π1r π1v

A robed woman standing upon a pedestal beneath an arch, with the caption “Here on this Figure Cast a Glance” written in script upon the pedestal. The columns which support the arch include the upper halves of two men, the man to the left garbed similarly to a Roman soldier and carrying a lance and shield, the man to the right bearing a sun-topped scepter and carrying a lyre, dressed similarly to a classical philosopher. Both men in the columns have heads turned and regard the woman in the arch. The column capitals bear cornucopias and two more rest in the bottom corners. Here on this Figure Cast a Glance, But so as if it were by Chance, Your eyes not fixt, they must not stay, Since this like Shadowes to the Day It only represent’s; for Still, Her Beuty’s found beyond the Skill Of the best Paynter, to Imbrace, Those lovely Lines within her face, View her Soul’s Picture, Iudgement, witt, Then read those Lines which Shee hath writt. By Phancy’s Pencill drawne alone Which Peece but Shee, Can justly owne.

π2r

The
Worlds
Olio.

Written
By the Right Honorable, the Lady
Margaret
Newcastle

A tree in full bloom with the banner “Sic Omni Tempore Verno” woven through its branches, and with the framed image of an axe hung upon its trunk. A robed, winged figure to the left sounds a bugle while an armed woman to the right stands by with lance and shield.

Sic Omni Tempore Verno

London
Printed for J. Martin and J. Allestrye at the
Bell in St. Pauls Church-Yard 16551655.

π2v π3r π3v A1r

A
Dedication
to
Fortune


I Dedicate this Book to Fortune,
for I believe she is a
powerfull Princess; for whatsoever
she favours, the World
admires, whether it be worthy
of admiration, or no; and whatsoever she
frowns on, the World runns from, as from
a Plaguy Infection, and not only shunns,
but exclaims against it, although it be Virtue
herself; and that which is most to be
lamented, is, that the strictest Votresses to
Virtue turn Reprobates, become Infidels,
and with false and superstious Devotion
worship the Golden Fortune; and Flatterers,
which are the Priests, offer false
Praises thereunto.

A Wherefore A1v


Wherefore if Fortune please, with her
helping hand, she may place my Book in
Fames high Tow’r, where every Word, like
a Cymball, shall make a Tinkling Noise;
and the whole Volume, like a Cannon Bullet,
shall Eccho from Side to Side of Fames
large Brasen Walls, and make so loud a
Report, that all the World shall hear it.

But if not favour’d, then my Book
must dye,

And in the Grave of Dark Oblivion
lye:

My A2r


My Lord,


The Reason why I have not
dedicated any of my particular
Books to your Lordship,
is, that when I have writ
all I mean to print, I intend,
if I live, to Dedicate the whole summe
of my Works unto you, and not by Parcells:
for indeed you are my Wits Patron;
not that I lay the Defects, that may
be found, to your charge, for upon my
Conscience all the Faults are mine own;
but if there be any Wit, or any thing worthy
of Commendations, they are the
Crumms I gathered from your Discourse,
which hath fed my Fancy; and though I
do not write the same way you write, yet
it is like Nature which works upon Eternal
matter, mixing, cutting, and carving
it out into several Forms and Figures;
for had not Nature Matter to work upon,
She would become Useless; so that Eternal
Matter makes Nature work, but Nature
makes not Eternal Matter. Thus she A2 is A2v
is but as a labouring servant; and as in Eternal
Matter there lives Spirit and Motion,
which is Life and Knowledge, so in your
Discourse lives Sense and Reason, in your
Wit, Delight and Pleasure; in your
Mind, Honor and Honesty; in your Actions,
Valour and Prudence; in your Prosperity,
Generosity and Humility; in your Misfortunes,
Patience and Magnanimity; in
your Friendship, Truth and Constancy; to
your King and Country, Fidelity and Loialty;
to your Neighbours, Affability and
Kindness; to your Enemies, Pardon and
Pitty.


But, My Lord, I must do as the Painter
did, which was to draw Agamemnon in that
posture, as he stood to view his Daughter
offerr’d as a Sacrifice; who when he came
to Pencil out his Countenance wherein
Sorrow sate so lively, he was forced to
draw a Veil over his Face, his Grief being
too great for his Art to imitate: So I, when
I come to describe your worth by my Pen,
I find your Merit so far beyond all expression,
that I am forced to leave off Writing,
only subscribing my self, as I am,


Your Lordships honest Wife
and humble Servant

Margaret Newcastle.

A3r


An Epistle that was writ before the death
of the noble Sir Charls Cavendish, my
most noble Brother-in-law.


Noble Sir,


Although I’me absented from your
Person, yet not from your Favours,
they are too great, and certainly not
to be worn out either by distance of
Time or Place; and you are so excellent
and Divine an Architecture, that
your Generosity never missed the true Measure of Misery,
and may our payment of Praiers be justly returned
you, in Blessings from Heaven; and as your Bounty
runns a Race with Necessity, so may your Merit win
the Bell of Fame; which Bell I wish may sound in every
Ear, and as long as there be Ears to hear,

So that your Name may live still in Report,

When that your Soul is gone to Heavens Court.


Sir,


Your humble and
dutifull Servant


Margaret Newcastle.

A3 An A3v

An Epistle to the Reader.


This Book, most of it was written five years
since, and was lockt up in a Trunk as if it had been
buried in a Grave, but, when I came out of England,
I gave it a Resurruction; and after a view,
I judged it not so well done but that a little more
care might have placed the words so, as the Language
might have run smoother, which would have given the
Sense a greater Lustre; but I being of a lazy disposition, did choose
to let it go into the World with its Defects, rather than take the
pains to refine it; besides, to me it seemed as if I had built a House,
and not liking the Form after it was built, must be forced to take
it in pieces and rebuild it again, to make it of that fashion I would
have it, or be contented as it was; which considering with my self,
I found it would be as great a charge of Time and Pains, as if I
should build a New one on an other Ground; besides, there is more
Pleasure and Delight in making than in mending; and I verily
believe my Neighbours, which are my Readers, would have
found fault with it if I had done it as I could, and they could
but dispraise it as it is; but I am so well armed with carelesness, that
their several Censures can never enter to vex me with Wounds of
Discontent; Howsoever, I have my delight in Writing and having
it printed; and if any take a Delight to read it, I will not thank
them for it; for if any thing please therein, they are to thank me
for so much pleasure; and if it be naught, I had rather they had
left it unread: But those that do not like my Book, which is my
House, I pray them to pass by, for I have not any entertainment
fit for their Palats.

The A4r

The Preface to the Reader.


It cannot be expected I should write so wisely or
wittily as Men, being of the Effeminate Sex,
whose Brains Nature hath mix’d with the coldest
and softest Elements; and to give my
Reason why we cannot be so wise as Men, I
take leave and ask Pardon of my own Sex,
and present my Reasons to the Judgement of
Truth; but I believe all of my own Sex will be
against me out of partiality to themselves, and all Men will seem
to be against me, out of a Complement to Women, or at least for
quiet and ease sake, who know Womens Tongues are like Stings
of Bees; and what man would endure our effeminate Monarchy to
swarm about their ears? for certainly he would be stung to death;
so I shall be condemned of all sides, but Truth, who helps to defend
me. True it is, our Sex make great complaints, that men from their
first Creation usurped a Supremacy to themselves, although we were
made equal by Nature, which Tyrannical Goverment they have
kept ever since, so that we could never come to be free, but rather
more and more enslaved, using us either like Children, Fools,
or Subjects, that is, to flatter or threaten us, to allure or force us
to obey, and will not let us divide the World equally with them, as
to Govern and Command, to direct and Dispose as they do; which
Slavery hath so dejected our spirits, as we are become so stupid, that
Beasts are but a Degree below us, and Men use us but a Degree
above Beasts; whereas in Nature we have as clear an understanding
as Men, if we were bred in Schools to mature our Brains, and to
manure our Understandings, that we might bring forth the Fruits
of Knowledge. But to speak truth, Men have great Reason not to
let us in to their Governments, for there is great difference betwixt
the Masculine Brain and the Feminine, the Masculine Strength and
the Feminine; For could we choose out of the World two of the ablest
Brain and strongest Body of each Sex, there would be great
difference in the Understanding and Strength; for Nature hath
made Mans Body more able to endure Labour, and Mans Brain
more clear to understand and contrive than Womans; and as great
a difference there is between them, as there is between the longest
and strongest Willow, compared to the strongest an largest Oak;
though they are both Trees, yet the Willow is but a yielding Vegetable,
not fit nor proper to build Houses and Ships, as the Oak, whose
strength can grapple with the greatest Winds, and plough the Furrows
in the Deep; it is true, the Willows may make fine Arbours
and Bowers, winding and twisting its wreathy stalks about, to
make a Shadow to eclips the Light; or as a light Shield to keep off
the sharp Arrows of the Sun, which cannot wound deep, because
they fly far before they touch the Earth; or Men and Women may
be compared to the Black-Birds, where the Hen can never sing with A4v
with so strong and loud a Voice, nor so clear and perfect Notes as the
Cock; her Breast is not made with that strength to strain so high;
even so Women can never have so strong Judgement nor clear Understanding
nor so perfect Rhetorick, to speak Orations with that
Eloquence, as to Perswade so Forcibly, to Command so Powerfully,
to Entice so Subtilly, and to Insinuate so Gently and Softly into the
Souls of men; Or they may be compared to the Sun and Moon, according
to the discription in the Holy Writ, which saith, “God made
two great Lights, the one to Rule the Day, the other the Night”
:
So Man is made to Govern Common Wealths, and Women their
privat Families. And we find by experience, that the Sun is more
Dry, Hot, Active, and Powerfull every way than the Moon; besides,
the Sun is of a more strong and ruddier Complexion than the
Moon; for we find she is Pale and Wan, Cold, Moist, and Slow in
all her Operations; and if it be as Philosophers hold, that the Moon
hath no Light but what it borrows from the Sun, so Women have
no strength nor light of Understanding, but what is given them
from Men; this is the Reason why we are not Mathematicians, Arithmeticians,
Logicians, Geometricians, Cosmographers, and the
like; This is the Reason we are not Witty Poets, Eloquent Orators,
Subtill Schoolmen, Substracting Chimists, Rare Musicians, Curious
Limners; This is the reason we are not Navigators, Architectures,
Exact Surveyers, Inventive Artizans; This is the reason
why we are not Skilfull Souldiers, Politick Statists, Dispatchfull
Secretaries, or Conquering Cæsars; but our Governments would
be weak, had we not Masculine spirits and Counsellors to advise us;
and for our Strength, we should make but feeble Mariners to tugg
and pull up great Ropes and weighty Sayls in blustring Storms; if
there were no other Pilots than the Effeminate Sex; neither would
there be such Commerce of Nations as there, is, nor would there be
so much Gold and Silver and other Mineralls fetcht out of the
Bowells of the Earth if there were none but Effeminate hands to
use the Pick-axe and Spade; nor so many Cities built, if there were
none but Women Labourers to cut out great Quarrs of Stone, to hew
down great timber Trees, and to draw up such Materials and Engins
thereunto belonging; neither would there be such Barrs of Iron,
if none but Women were to Melt and Hammer them out, whose
weak spirits would suffocate and so faint with the heat, and their
small Arms would sooner break than lift up such a weight, and
beat out a Life, in striving to beat out a Wedge; neither would
there be such Steeples and Pyramids, as there have been in this
World, if there were no other than our tender Feet to climb, nor
could our Brains endure the height, we should soon grow Dissy and
fall down drunk with too much thin Air; neither have Women such
hard Chests and strong Lungs to keep in so much Breath, to dive to
the bottome of the Sea, to fetch up the Treasures that lie in the watery
Womb; neither can Women bring the furious and wild Horse
to the Bit, quenching his fiery Courage, and bridling his strong
swift Speed. This is the reason we are not so active in Exercise, nor A5r
nor able to endure Hard Labour, nor far Travells, nor to bear Weighty
Burthens, to run long Jornies, and many the like Actions which we by
Nature are not made fit for: It is true, Education and Custom may adde somthing
to harden us, yet never make us so strong as the strongest of Men, whose
Sinnews are tuffer, and Bones stronger, and Joints closer, Flesh firmer,
than ours are, as all Ages have shewn, and Times have produced. What
Woman was ever so strong as Sampson, or so swift as Hazael? neither
have Women such tempered Brains as men, such high Imaginations, such
subtill Conceptions, such fine Inventions, such solid Reasons, and such sound
Judgement, such prudent Forecast, such constant Resolutions, such quick,
sharp, and readi flowing Wits; what Women ever made such Laws as Moses,
Lycurgus, or Solon, did? what Woman was ever so wise as Salomon, or
Aristotle? so politick as Achitophel? so Eloquent as Tully? so demonstrative
as Euclid? so inventive as Seth, or Archimedes? It was not a
Woman that found out the Card, and Needle, and the use of the Loadstone;
it was not a Woman that invented Perspective-Glasses to peirce into the
Moon; it was not a Woman that found out the invention of writing Letters,
and the Art of Printing; it was not a Woman that found out the
invention of Gunpowder, and the art of Gunns. What Women were such
Soldiers as Hannibal, sar, Tamberlain, Alexander, and Scanderbeg?
what Woman was such a Chymist as Paracelsus? such a Physician
as Hipocrates or Galen? sutch a Poet as Homer? such a Painter as Apelles?
such a Carver as Pigmalion? such an Architect as Vitruviuss?
such a Musician as Orpheus? What Women ever found out the Antipodes
in imagination, before they were found out by Navigation, as a Bishop
did? or what ever did we do but like Apes, by Imitation? wherefore
Women can have no excuse, or complaints of being subjects, as a hinderance
from thinking; for Thoughts are free, those can never be inslaved,
for we are not hindred from studying, since we are allowed so much idle
time that we know not how to pass it away, but may as well read in our
Closets, as Men in their Colleges; and Contemplation is as free to us as
to Men to beget clear Speculation; Besides, most Scholars marry, and
their heads are so full of their School Lectures, that they preach them over
to their Wives when they come home, so that they know as well what was
spoke, as if they had been there; and though most of our Sex are bred up to
the Needle and Spindle, yet some are bred in the publike Theatres of the
World; wherefore if Nature had made our Brains of the same temper as
Mens, we should have had as clear Speculation, and had been as Ingenious
and Inventive as Men: but we find She hath not, by the effects. And
thus we may see by the weakness of our Actions, the Constitution of our
Bodies; and by our Knowledge, the temper of our Brains; by our unsettled
Resolutions, inconstant to our Promises, the perverseness of our Wills; by our
facil Natures, violent in our Passions, superstitious in our Devotions, you
may know our Humours; we have more Wit than Judgment, more Active
than Industrious, we have more Courage than Conduct, more Will than
Strength, more Curiosity than Secrecy, more Vanity than good Houswifery,
more Complaints than Pains, more Jealousie than Love, more Tears than
Sorrow, more Stupidity than Patience, more Pride than Affability, more
Beauty than Constancy, more Ill Nature than Good: Besides, the Education,on, A5v
and libertie of Conversation which Men have, is both unfit and dangerous
to our Sex, knowing, that we may bear and bring forth Branches from
a wrong Stock, by which every man would come to lose the property of their
own Children; but Nature, out of love to the Generation of Men, hath
made Women to be governed by Men, giving them Strength to rule, and
Power to use their Authority.


And though it seem to be natural, that generally all Women are weaker
than Men, both in Body and Understanding, and that the wisest Woman
is not so wise as the wisest of Men, wherefore not so fit to Rule; yet some
are far wiser than some Men; like Earth; for some Ground, though it be
Barren by Nature, yet, being well mucked and well manured, may bear plentifull
Crops, and sprout forth divers sorts of Flowers, when the fertiller
and richer Ground shall grow rank and corrupt, bringing nothing but gross
and stinking Weeds, for want of Tillage; So Women by Education may
come to be far more knowing and learned, than some Rustick and Rude-
bred men. Besides, it is to be observed, that Nature hath Degrees in all
her Mixtures and Temperaments, not only to her servile works, but in one
and the same Matter and Form of Creatures, throughout all her Creations.
Again, it is to be observed, that although Nature hath not made Women
so strong of Body, and so clear of understanding, as the ablest of Men, yet
she hath made them fairer, softer, slenderer, and more delicate than
they, separating as it were the finer parts from the grosser, which seems as
if Nature had made Women as purer white Manchet, for her own Table,
and Palat, where Men are like coarse houshold Bread which the servants feed
on; and if she hath not tempered Womens Brains to that height of understanding,
nor hath put in such strong Species of Imaginations, yet she hath
mixed them with Sugar of sweet conceits; and if she hath not planted in
their Dispositions such firm Resolutions, yet she hath sowed gentle and willing
Obedience; and though she hath not filled the mind with such Heroick
Gallantry, yet she hath laid in tender Affections, as Love, Piety, Charity,
Clemency, Patience, Humility, and the like; which makes them neerest to
resemble Angells, which are the perfectest of all her Works; where men
by their Ambitions, Extortion, Fury, and Cruelty, resemble the Devill;
But some women are like Devills too, when they are possest with those
Evills; and the best of men by their Heroick Magnanimous Minds, by
their Ingenious and Inventive Wits, by their strong Judgments, by their
prudent forecast, and wise Mannagements, are like to Gods.

To A6r

To the Reader.


I Desire those that read any of this Book, that every Chapter
may be read clearly, without long stops and staies; for it
is with Writers as it is with men; for an ill affected Fashion
or Garb, takes away the Natural and gracefull Form
of the Person; So Writings if they be read lamely, or crookedly,
and not evenly, smoothly, & throughly, insnarle the
Sense; Nay the very sound of the Voice will seem to alter the sense of the
Theme; though the Sense will be there in despight of the ill Voice or Reader,
but it will be concealed, or discovered to its disadvantage; for like
an ill Musician, or indeed one that cannot play at all, who instead of playing
he puts the Fiddle out of tune, and causeth a Discord, which if well plaid
upon would sound Harmoniously; or is like one that can play but one Tune
on all sorts of Instruments; so some will read with one Tone or Sound of
Voice, though the Passions and Numbers are different; and some again in
reading wind up their Voices to such a passionate scrue, that they whine or
squeal rather than speak or read; others, fold up their Voices with that
distinction, that they make that three square that is four square, and narrow
that should be broad, and high that should be low, and low that should
be high; and some again so fast, that the Sense is lost in the Race: So
that Writings, though they are not so, yet they sound good or bad according
to the Readers, and not according to their Authors; and indeed
such advantage a good or ill Readers gives, as those that read well, shall
give a grace to a foolish Author, and those that read ill, disgrace a wise and
a witty Author. But there are two sorts of Readers, the one that reads to
himself and for his own benefit, the other to benefit another by hearing it;
in the first, there is required a good Judgement, and a ready Understanding;
in the other, a good Voice, and a gracefull Delivery; so that a Writer
hath a double desire, the one that he may write well, the other, that he
may be read well; And my desire is the more earnest, because I know my
Writings are not strong enough to bear an ill Reader; wherefore I intreat
so much favour, as to give it its own Countenance, wherein you will oblige
the Writer to be


Yours,

M. N.Margaret Newcastle

A6v


To the Lady of Newcastle, upon her Book Intituled,
The World’s Olio.

The World, to the World’s Olio,

we invite you,

And hope these several Cates they

may delight you,

It is the Mistris of the Feast her Wish,

And all these various Sorts cookt in Wits Dish;

For several Palats here is of the Best,

With Aromatick Spice of Phancy drest,

With wholsom Herbs of Judgement, for the Tast

Healthfull and Nourishing. This Dish will last

To Feast your Nephews all, if you can fit

The Marriage Act, to get your Children Wit:

For stronger Stomachs Ven’son; if that fail,

And you grow Queasy, then the Lady Quail,

Or the plump Partridge, tast the Phesant, do,

Thus feast your Souls, the Bodies look you too.

An Olio of Confections, not refrain;

For here’s a Sumptuous Banquet for your Brain;

And this Imaginary Feast pray try,

Censure your worst, so you the Book will buy.

The B1r 1


What the desire of Fame proceedes from.


The desire of Fame proceedes from a doubt of
an after being; And Fame is a report that
travells far, and many times lives long, and
the older it groweth, the more it florishes, and
is the more particularly a mans own, then the
Child of his loines; for Fame is a child of
his merit, which hath no compartner in it,
and many times the child of his loines deceives the parent,
and instead of keeping his fathers fame, brings him an infamy:
as being a coward, a traitor, a lier, a fool, or the like: which
the world will judge, being apt to cast aspersions, that they
were qualities which he had by inheritance from his father; but
actions that his merits beget, will never deceive him, when
it is rightly and honorably gotten: but there be bastard fames
as well as bastard Issues, which men of honour will never
own. But all those that are born are not so fruitfull as to
have issues of their brain, or so fortunate as to overcome their enemies,
or so rich to build Towers and Castles, or monuments
of fame, or so happy to have such advantages, to shew their
own worth and abilities; And those that cannot leave a child
of fame, must content themselves to live a life of quiet, for
fame is seldome gotten with ease, but with paines and labour,
danger and trouble, and oftentimes with life it self.


The Reward of Fame.


It is a Justice to a mans self; and no vain ostentation or braging,
to write or speak truly of his own good service to
his king and country; since none knowes it better then they,
that the world may know them; so as to be remembred
with love and honour: For though fame is not alwaies a true
Recorder, yet it is a loud reporter, which is a more certain
reward to his merits, then from Kings and States: For Kings
and States most comonly receive the service, and forget
ths reward: and many times gives them disgrace instead
of honour, and death for life. Where fame is so prodigall B to B1v 2
to those she entertaines, as she will Cozen the rest of the world,
to contribute to her particulars; But time the reviver of all
removes this sound farther off, and many times extinguisheth it
quite; yet Fame the older she is, although she be lame, and goeth
upon Crouches, the more lovers and admirers she gains, neither
is envy so sharp toothed as to hurt her, and many are proud,
not onely to be acquainted with her, but in being able to
mention her: so honourable is ancient Fame.


Of Fame, and Infamy.


Some love the life of their memory so well as they would rather
chuse to be remembred by the World as a fool, rather
then to be forgotten as a beast; Which is rather to live in Infamie,
then to die in obscurity. For Infamie is a loud reproach,
where Fame is a loud Applause, yet neither of them are got by
ordinary means, but by extreams, either by Nature, Fortune,
or Fate; As to make them ring aloud, for the sound to be heard
through many Nations, and to live in many Ages. But infamie
hath this advantage, if it be one, that it lives longer, and strikes
harder upon the ears of the World, then Fame doth.


Fame makes a difference between man and Beast.


Next, the being born to the glory of God, Man is born to
produce a Fame by some particular acts to prove himself
a man, unlesse we shall say there is no difference in Nature,
between man and beast; For beasts when they are dead, the
rest of the beasts retain not their memory from one posterity
to another, as we can perceive, and we study the natures of
Beasts, and their way so subtilly, as surely we should discover
some-what: but the difference betwixt man and beast, to speak
naturally, and onely according to her works without any Divine
influence, is, that dead men live in living men, where
beasts die without Record of beasts; So that those men that die
in oblivion, are beasts by nature, for the rational Soul in man
is a work of nature, as well as the body, and therefore ought to
be taught by nature to be as industrious to get a Fame to live to
after Ages, as the body to get food for present life, for as
natures principles are created to produced some effects, so the
Soul to produce Fame.


What makes Fame speak loudest.


Those Fames that is gotten in the Wars, sound louder then
those that are gotten in Peace, by reason War is a disturber
and causeth a violent motion, like a tempest at Sea, are B2r 3
sea or a storm at land, it raiseth up discord, fear, and furie,
it swallows up industry, it pulls up the root of plenty, it murthers
natural affection, and makes such a noise where it is, as
all the world besides is inquiring, and listening after it, for fear of
being surprised, so as the world follows the noise as much as
the noise follows them.


The Fame of valour, and wisdom.


It is a better and more certain Reputation to have the Fame
of being a wise man, then a man of courage, because every
man that is wise hath courage; for he that is a coward cannot
be wise, because fear puts him out of the right way: but there
be many men that have courage which be not wise, for courage
is only a resolution of the minde, either to Act or suffer,
and to destroy or be destroyed, so that courage doth not direct
and guide as wisdom doth, but dares and executes, besides
wisdom is more to be admired, because it is rarer; as scarce
one wise man is found in an Age; but men of Courage whole
Armies full in every Age, neither is wisdoms Fame subject to
fortune as courage is, for Wisdom makes fortune her servant,
and uses all times and accidents to her advantage, and the worse
her fortune is, the greater she appears, when the Fame of courage
is a slave to fortune, and onely flourishes in her smiles, but is
buried in her frowns.


It is true, Courage is a vertue that defends and protects its
Countrey, and keeps an enemy in awe, yet it is a vertue that is
onely exercised in destruction, in the patient suffering of his own,
or the acting to anothers. Where wisdom is alwayes exercised
in uniting and composing, searching and leading into the
wayes of peace, when courage chuseth and searches for the
wayes of danger, and courts her as his loveliest and beautifullest
Mistris, and is many times so couragious as he, forceth her, and
had rather die in the arms of danger, then live in the arms of
peace.

Why men write Bookes.


Some say men write bookes, not so much to benefit the world,
as out of love to Fame, thinking to gain them honour of reputation;

When I say
write, its either
by Heroick, or
other wayes
they say letters
was ever since
Seths time.
but surely men are so delighted with their own conceits,
especially fine and new ones, that were it a sin or infamie, they
would write them, to see their beauty and enjoy them, and so
become unlawful Lovers; Besides thoughts would be lost, if not
put into writing; for writing is the picture of thoughts, which
shadows last longer then men, but surely men would commit secret
Idolatry to their own wit, if they had not Applause to satisfie B2 them B2v 4
them, and examples to humble them, for every several man,
if wit were not discovered, would think not any had it but he,
for men take pleasure first in their own fancies, and after seek
to gain the approving opinions of others: which opinions are like
womens dressings; for some will get such advantage in putting
on their cloaths, who although they have ill faces, and not
so exact bodies, will make a better shew then those that are well
favoured, and neatly shaped, with disordered attire, wherein
some men are so happy in their language and delivery, as it
beautifies and adorns their wit, which without it would be like an
unpolished Diamond, but such difference there is between, that
to create a fancy is the nature of a God, but to make neat and
new words, is the nature of a Tailour.

Of several writings.


Writings that are set forth in books and other wayes, are
of several and different natures; For some, as Magistrates
and Fathers, do reprove and endeavor to reclaim the world
and men, as moral Philosophers; others as Atturnies do inform
them, as Historians; some as Lawyers do plead in the behalf of
some former writings, and acts against others as contraversers;
some as Ambitious Tyrants, that would kill all that stood in their
way, as Casuists; some as Challengers, as Logicians; some as Scouts,
as natural Philosophers; But they bring not alwayes true intelligence.
Some like hang-men as the Scepticks that strive to strangle,
not onely all opinions, but all knowledge; Some like Embassadours
that are sent to condole and congratulate, as bookes
of Humiliation and thanksgiving; Some as Merchants, as translatours,
which traffick out of one Language into another; Some
as painted faces, as Oratory; some as Jubilies, as to recreate, rejoyce,
and delight the spirits of men, as Poetry; some as Bawds
to intice the mindes, as Amorous Romancy; Some as pits that
one must go many Fathoms deep to finde the bottom, neither
do they alwayes reach it, as those that are called strong lines,
some as Conjurers, that fright with their threatning prophesies,
some as Cut-purses that steal from the writings of others; some
as Juglers that would have falshood appear for truth; some
like Mountibanks that deceive, and give more words then matter;
some as Echoes which commonly answer to anothers voice;
some like Buffons that laugh and jest at all, and some like Flatterers
that praise all; and some like Malecontents that complain against
all; and some like God that is full of truth, and gives a
due to all deservers; and some like devils that slander all.

