes.

Qui propter nos homines, et propter Nostrum salutem, Descendit ad inferos.

Truly by this little I have written, mayest thou see the miseries and perplex∣ities with which Royal Scepters are en∣compassed, these Thornes are hidden un∣der covert of these beautiful Crownes of Gold, and seeming Rose-Beds of Govern∣ment, the which often are, and ever ought

to be green, fresh, and beautiful, with∣out withering, that they may afford con∣tent, savour, and sent to all, be a conti∣nual light and good example, like a bright shining Lamp to the whole World, for if they are infected with any muddy Vice, if any necessary thing be wanting to a Lamp, it presently burns sadly and dim, a man had rather be in the dark then have such a light, like the wickedness of princes.

How much the greater, or how much the more sinful their Vices are, so much the more are they worthy to be repre∣hended and reproved for them; for as Plato sayes, It's not onely one sin to them in the action, but a second sin, and more dangerous in the Example; so that if it is a hard thing for any man to be good, (as Hesiod said) it is sure a greater difficulty for a prince to be so, for the aboundance of delights, pleasures, and honors which they enjoy, are rather Fewel to encrease, then Water to asswage the burning heat of Vice.

Man-kinde for the most part is apt to surfeit himself, and wish to make his per∣petual abode in these and the like superflu∣ous delights and dainties: But it will be first convenient that they that do attempt (especially Princes) to give themselves

over to Worldly pleasures, or set them∣seves upon the delights thereof, that they well understand the natures of Vices.

What a vertuous man sure was Saul befor he came to be King of Israel? How was he praised and esteemed by the Holy Spirit in the Holy Scripture, and was cho∣sen of God for that Royal Dignity and Charge? But how soon was the Sun of his Justice, Truth, and Obedience, E∣clipsed? How Glorious, Magnificent, and Just, was the beginning of the Reign of Solomon? What gallant symtomes did he shew of a vertuous King; but he no sooner opened the Gates to Royal plea∣sures, delights, and pastimes, but he fell into the hands of evil Women, who rob'd him of his senses, riches, and religion.

Of twenty two Kings of Judab, one∣ly five or six did persevere in vertue and goodness unto their lives ends: And if thou wilt make a diligent search into the lives of the Kings of Israel, from Jeroboam the Son of Nebat, there were 19 in all; there was none of them that Reign'd well, or pleased God in their lives, and by that means brought their business to an ill pe∣riod.

If we consider the estates of the Assyri∣ans,

Persians, Greeks, and Egyptians, we finde more evil then good amongst them: If we consider what were the Roman Em∣perors, having so many flourishing King∣domes, such large and fertile Provinces under their commands, we shall finde them all consumed in Vices, filled with Cruelties, and wrapped up in Unclean∣ness, that it is a horrour to read their in∣famous lives in the Histories.

Oh what a magnificent glory was it to see the flourishing estate of the Roman Re∣publick, before Sylla and Marius turmoi∣led and disquieted it, before Cat••lme and Catullus troubled it, before Julius Caesar and Pompey vexed it with civil wars, be∣fore Augustus and Marco Antonio endea∣voured its destruction, before Tiberius and Caligula defamed it, and before Nero and Domician corrupted it: For although they inriched and inlarged its Territories, by adding great and large Kingdomes to its Dominions, yet of far more and grea∣ter consequence were the vices and ill customes which were introduced with them to the publick detriment, for the Riches and Goods they spent and lost, but the Vices remained still on foot as abso∣lute Lords of their Common-weal.

What Memorial is there in Rome now of

Romulus that founded it? Or of Numa Pemphilio, that built the great Capitol, or of Anco Maroio that did surround it with Walls, or of Brutus that freed it from Tirants, of Camilio that put the Gauls or French to flight: Do not these ex∣amples, &c. which have been hinted, plainly make appear to our view, what chance▪ what happiness attend Supream Magistrates, and how that Kings and Prin∣ces are more subject to the great changes and assaults of Fortune, then any other men in the World; for very often the thrid of their lives is more in danger to be cut thereby then any private person, and that when they think themselves most se∣cure.