Of B3r 5

Of the motion of the thoughts in speaking and
Writing.


Those that have very quick thoughts, shall speak readier then
Write, because in speaking they are not tied to any stile,
or number; besides in speaking, thoughts lie close and carelesse,
but in writing they are gathered up, and are like the water in
a cup, that the mouth is held downward: for every drop striving
to be out first, stops the passage, or like the common people
in an uproar, that runs without any order, and disperses
without successe, when slow and strong thoughts come well armed
and in good order, discharges with courage, and goeth off
with honour.


The motion of Poets thoughts.


The thoughts of Poets must be quick, yet so as they must go
even without justling, strong without striving, nimble
without stumbling, for their thoughts must be as an instrument
well strung, and justly tuned to Harmony.


Great schollars are not excellent Poets.


Scholars are never good Poets, for they incorporate too much
into other men, which makes them become lesse themselves,
in which great scholars are Metamorphos’d or transmigrated into
as many several shapes, as they read Authors, which makes
them monstrous, and their head is nothing but a lumber stuft
with old commodities, so it is worse to be a learned Poet then a
Poet unlearned, but that which makes a good Poet, is that which
makes a good Privie Councellor, which is, observation, and experience,
got by time and company.


Wit mistaken.


They are not mistaken that think all Poets wits, but
those are mistaken that think there is no other wit but
in Poets, or to think wit lies in meer jests, or onely in words, or
Method, or scholastical knowledge; for many may be very wise,
and knowing, yet have not much wit: not but wit may be in
every one of these before mentioned, for wit makes use of althings,
but wit is the purest element, and swiftest motion of
the braine, it is the essence of thoughts, it incircles all things, and
a true wit is like the Elixer that keeps nature alwayes fresh, and
young.

Some B3v 6


Some thinks wit no wit when it is not understood; but
surely a fool makes not the wit the lesse, although it loseth
its aime, if none knows it but the Author.


A comparison betwixt learning and Wit.


It is a great mistake in some who think that great Stcholars are
great wits, because great Scholars; but there is as great a difference
as betwixt a natural inheritance that is intailed, and cannot
be sold, and a Tenant that makes use of the land, and payes
the rent, which is due to the Land-lord, which is the Author;
or in another comparison a Scholar is like a great Merchant that
trafficks in most Countries for transportable Commodities, and
his head is the ware-house to lay those goods in: now may some
say, they are become his own, since he bought them, it is true
they are so to keep them, or make use of them, or to sell, and
traffick with them, by imparting them to pettie Merchants,
which are young students and Scholars, but otherwise they
are no more his, then when they were in the Authours head;
before it was published, but onely by retaile, for wit is the
childe of nature, neither hath she made any thing so like her
self as it; Nay, she hath made it to out-do her self, for though
nature hath not onely made this world, but may be thought
by reason to have made many others, and so a world of worlds,
yet wit creats in its imaginations, not only worlds but
I mean Corporeal
gods,
and devils,
hels, and heavens.
Heavens,
and Hells, Gods, and Devils, onely it wants the materials,
to put them in body, and give them a figure and colour.

The advanatage of Poetry, and History.


Poets make us see our errours, as what we should follow,
and what we should shun, it revives the spirits, it
animates the minde, it creats wit in the readers brain, it is a shop
of curious varieties, where every one may see for their love,
and buy for their paines; but a true Poet is like a Spider that
spins all out of her own bowels. And though the web
be Artificial, yet that art is naturall, not exemplary, but as Poets
make us finde our own errours, so History shews us the
errours of others, and gives us advantage, by inabling us to
look back to former times, for it increaseth and strengthens mens
courage, by reading their battles, it begets patience, in reading
their miseries, it humbles the minde, in perceiving the changes
of fortune, Witty in reading their orations, Civil in knowing
their Ceremonies; so that History is a repetition of things past,
and is bound to write nothing but what have been done, and Poetrie
is a recreation for times present, which is neither bound to
line, nor level.

The B4r 7


The difference between Poesy and History.


There is as much difference betwixt a Poets stile and an Historians,
as a French galliard and a Spanish pavinne, besides
Poetry is most fiction, and History should be truth; Poesy
may be phantastical, History must be grave, Poesy is to move
passions, History is to confirm truth; History draws the minde
to look back, Poesy, to look right forth; Poesy is simulising,
History is repetition; Poesy is beautiful and spritely; History
is brown and lovely; Poesy goeth upon his own ground; but
History goeth upon the ground of others.

Of Historians and Poets.


Truth should be the guide of an Historian; yet the truth of
History should not be drest in Poetical fancies, but with
grave Rethorick; Truth should be delivered civilly, not rudely;
it should be ushered in with eloquence; for truth should be delivered
smoothly, comly, sweet and Harmoniously; not rudely,
roughly, basely, fantastically, nor contemptibly: but a Poet will
never make a good Historian, because he is too full of fancy and
invention, which may disturb his way; for a Poet, though he
useth numbers, yet he keeps no reckoning, where an Historian
makes an exact account, but as a Historians brain is too slow for
a Poets, so a Poets brain is too quick for an Historians.


A Poet the best General Judge.


A Natural Philosopher may judge well the motions of the
Elements, and a moral of the dividing, or dissecting of
passions, or framing of Common-wealths; but there is much
division amongst them of the way. So a Divine may judge well
of the mystery of Religion; although there is as much contradiction
amongst them as with the Philosophers; So Historians
may judge of some particulars; being conversant in the action
of times; but Logicians seldom; for if judgement is the last
act of reasoning, as it is, or it is not, in which Logicians seldome
come to a conclusion; nor Mathematitians if their chief study
be Arithmetick; for then they are too much addicted to multiply,
and diminish. Most of these afore mentioned are too hard set in intricate
studies; and dwel too long upon them; at least these particular
judgements had need be good, for their time will not give
them leave to consider of many things; but Poet are quick of
invention, easie to conceive, ready in executing, and flies over
all the world, yet not so swiftly, but they take a strickt notice of B4v 8
of all things, and knowes perfectly the laws, and wayes which
inables them to judge more uprightly, and having an universal
knowledg, joyned to his natural wit, makes him the best general
judge. For a good Poet hath distinguishment which is judgement,
as well as similising, which is fancy; I mean, not those
Poets which can only rime, but those Poets which can reason,
not those that have most art, but those that have most nature, for
he is not a good Poet, that is not born one.

The difference of Poetry.


Poets most usually put their fancies into verse or scenes,
and verse is numbred fancy, and scenes are distinguishing of
humours; the scenes are most commonly acted upon Theaters;
for action is the life of humour; besides, it clears the understanding,
and makes a deeper impression in the minde of the spectatours,
then when they are onely read; and these expressions
of humours, not onely shews errours that are past, or those
that may come; but vices that are to be shunned, and vertues
that are to be followed; besides, it begets hate to the one by discovering
the deformities, and love to the other, by the expresing
of her beautie, which is beneficial, and a good instruction to
the ignorant lives of men; but the meaner and smaller Poets,
if they may have the honourable name of Poets, do more
harm then good; for their scenes are rather Romancical tales,
then the expressions of mens natures; in which they onely teach
effeminate men, and foolish women to be whining lovers: and
there be others, although they be good Poets, yet they are ill
natured ones, and so crabbed as they corrode both the eare, and
the minde, in which they seem to observe the ill humours more
then the good, as if they lay to watch, to steal, and intrap mens
vices: and take them up by little parcels, to sell them out by
whole sale, and seeme glad that men have vices for them to
divulge. But those sorts of Poets correct too much, and incourage
too little: but again, some are so flattering, and insinuating,
as they become parasits to mens humours.

Of Verses.


It is not every Poet that can make a good copy of verses,
nor proper scenes, neither is a particular copy or scene enough
for an applause, but a life full, and the spring must be naturally,
and flow easy, not forced by pipes from other mens wit,
for those are but watry braines, that have neither oyl nor fire,
which make their fancy so dull, as their conceits are inchanted;
and some flie so high, as if they would rend the wings of their
brain, which wearie others braines to finde them out, and when they C1r 9
they finde them, they are not worth their paines; were
taken for them; for what writing soever is darkned, or
obscured either in the sence, or by hard and unusual words,
grows troublesome and unpleasant to the readers; again some
are so long and tedious upon a subject as they lose their wit:
for wit never dwels long upon one thing, other Poets their verses
are untunable; they do not strike upon the strings of the soul,
for the excellency of Poetical wit is to move passion, it is true,
numbers without wit will move passion, but they cannot keep
or make passion stay, and it may strike upon a passion but it cannot
raise one, yet wit appears best when it is drawn in triumph
in the golden Chariot of numbers.

The comparison of Poets.


A Poet may be compared to a musitian, that playes upon
four and twenty strings; so Poets strike upon four and
twenty letters, for a Poet will tune his readers voice, to his own
passions, as to make the voices to go by numbers; rise and fall by
their several straines of wit; like light Cellebrands, or Currantoes;
or merry Jyggs, or grave Pavins, or melancolly Lacrimaes;
for Poets translate mens mindes into as many several shapes; as
they write fancies.

What Romancy is.


Romancy is an adulterate Issue, begot betwixt History and
Poetry; for Romancy is as it were poetical fancies; put into
a Historical stile; but they are rather tales then fancies; for
tales are number of impossibilities: put into a methodical discourse,
and though they are taken from the grounds of truth,
yet they are heightned to that degree, as they become meer
falshoods; where poetry is an Imitatour of nature to create
new, not a falsefying of the old: and History gives a just account,
not inlarging the reckning. History, if it be simuliseing,
and distinguishing, it is pure poetry, if it be a lie made from
truth it is Romancy.

Of Comedies.


A Comedy should present vertue, and point at vice, for
a Comedy should be to delight, and not to displease,
a good Comedian wit, will onely reprove not reproach; but a
satirrical wit will present the vices of two or three in the person
of one, but a gentle spirit which is a true Commical wit,
will rather take the vice of one, and represent them in two C or C1v 10
or three persons, Satyr is more proper for a Comedy Tragedy
then for pure Comedy; not that a true comedy will flatter
vice, but palliat it.

Of Scenes.


Some that are worthy of Commendations, are naturally pleasing,
and wittie, and so profitable, with such variety, that every
Scene is like a new master that teaches several arts, not only
for the youngest, but oldest men to learn.

Of the Labyrinth of Fancy.


The reason why men run in such obscure conceits, is, because
they think their wit will be esteemed, and seem more when
it lies an odde and unusual way, which makes their verse not like
a smooth running stream; but as if they were shelves of sand,
or rocks in the way, and though the water in those places goeth
with more force, and makes a greater sound: yet it goeth hard
and uneasy. As if to expresse a thing hard, were to make it better,
but the best poetry is plain to the understanding, of easy expressions,
and ful of fresh & new conceits: like a beauty that every time
it is looked upon discovers new graces; besides they do not onely
move passions, but make passions, for a right poetical wit
turns hard and rough nature, to a soft, gentile, and kinde disposition:
for verses are fine fancies, which are spun in the imagination
to a small and even thread, but some are worse spinsters
then others.

The degrees of wit.


Those have not clear judgements that applaud or cry up
one mans wit, that was begot from another mans brain;
but some, though their wit is their own, yet it is like comets
that seldom appear, it shewes it self not once in an age;
and some again are like the moon, that changes it self into four
quarters, as the new, the increase, the full, and the wane: others
are like the sun that runs swiftly, and keeps its constant course,
some like the spring, sweet and pleasant, others like the Summer,
hot, but troublesome, some like Autumn, warm, and sober, and
others like the Winter, cold and dry, yet all kinde of seasonable
wit is commendable, but most commonly wit is like the
winde collick, the one rumbles as much in the head: as the
other in the stomack.

Of C2r 11

Of sense and Fancy.


Those books, or discourses that are fullest of sense, delight
the fewest, because every brain is not so ready to dispose
conceits in, to fill places for the understanding, to view suddenly
as it is thrown in, but lies in a confused heap, without ordering,
and a slow understanding, is like a lasie work-man, although
he be skilful in his art, and doth it well when he is imployed
thereupon; but rather then he will take the paines, he
he will lose the profit, but conceits must be delivered, as
things by retail, for the reason must set the number, and the
deliverer give the account.

Wit is natural.


Some think to get or learn wit, but wit is neither to be learnt
nor gotten, for it is a free gift of nature, and disclaimes art; and
as there are but two qualities or substances go to the generation
of all other things, which is heat and moisture, yet
there are seven that go to the generation of wit, as the temper
and form of the brain and the five senses, which beget imagination,
which imaginations we call fancies, which fancies is wit,
which is like eternity in being fixed, and yet proveth a perpetual
motion, with continual changes and varieties; I mean a
true born wit, that is begot with an equal tempered and perfect
formed brain, and quick, fresh, and clearing, distinguishing senses,
there are adulterate wits that are begotten with distempers, as
feavers, madnesse or chance, but they are short, and not lasting,
the other hath neither bottom nor circumference, but is as a continued
line, and they that think to ripen their own wit by the
heat of anothers imagination, tastes like fruit that is ripened by
the chimnie, and not by the natural heat of the Sun, which
gives it a rheumatical taste; for there are not onely changelings
in wit, but defective births, that is, when the parents which are
the brain are imperfect and lame, but if the parents be clear, the
issue is alwayes beautiful, and neatly shaped, so as it becomes the
delight and darling in the society of mankinde.

Peace shews the best wits, Warr the most
writers.


In Augustus his time, there was such a number of wits, as if

At that time
all the world
was in peace
nature had sown a crop, which being reapt and gathered, served
to the use of after times; this shows that in peace there is the C2 best C2v 12
best wits, and that wit is purest and finest, when the minde is
most quiet and peaceable; but in war there are the most writers,
for war being full of factions, produceth subjects to write of,
for in peace there is little or nothing but what they create from
their own brain: so in peace brains set the print on work, in war
hands.

Of Study.


The reason why study seems difficult at first, and easier and
clearer afterward, is, that the imagination hath not beaten
out a path-way of understanding in the head, which when it
hath, the thoughts run even and right, without the pains of deep
study; for when the way is made, they need no search to finde
one out, for the brakes, or rubbish, of ignorance, that obstructed
the thoughts, is trodden into the firm and hard ground of
knowledge.

Of writers.


Most moderate writers do but new dresse old Authors,
though they give them another fashion garment, the person
is the same, but some do disguise them so much, that a vulgar
eye cannot perceive them, but mistake the Author, through
the alteration of the habit.


An History and Romancy, is more delightful in general,
then fancy, for women and fooles, are taken with tales,
but none but one wit is taken with another.

Of Translatours.


It is not enough for Translatours to be learned in the several
Languages; but there must be sympathy between the genius
of the Authors, and the Translatours, which every age doth
not produce: for most commonly a genius is not matched in
many ages. Ovids genius was matched by Sans, and Dubartus
was matched by Silvester; but Homer is not yet matched in our
Language; for though the worke was indeavoured to be translated,
yet it is not like him; and though the copy of a Picture is not
so well as the original, yet good copies draw so neer the life,
that none but a curious and skilful eye, shall perceive the difference;
so a good Translatour shall write so like the Authour;
that none but the most learned and that with study and great
observance shall finde the defects.

Of C3r 13

Of Translating.


Some may be of opinion that it is a fault to turn the Scripture
into verse, unlesse the original be so, or to change the stile, as
to the matter, or sense, into other mens fancies, but to follow
the fancy of the Original, as neer as the Language permits
they translate it in; for it is, as if a man should have a high roman
nose, and one should take the picture of him, and draw
him with a flat nose, as liking that fashioned nose better; it may
go under the name of that man, but it will be nothing like him,
or why should one nation be drawn in the habit of another,
since they are different: and though the distinctions of several nations
in pictures, can onely be known by their habits; and many
times they do not onely change the graver and formal fashions,
from one nation to another, but dresse them in their fantastical
dresse: but if they do it to please the Luxurious palats of men,
they rather become insinuators, then translatours: and they deserve
no food that will not eat good and wholsome food, unlesse
they be humoured with variety of new and strange sauces; but
they will say the stomack cannot bear plain meat, and that they
will faint if they have not choice: but it is their compounds that
make their stomakes quezie, and the solid meat that will increase
their strength: where now they pick quarrels unlesse the truth
be disguised with the flourishes of the translatours: as those that
strive to translate Davids Psalms, take Davids name to his poetry,
so keep his name, and lose the poetry of the Original, by the
translatours vain glory, for every one striving to out-do another
untill they have lost the right and truth. For to expresse any
thing in huge words, doth not make it the better, but onely
harder to be understood for; men of reason consider the soul and
sense, and not the form and fashion, which is but the habit, and
an honest devotion will assoone beleeve the History of the
world, and of Adam, and Eve, with the progresse of their race,
in a plain relation of the truth, then with the measure of numbers:
for though numbers move passion, yet they do not so easily
ground a belief, neither is it in the power of numbers,
but the spirit of God that can move that unfained passion that
must carry us to heaven.

Of Languages


Greek and Latine, and all other Languages are of great ornament
to Gentlemen, but they must spend so much time
in learning them, as they can have no time to speak them, and
some will say it is a great advancement to wisdom, in knowing
the natures, humours, laws, and customs of several men, and nations C3v 14
nations; which they cannot do, except they understand their several
Languages to answer that, although al Languages are expressed
by four and twenty letters, yet there is no Language which
will not take up an age, to learn it perfectly as to know every
circumstance; and since mans life is so short, and learning so
tedious, there wil accrue but little profit for that laborious pains,
so that the benefit that should be made will come too late, but
surely these men are wise enough which understand the natures,
laws, and customs of their own country, and can apply them to
their right use.

Of Eloquence, art, and speculation.


Many do seem to admire those writings, whose stiles are
eloquent and through ignorance takes it for eloquence,
commending the method, instead of the matter, the words instead
of the sense, the paint instead of the face; the garb instead of
the person, but hard and unusual phrases, are like a constraint behaviour,
it hath a set countenance, treads nicely, taking short steps,
and carries the body so stiffe, and upright, as it seemes difficult, and
uneasy: like those that think it a part of good breeding, to eat
their meat by rule, and measure; opening the mouth at a just,
and certain widenesse; grinding the meat betwixt their teeth,
like a Clock with so many strokes as make an hour, so many
bits makes a swallow; so likewise if the little finger be not
bowed short, and by degrees all their fingers to be joynted untill
the fore-finger, and the thumb, meets in a round circle,
they think al other vulgarly bred. But nature is easy: and art hard,
and what resembles nature nearest, is most to the life: and what
is most to the life, is best; but art belongs more to the Mechanicks,
and Pesants, then to the noble and free, and all arts belong
more to actions then speculations; and though speculations
be nothing until it be put into practise, yet the best actions, come
from the clearest speculations, for speculations are like the king,
to command and rule, practise the slave, to obey, and work, but
there are more arts, and inventions gotten by chance, and practise,
then meerly by ingenuity of brain.

Of Oratours.


I Have heard say, that Oratours are seldom wise men for they
study so much of the words, as they consider not the matter;
for though method in words may please the sense of the ear, yet
not the understanding; for they that will speak wisely, must speak
the next way to the matter, or businesse, but if it be in such
a case as the ear is more to be desired then the understanding, they
must speak composedly, for Rethorick is chusing words fitted to C4r 15
such a subject, and though study and society sweetens Language;
yet if it have not a natural elegance, it shall not work
so strongly upon the senses.


What discourses are enemies to Society.


Of all discourses, the worst enemy to society is the divulging
the infirmities of others; wherein some are so evil natured
in striving to defame others, as they will not onely use all
their rethorick, to make their faults appear more odious, or
their vertues lesse, but will strive to make their vertues seem
vices, when to discover infirmities is ignoble, but to lessen vertues
is the part of an envious man, which is the nature of a
devil; and since union is the bond of society, the discourse should
alwayes tend to peace, and not to discord: for there is no man
but hath vertues to praise, as well as vices to dispraise, and it
is as easie to take the better side; I am sure it is more honourable
for the speaker, for faults in particular should never be
mentioned, but in private to themselves, in an admonishing way,
otherwise they do but inveterate. The next enemy to society
in discourse is disputation, which affords the least pleasure in
society, for first it is tedious, next it is contradictory, and begets
enemies of friends, and it is a kinde of rudenesse to contradict
strangers, though they should speak non-sence, but Logick,
which is the art of disputations should be left to Schooles, writings,
and publike Theatres, which are appointed places for such
discourse; for some say Logick is to make truth appear, others
that it is to make falshood appear like truth, and some say again,
that it is to dispute on both sides, and that it makes more discord
then it can compose, which is discord, the cause of so
many writings, and several religions, and factions in the world,
which makes men become Tigers and Vultures to one another,
when otherwise they would be like the society of Angels. The
last and worst enemy to society, is forswearing and blasphemy;
for what pleasure or advantage can a man have to blaspheme,
which is to curse God, who hath the power to return his curses
on his head, with horrid punishments; and for swearing,
though it be allowed for the confirmation of a truth, and for
the keeping of a promise, whereby it is made sacred and religious,
yet to make it common is to make it of no effect. Besides, it
shows little wit and lesse memory, that they should want words to
fill up their discourse with, but what oaths are fain to supply; and
for lying where there is no truth, there can can be no trust; and
where is no trust, there can be no union; and where there
is no union, there can be no perfect society, but may rather be
called a concourse, which is to meet rather then to unite, where
society is the father of peace, the bond of love, the arm of
strength, the head of policie, the heart of courage, the hand of industry C4v 1916
industry, and the bowels of charity; and discourse is the life
which gives light to the eyes of the understanding, sound to the
ears, mirth to the heart, comfort to the sorrowful and afflicted,
patience to the oppressed; entertains the time, recreates the
mind, refreshes the memory, makes the desires known, and is
a heavenly consort.

The best kinde of discourse in ordinary conversation.


The best kinde of discourse in ordinary conversation, and
most pleasant, is that which is most various, free and easie, as
to discourse of countries, the natures of soyles, Scituations of
Cities, and peoples laws, customs, and superstitions; what men
women and beasts were deified; what Countries had most and
longest wars and peace: what Conquerours there were, and who
they were: what conducts they used in their victories, how
they marshalled their forces, and what forces they had: what
famous Common-wealths-men there were, their policies in
governments, the beginning of States, their fauls, the causes of
their risings, and their ruins; what Countreys were governed by
republikes, or Dimocracy: what by Aristocracy, and what
by Monarchy; what commodities several Countries afford for
traffick, or otherwise; what Plantations there, are and what
men famous for arts, what arts there are: what famous buildings
and monuments there are, or have been, and who were their
founders: what Colledges or Schooles there are, or have been of
famous and learned men, as Philosophers, Historians, and of their
several opinions, what ancient Poets, and who were accounted
the best; what Countries they were born, bred, or lived in;
what punishments or exiles there were, or what faults, what
cruelties were put in execution, and by whom, and to whom,
and where, and what Kings governed with clemency, and what
by tyranny, and what their factions, their splendours, their decayes,
their pastimes, and recreations were: what Ambassadours
there were and their ambassages, from kings to kings, and States
to States what entertainments and magnificencies, Princes make;
what several fashions, several Countries have in their entertainments
and sports: what extravagant garbs, and diets; what women
famous for beauty, and marshal exployts; what kinde of
people can live the hardest, and which live the most luxurious,
and for discourses of mirth, songs, verses, scenes, and the like:
and for their home discourses, according to their affaires, and
imployments; and this is better discourse then to backbite their
friends, or to curse their foes, or to scandal the innocent, or sediciously
to complain against their government and governours,
or to speak lasciviously to foul the ears of the chast, and there is no D1r 17
no wit in a clownish discourse, and to speak like a Gentleman,
is to speak honestly, civilly, and confidently: to speak like a wise
man, is to speak properly, timely, and knowingly, and not
conceitedly.

The four discourses.


There are four kinds of discourses, as foolish, extravagant,
non-sense, and rational, and of all non-sense is the hardest;
for to speak foolishly, is as if a man should speak to a childe,
that can have no experience of knowledge of affaires in the
world or judgement to distinguish, or to a shepheard that never
saw nor heard many things or reports, but onely his sheep
and their bleatings: as to ask any questions of battles, or governments
of Common-wealths, or to discourse with States men of
childrens babies, bells, or rattles: which is to speak improperly
and not timely: and to speak extravagantly is, as if a man were
to sel his house, and another should ask him what he should give
him for it, and he should answer him in talking of transmigrations,
and metamorphoses, or the like, and so to speak quite
from the purpose: but to speak rationally, is to ask proper questions,
or to answer directly to what he is questioned in, for reason
is to clear the understanding, and to untie the knots that clear
the truth; but to speak non-sense is to speak that which hath no
coherence to any thing, when there is no words but may be compared
to something, and though it hath no reference to what is
spoken, yet it might have to what might be spoken: so as it is
harder to finde out non-sense in words, then reason.

Of Vulgar discourse.


The reason why the Vulgar hath not such varieties of discourse,
is not onely because they have not read, or heard, or
seen so much of the world, as the better sort hath: but because
they have not so many several words for several things, for that
language which is most copious wit flourishes most in for fancy in
Poetry without expression of words is but dead, for that makes
a Language full to have many several words for one thing or
sense, and though the vulgar is born and bred with such a Language,
yet very seldom with variety and choice being imployed
in the course affairs of the world, and not bred in Schools or
Courts, where are the most significant, choicest, and plentifullest
expressions, which make the better sort, not onely have finer and
sweter discourse but fill them ful of high and aspiring thoughts,
which produce noble qualities, and honourable actions, where
the meaner sort of people are not onely ignorant of the purity of
their native Language, but corrupteth what they have, and D being D1v 18
being alwayes groveling in the dung of the earth, where all their
thoughts are imployed, which makes their discourse so unsavory.

Of old mens talking too much.


The reason why old men love rather to tell stories, then to
hear them, is, because the outward senses decay sooner then
the understanding, and hearing imperfectly wearies them by
tedious attention, for though old men many times grow deaf,
yet they seldom grow dumb with age, &; when one faculty failes,
they strive to supply it with another, which makes them commit
the errour of too much talking.

Of speaking much or little.


Those that speak little are either wise men or crafty men, either
to observe what was spoken by others, or not to discover
themselves too suddenly; and those that speak much, are either
fools, or els very witty men, fooles because they have little
to entertain them in their thoughts, and therefore imploys the
tongue to speak like a Parrote by roat, and fools think the number
of words helps to fill up the vacant places of sense; but
those that have wit, their brains are so full of fancy, that if their
tongue like a mid-wife, should not deliver some of the Issue of
the brain, it would be over-powred, and lost in painful throws.