The infamy which doth follow evil Princes, their Vices remaining upon Re∣cord in Histories, is a thing that they should have respect to, much more then to the evil reports and back-bitings of evil principled men: For the last can onely defame them living; but the first, which is History, tells and makes odious their vicious lives to all following Generations, which being well pondered and weighed by Dioclesian and other Emperors, consi∣dering the troubles which do attend Princes, they set at naught their Crowns

and Scepters, abhorred to live in com∣mand, and govern where so vanities and troubles were attendants, but retired themselves to a Countrey life, rather de∣siring to sequester themselves all their dayes, and spend the remainder of their lives in that pleasant and peaceable soli∣tude, then to enjoy the utmost of delights and pleasures, which at best are but weak, deceitful, and perishing enjoyments.

But now it is time we leave the tempo∣ral Princes, and turn to treat something of Spiritual Lords, beginning with them that counts themselves the Heads of the Church of Rome, the Popes, the Patri∣arcks of the Greek Church, Arch-Bishops, and Bishops, &c.

Would not a man think that they are happy and fortunate in this World, they enjoy the greatest Dignities in the Earth, they gain what they have, and sustain it without dint of Sword, preserve them∣selves in it without much danger or labor, most Christian Monarchs do reverence and honour them, and kiss their feet, they a∣bound in Riches, and are full of Dignities and Honours, although St. Peter and the Apostles whom they represent, were true and lively patterns and examples of po∣verty,

yet if thou considerest well, and lookest to the end of the Tragedy, thou wilt not onely not count them happy, but thou wilt loose the appetitious desire of wishing to enjoy their great estate, or to be Pope, Patriarck, Arch-Bishop, or Bi∣shop, but out of a pure charity thou wouldest bewail them; for that Pope or Bishops, &c. that will govern the Church according to the rules, lawes, and pre∣cepts, prescribed by God himself, must be like a publick Slave or Servant, venture his life to save that of others, esteem lit∣tle of his own health to preserve that of his Neighbours: He must watch whilest others sleep, set Spies, and have his Am∣bushments all the World over, never be without care or quiet, that a moment of their lives may not pass without profit to the whole, that Sathan with his entrap∣ments do not beguile or disturb their Flock.

And if it be so as Saint John Chrisostome saith, in a Commentary of St. Pauls Epistle to the Hebrews, that a Curate or Rector of one onely Church is saved with much diffi∣culty; by reason of the great charge of Souls that lies upon him.

What danger doth he run that is in a higher place, and is Bishop of a thousand

Congregations, or more; where shall his portion be, if he be negligent to see so many thousand souls fed? which being well considered and experimented by Pope Adrian, a Learned man in his way; who was wont to say, and that weeping, (but to his most particular Friends) That amongst all estates of the World, none seemed to him more miserable, or of a more dangerous condition, then that in which he was of Pope; For although such Dignities have their Foot-Cloaths and Canopies, &c. of State very rich, adorned with Gold and precious Stones, so gallant, sumptu∣ous, and full of pomp, that no more can∣not be.

All this Noble provision, all this Roy∣all State, unto the foot of which no man (forsooth) must approach but on his Knees, is full of sharp Thornes, the rich Mantle they wear is loined with Prickles, and Cares like sharpest pointed Needles, the burthen is so heavy to bear, that it makes the back bend and grow crooked, even of the most strong and stout hearted man; for that rich triple Crown and Di∣adem which encompasseth thy Head, may better be called a flame, that burnes and consumes the strength and Soul.

These are the words of Pope Adrian;

which well considered, I believe there would be very few strive to attain to that place and dignity.

It is such a charge, that no honest man can deal with; For he must uphold all pro∣fitable errors, and maintain things (if ad∣vantagious) contrary to his own Genuous: But it's time to leave the chief heads of the Church, and their weighty charges, and turn to the inferiour Members, who are sick of the same disease; and to con∣template them more near.

Let's first consider what the Priests of the Gentiles were, and let's compare these with ours, that we who are enlight∣ned with Evangelical faith, and suck the sincere Milk of Christianity, may be trou∣bled and ashamed, and learn of such who should be taught by us.

It is a certain and confirmed truth, That the Priests of the Heathen were cho∣sen of the most learned and known of the Heathen, of the best and most famous: As we read of the Priests of the Egyptians, the which were maintained at the publick charge, and never spent their time in any other thing then (after their Duties and Ceremony ended) in Phylosophy, and searching out the secrets of Nature, from which honest and vertuous imployments,

proceeded a singular and notable profit and benefit to all posterity; for as Aristo∣tle writes, They were the first inventers of Mathematical Arts, their lives were so or∣derly, good, and vertuous, and their Do∣ctrine so admirable, that Lycurgus Pytha∣gerous, Plato, Democritus, and the greatest part of the ancient Greek Phyloso∣phers, left their Countries, their Houses, their Wives, their Children, and their Aca∣demies, to goe and learn of the Egyptian Priests.

The very same custome they used a∣mongst the Priests in Babilon, which were called Caldeans: What spare time they had, their Ceremonies ended, they im∣ployed in studying Phylosophy, and the secrets of the Heavens; so that as Diodo∣rus Siculo writes, We owe to them the in∣vention of Astrology, and the greatest secrets of Astronomy, which they found out with extraordinary care and labour.

Also, the Persians had Priest; which they called Magicians, which is as much as to say, Wise men; which they so much loved, honoured, and respected, for their good lives, as well as for their ex∣cellent Doctrine.

In their most urgent occasions and in

their greatest necessities, they ran to them as if they had been Gods on Earth.

The Indians, as by the following Dis∣course, had their priests, which they called Gymnosophists, of such excellent learning, and such just and vertuous lives, that they alone were sufficient to con∣found, alay, and abase the pride of that great Tirant Alexander, as Plutarch writes, who was determined to make desolate their Countries, to kill and destroy what∣ever he found in them.

But when he heard these wise men, who like noble Heroes came to plead for their Country, he did not onely not do it, but he bestowed upon them great Trea∣sure, and let them all live in their ancient freedome and liberty.

Also the ancient French (then called Gaules) before Christianity was preach∣ed amongst them, as Julias Caesars in his Commentaries writes, They had Priests which they called Men of Lives, which were men of great Austerity and much knowledge, for the which they were ho∣noured as Gods.

The time that they could spare from their usual Ceremonies, they employed in teaching Children and instructing Youth, disputing the Immortality of the

Soul, the Motions of the Heavens, the Circumference of the Globe of the Earth, the principium, Beings and Natures of things.

In these and the like profitable labours and studies, did these good men employ their vacant hours, not suffering one mo∣ment to pass which they did not improve for the common good.

Here thou seest the condition and the life these men did lead, these were their usual imployments: In these vertuous actions did they spend their times, who though Priests, yet Heathen Priests, without true Faith, true Law, or the true God, without hopes of a future and better life, and without fear of chastise∣ment; which we believe God can when he pleaseth lay upon us.

Now let us compare with what hath been said, the Lives, Customes, and Oc∣cupations, of our Ministers and Priests; and (I doubt) we shall finde, that these Heathens will rejoyce one day against them to be their accusers and condem∣ners for the wicked life very many of them lead. I speak against the bad, and their Vices, and not against the good, or

the Priestly Function; for I well under∣stand and know, that there are many good and learned Shepherds, who with true Christian diligence are ever watchful over their Flocks, which have a strict and con∣tinual care over their Foldes, gently fee∣ding them at seasonable times; and as is most agreeable to Gods holy word.

I also know, That in all Christian Uni∣versities there are many excellent Do∣ctors, who with their holy understand∣ings, lives, and Doctrines, do like so many resplendent Jems adorn and beauti∣fie our Europe.

But how many Church-men are there in the World? I wish we have not too many false, seducing, ignorant, and scandalous Teachers amongst us in Eng∣land: But I am sure they have exceed∣ing many in the Roman Church, of whom I shall give you a Character, given them by one of their own Church, who are so nursed and fed up in ignorance and foole∣ries that they hardly can read over their Mass, therefore they murmur it betwixt their Teeth, That their ignorance may not be discerned.

Now if they cannot read, how shall they be able to understand the Dignity,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Vertue, and Efficacie, of the holy Sacra∣ments?

How many Pastors are there this day in the World that understand better how to Court Ladies, and take pleasures in other Vanities, then to unfold the difficult que∣stions of predestination, free-will, and o∣thers, which the holy Scripture sets forth. Against these the Prophet Ezekiel pro∣pounds a woe, saying in the 34 Chap. 2, 3, vers. That they spent their time more in fee∣ding themselves then their Flocks, and instead of gently leading them in plentiful pastures, they eat the Fat cloathed themselves with the Wool, killed them that were fed, but they cared not to feed the Flock.