Of the same defect in Women.


And the reason why women are so apt to talk too much,
is an overweening opinion of themselves in thinking they
speak well, and striving to take off that blemish from their sex of
knowing little, by speaking much, as thinking many words have
the same weight of much knowledge: but my best friend sayes
he is not of my opinion, for he saies women talk, because they
cannot hold their tongues.

Of Silence.


It is said that silence is a great vertue, it is true, in a sick persons
chamber, that loves no noise, or at the dead time of
night, or at such times as to disturb natural rest, or when superiours
are by, or in the discourse of another, or when attention
should be given, or if they have great impediments of speech,
and speaking many times is dangerous, infamous, rude, foolish, malicious, D2r 19
malicious, envious, and false. But it is a melancholy conversation
that hath no sound, and though silence is very commendable
at sometimes, yet in some cases it is better to speak too much then
too little, as in hospitality, and the receiving civil visits; for it
were better their strangers and friends, should think your talk too
much, then that they should be displeased in thinking they were
not welcome by speaking too little: besides it is a lesse fault to erre
with too much courtesy, then with too much neglect, and surely
to be accounted a fool is not so bad as to be said to be rude; for
the one is the fault of the judger, the other is the fault of the
actor or speaker; for civility is the life to society, and society
to humane nature: it is true that there are more errours committed
in speaking, then in silence, for words are light and subtle
and airie, as that when they are once flowne out, cannot be recalled
again, but only to ask pardon with more: and there
is an old saying, to talk much and well is seldom heard,
but it cannot be verified in all, for some will speak well as long
as there is grounds to speak on, but the length of time makes it
sound to the eare, as wine tastes to a drunken man, when he
cannot relish between good and bad; so that it is not onely the
matter, but the manner, time and subject in speaking, which
makes it so hard to speak well, or please many, and though it
be alwayes pleasing to the speaker to delight others, yet that
doth not alwayes please others that he delights to speak of: as
there is nothing more tedious to strangers then to hear a man talk
much of himself, or to weary them with long complements; and
though civility in that kinde ought to be used; yet they should carry
such forms and times as not to lose respect to themselves, or to
be over troublesome in long expressions to others, but there is
few but loves to hear themselve talk, even preachers; for a preacher
that preaches long, loves rather to talk then to edifie the people,
for the memory must not be oppressed in what they should
learn, or their reproofs too sharp in what they should minde,
for with one word or two of reproof he reforms, half a score
undoes again, which makes it a railing instead of exhortation;
neither is it alwayes required, for a man to speak according
to his profession or imployment in the affaires of the world;
for it would be ridiculous for a Lawyer in ordinary conversation,
to speak as if he were pleading at the bar, yet every one
ought to have respect in his discourse to his condition, calling,
or dignity, or to the quality of others, for it is not fit that a
Priest which either is, or should be a man of peace, to speak
like a souldier, which is a man of war, or to speak to a noble
man as to a peasant; again, there is nothing so much takes away
the sweetnesse of discourse as long preambles, or repetitions,
and indeed the whole discourse is tedious, and unpleasing if it be
over-long, though their tongues were as smooth as oyl, & run upon
the wayes of truth, yet too much doth as it were over-fil the
head, and stop the eares, for the head will be as the stomack D2 when D2v 20
when it is over charged, it will take surfeit of the most delicious
meat; wherefore in speaking judgement is required, yet
some are so over-wise in the ordering their discourse, as it is not
onely troublesom to themselves, but a pain to the hearers having
so set and constraint a way of speaking, as if their words
went upon hard scrues, when there is nothing so easie as speech;
for there is no part of man so unwearily active as the tongue,
and of the other side, some are so full of talk, as they will neither
give room nor time to others to speak, and when two or
three such persons, of this voluble quality or nature meet, they
make such a confusion in speaking altogether, as it becomes a
tumultuous noise, rather then sociable discoursing: which is a
disturbance to society, for discourse should be like musick in parts

Betwixt reason and reasonings.


There is a great difference betwixt reason and reasoning, for reason
is the best and soberest & surest rule of a mans life either
in contemplation or action, for in action it recollects, disposeth,
and ordereth all things for mans safety, profit, and pleasure, and
for contemplation, it keeps the minde with even thoughts, but
reasoning belongs to contradiction, and where contradiction
is there can be no unitie, or conformitie, and where there is
no unity nor conformity there must needs be discord and confusion,
reasoning is the cause of raising of doubts, reason is to allay
them, so that reasoning makes a man mad, but reason
makes a man sober. But some will say, we should never come
to reason but by reasoning; but I say, reason comes by observation
of consequences and accidents, and reasoning is vain inbred-imaginations,
without the experience of the concurrence
of outward things so reason is bred with strickt observing, and
produced by fear of losing, and hopes of keeping or getting,
but reasoning is bred in vanity and produced by vain glory.

Of the Senses and Brain.


Some say that there is such a nature in man, that he would
conceive and understand without the senses, though not so
clearly, if he had but life which is motion. Others say, there
is nothing in the understanding, that is not first in the senses,
which is more probable, for the senses bring all materials
into the brain, and then the brain cuts and divides them,
and gives them quite other forms, then the senses many times
presented them; for of one object the brain makes thousands
of several figures, and these figures are those things which are
called, imagination, conception, opinion, understanding, and
knowledge, which are the Children of the brain, these put intoto D3r 21
action, are called arts and sciences, and every one of these
have a particular and proper motion, function, or trade, as the
imagination, and conception, builds, squares, inlayes, grinds,
moulds, and fashions all opinion, caries shows, and presents the
materials to the conception, and imagination; understanding
distinguishes the several parcels, and puts them in right places,
knowledge is to make the proper use of them, and when the
brain works upon her own materials, and at home, it is called
poetry and invention, but when the brain receives and works
journey-work, which is not of its own materials, then it is called
learning, and imitation, but opinion makes great faction and
disorder among them, disagreeing much with the understanding,
in presenting and bringing the wrong for the right, and
many times with clamour and obstinacy carries it, especially
when a strange opinion out of another brain, comes and joyns
with the other, & the brain many times is so taken with his neighbour
brains figures, that he fills up his house so full of them,
that he leaves no roome for his own to work or abide in:
but some brains are so weak as they have few or no figures of
their own, but onely plain pieces, and some again so slow of
motion, and so lazy, as they will not take paines to cut and to
carve, or to try, but lets that which the senses bring in lie like
bags or stone, and makes no use of them, and will furnish
his head neither with his own nor others; but the brain is like
unto Common-wealths, for some brains that are well tempered,
are like those Common-wealths, that are justly and peaceably
governed, and live in their own bounds: other braines
that are hotly tempered, are like those common-wealths that
make wars upon their neighbours; others again that are unevenly
tempered, are like those that are incombred with civil
wars amongst themselves; a cold brain is like those Nations
that are so lazy, as they will use no industry to the improving
of their Country, so a brain may be compared to several soyls,
as some are rich in mines and quarries, others pleasant and fruitful,
some brains are barren and insipid, some will be improved
with change of tillage or working, others, the more it is used,
the better it is, and some the worse; and though accidents give
the grounds to some arts, yet they are but rude and uneasy,
until the brain hath polished and fitted them; for as the senses give
the brain the first matter, so the brain sends that matter formed
& figured to the senses again, to be dispersed abroad, which sometimes
is sent by the understanding, sometimes by opinions, so
he that hath his senses most imployed and perfectest, knows
more then they that have not their senses exercised in varieties,
yet the senses give not the height of knowledge, unlesse the
brain be of such a temper to dispose them; for the brains are
like eyes, where some are so quick, as they cannot fasten upon
an object, to view the perfection of it, others, so dull, they cannot
see clearly, or so slow they cannot untie themselves soon enough D3v 22
enough, but dwels too long upon it, so it is the discussing of the
object well, that increases or begets knowledge.

Of sense, reason, and faith.


A Man hath sense, reason, and faith; reason is above sense,
and under faith; for one half of reason joyns to sense,
which is the part that is demonstrative; but that part that is
not demonstrative, is beyond the sensitive knowledge, so as it
falls into conjectures, and probabilities, and from probabilities
to belief, and an excessive belief is faith, for we cannot call
that a perfect knowledge which our reason singly tell us, but
what our perfect, and healthful senses joyned with our reason
distinguish to us: there are two sorts of faith, the one is divine,
which is given to man by an inspiring grace; and the other natural,
which is by rational conjectures, probabilities, and comparatives.

Of wisdom and foolishnesse


That we call wisdom doth not onely consist in perfect
knowledge, or clear understanding, but observations carefully
put in practise in times of occasion, which is that we cal prudence,
and where accidents are not observed, but follows
the appetites, the senses perswade to take, are called fools, so
wisdom is the clerk to mans life, to write down all, and the
trustee to receive all, the steward to lay out all, but not the surveigher
to know all, for that belongs to a clear and general understanding;
& one may be wise, and yet not know all; the difference
betwixt a fool and a wise man is, that the wise man seekes
the food of his appetite with care, observing all accidents,
watching all times, taking all opportunities to the best
for himself: the fool runs wildly about without asking
or learning the best, neerest or right wayes, yet greedily
hunts after his desires, which desires are according to every
mans delectation.

Of mad men and fools.


Mad men and fools meet in one and the same point of
wanting of judgement, which is to distinguish what is
most likely to be the best or worst for themselves; I say most
likely, because none knows absolutely but by the event,
for chance hath such power over every thing, that many times
it becomes rather her work then the choosers; but yet she doth
not take away the likelyhood or probability of it, where all concurrence D4r 23
concurrences meet: and though chance lie so obscure, as the
providen’st man cannot espie her so as to avoid her, yet a wise
man prepares for her assaults, but a mad man or a fool leaves
all to chances disposing, not to judgments ordering or directing.

A man that is mad is not out of his wits.


We cannot say a man that is mad is out of his wits, but out
in his judgement, for a mad man will speak extream wittily
sometimes, and though it be by chance, yet it is his own wit,
but not his judgement to chuse the best, for then he would alwayes
strive to speak to some purpose, or hold his peace, which
mad men never do, but speak at random, not caring what he
speaks, nor to whom he speaks, nor when he speaks: now the
fool comes like the mad man in his actions, rather then in his
words, for judgement lies not altogether in the choice of speech,
but more in the choice of actions, now a fool neither knows
nor beleeves in the likeliest way to good, nor to avoid ill, and a
mad man cares not which is the way to good or ill, but follows
his own disordered passions, where reason hath left to be their
guide.

Wit is free.


Some men in striving to shew their wits in discourse, make
themselves fools; for wit must not be strugled withal, and
brought as it were by the head and shoulders: for as it is natural,
so it must have its natural place and time, and a woman by
striving to make her wit known, by much discourse, loses her
reputation, for wit is copious, and busies its self in all things,
and humours and accidents, wherein sometimes it is satyrical,
and sometimes amorous, and somtimes wanton, which in all
these women should shun, so that in women the greatest wisdom,
if not wit, is to be sparing of their discourse.

Of speech.


As eight notes produce innumerable tunes, so twenty four
letters produce innumerable words, which are marks
for things, which marks produce innumerable imaginations, or
conceptions, which imaginations or conceptions begets another
soul which another animal hath not, for want of those marks and
so wants those imaginations and conceptions which those marks
beget; besides those marks beget a soul in communitie; besides
words are as gods that give knowledge, and discover, the D4v 24
the mindes of men, and though some creatures can speak, yet it
is not natural, for it is like puppits, they are made to walk with
scrues, that when the scrues are undone, the puppits can go no
farther; so parrots, or the like can onely repeat the words they
are taught, but cannot discourse, because they know not what it
signifieth, but man can speak when he comes to maturity, that
is to be man, without teaching, that is, although he doth not
learn a language that his forefathers have made, yet he can make
one of his own, that is to give marks to things to distinguish
them to himself.

Of Musick.


The art of Musick is harder then the art of poetry; for musick
hath but eight notes, to compose several tunes; when
Poetry hath four and twenty letters to play on: but both are
musical, and work upon the spirits of men: for there are some
kindes of musick that do draw and suck out the spirits of men
with delight, thus it is not the wit, or sense, of things, which
moves passion, or delight, but the numbers; for as notes are
set, and numbers are measured, shall move the passions, as the
Musitian or Poet pleaseth.

Of Musical instruments.


All Musical instruments are apt to untune, even the natural
one the voice; for when it is hoarse by cold, or otherwayes
out of tune, but the strings which are the veyns in the
lungs, and stomack, are not so apt to break as lute strings,
which are small little guts dryed, neither can there be new
strings put to the voice, once broke, as to a fidle; nor can it be
mended as other instrnuments may, nor carefully laid up in a
case to keep it long, for there is no prevention against the breaking
of the voice, for old age will come and destroy that sound,
and though it doth not break the strings of the voice, yet time
dryes and shrivels them so short, that they cannot be stretched
out to any note or strain: and as time weares out the sound; so
death breakes the instruments and all.

Of Voices.


It stands with reason that the hottest and coldest Clymats,
being the driest, should produce the best and clearest voices, for
moisture breeds flegme, and flegme obstructs the chest; besides
the moisture falling into the winde-pipe hinders the passage
of the voice, and clogs the lungs, for winde and water makes E1r 25
makes a storm; which destroys a harmony, and instead of singing
makes a roaring, like the seas; or drownes the fraight, which
are notes, because art which is the steers-man, hath not room to
turn and winde to fil his sailes; but are beaten down with the rain
roghnes, and stopt with the mud of flegme, so of necessity he must
be lost; fat doth also hinder the voice, for you shall seldome
hear any that is fat sing well because the fat hath straightned
their passages, so to the making of a good voice, there must be a
wide throat, and clear winde pipes, and strong lungs.

Musick is number with sound, as Opticks are
lines with light.


As mans shape is naturally fit and proper for all kinde of motion
and Actions; so his voice is made for all sorts of sounds;
wherefore the first invention need not go so far as A smiths forge,
for he hath the hammer and forge all wayes with him; the forge
is his chest, the bellows is his lungs; the fire the heart, the tongue
the hammer, and his lips the tonges, the head is the Smith; the
several wedges of iron are several notes that are strook; thus
beats out a harmony.

Of Dancing.


Kissing dances are commonly dances, which were invented
by the meaner and ruder sort of people, at wakes, and
faires; which kinde of people, knows not the ceremonies of
modest civilities; for Country dancing is a kinde of a rude pastime,
and cannot be called truly a dance, but rather a running in
figaris, for the true art of dancing, is measured figures, by the
feet in divided times; for the feet keepe as just a distance of
times, as notes of musick.

Of dancing.


Dancing is compounded of measures, figure, and motion.
Measure is Geometry; figure is Symmetry, and motion,
is division.


Geometry is equal measure, Symmetry is proportionable measures,
Division is numbers.

E Of E1v 26

Of invention.


He is more praise-worthy that invents something new, be
it but rude and unpolished, then he that is learned, although
he should do it more curious, and neater; an imitator can never
be so perfect, as the inventor, if there can be nothing
added to the thing invented; for an inventor is a kinde of a creatour;
but most commonly the first invention is imperfect; so
that time, and experience add to the growth, and perfection,
and many times there are many creatours to one invention; for
he that addes is as much as he that begun, only the second lights
his candle from the first, but he goeth his own way, and may be
away that the first inventor had not guessed at: or at least thought
it impossible: but an imtator adds nothing to the substance or
invention, only strives to resemble it, yet surely invention is easier
then imitation: because invention comes from nature, and
imitation from painful, and troublesome inquiries; and if he
goeth not just the path that hath been tred before him; he is
out of the way, which is a double pain at first to know the
path, and then to tread it out; but invention takes his own wayes,
besides, invention is easie because it is born in the brain. Where
imitation is wrought and put into the brain by force.

Epistle. E2r

Epistle.


Some say as I heare, that my book of Poemes,
and my book of Philosophical
Fancies, was not my own; and that I
had gathered my opinions from several
Philosophers. To answer the first, I
do protest, upon the grounds of Honour, honesty
and Religion, they are my own, that is, my
head was the forge, my thoughts the anvil to beat
them out, and my industry shaped them and sent
them forth to the use of the world; if any use may
be made thereof, but my Lord was the Master and I
the Prentice, for gathering them from Philosophers,
I never converst in discourse with any an hour, at one
time in my life; And I may swear on my conscience,
I never had a familiar acquaintance, or constant
conversation with any profest Scholar, in my
life, or a familiar acquaintance with any man, so as
to learn by them, but those that I have neer relation
to, as my Husband, and Brothers; it is true, I
have had the honour sometime to receive visits of
civility from my Noble and Honorable acquaintance,
wherein we talk of the general news of the times,
and the like discourse, for my company is too dull to
entertain, and too barren of wit to afford variety of
discourse, wherefore I bend my self to study nature;
and though nature is too specious to be known, yet
she is so free as to teach, for every straw, or grain
of dust is a natural tutor, to instruct my sense and
reason, and every particular rational creature, is a
sufficient School to study in; and our own passions
and affections, appetites and desires, are moral E2 Doctors E2v
Doctors to learn us; and the evil that follows excesse,
teaches us what is bad, and by moderation we
finde, and do so learn what is good, and how we ought
to live, and moderate them by reason, and discourse
them in the minde, and there is few that have not
so much natural capacity, and understanding, but may
know, if not finde out what is needful for life, without
artificial education; for nature is the chief
master; art and education but the under-ushers, in
the School of life; for natural objections may be applied
without the help of arts, and natural rules of
life, may lead us safe, and easy wayes to our journeys
end; and questionlesse nature was the first guide,
before art came to the knowledge, and if it were
not for nature, art many times would lose her followers;
yet let nature do what she can, art oft times
will go out of the right way; but many will say it
is the nature of man that invents, and the nature of
man to erre; that is, tis the nature of man to be so
ambitious, as to strive to be wiser then nature
her self, but if nature hath given men ambition,
yet nature hath given men humilitie to allay
that fiery appetite; and though nature hath given
men ignorance, yet nature hath given men understanding,
to bring them out of that darknesse into
the light of knowledge; and though nature hath
obscured the secrets of the natural cause, yet he hath
given men nature to observe her effects, and imaginations,
to conjecture of her wayes, and reason to
discourse of her works, and understanding to finde
some out, and these gifts are general to mankinde:
wherefore I finde no reason, but my readers may
allow me to have natural imagination, understanding
and inquiries, as well as other Philosophers, and
to divulge them as they have done, if that they beleeve
that I am produced by nature, and not by artifices
hand, cut out like a stone-statue; but if my readers
will not allow my opinions, and fancies to be
my own, yet truth will; but there is a natural educationcation E3r
to all, which comes without pains taking, not
tormenting the body with hard labour, nor the
minde with perturb’d study, but comes easy and
free through the senses; and grows familiar and
sociable with the understanding, pleasant and delightful
to the contemplation, for there is no subject
that the sense can bring into the minde, but is a
natural instructour to produce the breeding of rational
opinions, and understanding truthes; besides,
imaginary fancies, if they will give their minde time
as to think, but most spend their time in talk rather
then in thought; but there is a wise saying, think
first, and speak after; and an old saying that many
speak first, and think after; and doubtlesse many,
if not most do so, for we do not alwayes think
of our words we speak, for most commonly words
flow out of the mouth, rather customarily then
premeditately, just like actions of our walking, for
we go by custome, force and strength, without a
constant notice or observation; for though we designe
our wayes, yet we do not ordinarily think of
our pace, nor take notice of every several step;
just so, most commonly we talk, for we seldom
think of our words we speak, nor many times the
sense they tend to; unlesse it be some affected person
that would speak in fine phrases; and though speech
is very necessary to the course of mans life, yet it is
very obstructive to the rational part of mans minde;
for it imployes the minde with such busy, and unprofitable
maters, as all method is run out of breath,
and gives not contemplation leave to search, and enquire
after truth, nor understanding leave to examine
what is truth, nor judgment how to distinguish truth
from falshood; nor imagination leave to be ingenious,
nor ingenuity leave to finde invention, nor wit leave
to spin out the fine and curious threed of fancy, but
onely to play with words on the tongue, as balls with
rackets. Besides a multiplicity of words confounds
the solid sense, and rational understanding, the subjectject E3v
in the discourse; yet to think very much and
speak very seldom, makes speech uneasy, and the
tongue apt to faulter, when it is to deliver sense
of the matter they have, and want of uncustomary
speaking makes the Orator to seek for words to declare
the sense of his meaning, or the meaning of his
sense; besides, want of eloquence many times, loseth
not onely rational opinions, but conceals truth
it self, for want of perswading rhetorick, to raise up
belief, or to get understanding; so that a contemplatory
person hath the disadvantage of words; although
most commonly they have the advantage
of thoughts, which brings knowledge; but life being
short, those that speak much, have not time to think
much, that is, not time to study and contemplate;
wherefore it is a great losse of time to speak idle
word, that is, words that are to no purpose, and to
think idle thoughts, that bring no honest profit to
the life of man, nor delight for lifes pastime, nor
news to the knowledge and understanding; but most
men speak of common matters, and think of vulgar
things, beats upon what is known, and understood,
not upon what ought to be known, and understood;
but upon known improbabilities, or vain ambitions,
or upon that which nothing concerns them, or upon
evil designes to work distractions, or upon that
which cannot advantage them, nor any body else;
but it is very probable, my readers will at this discourse
condemn me, saying, I take upon me to instruct,
as if I thought my self a master, when I am
but a novice, and fitter to learn. I answer, it is easier
to instruct what ought to be done, then to practise
what is best to be done; but I am so far from
thinking my self able, to teach, as I am afraid I have
not capacity to learn, yet I must tell the world, that I
think that not any hath a more abler master to learn
from, then I have, for if I had never married the person
I have, I do beleeve I shoul never have writ so,
as to have adventured to divulge my works, for I have E4r
have learned more of the world from my Lords discourse,
since I have been his wife, then I am confident
I should have done all my life, should I have lived
to an old age; and though I am not so apt a
Scholar as to improve much in wit, yet I am so industrious
a Scholar to remember whatsoever he
hath said, and discoursed to me, and though my memory
is dull, and slow, and my capacity weak to all
other discourses, yet when I am in company, I had rather
shew my simplicity then be thought rude; wherefore
I chuse rather to speak, though foolishly, then say
nothing, as if I were dumb, when I am to entertain
my acquaintance, and though I do not speak so well
as I wish I could, yet it is civility to speak. But it is
my Lords discourse that gets me understanding, and
makes such impressions in my memory, as nothing
but death can rub it out: and my greatest fear is, that
I the Scholar should disgrace him the Master, by the
vulgar phrases and the illiterate expressions in my
works: but the truth is, I am neither eloquent by nature,
nor art; neither have I took the accustomary way
of often speaking, to make my words, or letters fluent,
not but my tongue runs fast and foolish when I do
speak, but I do not often speak, for my life is more
contemplary, then discoursing, and more solitary
then sociable, for my nature being dull and heavy,
and my disposition not merry, makes me think my self
not fit for company.

The E4v F1r 27

The second part of the first
Book.

Of a Solitary life.


Certainly a solitary life is the happiest, I do not
mean so solitary as to live an Anchoret,
or to be bound to inconveniences either of care
or fear, or to be tied to observance, either to
Parents or wedlock, or Superiours, or to be
troubled to the bringing up of their children,
and the care of bestowing them when brought
up, but their persons must be as free from all bonds, as their
mindes must be from all wandring desires; for as it is a great
pleasure, so it is a great chance to finde it; for the minde must
be contracted into so round a compasse, and so firm a solitude,
that the thoughts must travel no further then home; for if the
body be in one place and the minde in another, there must
needs be a discord, wherein can consist no happiness to the whole
person; to obtain this pleasure, they must first have a competencie
of fortune, as not to be bit with necessity, nor so much
as to be troubled with excesse, then they must be their own
chief, not to depend on more then the laws of the land compels
them to: and as they must be under no command, but
what necessity, force, or the publick, so they must not command
more then what is necessary; for there is more trouble in commanding
then in obeying. For ordering much, troubles much,
then their delights must be various, not numerous, they must
not come in throngs, but by degrees, for fear of surfets, and
give every sense his free time and pleasure, but so proportioned
to live with an appetite, and so not to feed all the senses at once,
for that takes off the delight from every particular, and not
heightens them; for in compounds there is no perfect taste, for
compounded pleasures of senses, rather amazeth the spirits F then F1v 28
then delights them; to see a beautiful object, and to hear a melodious
sound, to have an odoriferous scent, a delicious taste, a soft
touch all at once, distracts; for the spirits running from one object
to another, knows not what to chuse, or where to rest;
therefore true delight comes soberly and singly one by one,
besides the delights that our senses receive in outward objects,
there is a delight of inward contemplation, whose materials the
senses bring, in which the imagination doth work upon by carving
and cutting, and inlaying those several pieces, and so is
represented to the minde as a new recreation, which are called
fancies, or ideas, for though it be nothing untill it be put into act,
and every thought cannot be acted; some for the hazards
and inconveniences, others for the impossibilities, which are fantasmes
that live not long after the birth, or so sickly, that there is
little delight in them, neither do they harm but rather good; for
it pleaseth for a time, coming in sweetly, and goeth out quickly;
but thoughts that may be put in acts, should be carefully
and wisely governed, for those beget great desires, those desires
run violently into acts, not staying for consideration; which
makes men commit, not only idle and vain follies, but dangerous
even to the ruine of estates, or reputation, or lives,
which must needs bring discontent, for there can be no hapinesse
in ruine; and since a greater pleasure and happinesse consists
in thoughts, they must rule them so, not to murmur in
discontents of what they would and cannot, or not safely do;
but their wishes and desires must rather be within the circle
of their abilities then without, and rather think they have too
much then too little, for they that think they have too little,
will never be quiet in striving to get more, so the pleasure of
wise thinking is, when the thoughts are begot honestly, nourished
moderately, and ordered carefully, these bring true content.

A Monastical life.


Some dispraise a Monastical life, and say they are the drones
in a Common-wealth, to suck out that honey they never
took pains to gather, and that they are an idle, lazie and unprofitable
people, for say they, they go not to wars to adventure
their lives, or hazard their lives, but live free, and secure,
not troubled with the noise of battles, onely listen to hear
the successe, wherein they may give their opinions, and censures,
then that they never cultivate, or manure the lands for increase,
but eat of the plenty, pretending beggery, bur ingrosse
all the wealth; and for the women, there are as many kept barren
as would populate whole nations.


But they in their own defence, say, that they cast off all
pleasures of the world, lie cold, and hard, eat sparingly, watch and F2r 29
and pray, and not onely to pray for themselves, or for
the dead; but for those that are incnumbred in worldly cares;
besides say they, it is profitable to the Common-wealth, for
men that have small estates, and many children, not being able
to maintain them according to their qualities, and degrees,
may run into many errours; for want of means, which may
disturb not only families, but whole states, where a monastical
life, a small portion, and a little will serve the turn, onely
to keep soul and body together, in which their lives are peaceable,
and full of devotion; but the Laytie answers, that the
third part of the wealth of Christendom goeth to the maintenance
of the Church, onely in consideration of younger children,
that will be content, and some are forced in; yet after
that rate there will be little for the eldest, which remaine
without, nor will be, if they go on to lay such burthens upon
mens consciences, and such sums upon those burthens to buy
them out; neither is there any sort of men more busie in disturbing
the Common-wealth; for those that have not active imployment,
either in the ordinary affaires of the world, or extraordinary
affaires in the Common wealth, their thoughts
corrupt being not exercised in action, they grow factious, which
causeth distractions; for there is more war amongst the
Christians about their opinion then upon any cause else.
This faith the one side, but their enemies say that they are
not only the covetous, but the greatest cheaters in the world,
and all under the name for Gods sake; for say they, they bring
in ceremony for gaines, in that they set al the mercies of God
to sale, for what sins cannot be bought for money; as adulterery
incest, murther, blasphemy, and sins past, and present;
as for whores they permit them to live loosly without punishment,
and allot therein streets and houses, to increase their
sins, in which they do authorise sin for a sum, for they pay
tribute to the Church, and not onely sins past and present,
but to come: as witnesse the yeares of Jubile; besides the head
take upon them, the power of damnation and salvation, as witnesse
the excommunications, and absolutions, and if not
out, and in of hell; yet out and in of Purgatory, which Purgatory
is a great revenue to them; yet they have a countenance
for their covetousnesse, which is that the offendant must have
a true contrition, or their sum of money will do them no good,
no more then will a true contrition without the sum; but surely
Monastical lives, are very profitable to the Common-wealth,
whatsoever it bee for the soul, for it keepes peace and makes
plenty, and begets a habit of sobriety which gives a good example,
and many times drawes their own mindes, though naturally
otherwise disposed, to follow the outward carriage for
the custome of the one, may alter the nature of the other,
and in that they keep peace, is, because they live single lives,
not for the quarrels of marriage, but in not oppressing the kingdomeF2 dome F2v 30
in over-populating it; for those kingdoms that are very
full of people, growes mutinous, and runs into civil wars, where
many states are forced to war upon their neighbors; for no
other end but to discharge the stomack of the Common-wealth;
for fear it should breed incurable diseases. Besides, a Common-wealth
may be over-stockt, like grounds which causeth
great dearth and plagues, in a Common-wealth, so that those
states which have more traffick then men, are rich, where those
that have more men, then trade, are poor; and Civil war proceeds
not so much out of plenty, as out of proud poverty,
the next cause for plenty they are of a spare diet, and most
of what they eat or should eat, by their order, is Fish, Roots,
and the like; but if they do get a good bit one may say, much good
may it do them, for they get it by stealth, and eat it in fear, at least
not openly to avoid scandal; but if they do not spare in the
matter of meat, yet they spare in the manner, which cuts off
all prodigal superfluities of feasting, or open house-keeping,
wherin is spoiled more then eaten, neither doth it relieve the
hungry, by the Almes-basket; so much as it over-Gorges the
full, and for Ceremonies it keepes the Church in order, and
gives it magnificency: besides it is beneficial to the State, for it
Amuses the Common people and busies their mindes, and it
is as it were a recreation: and pastime to them, as Saints dayes
and the like; nay they take pleasure, and make a recreation
to have fasting dayes, so as they have much to think on, and
imploy their time in, as fasting-dayes, processions of saints, confessions,
penance, absolutions, and the like, as Mass and Musick,
and shewes, as at Christmas, Easter, our Lady day, & on many
dayes of the yeers, and these affording one and the same, but
varieties in all; besides, every Saint having power to grant several
requests; it will take up some time to know, what to ask
of them, and all these one would think, were sufficient, to
keep out murmur and discontent, which is got by idlenesse,
which is the cause of rebellion. Thus the Church busies the
people, and keeps their mindes in peace, so that these monastical
men, which are the Church, is the nurse to quiet the
people, or the masters to set them on, wherein they never do, unlesse
it be in the defence of Christian Religion, in which all good
men ought to follow, and surely it is beneficial to the Common-wealth,
whatsoever it be for the soul, and for their souls,
although rationally one would think that God should not take
delight in shaven heads; or bare and dirty feet, or cold backs,
or hungry stomacks, in any outward habit, but in an humble
heart and low desires, a thankful minde, for what they have
sorrowful sighs, and repenting tears, fear of offending, admiration
of his wisdom, and pure love of his goodnesse, and mercy,
thanks for his favours, and grace, obedience, charity, and
honest worldly industry, and to take as much pleasure, as honest
and vertuous moderation will permit; for we might think that F3r 31
that God did not intend man more miserie, or lesse of this
world then beasts; but alas, all mankinde is apt to run into extreames
which beasts are not, either to bar themselves quite
of the lawful use of the world, or to run riot, which of the two,
the last is to be shunned, and avoided, wherein this kinde of
life is most secure, neither must we follow our reason in Religion,
but Faith, which is the guide of our conscience.

Of Society.


There are many sorts of society, and some comfortable; as
in the natural society, of Wife, Children, Parents, Brothers,
Sisters, and those that are neer allyed to us; some profitable,
as in the society of the knowing and wise; others honourable,
as in the society of Princes and souldiers; some pleasant,
as in the society of the wity and ingenious, some are heavenly,
as in the society of the Church of God as the Saints upon
earth which are the pious; some merry, as in the society of
the sportful; some sad as in the society of the afflicted; others
Dangerous, as in the society of the false, the lewd, and the rude,
some troublesom, as in the society of fools; some dishonourable,
as in the society of the infamous; so that many times the
society of man is worse then the society of beasts, for they
are seldom troublesome, nor false to their own kinde, and some
so pleasing, easy and happy, as if it were a society of Angels;
but as society is the making of Common-wealths, which is a
community amongst men, which community causeth contracts,
and covenants, which makes one man live by another in peace,
so society which is a community causeth, strength to the whole
body, to maintain the particular parts; but as society in the
whole causeth peace, plenty and security; so society in parts
which is siding, and factions, causeth poverty discord, war, and ruine;
but I treat not of the society of the whole body, which is
a Common-wealth, but of the societie of particulars, as of neighbours,
acquaintance, and familiars, which unlesse they be well
chosen, bring more incoveniencies then benefit, the benefit of
acquaintance is the guessing at one anothers humors, by their
words and actions, and their several opinions and fancies which
begets wit, in applying other fancies to their own: and knowledge
in seeing their variety of humours, garbs, and gestures; it
makes one distinguish better vertue from vice, and it is a glasse
to see best what becomes men, it begets love and friendship, it refresheth
the spirits, it wasts and lessens grief, it makes labour
easy, it applauds the good; it admonisheth the bad; it gives confidence
to the bashful, it gives shame to the bold, it fires the courages
of the fearful, vigor to the slothful, it deverts the minde from
black & sullen thoughts, it gives good manners to rude, knowledg
to the ignorant, experience to the young, and indeed civilisethliseth F3v 32
mankinde. But the common and unchosen societies, it brings
many times great inconveniencies, as quarrels; for a quiet man,
in his own nature coming into some company, must either put
up an affront, which is a dishonour, or he must fight, wherein he
advantures his life, the losse of it estate, or the trouble and grief
in killing a man; which although the cause may be small, yet
he is necessitated to him; so the like in drinking, gaming, whoring,
either by example corrupted, or by perswasion, or else a
man is thought rude, and unsociable, and apt to be railed against
for it, so he must shun it, or do as they do; besides in many societies,
there is little to be learned, and worse to be heard; as
rayling, cursing, swearing, tedious disputing, nonsensly talking,
detracting from vertue, divulgeing of faults, crying up vices,
defaming of honor, making of discord; and there is nothing
learned but prodigality, sloth, and falshood: so as the
disorder would make a wel tempered and equal moving brain
dizzie, but the society of men and women is much more inconvenient,
then men with men, and women with women; for
women with women can do little inconvenience, but spights,
and effeminate quarrels, for place, and gadding abroad, and neglecting
their huswiferie at home: the worst is in learning vanity
to spend their husbands estates, and giving one another ill
counsel, to make disquiet at home; but of the society of men and
women comes many great inconveniencies, as defamations of
womens honours, and begets great jealousies, from fathers, brothers,
and husbands, those jealousies beget quarrels, murthers,
and at the best discontent, and unhappinesse, it confirmes the apt
inclined to bad: and tempts the vertues, and defames the chast.
But women ought to put on as many several shapes, and formes
of behaviour, as she meets with humours; as austere and severe
behaviour, to the bold, a sweet and gentle behaviour to the
humble, and bashful; but a woman that would preserve her reputation,
by fame as well as by chastity, she must put on as many
several faces, and behaviours as a State doth; for a state in
time of war puts on a face of anger; and in time of plague and
pestilence, a face of pietie, after rebellion a face of clemency;
in times of peace and plenty, a face of mirth and jollity; so women
must put on as many behaviours, as she meets with several
humours, as neglect to the proud, and severe to the bold, and
wanton, a sweet and gentle behaviour to the humble, and bashful,
and observing and serious behaviour, to the wise and grave
learned; a dutiful and respective behaviour, to the grave and
aged, a cheerful and pleasant behaviour to their neerest friends,
and there are so many more, that it is past the memory of my
Arithmetick.

Of F4r 33

Of Hospitality.


I Have observed those that keep great Hospitalitie, are not
onely well beloved of their neighbours, that are often made
welcome, and by those that make it a meeting place; but the
Master or Mistris of the house shal be amorously affected, and
earnestly solicited, by the turning of the eyes and the like, although
they be very old, in the times of Hospitalitie; for old
men shall have, or may have more Mistresses, and old women,
more lovers, and seeming admirers, then the youngest and
beautifullest without those intertainments, so much kindnesse,
and good nature, good cheer begets, yet it will last no longer
then the meat sticks in their teeth; for while the meat, mirth
and wine is working, and the fume ascending, they are so full
of thanksgiving, as they overflow with high praises, professions,
and declarations, protestations and free offers, in which they
promise more then they can perform, and perform lesse then
they could promise; for where the head and the stomack is
empty of the receiver, and the purse of the entertainer, if he
have occasion to make use of any of them, they would do as
the parable of the marriage in the scripture, one said, that he
had married a wife, and the other had sold a yoke of oxen, and
the third had bought a farm, so that all would have excuses,
and excuses in that kinde are the messengers of a denial, neither do
they think a denial sufficient; for if they wil not praise their
friends, they will turn their enemies, for so ill natured is mankind
that what they cannot make more use of, they will strive
to destroy.

Wherein Hospitality is good.


Hospitality is commendable, for it doth refresh the weary
traveller, it relieves the poor: it maketh a society of mirth
and freedom, when it is so moderately bounded and orderly
governed, as it may be constantly kept, otherwise its but a short
hospitality, and a long feast.

Of Feasting.


There is no action more extravagant, then the making of
great feasts, for there is neither honour, profit, nor pleasure,
but noises, trouble, and expence; and not onely an expence to
the private purse, but to the publike in the unnecessary destruction
of so many Creatures; neither doth it relieve the hungry
so much, as it over-gorges the full; for indeed a great feast rather F4v 34
rather eates up the eaters, then the eaters eat up the feast, by
the surfets it gives them; but those that make great feasts,
and strive to please the luxurious palats of men, are bawds
to gluttony, and the feast is the whore to tempt the appetite,
and wine is the fool to make all merry, which never wants at
those entertainments, but playes so much, and ruines so fast, and
growes so strong, as it puts young sobriety and grave temperance
out of countenance; it unties the strings of strength, and
throws reason out of the wisest head, so that reason neither
begins it, nor ends it; for it begins with excesse of superfluity,
and ends in extravagant disorders.

Of drinking and eating.


Wine, though it begins like a friend, goeth on like a
fool, most commonly ends like a Devil in fury: yet it
is a greater fault, to eat too much, then too drink to much wine,
in that a man may live without wine, but not without meat;
for wine is rather a superfluity or curiosity, then a necessity,
wherefore food which signifieth all kinde of meat, is the life
and staffe, to support life; which staff being broken by excesse,
famine, and plagues pursue, which are able to destroy
a kingdom, where wine may onely destroy some part, but not
endanger the whole; unlesse it be every mans particular kingdom,
which is themselves, and there indeed it drowns both king
and state.

Of Moderation.


The way to a mans happiest condition of life in this world,
and for the way to the next, is, by the straight way of
moderation; for the extreams are to be shunn’d, and all that
can be shunned, even in devotion; for the holy writ saith,
Turn not to the right hand nor to the left, lest you go the
wrong way; for extreams in devotion run to superstition and
idolatry: and the neglect in both Atheisme; but to keep the even
way, is to obey God as he hath commanded, and not as
we fancy, by our wrong interpretation; so for the minde of
man great and hard studies and perturbations, draw or wear
out the spirits, or oppresse them, in so much that great students
are not commonly long-livd, but sickly, lean, and pale, and
those that have extraordinary and quick fancies of their own,
do many times by the quick motion of their brain, inflame the
spirits to that degree, as they run mad, or so neer as to be strangely
extravagant; and on the other side, those that study not, nor
have fancies of their own, are dul-blocks that have no raptures of G1r 35
of the minde, but onely sensual pleasures, and so when they
can, they run into with that violence, as it turns to their pain,
not their delight; and all is but emptying and filling, as beasts
do, and not having the knowledge as men should have, for
moderation, as for immoderation of diets; how often do men suddenly
die, by the excesse thereof? and how many diseases doth it
bring to them that escapes surfets? as fevers gowts, stone, dropsy,
and the like; nay what diseases doth it not bring, by the dross it
breeds; for superfluity of moisture oppresseth, and slackens the
nerves, and dulls and quenches the spirits, which makes them unfit
for action or businesse in the affaires of the world, it stuffs them
with sloth or corpulency, or fat, it banisheth industry, and many
times courage: on the other-side, too spare and low diet, chaps
and dryes the body, like the earth that wants rain, or manuring,
shrinks and gathers up the rain; it heats the body into Hectick
fevers, and sucks out the oyl of life, for exercise the violence
of it melts the grease, inflames the blood, pumps out
too much moisture by sweats, it over-stretches the nerves, which
weakens the body, which brings shaking palsies in the head,
leggs, and many times over the whole body; on the other side, too
little exercise corrupts the blood, and breeds obstructions,
which breeds Agues, and spleen, faintings and the like. For
the passions; as for example, a man that is extraordinary angry
makes him run into fury for the present, as many times to commit
so rash an action, as to make him unhappy all his life after,
by killing a friend, or at least losing a friend: or getting an
enemy by an unseasonable word, and those that have no anger
must of necessity receive great affronts, at some time or
other, for patience is to be content when there is no remedy;
but in many things or actions anger is required when fury would
be too much, or patience or silence too little, and so the like in all
other passions, and as for great wealth it is both a trouble, in
the keeping, or bestowing of it; in the keeping of it, the
care is into whose hands to trust it, or to what places to lay
it in; so that the watching and counting it, and how, and to whom
to leave it too, takes off the pleasure in it, and for spending it
the very noise and tumult that great riches bring in the exspence,
is a suficient trouble, for a man can never be at home to
himself, he knows not who is his friend, or who is his enemy,
he hears no truth for flattery; he hath no true taste of any senses:
for the throngs of the varietie, take away the pleasure of
every particular; as for poverty, it is the drudge to the world,
the scorn of the world, a trouble to their friends, and a death to
themselves: as for power; what for the care in the keeping it,
for fear of a usurper, and though there is no enemy to oppose
it, yet what trouble there is in the ordering and disposing with
their authority, and those that have no power are slaves,
wherein moderation keepes peace, in being content with our own
share, and not desiring to share with our neghbour in what is G his, G1v 36
his and moderation gives wealth; for he is richest that hath so
much, onely to enjoy himself; moderation civilizeth nations,
it upholds government, and keeps commerce, yet makes private
families subject, it nourisheth the body, recreates the minde;
and makes joy in life, and is the petty god to the present pleasures
of man.

Of Prodigality and Generositie.


There is none complains so much of ingratitude, as progals,
for when their purses are empty they grudge
their hospitalitie, and repine at their gifts, when they
gave more out of pride, and magnificence, then out of love
or frendship; but man is so incircled with self love, as he
thinks all those that have partaken of his prodigalitie, are bound
to maintain his riot, or at least to supply his necessitie, out of
their treasury, but of the difference of prodigalitie and generositie,
is, that generositie distributes in a reasonable time and
to worthy persons, or else out of humanity when prodigalitie
considers neither time nor person, nor humanity, but humor,
will, and vain-glory.

Of Gifts.


There are four sorts of gifts; as to those of merit, is generosity,
to those in necessity, is charity, or compassion; to
those of eminency and power, it is flattery and fear, to knaves
or fools, it is prodigality, and vain-glory.


The difference between covetousnesse and ambition, is, one
is placed upon things worthy; the other upon Mercenary
profit.

Of Vanity.


It is said, that there is nothing but vanity upon the earth, and
what is it that men call vanity? it is that which is to no purpose;
and if so, God made the world in vain, which God never
doth make any thing, but to some purpose, but say some, that
alters not Gods purpose; for all things that are vain, are as to
themselves, and that nothing was created as for it self, but all
things for God, as to have his will obeyed; but nature hath made
man for to desire to please himself, although laws have forbad
him to please himself in al things, or wayes, but hath given
him particular rules, and hath paled him within such bounds,
as indeed if a man free-born should be put into prison, and then
bid to take his liberty; but if nature made nothing in vain, then G2r 37
then mens vanities is to some purpose in one regard or another;
now that which is called vanity, may be divided into two parts,
as particulars and generals, the general vanity is to eat, to drink,
to sleep, to act any thing, or to think, but the particular vanities
are those that men condemn in one another most: as for a man to
think of those things he knoweth to be impossible, or to do that
he knoweth the end will bring him no profit, but if the ends
of vanity be not profitable, yet the wayes are pleasant, or else
men would not take such delight in them; and what is the worldly
designe of men but pleasing themselves, and shall we think
that nature made the world to be a torment to us? and onely
beasts to take pleasure in themselves, and that nothing but hard
labour, and restraints are lawful to man, for beasts eat and drink,
and take their ease, and for al we know, please themselves in their
thoughts, and may be they have as various and vain thoughts
as mans, unlesse men torment them, and put them to labour,
and though labour and industery may be pleasant to some, yet
not when it is put upon them, as a law of necessity, for laws, and
necessitites are bonds, though we make them our selves, and
men may think all things are lawful, that are, or tend not to the
destruction of nature, for nature is bountiful and easy, and ties
not up her creatures, but gives them liberty, and use of themselves,
unlesse it be to destroy themselves unprofitably, which
is against nature; but for preservation, and to prolong the life
of somthing else, as Fame, Friends, Countrey; which he rather
lives in, then dies to, and nature is the giver of life to all, and
therefore those that maintain life in most things, is the greatest
friend to nature, as in losing one life to save many, and to die
for fame, is to live longer in the memory of other men, then he
knows he shall in the life of his own body; but one would think
there were no vanity in man, for there was nothing done or
thought, but was to some purpose, which is to please themselves;
though all thoughts, and all actions are not pleasing, but
those I suppose are inforced; and upon necessity; and not voluntary,
then it is no greater vanity then what cannot be avoided,
for some take more pleasure in getting or striving to get the opinion
of others, then they can grieve at the paines they take,
and some take as much pleasure in building an house of cardes,
as another doth of stone, and some take as much, if not more
pleasure in a phantasme; as another in the gravest and assured’st
thoughts; for what pleasure Poets take in their imaginations
of impossibilities, as if men should imploy their time & thoughts
in nothing, but what is merely necessary, they would grow a
troublesome burthen to themselves; being made by nature inquisitive,
busie and contemplative; For there are few things
serve meerly to the use of necessity, unlesse we will fill our
time with superfluities, and curiosities which are called vanitie;
and this vanity is that which sets all Common-wealths awork,
and makes them to live by one another, that which is called G2 vanitie G2v 38
vanitie is of a middle nature, as by that which is called vice,
and that which is called vertue, for there is no malignity in
vanity; for where malignity is, it leaves to be vanity, and turnes
to be vice; vanity is the worldly delight of man, if man had any
delight in the world; But the wise Preacher saith, All is vanitie
under the Sun and vexation of spirit, and to eat and drink
in peace is the onely happinesse; if so we are onely happy when
we are eating and sleeping; they say in all desires obtained man
is more unsatisfied: and that the onely pleasure is in desiring, and
in endevouring, and not in the injoying, and that man is contented
and pleased with nothing that he hath in possession, but it
is not that man that is displeased with all that he hath, but that
pleasure is not permanent: and though pleasure is according
to every mans delectation; yet there is no man but hath pleasure
somtimes one way, somtimes another; but as the ssense seemes
to be ravished at the first touch, yet by the often repetition it
growes troublesome, and painful, and so ceaseth; for it is with
the senses as it is with the strength, for great Labour wearies
and weakens the strength; nor can the strength be in every member
at once, no more then the senses can receive their full gust at
once: for the leggs wil grow feeble with labour, and actions of the
armes, though the bulk of the strength lies not in the armes;
for a man cannot run fast, and give a violent motion to his
armes, but the one will hinder the other so much, as both will
be of little use, the same will be with the senses; for a generality
takes part away from every particular, and one and the same
motion to every particular wearies and troubles tiit, in so much,
as that which was a pleasure becomes a grief or pain, so as it is
not that man that takes not pleasure in what he enjoyeth; for
if any one delights in particular tast, if the appetite were not
wearied, the delight would be the same, as it was at the first
touch, to eternitie, but the senses being tirrable, grow wearied,
feeble, and sick with violent motion and continual labour, that
they cannot relish that they did before; besides, al desires that
proceed from the senses increaseth their motion, and as all the
senses are chiefly in the head, so their like and dislike to most
things proceeds from thence; for the brain will be so weary
with one and the same motion, as the leggs with running; and
the violenter the senses are, the sooner tired they be; but there
are two chief sortes of pleasure, the one wholy dwelling in the
senses, which is fading, the other lasts as long as life, and hath a
desire to last longer; these are those things or thoughts, as lie
not wholy in the senses, but onely found out by them, and kept
and nourished by the minde; in this the senses follow the minde,
and where the minde leades the senses it walkes them with so
moderate a pace, and rules them with so equal motions, as they
are never weary. But when the senses lead and rule the
minde, it is alwayes out of order, and is tired in following the
uneven, strange, and violent wayes, not knowing where to rest; but G3r 39
but the reason why displeasure lasts longer then pleasure, is
because displeasure is of the nature of death; For though motion
doth not cease as in death, yet it is slow and dull, and pleasure
which is of the nature of life, is full of motion, hot and
violent, the one is like a long and tedious sicknes, the other like
a hot and burning fever, that destroyes soon.

The nature of Man.


It is the nature of mankinde to run into extreams; for their
mindes are as their bodies are; for most commonly there
is a predominate passion in the one, as a predominat humor in
the other, so that dispositions of men are governed more by passion,
then by reason, as the body is governed more by appetite,
then by conveniencies.

The Power of the Senses.


The body hath power over the will, for the appetite of the
five senses draws the will forcibly, although reason helps to
defend it.


The appetite is more delighted by degrees then with a full
gust.


But one would think that every several sense did strike but
upon one string or nerve, for the minde is often moved to
one and the same passion, by the several senses; and again
one would think that every several object or subject did
strike upon a several nerve, although to the pleasure or pain,
but of one sense, and the minde receives several pleasures or
griefes from those varieties.

The happy Farmer.


The Farmer and his wife, sons, daughters, and servants, are happier
then the Kings, Nobles, or Gentry, for a king hath more
cares to govern his kingdom then he receives pleasure in the enjoyment.
The Farmers care is onely to pay his rent, which he must
have a very hard bargain, or be a very ill husband if he cannot do
it, he takes more pleasure in his labour, then the Nobility in their
ease, his labour gets a good stomack, digests his meat, provokes
sleep, quickens his spirits, maintains health, prolongs life,
and grows rich into the bargain. The Nobility, or Gentry,
their disease of idlenesse deads their stomacks, decayes their
health, shortens their lives; besides, makes them of inconstant
natures, and empty purses, and their queasy bodies make them
desire variety of wines, meats, and women, and idlenesse weariethrieth G3v 40
their spirits, which makes them wander to several places,
company, games, or sports; yet ease and riots make finer
wits; for riots make many vapours, and idlenesse breeds
thoughts which heates the braine, and heat is active, and so refines
the wit, and fires the spirits, and hot spirits make ambition,
& ambition wel disposeth mindes, produceth worthy actions and
honourable reports, and not onely fills them with courage, but
gives them curiosity, civility, justice and the like; but ambition
to depraved mindes, makes them slaves to base actions, as flattering,
cheating, or betraying, or any unworthinesse, to compasse
their ends.

The vastness of desires.


There are few, but desires to be absolute in the world, as to
be the singular work of nature, and to have the power over
all her other workes; although they may be more happy
with lesse, but nature hath given men those vast desires, as
they can keep in no limits, yet they begin low and humble;
as for example, a man that is very poor, and in great wants,
desires onely to have so much as will serve meer necessity, and
when he hath that, then he desireth conveniences, then for decency,
after for curiosity, and so for glory, state, reputation and
fame; and though desire runs several wayes, yet they aym all
at one end. If any end there were, which is to imbrace all,
but some say the minde is the measure of happinesse, which
is impossible, unlesse the minde were reasonable; for the minde is
not satisfied though it had all, but requires more, so the minde is
like eternity, alwayes running, but never comes to an end.

Of the Vain, Uselesse and unprofitable
Wishes.


I Perceive if men could have their wish of nature, or fortune,
they would wish that which was admired, and esteemed
by others, and not what he received; for man seems to
build his happinesse in the opinion of others, as the chiefest injoyment
of pleasure in himself.

Of desires and fears.


Some say that it is a miserable state of minde, to have few
things to desire, and many things to fear, but surely the misery
lieth onely in the many feares, not in the few desires, and
if desires are pleasing in the birth, yet it puts the minde in great pain G4r 41
pain, when they are strangled, with the string of impossibilities,
or at least made sick and faint with improbabilities, for if
hopes give them life, despair gives them death; and where
one desires & enjoyes a possession, many thousands are beaten
back, for desire seldom keeps rank, but flies beyond compasse,
yet many times desires are helped by their grateful servants patience
and industry. For industry is a kinde of witch-craft;
for wise industry will bring that to passe, as one would think
it were impossible; but without all doubt, that minde that hath
the ferest wishes is in the happiest condition, for it is, as if it had
a fruition of all things.

What desires a man may have to make him
happy.


The desires for happines are not in the favour of Princes, nor
in being Princes to have favourites, or to be popular, nor
in the conquering of many nations, and men, nor in having vast
possessions, or to be Emperours of the whole world, or in the
revenge of enemies, or to enjoy their beloved; or to have many
Lovers, nor in beauty, art, wit, nor strength, but to have health,
so as to enjoy life and peace to guard it, to be praised and not flattered,
admired but not lusted after, to be envyed, but not
hated, to be beloved without ends, to love without jealousie,
to learn without labour, to have wise experience without losse,
to live quietly without fear, to be an enemy to none, to have
pleasure without pain, honour and riches without trouble, and
time to wait on them, which every prudent man makes it to
do, but these are not easily to be had, so that the best way to
be happy is, to perswade themselves to be content with that they
have, and to desire no more then honest industry may easily purchase.