And in another place, such are called dumb Dogs, blinde, and sloathful Tea∣chers, that cannot, or dare not, bark at the Wolf Sathan: They are very curious to seek out any thing that may make for their pleasures of Hunting, Hawking, and glutting their paunches; but little, or no care do they take to seek out a good pastor for the Flock of Christ, who one day will call them to account for their charge, and make them dearly pay for those which are lost through their carelesness and neglect; in conclusion, these are true Leaches, whose principal purpose is to suck the

blood and sustenance of the poor Sheep, spend the Churches Revenues in pomps, delights, sports, and other exercises, instead of maintaining the poor, relieving and marrying Orphans and poor Maides, (as Saint Nicholas did) who gave, and they knew not who did give it, for the instruction of Youths in the Liberal Arts, maintain them in Universities to learn the Sciences, both Divine and Humane: But our God, which is just in his Judgements, brings these unjust Stewards and vain spenders of his Goods to account, when they least think on it.

It is certain there are many priests that have gathered the fruits of their Benefi∣ces, consumed and spent their Rents and Tythes twenty years together, and have not visited their poor Flocks not three times, which they recommend to foolish and ignorant Curates: And let them be never such ideots, yet he that will offici∣ate cheapest, he shall have the place; for the which if God be not the more merci∣full, it were just in him, that they who serve God by their blinde proxies, (it may be to the destruction of many Souls) should be condemned to suffer personally Eternal pains, which being well contem∣plated

by holy Saint Barnard in his 33 Sermon upon the Canticles, being very angry with them, he complaines much a∣gainst their excessive pomps and superflu∣ous delights, and paints them out in such lively Colours as their dishonest and vici∣ous lives do deserve, which he doth with a more Divine then Humane penzil, say∣ing; There reignes in the whole body of the Church a pestilential spot and contagion, which cannot easily be healed and blotted out: The Ministers and Servants of Jesus Christ do serve Anti-Christ, they go very much decked and honoured with the Goods of the Lord, but do not serve the Lord: Out of his Treasures do they take the Gar∣ments of unrighteousness, which thou seest they every day wear, from hence they have the Gold with which they a∣dorn their Saddle, Trappings, Spurs, and Stirrops; hence they have the rich Furniture for their Houses and retire∣ments, which are far better adorned then the Churches, they have all their charge, and their Spurs are better guilded then their Altars, from hence they fill their Tables with sumptuous Banquets and de∣licate Viands, and also their Cup-boards of Gold and plate. The Gormandizing Gluttonies and Drunkenness which they so

frequently use do all flow from hence, e∣ven from the peculiar Treasure of God, from that which he hath set apart as it were more particularly for his own use, and he concludes, saying; That they may come to enjoy without fear, rule, or measure these and many other delights, pastimes, pleasures, they by one meanes or other make the Prelates, Presbyters, Arch-Deans, Deans, Bishops, Arch-Bi∣shops, to become their friends.

The said Saint Barnard being after∣wards incenced with anger and holy zeal, in a Sermon which he made in the Synod concerning prelates and Ministers, he did not send to them, but face to face he told them of the fore-going Enormities, and openly declared to them, That this was not the way to direct, dress, and adorn, the Spouse of Jesus Christ, but rob her of that she had, and leave her naked; not to preserve, but to destroy her; this is not to maintain, uphold, and defend her, but to spoil, make havock of her, and betray her into the hands of her Enemies; not to instruct her and her Children, but to perplex and weary her; not to docu∣ment her, but to prophane her; this is not to feed the Flock of Christ, but to

destroy it. These are the words of that holy man to the Eclesiasticks of his time, when they did not lead such wicked lives as in our dayes they do.

Saint Peter and Saint John said they had reither Gold nor Silver to give to the poor man that begged at the Gate of the Temple.

If they should see their successors, but not their imitators, how they flourish in Courts, what glory and state they take upon them, how they goe cloathed in Silks, perfumed with Musks and Amber, in Coaches, and on Hose-back like Saint George, lying at ease in the magnificent pa∣laces of Kings and Princes, when they themselves were the most part of their lives lodged in the Prisons, Castles, and Dungeons of Tyrants; what think you would they do? what would they say? what can these men expect, but that the Lord will come with his Scourge, and whipt them out of the Temple, these Merchants, sellers of the Offices and Be∣nefices of his Church.

If we will diligently search and enquire into the lives and conditions of those that have a hand in the Government of Com∣monwealths,

how many miseries and evils shall we find them subject to, though it appears to be the most necessary and free life, and the most notable entertain∣ment that Man can enjoy, yet for all that we shall perceive that it hath its troubles, its turmoils, and afflictions, as all others have, and though it have some quiet plea∣sure and contentment with the honour and respect that every one gives them, yet this condition is so brittle, frail, and transitory, that for the most part it hap∣pens to them, as with hot swellings of wounds or inflamations, and other infir∣mities which do breed and ingender in a mans body.

Every one will needs see, touch, and prescribe his remedy: Even so those Judges and Senators must act all publick∣ly; for although they would, they can∣not, nay, they dare not, hide from the people the least of their designes; for the multitude although they are not so wise as to give a good reason of things, yet they are not altogether so sottish, but they can give a guess at what is good and what is bad; for which reason commonly those that govern amongst them are subject to be like Players in an interlude, though they be sometimes honoured and respe∣cted,

yet they are often reviled, scoffed at, cast off, and rejected, to their utter shame and confusion; for the foolish and giddy-headed Rout, which Plato called a Monster which hath many Heads, its mu∣table, uncertain, and unstable, a mocker, a jeerer, a friend so much of deceitful jests, that it will as soon speak evil of one as praise him, without scence, or discre∣tion, no friend to reason, but against it; its a Traytor, an obstinate fool; and a∣bove all, inconstant.

Such must they be in secret as in pub∣lick, those that govern, if they will well command this Beast the common Rout; for as they judge in publick Audience, e∣ven so are they judged in secret by all; e∣ven in the greatest and most important bu∣siness, as in the affairs of less importance, their never wants this evil, but alwayes in Commonwealths they have contradicti∣ons.

As Plutarch in his politicks expresses, the Athenians murmured against their Si∣monides, because he spake high, the The∣bans accused Paniculas, because he did spet much; the Lacedemonians blamed their Lycurgus, because he alwayes hung

down his head; the sleeping of Scipio troubled the Romans, because he snorted much; those of Ʋtica defamed good Ca∣to, because he eat in haste, and with both his Jawes; and they esteemed Pompey ill nurtured and very uncivil, because he scratched himself onely with one Finger; the Carthaginians spake evil of Hannibal, because he alwayes went unlaced and open at his stomack; others jeered at Julius Caesar, because he went ungirt.

All this is but a small matter in respect of what the Commons in Commonwealths have put upon their Leaders, in compari∣son of the multitude of their Senators they have persecuted, banished, and put to death, in recompence of the many ser∣vices they have done for them, and the many miseries, afflictions, and troubles they have sustained for them and their Country.

If that great Greek Orator Demosthenes should arise at this time, well might he say over again what he once said in this case, complain of the peoples ingratitude; for after he had been a firm shield, de∣fence, and protection to his Countrey, and a Real deliverance to the City of A∣thens,

he was by the Rout unjustly bani∣shed, as if he had been a Thief or Malefa∣ctor: Socrates was bewitched, Hannibal was so evil treated of his Countrey-men, that he was forced to banish, or absent himself from them, and wander through the World begging, and miserably ended his dayes.

Even so the Romans served Camillo, the Greeks Lycurgus and Solon; one of the which was stoned to death, and the other (after one Eye plucked out) banished a a Murtherer.

Moses and many other Saints often had experience of the mad fury of the giddy-headed multitude; but if they lived in our dayes they might complain a thou∣sand times more then in their dayes they had occasion.

But as we do breath forth and openly proclaim the fooleries and mis-deeds of the giddy and fickle-headed Commons, it is not reason we should hide the errors and vanities of many Judges and Gover∣nours of the people, how they become wicked and corrupted, amongst which some are unjust out of fear of distasting a Prince or great Lord, and do as Pilate did, not to incur the anger of Tiberius Cae∣sar,

he condemned to death the spotless Lamb Christ Jesus.

Others are corrupted by love, friend∣ship, and favour, as Herod the Tetrarch, who for love to please the foolish fancy of a Maid, condemned to death innocent Saint John Baptist, although he knew he was blameless: Others are led out of the way by a mortal rancor and hatred that possesseth them: As that Prince and High-priest, who commanded St. Paul to be smiten on the face whilest he was plea∣ding at the Bar in his own defence: O∣ther whiles they are bribed and blinded with Gold and Silver; as the Son of that great prophet Samuel.

This is such a contagious Disease, is ta∣king, and of great account, and that even amongst the most precise; all with a good will do receive presents, says the prophet; all holds out their hands for gifts; as the physitian if little money, little health: they observe not the course of Justice to∣wards Orphans, neither do they judge a∣right the cause of the Widdows.