Of the minde and the body.


The minde and the body must be married together; but so
as the minde must be the husband; to govern, and command,
and the body the wife to obey, and reason which is the judge
of the minde, must keep the senses in awe; for as reason is the
property of the minde, so the senses are the property of the body;
but there is no judge more corrupted then reason, or takes
more bribes, and the senses are the bribers; for the eye corcrupts
it with beauty, the ear with melodious sounds; and so the
sent, taste, and touch, which makes false reason, gives false judgment;
so as the minde may be an over-fond husband, that would G4v 42
would be a wise man, were he not perswaded from it; by the
follies of his wife.

Of Riches and Poverty.


Necessity and poverty teacheth to dissemble, flatter, and
shark for their advantage, and lively-hood: and long
custom makes it a habit, and habit is a second nature; for what
Poverty breeds many times proveth base, and unworthy, being
necessitated to quit honour or life, where most commonly life
is chosen first; besides, poverty wants means to learn what is
best, for the poorer sort generally never standeth upon the
honour of speaking the truth, or keeping their word; for they
lie at the watch, to steal what they can get; when a rich-man
vhaving no wants to necessitate him, but lives at plenty, which
keeps him not onely from that which is base, but perswades
to things that are Noble. Riches make a man ambitious of
Honourable Fame, which desires make them rule their Actions,
to the length of good opinions; but poverty is ambitious of
nothing but riches, and thinks it no dishonour to come to it any
any way. Thus poverty is ambitious of riches, and riches of honours.
Riches, as a Golden father, beget a bastard gentry, and
poverty is the death and burial of it; but the pure and true
born gentry comes from merit, from whence proceeds all noble
and Heroick Actions, it is nourished in the Court of Fame,
taught in the schooles of honour, lives in the monarchical Goverment
of justice.

Of Robbers or factious men.


There be three sorts of Robbers, as first, those those that take
away our goods; as plate, money, jewels, corn, cattle, and
andthe like. The second are murtherers, that take away life.
The third are factious persons, which are not onely the cause
of the taking away our goods, which we call movable, and our
lives, but our religion, our frends, our laws, our liberties, and
peace; For a factious man makes a commotion, which commotion
raiseth civil wars, and civil war is a division in the bowels,
or heart of the State, as to divide commands from obedience,
obedience from commands, rending and breaking affections,
raising of passions, so as a factious man is a humane Devil, seeking
whom he can devour, insinuating himself into favour with
every man, that he may the better stir up their spirits to fury,
presenting them with grievances to catch in discontent, speaking
alwayes in Cyphers and characters, as if it were a dangerous
time, and that they lived under a Tyrannical government, when
they may speak, as freely as they can live; and live as freely as H1r 43
as they think, with free dom of thoughts which nothing but
death can cut off; but if they did live under a Tyrannical Government,
they ought not to reform by their passion, nor to disobey
with their grivances; but it is both wise, and honest to be a
time-server, so they go not through dishonourable actions; for he
that runs against the times, is a disturber of the peace, and so becomes
factious, which is the track of evil nature.

There is a difference betwixt a Rogue, a dishonest
man, and a Knave.


The Rogue is one that will act any villanie; as murther, sacriledge,
rapin, or any horrid act; the dishonest man is one
that is ungrateful, that will receive all curtesies, but will return
none, though he be able, and a breaker of his word; as for example,
if a man should promise another man out of a sudden
fondnesse, and without witnesse, a hundred pounds a yeer, and
after repenting of it, should break his promise, yet it is a dishonest
part, though they take nothing from the man that he could
challenge for his own; for he gave but a word of promise, and
a word is nothing, unlesse he had witnesse to make it an act by
law; And again, if a man goeth to a Fair, and seeth a horse that
he likes, and prayeth his neighbour to buy him that horse; he
goeth and likes him, and buyeth the horse for himself; so
though he takes nothing from his neighbour, by the reason the
horse was none of his, yet it is a dishonest part, because his neighbour
trusted him in it; and many other wayes which would be
too tedious to write, but the Knave is not onely one that wil break
his word, or neglect his trust, but he will betray his trust,
and although he will not actually act murther, yet for gain he
will betray a life, and though he will not break open houses, and
commit Robberies, or any thing against the law, yet he wil cozen
where the law cannot take hold of him: or do any thing that is not
absolute against the laws, and a knave takes more pleasure in
his close wayes of deceiving, then in the profit, though that is
sweet; for many do not cozen for the various delights for
the senses, but delights himself in the various wayes of deceiving;
Nor is he wiser then the honest man, though he think he be,
nor is it that he thinks himself wiser then an honest man, for a
wise honest man may be cozened by a crafty knave; for wisdom
goeth upon honest grounds, and takes truth to be her guide, but
craft upon dishonest grounds, and takes falshood to be her guide;
but some will say, that a wise man will not trust a knave; but
how shall a wise man know a knave? not by his face; for a knave
is not known by his face, but by his acts, nor by his report; for report
is a great Coz’ner.

H Of H1v 44

Of Knaves.


There are three sorts of knaves, the foolish, the crafty, and
the wicked knave; the foolish and wicked knave most commonly
comes under the lash of the laws; but the crafty knave
is too hard for the laws; that they can get no hold of him,
and many times he makes them bawds, for his Adulterate wayes;
yet it is better for a master to have an industrious knave to his
servant, then a negligent fool; for an industrious knave, although
he steal one peny for himself, he will gain at least another for
his master, not onely to hide his theft by it, but because he would
be imployed, and keep his service, but fooles lose in both.

For a man to be honest to himself.


Many think that honesty is bound onely to the regard
of others, and not to himself, so indeed an
honest man is a friend and neghbour to all misfortunes,
miseries, and necessities, in helping them with kinde loving, and
industrious actions in distresse, if he thinks he can asswage them,
and do himself no wrong; for every man ought to be honest
to himself, as well as to another; for though we are apt to consider
our selves so much, as it may be a prejudice to another,
yet we ought not to consider another so much to the prejudice of
our selves; for jusstice to our selves should take the first place
by nature, where to wrong ones self is the greatest injustice,
yet to discharge a trust is the chiefest part of honesty, though
it be to the prejudice of himself, wherefore an honest man
should not take such a trust, as may indanger him to ruine.

Of Honesty.


There are two sorts or kinds of Honesty, the one a bastard, and
the other a true-born; the bastard is to be honest, for by-respects,
as out of fear of punishment, either to their reputations,
estates, or persons, or for love of rewards that honesty brings;
but the true-born honesty, loves honesty, for honesties sake,
and is a circle that hath no ends, and justice is the center,
and Honesty is the sweet essence of nature, and the God of
Humanity.

We H2r 45

We ought not to be ungrateful to the dishonest.


If one receive life from two men, the one an approved
honest man, the other from a known false, cruel, and deceitful
man, which in our Language is called a Knave; yet the benefit
is as great from the knave as from the honest man; for
a benefit is a benefit from whom soever it comes; and if a knave
wrongs me not, he is an honest man to me, though he should
be false to all others, and that man that doth me an injury by
his good will, is a knave to me, although he were honest to all
men else: wherefore those onely can challenge knaves, that have
received the wrong; nor do we truly receive a wrong by what
is meant, but by what is done: for one cannot say he was hurt,
that escaped a danger, but he that was wounded, but as one
should receive a benefit with as much thankfulnesse from a
knave as from him that is honest, yet a man should be more
careful and circumspect, in dealing or trusting those that have
the reproach, or the bold brand of practising dishonesty, or
knavish actions, then with those that take conscience, or moral
Philosophy in their way, which are full of gratitude and fidelity,
and truth, as one that is a keeper of his promise, a loyal subject,
and a loving husband, a careful father, a kinde master, a faithful
friend, and a merciful enemy.

Of Obligations.


As there are some that hate and shun those that can, but
will not oblige, so there are others that hate and shun
those they would, but cannot oblige. The first is out of a covetous
nature, that thinks that all the good that is done to others
is a losse to themselves, the other that thinks the least good
he doth for others, the more power is in himself; so both is out
of self love, both the shunner and the actor.

Truth and falshood not easily known.


It is very hard, and requires much time to finde out falshood;
for though occasions make a man know himself in part,
and so to another, yet not so fully as we may rest upon him,
to be one and alwayes the same, neither can we without great
injustice censure alwayes by the hurt we receive; for ill effects
may fall from very good intentions, and therefore how
shall we censure by the intentions, since none knoweth them
but themselves; for although an honest man desires to live, as H2 if H2v 46
if the world saw his thoughts, and strives to think as he would
be judged, for an honest man would not betray the trust of an
enemy either by threats nor torments, nor fear of death, nor
love to life, nor perswasions of friends, nor the allurements of
the world, nor the inchantments of tongues; nor any miseries
of his own shall make him step from the grounds of honesty;
but as a God he doth adore it, as a servant he doth obey it, and
though it be the chief part of honesty to keep a trust, yet all
trust is not honest, so as it is as great a dishonesty to take an evil,
base, or an unworthy trust, as to betray a just one.

Of flattery.


Flattery takes most when they come into the eare, like soft
and sweet musick; which lulls asleep reason, and inchants
the spirits; but if they come in like the sound of a trumpet,
it awakes the reason, and affrights the minde, and makes it
stand upon the guard of defence, as when approaching enemies
come to assault, but if flattery be tolerable in any, it is from
the Inferiours to the Superiours, as from the subject to the
Prince, and from the servant to the master, or from the wife
to the husband; But for the Prince to flatter his subject, and
the master a servant, is base, but most commonly those that
envie most, flatter best, either to pull down those they envy,
or to raise up themselves above them.

Divinity and Moral Philosophy.


Divinity and Philosophy ties up nature, or Divinity and
Moral Philosophy are the two guardians of nature; yet
some times they prove the two goalers to nature, when they
presse, or tye their chains too hard; all things have their times,
and season, unlesse art puts them out of the way.


Nature makes, but fortune distrusts, as when she misplaceth
her workes, as not using them to the right.

Of Atheisme, and Superstition.


It is better, to be an Atheist, then a superstitious man; for in Atheisme
there is humanitie, and civility, towards man to man;
but superstition regards no humanity, but begets cruelty to all
things, even to themselves.

The H3r

The Epistle.


I Am very much, or very little obliged to
my readers, for my former Books
which I have set out, either by their
approvement, or dislike, in not granting
me to be the Author; but upon
my conscience and truth, those were, as this Book
is, my own, that is, my thoughts composed them; but
if I had been inclosed from the world, in some obscure
place, and had been an anchoret from my ininfancy,
having not the liberty to see the World, nor
conversation to hear of it, I should never have writ of
so many things; nor had had so many several opinions
for the senses are the gates that lets in knowledge
into the understanding, and fancy into the imagination;
but I have had moderate liberty, from my infancy,
being bred upon honest grounds, and fed upon
modest principles, from the time of twelve yeers
old, I have studied upon observations, and lived upon
contemplation, making the World my Book, striving
by joyning every several action, like several words to
make a discourse to my self; but I found the World
too difficult to be understood by my tender yeers, and
weak capacity, that till the time I was married, I
could onely read the letters, and joyn the words,
but understood nothing of the sense of the World,
until my Lord, who was learned by experience, as my
Master, instructed me, reading several lectures therof
to me, and expounding the hard and obscure passages
therein, of which I have learnt so much, as to settle
my minde on the ground of peace, wherein I
have built an house of happinesse, entertaining my self H3v
self with my own thoughts, which thoughts were like
travellers seldom at home, and when they returned
brought nothing but vanity and uneasy fashions, busying
themselves on that as nothing concern’d them,
or could any wayes advantage them, troubling themselves
with trifles, putting my minde in disorder; but
since my Lord hath learnt me the way of fortifying
it with patience, lest our enemy misfortune should
surprise it, and to set sentinels of truth, lest falshood
should undermine it, and to make Commanders of
Honour, lest flattery should betray it. Thus my
minde is become an absolute Monark, ruling alone,
my thoughts as a peaceable Common-wealth, and my
life an expert Souldier, which my Lord setled, composed,
and instructed.

The H4r 47

The third part of the first
Book.

A Tyrannical power never lasts.


That power never lasts, which falshood got, and
Tyranny strives to keep, unlesse tyranny be

The Turks, or
Tarters is natural.
the natural constitution of the government, and
then it is most commonly the longest livd,
like men that were born and bred to hardship,
but should a body be born and bred tenderly,
be used roughly, and exposed nakedly, fed
coursly, it would be destroyed soon. For a governor in a Common-wealth,
is like a private family; as for example, a man
that first begins to keep a house, and makes laws, and sets rules,
though the laws be hard, and unjust, and the rules strickt and rigorous,
yet there is no dispute, nor grumbling, because he was
the first setter up, or beginner of that family, his means being
his own, either by inheritance, or by his merits, or by his industry,
wherefore he hath power to order it, or dispose of it
as he will, and his wife and servants never accustomed to any
other government before, willingly submit, and his children
born under it, it is as natural to them; but if this man dies, and
the wife marries again, or that he is over-ruled by some friend,
and they begin to usurp, and to alter the customs, by making
new laws, and to set other rules, although they are more commodious,
easie, pleasant, and plentiful; yet being unusual, the servants
begin to murmur, the children to complain, factions and
side-taking grows, until there is a falling out, where words and
blows will passe, and the estate neglected, and so wasted by cosenage,
or sold or wasted by riot, and there is no help for it, unlesse
they change their dwelling, and take new servants that never
were acquainted with the old, and get more children that
knew not the first breeding, and another Virgin wife; thus the the H4v 48
the mother, children and servants must be destroyed of the first
government, and new ones for the second government. The
same is for Common-wealths, for first, absolute power must be
got; Secondly, all old laws must be abolished; Thirdly, strangers
must come to inhabit, to settle a government; for mixt laws of old
and new, will no more agree in government, then crosse humours
in a private family.

Of Courts.


Courts should be a patern and an example of vertue
to all the rest of the kingdom, being the ruler and chief
head, to direct the body of state; but most commonly instead
of clemency, justice, modesty, friendship, temperance, humility,
and unity, there is faction, pride, ambition, luxury, covetousnesse,
hate, envy, slander, treachery, flattery, impudence, and many
the like; yet they are oft-times covered with a vaile of smooth
professions and protestations, which glisters like gold, when it
is a copper’d tinsel: but to study Court-ship, is rather to study
dissembling formality, then noble reality.

Of a lawful Prince, or inhereditary Prince.


A Prince that is born to a just title becomes carelesse, as
thinking his right to his Crown, is a sufficient warrant, or
born for the loyalty of his Subjects which makes him trust the
conduct of his greatest affaires to those he favours most, as
thinking his care and pains a superfluity. Thus he becom’s as
ignorant to the affaires of his kingdom, as his subjects of his abilities;
For few Kings know throughly the laws made by
their predecessours, but what themselves make, nor the humours
of the people, nor the strength, nor weaknesse of their
kingdom; wheras an usurper dares trust none but himself,
which makes him more wise in governing, more sure in keeping,
knowing the condition of the kingdom better by experience,
which he gets by practice, and the humors of the people, which
he gets by observation, which gives him abilitie of judgement
to chose fit men for proper places where otherwise he may put
the asse where the fox should be, and the sheep where the Lion
should be, the serpent where the dove should be, and thus misplacing
of men in several offices, and commands, is many times
the ruine of a kingdom: whereas an usurper, being a subject most
commonly, knows better to command; like as a middle region
knows better what is below it, then the highest region doth,
so those men that are subject to Authority can see better, then
when they have full power of command; but the way is so dangerous I1r 49
dangerous, as a kingdom seldom escapes from an unrecoverable
ruine.

Of an Vsurper.


Of all Princely, and Monarchical Governours, an Usurper
grows most commonly the justest, and wisest Prince, when
he is once setled in his possession, unlesse fear of being dispossest
infects his thoughts, and so grows furious with a distempered
jelousie, which brings the plague of Tyranny, breaking out in
sores of cruelty, and they shall sooner want means and life,
then he will industry for his safety; but otherwise, if he
have so much courage to subdue his fears; he becoms an excellent
Prince; for what with his ambition to be thought better
then his predecessor, and that the subject might not repine
at the change, and out of a covetousnesse to keep his power,
and to settle it upon his posterity, and out of a Luxurious desire
to enjoy it peaceably, that he might reap the plenty thereof,
makes him become more careful and circumspect, in executing
justice, and more prudent, and industrious in making good and
profitable laws, to tie the hearts of the people more firm unto
him, that their love may wipe out his ill title, and thus settles his
new and false authority by an insinuating Government.

Clemency makes the greatest Monarch.


He is the greatest Monarch that is most beloved of the subject,
because he hath not onely the power over mens bodies,
but over their minds; where he that is hated and feared
hath only a power of the body; but the minde is a rebel, and
stands out against him, thus freedom makes obedience, when
bondage, and slavery, is but a forced authority, because content
is not there, and there is more labour in Tyranny, with whipping
the people into obedience, then the pleasure of being obeyed

Of Tyrannical Government.


The most Tyrannical Government is by Armies; for whatsoever
intentions they are raised for, if they are not disbanded
as soon as the work is ended, they grow mutinous; for idle time
makes them corrupt one another; but if they be setled in Government,
either to keep the people in subjection, or secure their
Princes; in time they will not onely keep the people in subjection,
but become Tyrants to their Princes, or Governours: as
for example, the Romans that conquered all the world, when
their armies had no more work to do, they fell upon their I Empe- I1v 50
Emperours, and murthered them, pulling some down, and setting
others up; that at some times there have been three or
four, and at other times none to govern the Empire, and how
often, nay how few die of the Emperours of the Turks in
peace, for the Janisaries whom they raised for their guard murthers
them upon the least dislike, and many other examples
may be given; wherefore it is as great a wonder to hear of an
Army to protect their Governours, as usual to destroy them;
but this comfort onely is to those that live under the power of
the sword, that as they destroy their heads, so they destroy
themselves; for without Government nothing can last; and there
can be no Government without superiority or superiours; for
there must be both authority and obedience, to make a Harmonical
Common-wealth.

Of the favour of Princes.


There is no greater advantage to a Prince, then to prefer men
that have the reputation, of being wise, valiant and honest,
or those men that are great in alliance, or have great estates, for
men of wisdom they inable their Princes, by their counsel, and
men of valour they enable their Princes by execution, and honest
men inable them by their trust, and men of alliances inable
them by their power, and rich men help to maintain their
war; but poor and mean-born men are leaches that suck in the
wealth of the kingdom, and spue it forth in vanities, they bring
nothing to their Prince, but hatred from the commons, through
envy to those that are preferred.

The misplacing of Honours that causeth Rebellion.


Outward Honor should be the mark of inward, worthy a reward;
for action proceeding from valour, and wisdom
in conducting and governing, maintaining and keeping, assisting
and obeying their King and Country. But if Honour be placed
by favour, and not for merit: it brings envy to those which
are honoured, and hatred to the Prince, for honouring such persons;
which envy and hate bring murmur, discontent brings
war and ruin to the kingdom. But Kings should be like good
husbands, that sowe their seed in fertil ground, and not in barren
ground, where the cost and paines will be lost, neither do
they fling in their seeds in a lump, but spread them about, so
Princes should divide their favours, amongst the worthiest persons,
not to favour one, to discontent all the rest.

The I2r 51

The cause of Rebellion.


There is nothing causeth rebellion so soon as the unequal
living of the subject; as for a Noble man, who strives to
live like his King, a Gentleman to live like a Noble man, and a
Pesant, or a Citizen to live like a Gentleman; For every man
living not according to their qualitie, will in short time think
his quality according to his expence, which must needs make a
disorder, where there is an inequalitie of degrees, and not in expence:
for the rate of the expence must be set at the degree of
the person; for when a Noble man seeth an inferiour person in
as good, or better equipage then himself, it begets envy, and envy
causeth murmur, murmur faction, faction rebellion, and the
inferiour sort living at the rate of the nobler sort begets pride,
pride ambition, ambition faction, faction rebellion, and thus the
Nobler sort striving to keep up their dignitie, and the inferiour
through their pride out-braves the nobler, then those of
the same degrees, are tempted to live above their abilities even
with their equals, thus striving to out-brave one another, they
run into poverty, and being poor, they fear no losse; for having
little to maintain life, they set it at stake, either to lose all or
to get more, for in civil wars all is fish that comes to net, whereas
every man living in his degree, envy is abated, pride abated,
luxury abated, neighbourly love and kindnesse bred and peace
kept, and every one thrives in his qualitie, and grows rich by
frugality, and riches beget care, care begets fear: and modest
fear keeps peace.

Of Ceremony.


Ceremony is rather of superstitious shew, then a substance,
it lives in formality not in reality, yet it is that
which keeps up the Church, and is the life of religion, it
heightens and glories the power of Kings, and States, it strikes
such a reverence and respect in the beholders, as it begets fear
and wonder, in so much as it a mazes the spirits of men to humiliation,
and adoration, and gives such a distance as it deifies
humane things; or ceremony hath such a majestical form, as it
becomes a kinde of a god, for it creates such a superstition, that
it is not onely served with earnest endeavours, but many times
with such a fury, that oft times the observer runs into madnesse:
but as it strikes fear, so it begets pride, yet ceremony
is so necessary as without it Common-wealths would run into
a confusion; for it is the officer to make way for command,
and obedience, which keeps peace and creates order, which order
is to place things in such manner, formes, and times.

I2 Of I2v 52

Of Councellors.


An idle or lazy man is unfit for a Counsellour, because
he will not take so much pains to consider to the bottom
of a cause.


And a Epicure is an unfit man for a Counsellour; for his
minde is so set on his delight, as it is buried to all other
thoughts.


And a doubtful man is an unfit man for a Counsellour, because
he cannot resolve upon any thing.


And a feareful man is an unfit Counsellour, because he can never
give a solid opinion for fear of danger. Discord in Counsel
many times proves very prejudicial to a state.

Age becomes Counsel and command.


It is seemly and fit for age to be in all commands, and Councels;
for that which makes a wise Privie Councellour, or
States-man, is aged experience in active times, bred in observing,
quick in conceiving, industrious in continuing, led with
honesty, forced to policy, and in commands; ages gravity forceth
authority, and compels obedience by his wise conduct;
wherefore those that prefer youth before age, it is to esteem the
strength of the body before the strength of the brain, and if
so a horse is to be preferred before a man.

Of Command and order.


Though command is to have the first place as coming from
nature or power, yet it cannot execute its power without
order, and Ceremony; for ceremony and order are the two
necessary parts of man, that uphold the natural, or powerful
commands and obediences to the superiours from the inferiours;
for commands and obedience make Common-wealths, which
Common-wealths make contracts, which contracts make
peace, and peace makes every one to enjoy a propriety, so as
they work to one and the same end, though they are several,
for commands creates Ceremony, Ceremony order, and order
and Ceremony give distinction, distinction gives obedience, obedience
peace.

A I3r 53

A valiant Prince.


It is a great incouragement for a Prince to be valiant, and
have courage; for it makes obedience in subjects, and keeps
forraigners from intruding; for let a king have many vices, if he
have but that one vertue; he shall be powerful at home, and famous
abroad, and it is not onely esteemed in princes; but in private
men, for a valiant man shall rest quietly, without controlment,
when a coward shall be troubled with continual affronts;
but I mean not a Tyrant; for tyranny is the childe
of fear, not of courage; for fear makes suspition, and suspition
makes false suggestions, and that brings cruelty; yet a soft nature
is in a degree of a coward in the worlds esteem; for though
he hath courage to fight, yet the easinesse of his nature makes
him quickly forgive, and so perhaps to put up a wrong, and the
world conceives not so much the goodnesse of the nature, as
apt to condemn it, for a defect of his valour; but a soft and tender
nature shall suffer with much patience, which sheweth a
greater courage then a stronger nature, which gains him much
pitty, and a great deal of love, but it is onely in affliction, for
there his courage is most seen, so passive courage gets love in
affliction, and active courage gets praises in prosperity, it is
observable, that often times a very wise man begets a fool, and
a very valiant man a coward; when an indifferency shall continue
in a race for many descents it seems as if nature were limited,
or had equal proportion of good and bad, that when she hath been
prodigal to one, makes her necessitated to another, but nature is
wise, for shee doth not make her favour common, because she
would leave them esteemable.

Of Wars in general.


War as it destroys men in fight, so there are more marriages,
and begetting of generations then in peace; next
by the many several actions it gives theames for Writers,
and so produceth many books, and certainly much experience,
both for actions of war and policy of state: and wars do not
onely shew mens abilities but beget abilities by the experiences
of several changes of fortune; besides, it shews the different
nature of men, as the cruel, and those that are merciful, the
coward and the valiant, the covetous and the liberal, or generous,
the prodigal and the provident, the slothful and the industrious,
the noble and the base. War is the means to shew justice
pietie, charity, honesty, love generosity, wisdom, patience, strength
command, and obedience; but yet war brings Atheisme, cruelty
hard-heartednesse, stubbornnesse prodigality; it corrupts youth women, I3v 54
women, and good manners, it destroys laws and religion, it begets
envy, faction, revenge, theft, it brings death and destruction
to that Kingdom that hath the weaker party.

Of an Army.


Little Armies cause great expences, by reason of the waste
they make, when in peace every one gets his own living, by
their industry, but when they are gathered together in a body they
become idle; for an Army the State is to maintain them, by
giving them money, or free quarter, which the last most commonly
takes the first place; thus an Army doth impoverish the
kingdom three several wayes, first that it doth not only give pay
to so many people to live idlely, unlesse it be when they fight; but
to feed upon the industry of those that are not in armes; next
they do not only feed upon a kingdom moderately, but make
havock and spoil, destroying most commonly the very stock and
store. And lastly it doth impoverish the treasury of a kingdom,
which forceth the governour to lay heavy taxes upon the estates
of the Gentry, and the industry of the Commons.

Of the losse in Battles.


Where history mentioneth battles, they make nothing
to speak of a hundred thousand killed in a battle;
but it is sooner writ, then fought; for let us imagine, fifty
thousand should stand still, or forced to do so until their throats
were cut, and it will take up some time, and when a man speaks
of a battle, the longest is from sun rising, to sun-set. I do not
mean the dayes neer the Pole; but neer the Line; for nature requires
rest and food, and battles are to return blows as well as
to receive, wherefore fighting requires time, before death, besides
the quarrel; for they do not alwayes kill so soon as they
meet, neither can they fight all at once, for squadrons are five and
ten men deep; besides dead bodies of horses, and men will hinder
much their incounters, but some say most are killed in
execution, when one party runs away; it may be answered, that
fear is very swift: & oft times it gets from revenge, and I have
hard a good souldier say, that thirty thousand on each side, is as
much as can fight in one battle; for greater numbers make rather
confusion then an execution, but report kills more then a
great Army can bury.

The I4r 55

The Situation for wars safety


Those Countries that are either barren or woody, or mountainous,
are seldom overcome, although they are far lesse in
number, that are the defendants, then the Aassilants, which makes
the defendant Commanders seem wise, valiant & fortunate, when
it is the Country that gives the advantage: and not altogether
the men.