And in another place he sayes, Woe be to you that suffer your selves to be cor∣rupted and suborned with bribes, intrea∣ties,

rancor, or friendship; and for the same do make of the good evil, and of the evil good, of darkness light, and of light darkness.

Cursed be ye that do not judge accord∣ing to the justness of the cause, but look∣est upon the persons, and givest Sentence according to the gifts with which ye are bribed; ye that shut your Eyes to equi∣ty, and set them wide open to bribes; ye that do not guide your selves according to the dictates of Reason, but according to your affections, payment, and according as your own appetites or wills shall rule; ye are very diligent in rich mens concern∣ments, but do delay, neglect, and defer the causes of the poor; ye are very sharp and austier against the poor man; but soft and flexable if against the rich; which brings me to what the wise man said, That if the poor man speak no man will hear, but asks who was it? If the rich man speaks, every one sayes such a man speaks well; Oh how gallantly hath he spoken; every one is pleased with his Language, every one praises him to the heighth: All is but a Scifer, all is Air in a poor man, in respect of the pretences of these great men, in respect also of the Wormes of preferment which gnawes the Entrailes of

such as are trusted in this publick Honour and Dignity; for they presently would their Sons what the Mother of the Sons of Zebede desired hers might be, com∣mand Lord that my two Sons may sit one at thy Right-hand, and the other at thy Left-hand in the Kingdom of Heaven; e∣ven so do they desire that their Children may succeed them in their Governments and precedencies, although oftentimes they are simple and uncapable.

The Prophet Jeremiah speaks of the Judges and Magistrates (especially of Common-wealths) that they enriched, ennobled themselves, and endeavoured to speak their own ends, before they would judge the cause of the Orphans and poor.

Is it not reason, saith the Holy Ghost, that I should avenge my self of such men? Hear what the holy Spirit sentenceth by the mouth of Saint James against them at the day of judgement:

Seeing thou haste destroyed the inno∣cent and just, and thou haste spent thy time in all sorts of pastimes, delights, and pleasures, and ever haste endeavoured thy hearts content in this life.

It was all false, saith our Lord, for

from henceforth thou shalt sigh, weep, groan, and howl, being surrounded with Torments; your Riches shall perish, your Garments the Moaths shall eat, your Gold and your Silver is rusted, and that rust shall rise up in judgement against you, shall eat and consume your flesh as a fire, because the tears, sighs, and groans of the Widdows and Father less came up to my Throne.

Here we see the complaints of the Pro∣phets and holy Apostles against the cor∣rupted and mercenary Judges: This is the Sentence which God hath pronounced against them and such evil doers.

Now there remains to our serious view nothing worth our notice, but how it fares with married people; what a con∣tented life do they lead, after we have di∣ligently searched the lives of the princi∣pal conditions of the World; it is a cer∣tain and known thing that if we will in our phansies imagine, or compose in our un∣derstandings, an Idea, pattern, or copy of a happy Marriage, well endowed with all things can be desired, as Plato did in his Re∣ipublick, or as Saint AƲGƲSTINE did his in Civitate Dei, that in appea∣rance there is nothing in the World that

can be compared to the delights, plea∣sures, pastimes, and quietness, which at∣tend a Married life.

That this may be true no man can de∣ny, for with them the good and bad for∣tune is in common; each participates in the others condition; the Bed is com∣mon, the Children common, there is such a conformity betwixt them, their hearts, mindes, and affections; so that two bodies, two souls, seem to be one; and if we do receive a contentment, a pleasure, and a delight, when we impart to our intimate friends, our negotiations and our passages: How much greater de∣light and hearts-ease must it be to declare fully what happens to us, to unburden our breasts, to ease our Spirits in the bosome of such friends, which are tied to us with such an undissolvable knot of charity and love, who we may as confidently trust as our own bosomes, making them Treasur∣ers and loyal Keepers of the greatest and most valid secrets of our hearts, not hi∣ding from them the uttermost thoughts of our souls.

What greater testimony can there be of a true, perfect, and perpetual love, then for a Woman to leave Father, Mother, Si∣sters, Brothers, and Kindred; and even

seem to be an enemy to her self, to follow the Husband that loves, honours, and respects her, so great is her affection, that she despises and sets at naught all other things: She desires nothing more then her Husbands content and welfare: If he be rich, she will so far as in her lies, pre∣serve his Estate; if he be poor, she stu∣dies more then how she shall encrease his Estate.