The hazzards of War.


There is nothing more hazzardous to an Army in the day of
battle, then for the chief Commander to lead the van-guard;
for a General should reserve himself, against such time as his army
is opprest, for there is nothing more revives the wearied
and drooping spirits in the common Souldiers, and that gives
more courage then the sight of the General; besides, the office
of a General is more to order, then to fight, and it is not onely
the fighting that wins the battle, but wise conduct. Thus a
General must not onely be known to his Soudiers to be valiant,
but to be honest and wise, his courage is their trench, his wisdome
is their fort, his honesty is the guard to keep them. But the advantage
in war is experienced Commanders, diligent officers,
practiced Souldiers, skilful Ingineers, and scituation of place.

Of a civil War.


The greatest storm that shipwracks honest education, good
laws, and decent customes, is civil-wars, which splits the
vessel of a Common-wealth, and buries it in the waves of ruine;
but civil wars may be compared to a pair of cards, which when
they are made up in order, every several sute is by it
self, as from one, two, and three, and soe to the tenth card,
which is like the commons in several degrees, in order, and
the coate cards by themselves which are the Nobles; but factions,
which are like gamesters when they play, setting life at the stake
shuffle them together, intermixing the Nobles and Commons,
where loyalty is shuffled from the crown, duty from Parents, tendernesse
from children, fidelity from Masters, continencies from
husbands and wives, truth from friends, from justice innocency,
charity from misery; Chance playes, and fortune draws
the stakes.

Of I4v 56

Of forraign War.


Forraign war is necessary some times to maintain Peace at
at home, it opens the vein of discontents, and lets out the
hot & fevourish amb ition of the minde, which otherwise would
grow to a dangerous, and mad rebellion; yet it makes most
commonly a kingdom weak, and thin, according as the Physick
doth work; for if the purges be very strong, it makes them
faint and feeble, so the successe of war makes a kingdom, ill
fortune makes it lean, and weak, good fortune gives it strength,
and makes it fat.

Of rash Commanders.


A Man at his first entry into actions, ought to be very
careful of shewing himself prudent, and moderate, as
well as bold, and valiant, a good commander should overcome
by Policy and conduct as well as by violence, and force
of armies; for many a gallant army is lost through the rashnesse
of a commander.


And a foolish, and negligent Commander makes his souldiers
as cowardly, as a careful Commander makes them valiant;
But a good commander gets love of his souldiers, as finding
his care and knowing his skill, and approved to have courage
which is to be required from a commander, when those that
are rash, Careless, ignorant, proud, improvident, timerous,
doubtful, are to be shunned, and not to be imployed, but
they are best to govern, that have noble and generous hearts,
for liberality and generosity, are the nature of a god.

Of being armed.


A Man that will go into the field unarmed: is either a desperate
fool, or he means to run away, when it comes
to his turn to fight, for a valiant man will arm his body in the
day of battle, to save his life, to win an honour and reputation
of victory. But some love pleasure more then honour, and
some love honour more then life.

Of a General, and a Colonel, and Army.


A General of a hundred thousand men, sounds loud in the
ears of the world; when a Captain of a Brigade, is hardly
taken notice of, although his conduct in ordering his Brigade, hath K1r 57
hath been as skilful, and as prudent, and his Courage and his
Onset as daring as the Generals; yet such advantages and ods
hath numbers, as it makes great reckoning in the World, when
the Actions of a few are never measured.

Of the Power of the Sword.


A Sword is a valiant mans friend, he will sooner part with
Life than part with it, and courts it as his Mistriss, being
as industrious and studious to know the Art and use of the one,
as to know the nature, disposition, and inclination of the other:
for a Sword is a defender and a mantainer of his Honour, it is
a strength against Dangers, a shelter for Vertue, a protection to
Innocency; it is the Key that opens the Gate of Fames great
Court; it humbles the Proud, it advanceth the Low and Mean
to the height of a Reputation it Civilizes Nations, it environs
a Common-wealth, it decides quarrels, it divides spoyls; it is
the Commander of the World, it is the Conducter to all noble
and Heroick Actions; it is the Vice-gerent to death, a Guard
to life; it is the Bolt of Jupiter, the Trident of Neptune, the Cerberus
of Pluto; It can do more than Vertue can do, for it can command,
Vertue can only intreat or perswade; the very signification
of a Sword is great, for it signifies both Power and Justice,
Command and Rule. When I speak of a Sword, I mean any thing
that performs the same function and office, as to assault and defend,
which all sorts of Arms will not do.

Of Common-wealths, or States-men.


The grave formalists account good States-men those that
are Tyrants, such as Cato was, who wrought the destruction
of the Roman Common-wealth; but very severe and strickt
rules of Art, oft times are broken by the over powerful force
of Nature, which cannot indure to be bound beyond the strength
of moderate Liberty; wherefore moderation in Government
is as necessary as moderation for health; for those that restrain
their Appetite too much, starve the Body, and those that give
no restraint, kill it with Surfets: so likewise in a Commonwealth,
those that restrain Liberty too much, inslave it, and those
that give to much Freedom, confound it, thus, either ways
bring death to the Body, or ruin to the Common-wealth.

Of Partiality of the World.


Outward Honours should be the signs of inward Worth, as
Actions proceeding from valour, and wisdom in conductingK ducting K1v 58
and governing affairs to the best, for their Countries
service: but outward honour is as all other gifts of Fortune, unchosenly
given; for the Coward, and the Fool, and the Knave, are
many times crowned with Honour, when the Valiant, the Wise,
and the Just, sit unregarded, and unrewarded; wherefore Passion
and Erronious opinions are the two Emperours of the
world.

Of Men.


Some in the dispraise of men, say that they are so opinionated,
as they think they are able to govern the whole world,
in all active affairs, although they have neither foresight nor experience,
and that most of them are as humorsome, and as fantastical
and inconstant, as Women, full of brags and vain glorie,
feigning themselves to be otherways than they are, as to be
thought wise by postures, with ringing their heads on one side,
or winking with their eys, or shrinking up their shoulders; others
again by hiding their ignorance with gravity and formality;
some are tedious in stuffing the ears of the hearers with History,
others with controversies; some again, with long, barren, and
stale tales, then whispering of secrets and dangerous Plots; some
again have more courage in their words and looks, than in
their hearts; and some so spruce, as they seem effeminat, and
others so affectedly careless, as they are rude and seem Clownish;
thus they put more false faces on than Women do: but
sure there be many Men in the World as their wisdom makes
them as petty Gods, able to mannage and govern great and difficult
affairs; and a wise man is a valiant w,man, not a desperat man;
a quiet man, not a quarreller; a civil man, not a dissembler; an industrious,
not a busy man; and humble, not a flatterer; a generous
man, not a prodigal; a prudent man, not a covetous man;
a patient man, not an insensible man; a fashionable, not a spruce
man, and I have heard say, that a Worthy, Honourable, and a Gallant
man, is one that is Wise, Just, and Honest.

Of Behaviour.


There is nothing wins more upon the soul of men, than Civility
and Curteous behaviour; it indears more than words:
for Eloquent Oratory, though it insinuates, yet it is like a Tyrant
that carrys the opinions of men like Captives by force, rather
than wins them by gentle perswasions, neither will it do that unless
it be mixed with an Elegancy of delivery and Curteous behaviour,
which is without all affectation, which Eloquence seldom
or never hath; but a free and Civil behaviour causeth affection
to run after it, it abates the pride of the proud to meet it, it K2r 59
it ingentles the wild and barbarous, it softens the rigid, it begets
compassion in the cruel, it moves pitty in misery, it begets
love in prosperity, and most commonly good nature hath Civil
and curteous behaviour, but the Civil and courteous have not
alwaies good natures; so that it becomes verity in the own, and
hypocrisy in the other, which nevertheless pleaseth, although it
be a fair face to a false heart.

Of Natural posture, and Words.


All natural postures have a coherence with the nature of
the mind; as a man that hath high ambitious thoughts hath
a proud garb, a man of great and fearless Spirit hath a resolute
garb, a timorous and a fearful mind hath a fauning and crouching
garb; a mistrustful mind, a wary and sly garb; a mind
that hath few desires, a dull garb; a vain mind, a fantastical
garb; a busy mind, a restless garb; a luxurious nature, a lazy
garb; and so many in like kind; thus as there are several natures,
so there are natural postures belonging to such minds: for if the
art of breeding were not, which brings several customs, which
customs are a second nature, the body would follow the humours
of the mind.


Likewise our words are apt to run according to our Thoughts:
for if our thoughts hunt after self praises, our words most commonly
are boasting, and bragging; if our thoughts hunt after debaucherys,
our words are lascivious; if our thoughts are envious,
our words are spightful; if proud, our words are scornful;
if amorous, our words are affected and whining; if our thoughts
are full of grief, our words are complaining; if angry, then our
words are rayling; thus upon every subject that the Thoughts
work upon, the Tongue draws forth, or spins forth thrids of discourse.

Of Youth.


Youth ought to have good and grave Counsels, and solid
studies to poyse them; for if the bottoms or keel of life be
not ballanced, the sayls of vanity will over-turn their Ship of
happiness: for it is not those light Counsels that Parents do
vulgarly use to give their Children, that make them wise, as
saying, Take heed of catching cold, or not eating such and such
meats, or teaching them how to put off their hat, or making a
Leg with a good grace, though that doth well, nor yet to keep
them too hard to their studies, for it makes them most commonly
pedandick; but to send them abroad to learn to know the
World, that they may know men, and manners, to see several
Nations, and to observe several Natures, Customs, Laws, and K2 Ceremonies, K2v 60
Ceremonies, their Wars, or Contracts of Peace, thus they
may come to be good Statesmen, or Commanders in War, and
be able to do their Country good service, and to get to themselves
honour and fame: besides, the knowledge of the world
gives a satisfaction to the mind; for when they see there is a
change, and misfortunes that are not to be avoyded, they will
not make every little cross an affliction, but take afflictions as
things necessary, and ought to be born with patience; and by
this shall they live more happily, and dye more willingly.

Of the breeding of Children.


Children should be taught at first, the best, plainest, and purest
of their language, and the most significant words; and
not, as their nurses teach them, a strange kind of gibbridge, broken
language of their own making, which is like scraps of several
meats heapt together, or hash’d, mixt, or minced: so do they
the purest of their language; as for example, when Nurses teach
children to go, instead of saying go, they say do, do, and instead
of saying come to me, they say turn to me, and when they newly
come out of a sleep, and cannot well open their eyes, they
do not say My Child cannot well open his, or her eyes, but my
chid tant open its nies, and when they should bid them speak,
they bid them peak, and when they should ask them if they will
or would drink, they ask them if they will dinck, and so all the
rest of their language they teach Children, is after this manner,
when it is as easy for those that learn Children to speak,
and more easy for the Children to learn, plainly, and the right
language, than this false language, which serves them to no use,
but only takes up so much the more time to learn to speak plain,
and as they should do, which time might be imployed in the
understanding of sense, which is lost in words. And it is not only
the foolish, and ill-bread nurses that speak to Children thus,
but their Fathers, which many times are accounted Wisemen,
and their Mothers discreet Women, which my thinks is very
strange, that wise and rational men, when they talk to Children,
should strive to make themselves Children in their speech, and
not rather strive to make Children speak like wise men: yet such
is the power of custom, that wisemen will follow it, although it
be unnecessary, uneasy, and foolishly hurtful; for certainly this
broken compounded and false language they teach Children, is
so Imprinted in the Brains, as it can hardly be rubbed out again,
and the Tongue gets such a habit of an ill and false pronuntiation,
as when they are grown to men and womens estate, their
speech flows not so easy nor sweet, nor their tongue moves not
so voluble nor smooth, as other ways they would. Likewise
they learn them the rudest language first, as to bid them say such
a one Lies, or to call them Rogues and the like names, and then laugh K3r 61
laugh as if it were a witty jest. And as they breed them in their
language, so they breed them in their sports, pastimes, or
exercises, as to play with children at boe-peep, blind-man-buff,
and Cocks hod, as they call them, that is, to muffle their head and
eyes, and then they run about to knock their heads against the
doors, posts, and tables, to break their Legs over stools, threshholds,
or to run into the fire, where many times they deform
themselves with the mischiefs that follow; or to hide themselves
behind hangings and old cubbords, or dirty holes, or the like
places, where they foul their cloaths, disaffect the Brain with
stincks, and are almost chokt with durt and dust Cobwebs, and
Spiders, Flys and the like getting upon them; also to role upon
the ground, likewise to stand upon their heads, when dancing
might be learned with the feet, as easy as tumbling in
several postures, and to stand upon the head; and is it not as easy
to learn them to write, and read, as to build houses with
Cards? they are both but making of figures, and joyning together;
and is it not as easy to learn them the Globe, as to play at
Cards? and is it not as easy to tell them of Arts and Sciences,
as to tell them feigned and foolish tales of Tom Thum, and of Spirits,
and the like, frighting them so much as makes them timorous
natures, and Effeminat Spirits? when Children would
take as much delight in Arts and Sciences, nay more, if they
were taught them at first. Likewise it were as easy, and less danger,
to teach them to valt, which is necessary for horsemen,
as to climb a Pear-tree and the like; and likewise it were as easy
to learn them to fence with a stick, or at least to hold it in a
defensive posture, as to play at Cat, or Chick-stone, Quaits, or
the like; wherefore it is no wonder there are so few wise men,
when Children are bread so foolishly; so many so unhandsomely
behaved, when Children are bred so rudely; so many
Cowards, when children are bred so fearfully; so many deformed,
when Children are taught such dangerous, mischievous, and
hurtful sports; so many false, when they are taught to tell lyes
from their Cradles, as thinking it no vice, or fault in Children;
and many more examples might be given of the ill breeding of
Children.

Of Gentlewomen that are sent to
board Schools.


It is dangerous to put young Women to board Schools, unless
their Parents live so disorderly, as their children may grow
wicked or base by their examples; for most commonly in these
Schools they learn more vices than good manners; for it is a
good task, for one body to breed up one child well, and as they
ought to be bred, at most two or three, but it is too much for one
to breed up many, as for one Woman to breed up twenty young K3 Maids. K3v 62
Maids; it is true, they may educate their Persons, but it is a doubt
whether they do, or can educate their minds; they may learn them
to sing well, but it is a question whether they learn them to
think well; they may learn them measures with the feet, and mistake
the measures of a good life; they may learn them to write
by rule, but forget the rules of modesty.


For the danger is in those Schools, where a great many Gentlewomen
of several Families and Births, degrees of ages, various
humours, different dispositions, natures and qualities, do like
several sorts of fruits, which when they are gathered and heaped
together, soon putrifie and corrupt, and some become
rotten at the Coar; where if every Pear, Aple, and Plum were
layd even by themselves apart, in a dry and clean place, they
would be sound, wholesome, and last as long as their natures
were to last: so if young Women were bred singly, carefully,
and industriously one by one, there would be no danger they
should learn from each other crafts, dissembling, fraud, spight,
slander, or the like; besides where, there are many together of several
dispositions, they are not only apt to catch the infection of
ill qualities from each other, but many times they breed vices,
which ruin themselves, fortunes, and Families, and like Maggets
consume their Estates, or eat a hole thorough their reputation.


Besides, all board Scholars of the Effeminat sex are like salemeat
drest at a Cooks shop, which alwaies tasts of the dripping
pan or smoke; so most commonly those that are bred at Schools,
have a smack of the School, at least in their behaviour, that is a
constraintness; but the exercises although they are commendable
in Women of quality, yet it is not these exercises or vertues
(as they call them) in Italy, which give them good breeding,
but to instruct their youth with useful knowledge, to correct
their ignorance with right understanding, to settle their mind to
virtue, to govern their passions by reason, to rule their unsatiable
or distempered appetites with temperance, to teach them
noble principles, honourable actions, modest behaviours, civil
demeanours, to be cleanly, patient, and pious, which none can
teach either by example, or instructions, or both, but those that
have been nobly bred themselves.

How a Gentleman ought to be bred, and
spend his time.


A Gentleman ought to be skilful in the use of his Sword,
in the manage of Horses, to Vault, to Wrastle, to Dance;
the first defends his Honour and Country, the next is for Command
in Cavalry, the third makes him ready in the day of Battle
to Horse himself, the fourth keeps him from being overcome
by a Clown or Pezant; for the slights in Wrastling will overcomecome K4r 63
great strengths; the fifth gives his limbs a graceful motion.
His exercises should be Masculine: for better it were to see
a Gentleman shooe an Horse, than to play on the Vial, or Lute,
Virginal, or any other musical instrument; for that sheweth the
command Man hath over Beast. Or to carrry a burthen on his
back, than to sit idely at Cards or Dice: for Idleness is like the
sluggish Worm, that is neither able to help nor defend it self.
Or it were better see a Gentleman hew down trees, or dig in the
bowels of the earth amongst minerals, than painting, or pencilling:
for that shews manly strength, command and force over
the hardiest of natures works, so as it be voluntary and not slavish.
It is more manly to be a Souldier, than a Clerk, not that a
Gentleman should be rough and rude like Savages, and only to
have force like a Beast; but to be like a God above all other
Creatures, and to be like a God is never to be Idle, nor to be
imployed but about things that tend to some useful, noble, and
glorious end-.

Swimming is not very useful for
a Gentleman.


To be skilful in Swimming brings nothing to a mans honour,
it is only useful in the time of danger, and a man runs greater
hazards in the gaining that Art, than the advantage he is like
to get by it, and had better adventure his life, if such a mischance
should happen to be required, to swim, than to adventure it every
day in the learning it; for if the Cramp take him, or the Stitch,
or the Cholick, or a Weed insnarling any part of him, he is gone,
and many other accidents may chance to drown him; so that
swimming is more dangerous than honourably safe, and a Gentleman
should learn first those Actions that bring Honour, then
those for Safety; a man should learn first how to Assault his foe,
and then to Defend himself, and Swimming is more to save his
life than get a fame.

A Gentlemans Study.


A Gentleman should not be ignorant, but know all the good
is to be known, and the bad, or else he can hardly know
what is best; yet leave the practice of the worst to the inferior:
but his study should be Navigation, Fortification, Architecture,
Culture, Water-works, Fire-works, and the like, which Studies
are profitable to his Country, both for Strength, Plenty, and
Use, which make a Kingdom flourish; for every man should,
like a Bee, bring Hony to the Hive, and not, like the effeminat
Drone, suck out the sweet, and idely live upon the Heroick
labour of others; but to study Laws is rather to study division than K4v 64
than settlement, to study Divinity is rather to study Controversy
than salvation, to study Philosophy is to seek that they cannot
find, to study History is to study Lys more than Lives, where
a Gentleman should study Truth, follow Truth, and practice Justice;
a little Rhetorick doth well to cloath his mind in soft
numbers, trim it with handsome phrases; and a Gentleman
should converse with Poetry, for Poetry sweetens the nature,
not softens it, to make it facil, but civilizes it, making it courteous,
affable, and conversable, inspiring the mind with high
and noble thoughts, which is the way to be inshrined in honourable
Fame; Like an Urn that keeps the ashes of the body from
being scattered and lost, so Fame keeps good deeds in the Urn of
the memory.

Bred with the Muses.


Those that are bred up with the Muses are most commonly
of sweet dispositions, Civil and Courteous in their behaviour,
Pleasant and Witty in their discourse, Noble and Heroick
in their actions, Free and Generous in their distributions, Grateful
for obligations, Compassionate to the miserable, and Charitable
to the distressed.


But those that are born Poets are ingenuous by nature, and
prone to invention, quick in apprehension, various in imagination
or conception, their thoughts work generously, and entertain
their time constantly, and are the best Companions to
life, where Fancy presents several Scenes, and Wit speaks the
Prologues.


True Poets and natural Philosophers are rather born such, than
learn’d to be such: for it is a natural Ingenuity that creates fine
fancies, and produceth rational opinions.

Of Poetry.


As for Poetry, although it sits not in the first form in Wisdoms
School, nor the second, yet it sits on the third; for on
the first form sits Honesty, that is to be honest for honesties sake,
not out of by ends, either for profit, credit, or other respects
that it brings, but out of Justice; The next is Rule or Moderation,
which is to rule our actions, and moderate our appetites; for men
may mean well, yet out of indiscretion may run themselves into
many errors, not only in offending themselves, but in offending
their neighbours, which may cause repentance, and he is the
wisest man that hath least to repent by moderating the appetite;
for whosoever goeth beyond the rule of Reason causeth a pain
instead of a pleasure, a loathing or hate instead of a release or
desire; for there is an old saying and a true, Too much of a good thing L1r 65
thing is stark naught. In the next place comes in Poetry, wherein
is included Musick and Rhetorick, which is Number and
Measure, Judgement and Fancy, Imitation and Invention. It is
the finest work that Nature hath made; for it animates the Spirits
to Devotion, it fires the Spirits to Action, it begets Love, it
abates Hate, it tempers Anger, it asswageth Grief, it easeth Pain,
increaseth Joy, allays Fear, and sweetens the whole life of Man,
by playing so well upon the Brain, as it strikes the strings of the
Heart with Delight, which makes the Heart to dance, and keeps
the Mind in tune, whereby the Thoughts move equally in a
round Circle, where Love sits in the midst as Mistris, and judges.
For if Wisdom is the way to Happiness, and Happiness lives in
Delight, and Delight in the Spirits, then Poetry is a part of
Wisdom, since it is a Commander of that part and Essence of
Man.

The Pastime of Wit.


Wit chears the Heart, refresheth the Spirits, delights
the Mind, entertains the Thoughts, sweetens Melancholy,
dresses Joy, mourns with Sorrow, pleaseth Lovers, excuseth
Falshoods, mends Faults, begs Pardon. Wit is a fine
Companion, either in private Closets, full Courts, or in long
Travels. Wit is neither troublesome, nor chargeable. Wit hath
no bottome, but is like a perpetual Spring. Wit is the Sun of
the Brain.

The dis-esteem Youth hath of Age.


Youth despiseth Age, and thinks, that because they are not
full of Vanity, they have not so much Knowledge; Where
Age pityeth Youth, remembring, their present Knowledge was
got at the charge of their youthfull follyes: But Youth (believing
nothing but what their present Humour leads them unto,
and their undigested Brain presents unto them) saith, than an
Old Brain is rotten; not comparing Nestor’s Brain, which was
old in Years, but sound in Judgement; and Jeroboam’s Juncto,
which was young in Years, and weak in Counsel. But one Nestor’s
Brain is able to turn all young Brains, and make them so
dissy, that they shall not know what to do: For from young
Counsel proceeds vain Designs, fruitless Travels, hard Adventures,
and successless Ends; but from the Counsel of the
Aged, Danger is walled out, and Peace is kept within; and
when they must War, they take not Fortune, but Prudence, to
be their Guide; And the Errours that Youth commits, Age is
fain to rectifie, though sometimes they are past remedy. So that
Youth is a kind of Monster in State-affairs, which hath neither L Head L1v 66
Head nor Tail; for they begin without Probabilities, and end in
Ruins; when Age begins wisely, and ends successfully.
Wherefore it is better to take Aged Men, ballanced with Wisdom,
than Young Men with Empty Heads, or else a Head filled
with rash Folly, or light Vanities.

The Virtues of Age.


Age is carefull, watchfull, circumspect, solid, and grave,
slow, but sure; knows Business, Time, and Men; Constant,
secret, prudent, and temperate; Their Affections are
placed upon Worth and Merit, and love where they should; so
that Age is wise, for it makes consideration to open the Gate,
and Reason to lead the way. I speak not here of Old Men, for
those can onely be called old, where Time hath made a defect
in their Memory and Understanding; so that some may never
come to be old, although they live long; for Age hath more
power over the Body, than the Mind: But as a Woman is at
the height and ripeness of her Beauty at the years of 20. so a
Man is at the height and ripeness of Understanding about the
years of 50. For by that time he may arrive by his experience to
the knowledge of attaining to be a Wise man.

The Defects of Age.


Age is covetous and griping, superstitious and fearfull,
mistrustfull and jealous, testy and froward, dull and
heavy, lazy and slothfull, forgetfull, and tedious in their discourse;
neither have they great affection to any thing, or for
any thing.

A Young Man not a Wise Man.


It is as impossible for a Young Man to be a Wise Man, as for
them that cannot read their A, B, C, to read any Book, or to
speak before they have learnd, or to go before they have strength:
For how can a Man be Wise without Knowledge? which Knowledge
is got by Experience, and Experience is the Child of
Time. For though there may be many that live long, and know
little, yet there are none, that have lived but a little while, that
can know much; which is Youth: For Youth may know much
for Youth, but not enough; for Knowledge consisteth in the
weight and measure of things; so that a Young Man may have
a little flash of Wit, but not a solid Understanding; and a Young
Man may be a Hopefull Man, but not a knowing wise Man; a
Young Man may be a Virtuous Man, but not a Valiant Man; for L2r 67
for it will take up some time to know what true Valour is; and
as Time adds to the stature, and strength of Bodies, so it gives
stature, and strength of Knowledge, sound clearness of Understanding,
which without it cannot be.

Youths virtue.


Youth is bashfull, pitifull, charitable, pious, quick and nimble,
merry and lively, cleanly and neat, liberal, loving and
kind: But Vanities, which are the Attendants, and Followers
of Youth, in Age either come to be Vices, or else are turned
away like idle Companions as they are.

The Follyes of Youth.


Youth is sudden, rash, desperate in their actions; as, to venture
without all reason, or likelyhood; lavish and prodigal;
for their Money is too heavy for their Mind, till it be
spent and their Lands trouble their way, till they be sold; they
are deboyst with Women, Gaming, and Wine; they are vain
and fantastical in their Fashions, Garbs, and Clothes; they are
various, and unconstant; for they will love one day to madness,
and the next day hate to abhorridness; they are impatient of delayes;
for if they may not have what they would, they will
hardly take it when they may; and they are so conceited, and
self-loved, as they believe all love them, and admire them, when
few care or think of them; then they are so credulous, and believe
all for truth; and so open and free, that they cannot keep
counsel. So Youth loves all things that are not his, but cares for
nothing that is his own.

What becomes, or not becomes Age.


There is nothing so ungratefull as to see Age to act the
part of Youth, as Dancing, Singing, playing on Musick,
and the like; or to wear gay Ribbons, Feathers, or
Clothes; or to see him Amorous and Wanton in Love; or to
use any light Gestures, or Discourses, which in Youth are graces
to adorn them, but in Age they are acts to deform them: But
there is none so Aged, that Arms become not, so long as he can
bear them, or wear his Sword; for they are the Accostments of
his Courage, and Valour, the which he should never forsake;
for a Valiant Man lives in Active Courage, and dyes in Passive,
when he can Act no more.

L2 of L2v 68

Of Fools.


The Amorous Fool is one that sighs out Love-verses,
sings Songs, and cryes at his Mistrisses Feet; complains of Cupid’s Cruelty: but whosoever entertains his love, he
despiseth; and whosoever despiseth him, he dyes for, and yet
lives.