In this she imployes her time and the industry with which Nature hath endued him, to help him and prevent his pover∣ty, she greatly rejoyceth to see her Hus∣band enjoy prosperity and contentment: If troubles, crosses, and afflictions do come upon him, she helps to bear the burthen of his sorrowes, she comforts, accompanies, and secures him.

If a Married man will sit at home, or retire himself, he hath a Wife that conti∣nually will accompany, discourse with him; and with her loving entertainment expel from him all sorrow, grief, and melancholly: If he goes a Journey she accompanies him with her Eyes so far as her sight can reach, and being absent, she honours, desires, and expects him with tears, sighs, and complaints: When he

returns home again, she runs forth to re∣ceive, embrace, and entertain him, dili∣gent to assist and undress him, inventing new and exquisite love-toyes and delights to content and please him, by all the means and wayes she possible can; so that a good Wife seems to be an extraordinary gift and blessing, which God hath bestowed upon him for his pleasure, delight, con∣tent, and refreshment to his Youth, and for a help, comfort, and solace to his old age.

Nature can afford us but one Father and Mother, but Matrimony represents many to us, giving us Children that do honour, reverence, and love us, more then their own selves; for being young, they sport, they tumble, and play the little Apes, they play the Fools, prattle, and chatter, to give us content, to please our appetites, and increase our mirth with their innocent sports and pastimes; so that it is in appearance as if Dame Nature had bestowed on married people for their re∣creations, some Players of interludes, or delightful Jesters, to pass a great part of this miserable life; and when old Age comes upon us, which is a thing com∣mon, and of necessity must come upon all that live long; these little Monckies (as

I may say) do ease and comfort the trou∣bles of this life. They shut our Eyes when we die, and see us decently restored unto the Earth from whence we were ta∣ken.

These are our Flesh, Blood, and Bones, when we look upon them we see our selves; so that the Father that hath his little Son before him, may say, He seeth his own portraicture, though in a smaller compass, in the face of the Child: In them we seem, as if we are born anew in the World; and although Age may load us heavily, and molest our quiet with A∣ches and pains, it very much chears and bears up our drooping Spirits, when we see these little figures and portraictures of our own persons, which do cause and maintain a perpetual memory of us to re∣main, and by pre-creation of Children, like some fruitful Tree, from whose Trunk is cut plants, which grow up and produce many Trees and Plants.

All which, the Author hath fully dis∣coursed in a Treatise which he brought to light the year before this, concerning the excellency and dignity of Marriage, in which, I think, he hath not omitted any thing that might set forth the honour and glory of holy Wed-lock; so I shall not

turn so far from my present purpose, as to speak of that which I then so largely discoursed of.

But because the point I am about treats of the miseries and troubles which attend all estates and conditions of men in this World, it will not free this more then the rest.

I will declare in short what I have read hereof in several Authors, especially in that called The Politick Mirrour; but I and all of them must needs confess, that there are many sweets, delights, and plea∣sures in Wedlock; yet do but consider and poise with equal ballance the great care and charge thereof, you shall find ma∣ny sharp Thornes and Prickles amongst these Rose-Beds, and sometimes sad storms and Tempests.

To prove the truth of this, look upon the Athenians, who were a people that were anciently in great esteem and honour in the world for their prudence and know∣ledge, seeing many Women that could not live with their Husbands, by reason of the Differences which continually rose betwixt them, they were forced to chuse a new sort of Judges in their Common∣wealth, which they called Over-seers, and

friendly Composers of Differences, whose Office it was to take Cognizance of all Dis∣cords betwixt Married Couples to recon∣cile them, and to use all means possible to make them friends.

The Spartans had also their Judges and Magistrates for this purpose, even to cor∣rect the foolish pride and vanities of Mar∣ried Women, and to suppress the bold impudence of many of them: The Ro∣mans would not allot particular Judges for this; it is possible that they believed that men were not able to restrain the un∣bridled audaucity of Women, (when they resolve upon any thing) they would ra∣ther seek succour of their Gods; for which cause they dedicated a Temple a∣part to the Goddess Vici placa, in which they reconciled all Discords of Wed-lock: But who can (said they) with patience suffer the burthen that attends Matrimo∣ny, or bear with the fooleries and arron∣gancies of Women, or submit to the yoak of such an imperfect creature? Who can be able fully to satisfie the Carnal, as well as the disorderly appetite of rich cloaths and vanities of most Women?

Hath it not been an ancient saying a∣mongst the Greeks, and is still used amongst us, That a Ship and a Woman ever are

wanting one thing or other; if thou takest one of poor or of low condition, thy kindred and friends will disrespect her, and as little esteem thee; if she be rich she will strive to make thee her slave and vassal; for when thou thinkest to marry one of thy equal, thou takest one that thou canst not command; if she be unhansome, thou canst not love her, if she be beautifull thou art sure never to want com∣panions and friends at home; a fair woman is a Fortresse that every one desires to be com∣mander of, all lay seige, and battery against it, Oh what a difficult thing it is to keep that, which all men desire, and use their uttermost wits to steal, procure and enjoy: behold said Guillermo Periera a jealous man, the great dan∣ger in which I leave thee; the head which thou now hast of a round forme, may be tur∣ned into a square shape, meaning in plaine termes thou mayest be cornuted; in conclu∣sion, if she be rich▪ she will be proud, if beau∣tifull, there's ground for jealousie; if foul or ill shaped, there's matter of hatred and disaffection offers; for which cause Diponates as a deep sufferer in the affaires of Wedlock; was wont to say, That marryed people had only two good dayes, the one was the Wedding day in which all is pleasure, contents and pastimes; the bride is fresh, beautified and chearfull; all new joyes or novelty is pleasing, in delights al∣wayes

the begining is most apetitious and savory; the other is the day of death of a mans Wife, for the Snake being dead, her poyson dies with her; even so when the wo∣man dies, the man is freed from a sharpe and hard servitude, in confirmation of this they produce a story of a young Roman Gentleman that the day after the Wedding, his friends finding him sad and pensative, after the en∣joyment of his first nights pleasures, some of those that were most intimate with him and private, asked of him the cause of his sorrow, and why (he that had a Wife beautifull, rich and of noble Parentage) should be so sad! he stretched forth his Leg and pointing to his foot, he said, friends you well may see, how well made and fashionable my Shooe is, but none of ye know where it pinches me; Philemon affirmes, That a Wife is an inexcus∣able evil to a Husband; for its a difficult thing to find a good Woman; therefore saith the antient Proverbe in Spain: Ʋna buena muger, una buena, Mula, una buena cabra, son tres malas Bestias, a good Wife, a good Mule, and a good she goat, are three necessary evils; to make good this they produce Plutarch quest∣ioning; is there any thing more quick and nimble then the tongue of a Woman, any thing more biting or more pearcing then the injuries▪ expresses, more rash and indiscreet

then her boldness, more execrable then her malice, more dangerous then her fury, more false or counterfeited then her teares, not to make a large relation of many other offences, the ill huswifrie and gadding abroad of many women, neglecting their Children, putting them to others to Nurse, and if they do bring them up at home, they are too often so per∣verse and wicked, by their Mothers example, document, and cockering, that they do not on∣ly hazard the losse of the Honours and E∣states of their fathers, but their persons and lives also, leaving such a blot upon their fami∣lies, which can never be blotted out, or taken away; of which evil Augustus Caesar feeling himselfe hurt and wounded, he wished that his Wife had never brought forth Children, he was wont to call his Empress, and his neece horsleaches that sucked, and wasted him, and his substance, to his great griefe and paine, (sure he had a bad wife and worse children) Marcus Aurelius one of the most wise and worthy Emperours that ever took Golden Cepter in hand, (well considering and under∣standing what passages there are, betwixt marryed people) being importuned by some friends to marry his Daughter, he gave them this answer; Do not salute or presse me any more about this matter, for if all the councels of the wisest men were joyned together, and

refined in a Goldsmiths fire, they would not be sufficient to give a certain good and whole∣some advice for making of a happy match or marriage; therefore how do I think that I alone should dispose of her so suddenly with∣out advice aod deliberation; Its now six years since that Antonio Pio made choice of me for his Son in law, and gave the Empire in marriage for dowry, we were both deceived, he in accepting me for Son in law, and I re∣ceiving his daughter for Wife, he was called Pio, because he was good and charitable to all, only to me (saith he) he was cruel and pitty∣less, for he gave me with a very little Lady, a¦bundance of bones; these portions, these bitter galls, and many others mixed with the pleasures of Wedlock; and if we would confess the truth, we cannot so easily marke, hide, paint over, and set forth, the gallantry, delights and pastimes thereof, if we weigh in the ballance against them the weighty burden of cares, travells, and troubles which married men undergo, it will be a great happyness if the Scales are equall, and the burden the light∣er, which God grant to every man.