The Self-conceited Fool is one that scorns to take counsel;
and doth not onely think his Fancyes the fullest of wit, and his
Judgement the wisest, and his Actions the regularest, but that
his House, his Horse, his Dog, any thing is best; not for the Conveniencies
of his House, or for the beautifull Architectures, or
for the situation; or that his Horse is the strongest, or soundest, or
best natur’d, or choycest colour’d, or perfectest shaped, or fullest
of spirit, or swiftest of race, or surest of foot; or that his Dog
is the best Hound to hunt withal, or the best Spaniel to couch
withall, or the best Grey hound to run withall, or the best Mastiff
to fight withall: So that it is not for the worth, or benefit
which he receives from any thing, that makes him love, or esteem
of it; But he thinks whatsoever is good, pleasant, or profitable,
is created so by being his.


The Humorsome Fool is one that doth nothing for Reason,
but out of Will.


The Passionate Fool will be Cholerick, Jealous, Malicious,
Envious, Sullen, Merry, and Loves, and Hates, and knows not
why.


The Fearfull Fool shuns his own shadow, and is Poetical in
his vain Fears, in creating Fancies of Terror, wherein he makes
Life a Torment, having alwaies the pains of Death upon him.


The Impatient Fool is all for the present; for he thinks his
Throat cut, untill he be satisfied in his desires; a day to him is
as a thousand years; nor he scarce thinks of Heaven, because he
enjoys it not.


The Luxurious Fool thinks of nothing, but to please his
Senses; he knows no Compassion, he neither regards Health,
Honour, nor Profit; Ease and Idleness are his dear Companions,
and his Natural Affection is Voluptuousness.


The Slavish Fool will do any act through Fear.


The Learned Fool admires, and is in love with all other Languages
besides his own; for if he were bred with the Greek, or
Hebrew, which are counted the most significant, he would prefer
Low Dutch, which hath the least Compass, before it. He is
one that is Proud, in being acquainted with several Authors;
although his Acquaintance oppresseth his Memory, smothers his
Judgement by the multitude of Opinions, kils his Health by his
study, destroys his Natural Wit by the transplantings and ingraftings
of what he reads. Then he is so bound up to Rules, as
he gives himself no reasonable Liberty.

The L3r 69


The Talkative Fool loves not to hear any body speak but
himself, neither will he let them; for he speaks so fast, as he
permits not, nor gives room for any other to take place; insomuch,
as what with his loud, fast, and tedious discourse, he
will make his Hearers deaf.


The Superstitious Fool is an Observer of Times, Postures,
Figures, Noyses, Accidents, and Dreams, and many such like.
As for Times, they will not begin a Journey, or marry, or buy
Land, or build, or begin any work, but on such Days as appear
to be lucky. For Dreams, if they dream their Teeth fall out of
their head, or of Flowers, or Gardens, or of any thing green or
the like, or to see their Faces in a Glass, or to fall from a Precipice,
or being at Weddings, they think it Fatal. For Noyses,
the howling of Dogs, the croaking of Ravens, the singing of
Crickets, the skreeching of Owls. For Accidents, the bleeding
three drops at the Nose, Iron molds, the Right Eye itching,
Salt falling to them. For Postures, or Figures; as a Hare to run
cross them, or to stumble at the Door. Insomuch as they never
enjoy any present Recreation, for fear of an evil Accident.


The Venturous Fool thinks all desperate Actions honourable
Valour; as to go into the Field for Battel unarmed, or to wear
something as a mark for the Enemy to shoot at, or to give the
Enemy any advantage; Where the Honour of the Valiant is,
to beat, and not to be beaten: For he is a Fool that will give his
Enemy ground. And others think it a Valour to leap over
Hedges, and Ditches, and Gates, to jump over dangerous places,
to swim, or make their Horses swim over large, great, and deep
Rivers; or to try Experiments upon themselves; and all to no
purpose, but to shew what they dare do. Whereas true Valour will
do none of these Actions, unless it be upon strong necessities;
as to avoyd and hinder a great danger: but Fools have neither
Foresight to prevent, nor Judgement to choose, nor Patience to
suffer; neither will they take any example, to avoyd either Inconvenience,
or Danger; they run blindfold into all Actions,
(and as the Proverb saith, “They leap before they look”) and stumble
at Straws; and either they so trouble themselves with what may
come, as they never enjoy the present, or they consider the future
time so little, as they are destroyed before they are aware.
But as Fools make all things worse than they are, in not giving
them the right use: so Wise Men prevent Evils by their foresight,
mend what is bad, shun Danger, and what cannot be
avoyded, they bear with Patience.


I have heard say that, “the World is as one great Fool, in which,
say some, the Wise, though there be very few, are buried in the
Rubbish of Fools, without Monuments”
. But that saying is both
foolish, and unjust, as to Condemn all, because there is Folly
in the most: But Envy and Malice may bark, yet they cannot
bite; therefore the Wise live in Renown, when Fools shall be
scattered as Dust before the Wind.

The L3v 70


The Busy Fool is one that had rather break his head at his
Neighbours door, than keep it whole at home; he strives to decide
all petty Quarrels, wherein he is sure to get the hatred of
one side, if not both; he is the Hackney for News, lading himself
at the Posthouse, and disburthening himself to all he meets;
he is more concerned with a forein Embassador, though he hath
no use of him, than the Embassador is with his Embassages; he
never faileth Sessions, and Assizes, nor Executions; he riseth
early, he eats hastily, walks fast, goeth to Bed late; and his
Thoughts beat quicker than a Feaverish Pulse; full of vain Designs;
offers his service to all, although he is not able to do any;
he strives to know all things, and takes not time to learn any
thing; he makes himself his greatest Enemy.


The Vain-glorious Fool is one that sets himself to the most
publick view; and if he hath any Estate, he spends it in vain
Entertainment; he seems to despise those things he covets most;
he reads his Letters in the Streets, as he rides, or walks, to have
the People think he is a Man of great business, although they be
Letters of his own writing; he makes his Horse pranse at a fair
Ladies door, or walks by, and looks up often, as if he had some
Interest there, when the Lady knows him not, or would despise
him if she did; When any one visits him, he calls for his Servant,
asking where his people are, complains they are never at
home to wait, when the most he hath is but a Lacquey and a
Groom. Sometimes he will pull out his Handkerchief, as for
use, and two or three pieces of Gold shall come forth with it, and
scatter on the Ground, as if his Pockets were full, when he laid
those Pieces there of purpose; and when he reads a Letter of
News that he hath borrowed, he will take out as many more as
will fill a Bag; that he may be thought a man of great business.
He is like Alchimy, that makes a great shew, but hath little
worth.


The Exceptious Fool is one that thinks that all which is said,
or was meant, is against him; he hates whispering or laughing
in any besides himself, and is jealous of all men; he is as a
Troubled Water, where no Beast will drink.


The Cautious Fool is alwaies considering, but never resolving.


The Credulous and Incredulous, the one believes against all
Reason, the other will believe no Reason at all.


The Facile Fool can deny nothing; he will promise that he
knows not how to perform; he followeth not Good, because it
is best; nor shuns Evil, because it is worst; for he followeth as
Perswasion leads, not as Reason guides.


The Inconstant Fool is one shuns all things which he knows;
he will be a Friend to death for a day, and the next as great an
Enemy; he hath no settlement, neither for his Soul, Body, nor
Estate; he hath more several colours than the Camelion, and
more Shapes than Proteus; he is as a Labyrinth, where none can
find a sure way.

The L4r 71


The Impertinent Fool is alwaies asking such questions as cannot
be resolved; offers his service where there is no occasion,
or use of it; requesting those things that cannot be granted; so as
he will neither by denyed, resolved, nor counselled.


The Prodigal Fool is like a weak Stomack, that whatsoever
it receives, it casts forth; which makes his Purse like his Body,
to dye of a Consumption.


The Extravagant is like the Prodigal, onely his way is more
various.


The Kind, Fond, and Tender-hearted Fool, is one that will
promise, or part with any thing that he hath for the present, but
repents himself as soon as he hath done; he embraceth all
things, but flings them away before he knoweth what he had;
his Heart is softned with sudden pity, but is hardned with little
time; so that it is variety of Objects that makes that Passion work.


The Affected Fool is one that speaks alwaies in phrases, and
proportions the distance of Time between his words; his Countenance,
and his Discourses, with several postures of his Face,
and his Hand, are like the Vane, or Weather-cock of a House,
which is alwaies in motion; and for its Garb, it is either so loose,
as if there were a solution of his Joynts, or else so stiff, as if he
had no Joynts at all; he neither eats, drinks, sits, walks, speaks,
sleeps, or any Natural Act, but he doth it in a particular, and
Artificial form.

The Fantastical Fool is wedded to strange singularities.

Men ought not to strive for Superiority with
Women.


Hee is either a Fool, or a Coward, that strives for the
preheminency with a Woman; a Coward, because he
domineers over Weakness; a Fool, to dispute with
Ignorance. For Men should use Women as Nurses do Children,
strive to please, and yield to them in all things, but what
will do them harm: As not to suffer them to degrade themselves
of their Honours by their Wantonnes, or to spend their Estate by
their Vanity, or destroy their Health by their ill orders; but
strive to delight them, giving them Liberty in all Honourable
and Honest Recreations, in moderate Expences, and harmless
Vanities: But he that strives with his Wife, to win the Breeches,
would have never had the wit to have fought the Battels of sar. For a Gallant Man will never strive for the Breeches
with his Wife, but present her with the whole Suit, as Doublet,
Breeches, and Cloak, and all the Appurtenances thereunto, and
leave himself onely his Sword to protect her. It is more honour
for a Man to be led Captive by a woman, than to contend by
resistance; for a Man can receive no dishonour to be taken Prisoner
by the Effeminat Sex; for where a Gallant Man strives to L4v 72
to beat off other Shackles, with Courage to overpower it, yet
he willingly yields to the Effeminat Bands, and takes them as
Wreaths of Flowers, rather than Chains of Slavery. But the
pure true Gentry comes from Merit, from whence proceeds all
Noble and Heroick Actions.

Of Women.


Some in their Praises of Women, say, they never speak but
their words are too many in number for the weight of the
sense; besides, the ground of their Discourse is impertinent,
as Enquiries, who dined, and who supped at such a Table; what
Looks, Words, and Actions, past amongst the Company; what
Addresses such a Man made to such a Woman, and what Encouragement
they receiv’d in their Courtships; then, who was at
Court, who at Church; or slandering, or defaming one another;
or bragging of themselves, what Clothes they have, or
will have, what Coaches, or Lacqueys, what Love servants they
have, or may have; what Men are like to dye for Love of them;
what Feast they made for such a Company, who took them out
to dance at such a Ball, who usher’d them out of Church, and
who they saw there, and not what they heard there; and for
their Pastimes, say, they are seldome at home, unless it be to receive
Visits. Neither are they pleased with the Company of
their own Sex; for if there be no Man amongst them, they are
very dull, and as mute as one would wish; unless it be at a Gossipping,
where a Cup of good Liquor runs about: But if a Man
be amongst them, of what Condition soever, but especially a
vain Young Man, then their Pipes are set to the highest note,
and with such ridiculous Laughter, as they seem neither to stand,
or sit still; or they are dancing, playing, and toying with every
thing: But in their grave Discourse they set their Countenance,
and twinkle with their Eyes, and contract their Mouth in a round
Compass, and speak their Words finely, and they that are not
Handsom, as few Women think but that they are; Or if they be
in Years, they strive to be thought Wits, and all their Discourse is
of Love, justifying Loving Friendships by the Conversation of
Souls. Some of the Graver sort run into State Affairs, and pretend
to be Politicks thereof: Others pretend to be learned in
Divinity, and talk of Predestination, and Free-will, and Transubstantiation,
and the like; and others pretend to Devotion,
repeating of Scriptures, when, say they, the Thoughts are Amorously
affected, as those who discourse wildly: Therefore, say
they, it is no marvel if the Men be so prevalent in their Amorous
Assaults, since the Women do so easily yield; nay, say they,
they do more than yield, for they invite the Enemy to betray
themselves. But these censuring Persons judge too rigorously,
for the Faults of a few ought not to brand and condemn the whole M1r 73
whole Sex; for surely there are numbers of worthy and honourable
Women, in not onely seeming Chast, but being Chast;
and know their Countenance must be modest, their Behaviour
grave, their Discourse rather enclining to Silence than to
Talk, Curteous, but not Familiar; their state must be rather
above their Quality than beneath it, rather Proud than Humble,
for too much Humility breeds contempt. Besides, there are
those that are Patient, Pious, Trusty, Tractable to Virtue,
Thrifty, Fashionable, Constant, both Maids and Wives.

Of Bawds.


Bawds do, like the Indians, that pick out the fairest and best
shap’d of their Prisoners that they take in the Wars, feeding
them fat like Beasts, to offer to their Gods as Sacrifice;
So Bawds choose the youngest and fairest Women, and
cherish them with the choycest and best kind of Diet, to fatten
them, that they may be in good plight; and likewise garnishing
them forth with rich Clothes, like sacrificing Garlands, that they
may be more acceptable to their Gods, which are Whoremasters,
that their Reward may be more; And many times they
are brought to the slaughter of Honour, an Honesty, with Musick,
and Minstrels, as the others are to the Altars; and the Fire
of Lust destroys the one, as the Vestal Fire doth the other: so
that Bawds are the Priests that sacrifice Chastity, Honesty, and
Honour; and they preach Flattery, to perswade and delude their
Flock; the Text is Variety, and the Application Pleasure; their
God is Cupid, and their Goddess Venus, to whom they direct
their Prayers; the Pope, or Head of their Church, is Mammon,
the God of Money.

Of the Dissembling of Women.


All Women are a kind of Mountebanks; for they would
make the World believe they are better than they are;
and they do all they can to draw Company; and their Allurements
is their Dressing, Singing, Dancing, Painting, and the
like; and when Men are catcht, they laugh to see what Fools
they were, to be taken with such Toyes: for Womens ends are
onely to make Men profess, and protest, lye and forswear themselves
in the admiration of them; for a Womans onely delight
is to be flatter’d of Men; for they care not whether they
love truly, or speak falsly, so they profess earnestly.

M of M1v 74

Of Chastity.


Those Women that are Covetous of Gain, or Ambitious of
Titles of Honour, or Amorous of Nature, or have been
bred by ill Examples, are easily perswaded to loose and unchast
Actions; But those Women that consider the Worth and Honour
that Chastity brings to themselves, and their Families, are
never corrupted; for they account it more Honour to dye a
Martyr to Chastity, than to be Empress of the whole World by
Wantonness: But Nature gives a Chast Mind, and a Virtuous
Education, an Honest Life; But Women that are Incontinent
are the most foulest and falsest Creatures of all Natures Works;
But those that are continent, are like what we imagine the nature
of Angels to be, that is, Incorruptible.

The Liberty of Women.


In some Nations, Women have much more Liberty than in
others; As for example, France, England, the seventeen
Provinces, Germany, and others, have more Freedome than Turky, Italy, Spain; not that those Nations are less sensible of
the honour of Constancy in that Sex than the others, but that
they are more confident of their Virtue and Chastity; Or else,
wisely considering, Restraint is but a Whetstone to Appetite;
For most Travellers confirm, that those Countryes that have
most Restraint, have least Chastity. The Lacedemonians may be
an Example, who gave leave by their Laws, that any Man of
their Nation might enjoy any Woman he fancyed; and not
onely so, but the Young Women and Men danced uncloathed
in publick Theaters; yet so Modest and Chast they were, that
for many hundred years there was hardly known an Adultery
committed. So that it is neither the freedome of Choyce, or
Fashion, or Bodies, that infect one another, but the Mind, which
is disorderly educated: For Nature would be Chast, if Education
were Honest, which is, to instruct Youth with Noble Principles,
and Profitable Rules, and to let them know how beneficial
and necessary Justice and Propriety is to the orderly Life of
Man; and so to breed them with Sense and Reason, Knowledge
and Understanding, or else Liberty is dangerous, especially amongst
the Effeminat Sex, if they be not ballanced with wise
Admonitions, to make them swim steddy and even through the
World, that the over-large Sails of Ambition may not overturn
them, nor the Whirlwind of Evil Perswasions may not swallow
them, nor to be lost in the dark Nights of Ignorance: but let the
bright Star of Knowledge light them, and the Needle of Understanding
direct them. But the greatest Storms that shipwrack honest M2r 75
honest Education, is Civil Wars; for Civil Wars corrupt
good Manners, especially Women that are Self-admirers, which
makes them believe their own Praises, and yield to Flattery, the
Murtherer of Chastity; for Insinuating Deceit is most powerfull
in Civil Dissention, both in Private Families, and Publick
Commonwealths.

Of Courtships.


It is a sign a Lover grows weary of his Mistris, when he
begins to give her good and virtuous Counsel; as if a Man,
that hath had enough of his Mistris, should perswade her to go
into a Nunnery; and to go into a Nunnery, when a Woman is
Old, is like those that go into an Hospital, when they are ready
to fall in pieces with the Pox; for to be Old is the Pox of Time,
as the other is the Pox of the Bones, for they are both full of
Pain, and decay of Nature; for Time and Disorder works the
same effects; for as Time wears out the body, so Disorder tears
out the Body.

Of Adulteries.


In Marriage it is far worse, and more Inconveniencies come
by the disobedience of the Wife, and her Adulteries, than
the Husband. For first, she dishonours her self, insomuch as her
company is an Aspersion to all honest Women that frequent
therein, which makes the Chast to shun her Society. Next, she
is a dishonour to the Family from whence she sprung, and makes
the World suspect the Chastity of her Mother; for there is an
old saying, “Cat will after kind”: thus we see that the World is
apt to judge from the Original. The third dishonour is to their
Children; for were they never so Beautifull, and Virtuous, yet
Families of Honour refuse to match with them, unless they bring
great advantage by their Wealth; and then none will receive
them into their Stock, but those whom Poverty hath eaten up;
for the disgrace is like the Leprosy, never to be cured; and it
infects the whole Posterity, and it gives Spots to the Family it is
joyned with. The fourth and last dishonour is to the Husband;
for let a Husband of a dishonest Wife be never so worthy a Man,
yet her Follyes shall lessen the Esteem of his Merits to the generality
of the world; Although he have a great Valour, a
flowing Generosity, a sound Judgement, a fine Wit, and an honest
Mind; well bred, Beautifull, Rich, Honourable, yet the
vulgar part of the World will point at him, as a Fool, a Coward;
and all they can think to be bad in a Man; nay those excellent
Virtues of Nature and Education, shall be dimm’d, and lose
their Gloss even to the Wife, although it be unjust to mis-prize M2 one M2v 76
one for the fault of the other: Yet such is the nature of the
World, as they will censure by what they can mistrust, as well
as that they can assuredly know, and think that some Defects
undivulged lye hid, which makes her prefer another in her Affections
before him; and any thing that is despised, seems poor
and inferiour at the first blush, unless they meet with them that
value things as they are, and not as they seem, which few do;
for the most part of the World regard more the outside than the
inside, and are carried away more by the shew than the substance;
which makes so many mistake, that they despise what they should
admire, and love what they should hate, and hate what they
should love. This is the reason that Gallant, Worthy, and Wise
Men are dishonoured by their dishonest Wives. Besides the Dishonour,
the Inconveniencies are many; First, it abolisheth all
lawfull and right Inheritance; for the Child that is born in
Wedlock, although begot by another Man, shall inherit the Husbands
Estate, although it be known to be another Mans, by our
Laws. Next, for the abuses of Industry; as for the profit and
pain of his Labour to go to a Stranger. Thirdly, for the weakning
of Natural Affection; for a Man that mistrusts that all are not his
own, makes him not love any, because he cannot guesse which are
his; rather, he hates all, for fear he should love him that brings
him Dishonour, and Discontent; or at least set the Parents upon
the Wrack, with Fear and Grief, as afraid to mistake their own,
and grieve that their own may have too little Affection from
them. Thence it takes away the tenderness of Affection from
the Parents, and neglects and rigour to their Children; it makes
disobedience from Children to their Parents, for the disgrace and
wrong they receive; so that Suspicion is become the Master of
the House, and Shame the Mistris. Unthankfulness the Steward,
and nothing is entertained but Discontents.

Adulteries of Men.


The like Dishonour and Inconvenience comes not by Adultery
of the Husband, as the Wife; for the Children receive
no dishonour by the Fathers Liberty, nor the Wife very
much; for the worst that can be thought, is, that she is not so
pleasing to her Husband, either in her Person, or in her Humour.
Nay, it begets rather a greater Luster to her Merits, and sets off
her virtues more to her Advantage; as, to shew her Fortitude
in Patience, her Constancy in Chastity, her love in her Obedience;
which the World taking notice of, pities her hard Fortune
in an unkind Husband; and Pity proceeds rather from
Love than Scorn, and gives the Dishonour to the Husband for
his Inconstancies, and not a Disgrace to the Wife in being forsaken;
if she have an approved virtue, knowing it is Facility in
being subject to change, not her want of Merit, but the Inconvenienciesconveniencies M3r 77
that come thereon; it is ruine to a Mans Estate,
for Concubines are chargeable, for Women are won oftner by
Gifts, than for pure Affection: For though Affection sueth
often, it speeds but seldome, when Gifts commonly prevail;
and besides, Charges is multiplyed by their increase, the next is
apt to corrupt Noble Natures, by the practice of Dissembling,
and Flattery of the Enamoured, to grow False and Deceitfull
to all other, for Custome is a Second Nature: Then this Amorous
Love hinders all Business, and Affairs of the World; so
that it is not onely wasting his present Estate, but makes him uncapable
of raising another; for although all Lovers are most
Ingenious and Industrious to obtain their Beloved, yet to all
other things of the World they are as dead. Next, as he is unprofitable
for himself, so he is not profitable for the Commonwealth;
for he that hath his Mind full of Women, can have no
room for any thing else; besides, his Heart is in his Mistrisses
Breast: This kind of Love effeminates and degrades a Man of
his Valour to all, but for his Mistrisses Love, witness Mark Anthony.
I mean not all those that are affected to Women; for
Moderate Love gives an Edge to Valour: but those that are
swallowed up, and become wholly Lovers to be precise in Cupid’s
Temple, and are alwaies praying to their Mistris their Deity:
but their Goddess doth not alwaies hear their Prayers, which
makes them go home to their Melancholy Wives.

Of Jealousie.


Jealousie in the Married Estate, is the Curse of Mankind, it
makes a Confusion; and where there is Jealousie, there
can be no Union: but it is not onely the Inconstant Life that
makes Jealousies, but the Indiscretion betwixt a Married Pair;
for Indiscretion will raise up such Jealousies, although the Husband
and Wife be very honest, and true to the Wedlock Bed, as
many times causeth a Divorce, or at least such a Disquietness, as
to make Home unpleasant: But where the Marriage is so fortunate,
as their Humours agree, it is the happyest and the sweetest
Life; they lessen one anothers Grief, and increase one anothers
Joy; the very Noyse of their Children is Musick to their
Ears; Industry and Labour is a Recreation; to increase their
Store is their Happiness; their House is their Heaven, and in Society
are as Gods, to live in Peace.

Husbands are Nurses.


All Married Men are but Nurses; for all Nurses tend
Children, in taking care they should not fall and hurt
themselves, and to feed and cloath them, and to teach them to go, and M3v 78
and to guard them from harm: So Husbands provide for their
Wives maintenance by their Industry, guard them and protect
them by their Valour, instruct and teach them by their Wisdom,
lest they should fall into Indiscretions: But Marriage most commonly
knocks all quick Spirits on the Head, and buries all Wit
and Mirth, giving Life onely to Care and Trouble.

To Cry on ones Wedding Day.


Crying on ones Wedding Day is like a King that begins his
Reign in Blood; and although he may prove full of Clemency,
yet it is a sign he will be a Tyrant all his Reign after: So
Women may be happy after Bridal Tears, yet it prognosticates
but a Cloudy Life.

Of Marriage.


The Cause why there be so many Unhappy Marriages,
is in the unequal Matches; and the fault is in the Parents
not breeding their Children according to their Quality,
or Estates; for some, their Breeding is too high for their Estates,
and others too low for their Estates, and Qualities, and Degrees;
For some, though they have great Estates, yet will bring up their
Children in Dirt and Rags, and keep them short of Means, and
so much under their Power, as when they come to be Masters of
an Estate, and Family, and not knowing before the use of Goods
and Liberty, they become Prodigal Spendthrifts, and Inconstant
Husbands, in not being acquainted enough with the Vanities of
the World, to despise them for the World; and Vanities, the
more they be known, the less they are admired, loved, or regarded.
Others again, that are of a high Degree, and having
low Fortunes, think to humble their Children by their breeding,
to make their Minds agree with their Fortunes, and leave them
to the Conversation of mean and mechanick People, as Servants,
and the like; whereby they can learn nothing that is Noble,
and Honourable, but Sharking, Swearing, Drinking, Lying,
rude in their Behaviour, ruff in their Conversation, mean in
their Practices; when most commonly the Son marries the
Chamber-maid, and the Daughter the Serving man, not knowing
the difference of better Company: but finding their Errour
afterwards, it most commonly makes them Unhappy all the rest
of their Lives, and repining at the advantages that they thought
they had lost, and might have had; for Time brings Consideration,
and Consideration many times Repentance, to think
with themselves how they might have advanced their Estates by
their Marriages, and what Inequality there is in their Births,
making them despise their Choyce; so as they run into two extremes;tremes; M4r 79
the First, in being over-fond, in marrying so soon, and
unequally, and after, having so much , as they regard nothing, or
please themselves with any thing that is at home, so as they seek
what is to be found abroad to divert their Discontentments, and
so become Wanderers, thinking thereby to shun or cast off their
former Follyes; which the more they look back on, the oftner
they repent of. Others again, through Carelesness, make their
Children fall into the same Errours, not instructing them with
Noble and Honourable Principles, but suffering them to run
about into every Dirty Office, where the young Master must
learn to drink and play at Cards with the Kitchin-Boy, and learn
to kiss his Mothers Dirty Maid for a Mess of Cream. The
Daughters are danced upon the Knee of every Clown and
Serving-Man, and hear them talk scurrilous to their Maids, which
is their Complement of Wooing; and then dancing Sellingers-
Round
with them in Christmas time, and many other such things,
which makes them become like unto like; and their Parents
think no harm in it, because they are young: And some say by ill
example; For when Children see their Parents to do not well,
and disagree, they think it Warrant enough for them to do the
same. And others breed their Children at that high rate, that
it ruins their Estates, or at least hinders the Increase so, as by their
Decay, or not raising their Estate, they cannot match them so
high as their Breeding requires; which makes them to leave
them with Low Fortunes, and High Minds, which can never
agree. Neither will they own any thing that is not above them,
but despise even that which is equal to them in every thing, unless
their Breeding be not so. Or where there is a despising or scorning
between Man and Wife, there will be alwaies a Neglect, and
a Disagreement: yet of the two, there comes less Inconveniency
in the High Breeding than in the Low and Mean; for the first,
though it breeds Pride, yet it shuts out Baseness, and begets Noble
Thoughts, and Honourable Qualities; and the other begets
mean Thoughts, base Qualities, and disordered and foolish Passions
and Affections: and whatsoever is rooted in the young and
tender years is seldome stubbed up with Age; but if it be, it is
with great Difficulty and Labour. So that Children according
to their Estates, Conditions, and Degrees, must be bred with
Plenty without Prodigality; with Respect, not with a Neglect,
nor too much Observance; their Discourse to them Wise and
Solid, not Idle and Foolish; their Recreations Seasonable and
Suitable, not Extravagant and Wild; they must rather Animate
their Spirits than Deject them, and not to fill them with too
much Art, for fear of spoyling their Natural Parts.

Of M4v 80

Of Marriage.


Men have three several Strings to tye the Knot of Marriage;
first, Conscience, or Religion; next, Nature; the
third, Gratitude.


First, There is no Religion in the World that makes not Marriage
Sacred; and in Christian Religion they are a Consecrated
Pair, wherein they are commanded to leave all others, and live
together, and love each other; and for Nature, there is no such
relation betwixt any of her Works, as to make a perfect Friendship,
as between Man and Wife; all other Friendships are as it
were Forced, or Artificial, and not Natural; for Man and Wife
are like one Root, or Body, that whatsoever toucheth the one,
is truly sensible to the other; nay, so as it is the same Joy and
Grief. Then for Gratitude, the Man ought to love his Wife,
not because she is as his Servant, in being Overseer in the
Houshold affairs, or in nursing up his children, and the Care and
Fear of them, or in being sick or ill in the breeding of them: but
the Horrid Pain in bringing them forth into the World, and the
Danger they pass through, which is more hazardous to every
particular Woman, than to every particular Man in Battel. Then
for the Weal publick, which is as the great Wheel in a Clock,
so every private Family is as the little Wheel for the Wealpublick;
if a Man and his Wife disagree, which is want of Affection,
then their Children, when they are grown up, begin to
grow Factious, some siding with the Mother against the Father,
and others with the Father against the Mother; which Custome
will make them grow Factious in the Weal-publick, as well as in
the Weal-private.

Of Marriages


Those Marriages are commonly more happy, which are
made out of Interest, than those that marry for Fancy;
for Interest is like Brass which is ingraven, and Fancy is
like printed Wax; the first never alters except it be broke by ill
fortune, when the other is destroyed with a warm breath. But
those that marry below their Quality, give Respect and Reputation
to those they marry, but take it from themselves.

Of Married Wifes.


A Woman ought to please her Husband to the uttermost of
her power, as to humour all his honest Delights, not onely
in Actions beseeming her Sex, but those are forbidden Women by N1r 81
by the Laws of Modesty, and ought to be strictly kept at all
times of their lives, but when they serve to maintain their Husbands
Affection, and keeping their Husbands Affection from
running to others unlawfully, from whence proceeds not onely a
Disturbance in their Families, and a Ruin of their Estates, but a
Disturbance and Ruin to many Families by Adulteries, which
Adulteries cause Jealousies, Jealousies make Malice, Malice
Revenge, Revenge Murther; so to avoyd these, a Woman may
Game, Fence, Ride, Vaut, Run, Wrestle, Leap, Swim, or any
the like Actions, which are onely accounted Actions fit for Men,
if their Husbands should take Delight in them, to have them
Companions in all their Exercises, and Pastimes. But it is Time
and Occasion that makes most things Good or Bad: For example,
it were a horrid thing, and against Nature, and all Civil
Laws, for Children and Parents, Brethren and Neighbours, and
Acquaintance, to kill one another, although their Offences to
each other were very hainous; but when the King or chief Magistrate
in a Commonwealth commands it, as they do to those
that are of their side in a Civil War, then it is not onely Warrantable,
but it is accounted Sacred and Divine; because nothing
pleaseth Divinity more than Obedience to Magistrates, and Nature
loves Peace, although she hath made all things to War upon
one another; so that Custome and the Law make the same
thing Civil or Pious, Just or Unjust.

Of a second Wife.


It is to be observed, that when a second Wife comes into a
Family, all the former Children, or old Servants, are apt to
be Factious, and do foment Suspicions against her, making ill
Constructions of all her Actions; were they never so well, and
innocently meant, yet they shall be ill taken, and all that they
hinder her of, although it do them no good, but what is gotten
from her, they think themselves enriched, not so much by what
they get, but by what she loseth, or hath not.

Civility from Men due to Women.


Complements from Men to Women are as a Tribute due to
Womenkind; for Women, fearing they should not be so
Noble Creatures as Men, are apt to be out of Countenance, as
mistrusting some Imperfectness in themselves; wherefore Men
of Noble Natures are willing to help the Weak, and therefore
ought to give our Sex Confidence by their Praises, and therefore
should be civil to Women, in having as tender a Regard to them
as to Children; for though Women be not so Innocent, yet they
are as Powerless; and it is the part of a Noble Heroick Nature N to N1v 82
to strive to oblige the Weak; and it is better to be used with
Cruelty than Scorn, or a rude Kindness.

The Ridiculous Malice amongst Mankind.


So Ridiculously Foolish, or so Maliciously Envious is Mankind,
as one would think Nature was either Defective, or
else full of Malignity, when she made him. As for example,
If a Man love his Wife with a clear and constant Affection, rejecting
the Amorous Allurements of other Women for her sake,
finding all in his Wife that he can wish, or at least desires no more
than what he enjoys, and is best pleased to live a life of quiet at
home, ruling his Family with Love and Obedience, thinking it
more wise to enjoy the World thus, than to trouble himself with
those Affairs of the World which neither bring him Ease, Peace,
nor Profit; but if he must act several parts upon the Stage of the
World, to which he is forced either by Honour or Necessity, not
by Choyce, this Man shall be thought either an Uxorious Man,
or a Fool, or a Madman, either to give himself over to various
and voluptuous Delights, or to deliver up not onely his Person
and Estate, but his Reason and Liberty, to the humours and will
of his Wife; As if a Man when he gives his Child a Hobbyhorse,
because he lets his Child do so and so in many like Causes,
and if the Child desire to go abroad, the Father desires to please
his Child, when it hinders not more potent Affairs; thus if he
doth not cross his Child in every thing, but is well content to
please and humour him in harmless things, he is thought too
fond and indulgent a Father to his Child: just so is a Husband
condemned if he humours and pleaseth his Wife in letting her
have her will in honest, and not in dishonourable Recreations.
But what Gallant Man will not favour the Female Sex? nay,
what Gallant Man will not condescend to all their Desires, and
seek and invent waies to please them, so far as Honour will give
them leave? And shall a Man despise, and cross, and neglect his
Wife because she is his own, lawfully joyned and united? Shall
it be more Dishonour for a Man to love his Wife, than another
Mans Wife? Shall a Man be accounted a Fool because he is honest
to Wedlock? because his is kind to his own Wife? Was Augustus Cæsar less Wise because he loved? or Pompey less
Valiant because he loved? Salomon may be said to be less Pious
towards God through the great Love he bore to Pharoah’s
Daughter, which was his first, and dearly beloved Wife, yet he
was not less Wise in respect of the World. But Men seek for
that abroad, whereof they have better at home, and the unsatiable
Desire of Mankind makes them search for what is never
to be found: But where Nature gives a Satisfactory Mind, she
gives a Happy Life; and what can we imagin the Joys of Heaven,
but a stint to our wandring Desires; therefore those that are most N2r 83
most fixt, are nearer Heaven; and he is the Wisest, that is
nearest to Unity; and those that are most united, are likest to a
God.


But where Discord happens, Hell is resembled, and harsh,
haughty, and insulting Natures, are composed like Devils; and sar shewed himself a Fool in nothing but in quitting his
Guard, and not hearkning to his Wife, which was to shew his
Courage, and to let the World see he durst go unarmed, singly
alone as it were, and his freedom from the Chains of fond Affection;
thus quitting Prudence and Love, he dyed too violent
a Death. And Seianus quitting the Affection towards his Wife,
and placing it upon Julian, raised such a Jealousie in Tyberius,
as it cost him his Life, otherwise he might have ruled the Empire,
and so the most part of the World. Thus Anthony’s leaving his
Wife for the love of Cleopatra, lost him the third part of the
World. Neither are the Counsels of a Wife alwaies to be despised,
if all were honest, nor to be lockt from the private Affairs
of her Husband; Portia was able to keep a Secret, and was of Brutus her Husbands Confederacy, though not Actually, yet
Concealing; And if sar had condescended to his Wives
Perswasion, he had not gone to the Senate that day; and who
knows but the next might have discovered the Conspiracy?
and numberless of the like Examples might be given. Besides, it
is to be observed, where the Husband and Wife disagree, their
Family is in disorder, their Estates go to decay, Jealousies arise,
which cause Discords, from whence proceeds a discontented and
unhappy Life; And where the Husband and Wife are united
in Minds, as well as in Body, all prospers; and most commonly
Ease and Plenty crown that Family, Industry is their Recreation,
Peace is their Joy, Love is their Happiness: for a kind Husband
makes an obedient Wife, dutifull Children, faithfull Servants;
for a Wise Man rules his Family with gentle, kind, and seasonable
Perswasions, with honest and sincere Actions, with
gratefull and just Rewards; and Kindness, and Constant Natures,
work hard and obeisant Natures to be more pliant and
facile; for Kindness melts the hardest Hearts, and makes them
flexible to form them as they please; where Cruelty or Severity
hardens them so much, as they will rather break than bend. And
if the Rational part of the World would but consider what Felicity
there is in peacefull Prosperity, they would never wander
so much out of the way.

Of Men and Women.


Some say a Man is a Nobler Creature than a Woman, because
our Saviour took upon him the Body of Man; and another,
that Man was made first: But these two Reasons are
weak; for the Holy Spirit took upon him the shape of a Dove, N2 which N2v 84
which Creature is of less esteem than Mankind; and for the
Preheminency in Creation, the Devil was made before Man.

Nature in the Composure of Men and
Women.


It is not so great a Fault in Nature for a Woman to be
Masculine, as for a Man to be Effeminat: for it is a Defect
in Nature to decline, as to see Men like Women; but to see a
Masculine Woman, is but onely as if Nature had mistook, and
had placed a Mans Spirit in Womans body; but Nature hath
both her Mistakes and Weaknesses; but when she works perfectly,
she gives Man a gentle and sweet Disposition, a generous
Mind, a valiant Heart, a wise Head, a voluble Tongue, a healthfull
Body, and strong and active Limbs: To Woman she gives
a chast Mind, a sober Disposition, a silent Tongue, a fair and
modest Face, a neat Shape, and a gracefull Motion.

The Nature of Man.


Man is more apt to take Dislikes at all things, than to delight
in any thing; but Nature hath given us no Pleasure,
but what ends in Pain; for the end of Pleasure is Grief: for
Cruel Nature curbs us in with Fear, and yet spurs us on with
Desires; for she hath made Mans mind to hunt more after Varieties
by Desire, than she hath made Varieties to satisfie the
Desires.

Of Painting.


There be some that condemn the Art of Painting in Women,
others that defend it; for, say they, as Nature hath
made one World, so Art another, and that Art is become
the Mistris of Nature; neither is it against Nature to help
the Defects. Besides, those that find out new Arts, are esteemed
so, that they become as Petty Gods, whether they become Advantageous
to Man, or no; as the Memory of those that found
out the Art of Gunpowder, Guns, Swords, and all Engins of
War for Mischief; and shall they be more praised and commended
than those that find out Arts and Adornments? as
Painting, Curling, and other Dressings; for the one destroyes
Mankind, this increaseth it; the one brings Love, the other begets
Hate. But some will say, those Arts defend their Lives;
but where they once use them to defend their Lives, they use
them ten times to destroy Life; and though it is no Fault in the
Inventer, but in the User; no more is Painting, when it is used for N3r 85
for a good intent, as to keep or increase lawfull Affection.
But, say they, it is a dissembling to make that appear otherwise
than it is. ’Tis answer’d, No more than to keep warm in Winter;
for Cold is Natural, so is the sense of it in Winter; but Clothes
to keep it out are Artificial; and the true use of the Art of Painting
is to keep warm a Lawfull Affection. Besides, If we must
use no more than what Nature hath given us, we must go naked;
and those that have a bald Head, must not wear a Peruick, or Cap
to cover it; and those that are born with one Leg shorter than
the other, must not wear a high Shoe to make them even, nor
indeed wear any Shoes at all, especially with Heels, because they
make them seem higher, but go with the Feet bare; and those
that are Crooked, must wear no Bombast; and many such Examples
may be brought. But, say some, it is a Bawd to entice,
in begetting evil Desires. It is answered, No more a Bawd than
Nature is in making a handsome Creature; but if they must do
nothing for fear of Enticing, then Mankind must neither cut their
Hair, nor pare their Nails, nor shave their Beards, nor wash their
selves, which would be very slovenly, for fear they should appear
so handsome, as they may perswade and entice the Lookers on
to evil Desires; which if so, let them be like Swine, and wallow
in Mire; but it is to be feared, that the Mire will be too hard for
the evil Desires; so as there may be more brought in defence of
Painting, than can be said against it. Wherefore, say they, it is
lawfull both in Maids and Wives; the one, to get a good Husband;
the other, to keep her Husband from coveting his Neighbours
Wife; for it is an Honour for Maids to get good Husbands,
because it is a kind of Reproach to live unmarried; for
Marriage is Honourable, and gives a Respect to Women, unless
they be incloystered, which all Constitutions will not agree
withall; and an honest Wifes care is to please her Husband, if
she can, when she hath him; for Marriage is the end of an honest
Mind to all but Widows, for they, when they marry again, do as
it were Cuckold their dead Husband, and their living. Besides,
if they have Children, they make a Distraction and Division in
their Families, and most commonly to the ruine of the first Husbands
Estate, having so great a share, and so much power, according
to our Laws; And though they should not murther
themselves, as the Custome hath been in other Countryes, but
contrary rather, to preserve their Health, and to dry their Eyes
after a while of those Obsequies of Tears, which are Sacrifices
to the Dead, yet to live a retired Life, to shew their unalterable
Affections; for though it be fit for a Widow to put off her violent
Passion of Sorrow as well as she can, yet there is no Humour
becomes that Condition better than Sadness; for Sadness,
which is a moderate Grief, looks full of Fortitude, and is Humble,
Modest, Gracefull, and so far from dis composing any part, as it
gives a setled, and majestical Face: So Painting is most disallowable
in Widows, for they should take the example of Judith,dith, N3v 86
where it is said, when she went to Holofernes, she anointed
her self as she did usually in her Husband Manasses time, which
it seems she used not after he was dead, before this time; for as
they have none to Displease, so ought they not to Allure. But
some will say, that their Poverty is such, as they know not how
to live, and they may be presented to such a Fortune, as may
make them live happy, and free from the Misery that Poverty
compels them to. It is answered, that Nature is satisfied with a
little, if their Ambition be not great: but if not they must make
use of the old Proverb, which is, that “Necessity hath no Law”, in
case they present not their Necessity to be greater than it is. But
to return to Beauty, it is pleasing, either Natural or Artificial,
and both to be admired; for if Art be Commendable, why not
in the Face, as well as in the Feet in dancing Measures, or as in
the Hand upon Musick Instruments, or in the Voyce, or in the
Art of Oratory, and Poetry, which will sooner increase Desires:
yet this is allowed of in all places and times, not onely in Temporal
Society, but in Spiritual Unions, where David, the Beloved
of God, was a great Master in the Knowledge and
Practice of them. And if these Arts be Commendable, and are
Graces to all parts of the Body, shall it be condemned onely for
Colour in the Face? And as Beauty is the Adornment of Nature,
so is Art the Adornment of Beauty; and this saith the Defendant
against the Plaintiff. But all Opinions have, or most of
them, Sides, and Factions; but my Opinion is so far with the
Defendant, as I believe all Adornments of Beauty are lawfull
for Women, if the Intention be good. Yet I am utterly against
the Art of Painting, out of three respects; The first is Dangerous,
for most Paintings are mixed with Mercury, wherein is much
Quicksilver, which is of so subtil a malignant nature, as it will
fall from the Head to the Lungs, and cause Consumptions, and
is the Cause of swelling about the Neck and Throat. The next
is, that it is so far from Adorning, as it Dis-figures: for it will rot
the Teeth, dim the Eyes, and take away both the Life and Youth
of a Face, which is the greatest Beauty. Thirdly and lastly, the
Sluttishness of it, and especially in the Preparatives, as Masks of
Sear-Clothes, which are not onely horrid to look upon, in that
they seem as Dead Bodies embowelled or embalmed, but the
Stink is Offensive. Then the Pomatum and Pultis, which are very
uneasy to lye in, wet and greasy, and very unsavoury; for all
the while they have it on, it presents to their Nose a Chandlers
Shop, or a greasy Dripping-pan, so as all the time they fry as it
were in Grease; neither will their Perfumes mend it, and their
Oils: And though I cannot say they live in Purgatory, because
they shun all hot places, for they cannot have the comfortable
heat of the Fire, and shun the Natural heat of the Sun, as they
must live alwaies, as if they were at the North Pole, for fear the
Heat should melt away their Oil, and Oily Drops can be no grace
to their Face. Dry Painting shrivels up the Skin so, as it imprintsprints N4r 87
Age in their Face, in filling it full of Wrinkles; wherefore
Paintings are both Dangerous, Ill-favoured, and Sluttish,
besides the troublesome pains. But for other Adornments in
Women, they are to be commended, as Curling, Powdring,
Powncing, Cloathing, and all the Varieties of Accoutrement,
in that they have none of the said former Qualities, but give a
gracefull advantage to the Person. Besides, Dressing is the
Poetry of Women, in shewing the Fancyes, and is the cause of
imploying the greater part of a Commonwealth; for in four
parts, three of them are in the Arts of Adornments; for it is not
onely, Tailers, Imbroyderers, Perfumers, Milleners, Feathermakers,
Jewellers, Mercers, Silkmen, Semsters, Shoemakers,
Tiremen, and many, many more, but every one of these Trades
have many Trades belong to them; as for example, How many
Trades belong from the Silk-worm to the Ladies Gown? and
from the Golden Mine to the Lace that is laid upon it? and so in
order to all other things, which is the cause of keeping a Commonwealth
in Union, in busying and imploying their Minds,
which keeps them from Factious Thoughts, and Designs. Besides,
it distributes and spreads the Maintenance of the Kingdome;
for without particular Commerce, and Trafick, a Commonwealth
cannot stand, and subsist: for though many a Commonwealth
may subsist without the help of their Neighbours,
yet it cannot live without their own Imployment and Dividement
among themselves: for as some share in Lands, so others in Offices,
and the rest in Trades, wherein all trafick, from the one to
the other; so that every Man lives by his Neighbour, and not
altogether upon himself.

Of Paleness, and Blushing.


When a sudden Paleness seizeth the Face, it shews a Guiltiness,
or some great Fear; but a Blush will come into
the Face many times, when there is no occasion to raise it; for
it oftner proceeds from the Constitution of the Body, than from
a Guiltiness of the Mind; for when the Blood is thin, and the
Spirits are hot, they are apt to run up to the Face without the
Minds consent or knowledge; but when Blushing is raised by
the Mind, it is commonly from a Noble Suspicion, that is the
Mind, which would not have an evil Construction, where it deserves
nought but a good Opinion. But it is better to be Bashfull
to Particulars, and Confident to the World, than Confident
to Particulars, and Bashfull to the World; for it is a sign they
are afraid to hear of themselves, though not to shew their Persons,
which seems as if their Actions should bring a Scandal to their
Reputation; yet a Bashfulness doth so obstruct the sense, as they
cannot deliver any thing perfect to their Understandings, but
seem like Changelings, or Fools, although they have great Wits.

of N4v 88

Of Boldness and Bashfulness.


The most of Mankind are either too bold or too bashfull;
either so bold that they seem rude, or so bashfull that they
seem simple: As for Boldness, it is worse in respect to others, but
better in respect to themselves; And Bashfullness is better in respect
to others, but worse in respect to themselves; for Bashfullness
is allwaies humble and civil to others, but fearfull and timorous
as to it self; insomuch as those that have this Vertue-Vice
(as I may call it) have neither freedome nor liberty to express
themselves after their natural accustomed manner, much less in
waies of advantage; for they neither speak Sense, nor their
words plain, but speak quite from the purpose, stuttering and stamering;
or else the Tongue is so tyed, that they become like
those that are dumb; neither can they behave themselves well,
and are so far from a gracefull Garb, that they behave themselves
like Changlings or Innocents, puting their Faces into a hundred
several Countenances, and their Bodies into as many several Postures;
nay Bashfullness hath such a forcible power over the Body
& Mind, as it draws & distorts the Lims and Motions of the one,
as the Disease of Convulsions doth; and distempers and distracts
the other, as the Disease of Madness, in not knowing what they
doe; it unthrones the Understanding, and blindfolds Judgement;
and this Bashfulness proceeds from too great an apprehension of
Misdeameanours; but this Bashfullness is a Tyrant, for it tortures
the Mind upon the Rack of Imagination, and whips the Body
with the pains of Restraint, giving no freedom to the Thoughts,
Words, or Actions; it imprisons Wit, and inslaves noble Endeavours;
it obscures Vertue, and dims Beauty, it lames Behaviour,
it takes away the Majesty of State, and the State of Majesty;
it is affronted by the bold rude, or the rudely bold; it loseth
respects from the half-witted men, and only gets pitty from the
Wise; But those that are bashfull are not only Judicious and Ingenious,
as Witty and Wise, but most commonly have sweet
and kind Natures, noble and generous Dispositions, valiant and
couragious Spirits, honest and temperate Lives; but the pleasure
of their life is disturbed with their imaginations, and conception
of the Opinions of the World;
I mean the
World of Acquaintance.
fearing their Censures, and
doubting their Applause. This Bashfullness proceeds from a noble
Ambition, or a pious Intention, either to get Fame, or an example
to Humility; but Bashfulnes looks as thorow a Perspectiveglass,
searching into obscurities; when Boldness is blindfold,
either with a Muster of Ignorance, or Vain-Glory; it either wants
Breeding or Wit: For a poor simple Pesant, many times, hath
more Confidence than a noble Lord; a rude Clown than a wellbred
Gentleman; a Market-woman than a great Lady; because
they neither examin, know, nor fear the Errors they may fall into: Again, O1r 89
Again, others are so vain-glorious as to think they cannot commit
faults; but this Courtly Vice, or Vice that is Courted, carries
it self with a haughty behaviour, and a proud demeanour, outfaces
Truth, yet shrinks at Dangers; speaks loud, but acts little;
threatens much, but dares not fight: They can receive no affronts,
because they will take none; for whatsoever is offerd as an Affront,
they take as a Jest, or Rallerly, or out of an Insensibility,
take all well as being meant well, or out of a Vain-glory think
none dares offer it. But howsoever their behaviour is to others, or
others to them, they are at liberty, and free in themselves, not
bound with the Chains of Bashfullness, nor manacled with the
Irons of self mistrust; they have no repinings for what they have
thought they have done amiss; nor blushing Cheeks, raised by
surpitious doubts; nor tender eyed, that dare not look on an evill
Object, or objects that they may falsly think are so; when they
are innocent they know, but Boldness doth out-face, not only
what evill might be thought, but what evill they have done; and
strange it is, yet true, Boldness hath such a pow’r, to make great
Crimes seem lesse than they are; and those that are bold, more
great or nobler than they are; like Masking Scenes set with false
Lights, present a City or a stately Tow’r, when it is nothing
but Pastboard painted over.

Of Women indifferently handsom.


Women are more happy in their Husbands affection when
they are indifferently handsome and various humour’d,
than when they are more exact: for a woman that is extreme fair
is more for admiration than for a setled affection; a woman that
is constanly patient, seems senseless or simple, which makes
him dislike her; and a woman that is allwaies cholerick and angry,
seemes a Fury; and she that is allwaies merry, disturbs her
Husband’s serious Contemplation of solid Thoughts; and she
that is allwaies sad, dulls him; she that is allwaies complaining,
is never pittied; and those that are sickly, their Husbands can
find no lively contentment; for what melancholy Company are
the dying? nor to be too devout and precise; for men in this
World, had rather converse ordinarily with Mortals than with
Angells. But if a Woman be healthfull of Body, plump of Flesh,
not deformed, nor exactly handsom; gracefull in Carriage,
without affectation; of a ready wit, and contriving Judgement;
cleanly, without curiosity; honest, without pride; carefull, without
choler; thrifty, without sluttishness; and various in their Dresses,
and other Humours: Such a Wife it will not be in Her Husband’s
power to dislike; and he will not only like her, but extremely
love her, even to Dotage; for those Qualities do violently draw
his Affections.

O Wisdom O1v 90

Wisdom and Wit are to be preferred before
Riches and Beauty.


Wisdom and Wit are to be preferred before Riches or
Beauty; for Wisdom knoweth how to get, keep, and
use Riches; neither can Beauty paralell Wisdom; for Wisdom
makes a man happy all his life, in governing his Passions, in chusing
his waies in order to his affairs, for his best advantage, not
only for himself, but for others in distress, by his Counsell;
for which he is Honored, Esteemed, Loved, and sought after,
to redress the incumberd, to relieve the distressed, to unite differences;
She helps the blind, in giving Eies of understanding to
the Ignorant. Wisdom is the Arm of strength to defend; the
watchfull Eye to descry dangers; the Fingers to point and direct;
the Tongue to perswade and admonish; It is the Heart of Courage,
the nourishing Liver, the Stomach or Store-house, the
Bowells and Center, the Head and Governor of a Commonwealth.
And Wit is to be preferred before Beautie; for there is
as much difference as betwixt Soul and Body; for Wit is as it
were spiritual, where Beautie is Corporal, and Beautie is subject
to the variations of several Opinions; for Beautie is not Beautie
in all Nations, but Wit is Wit in all Languages; Beautie wearies
the Eye by Repetitions, where Wit refresheth the Ear with variety
of Discourse; Wit is the God of Passion, creating and disposing
them at his pleasure.

Of Riches, and Beautie.


Riches siis to be preferred before Beautie, though it be a
gift of Fortune, and Beautie a gift of Nature; for Beautie
incaptives, where Riches inslaves all; for were there a Beautie that
had as much as Nature could give it, joyned with an Angelical
Mind, yet it shall never triumph so long, nor inthrall so many,
nor so constantly be served, as Riches is; for Riches hath no unfaithfull
Lovers, although she may have ignorant Servants,
whom she turns most commonly Weeping out of dores; for
she is a humersome Mistris, and changeth often, but seldom
makes a good Choice: And the Reason why Riches are preferr’d,
esteemed, honoured, and unweariedly followed, is, because she
affords more variety, which the Nature of Man delights and
seeks after; where Beauty is still one and the same; but though
Riches are fleeting, yet many times the Carefull and Prudent
have possest them long; where Beauty no sooner shewes her self
but dyes.

The O2r 91

The Beauty of Mean Persons.


Beauty in Mean and Poor Persons is onely subject to Temptation,
not to Admiration, as Beauty in Palaces is Famous
in Historie; but those Beauties as come from an Humble
Birth, and Breeding in a small Cottage, are buried in their Poverty;
which shews, it is not onely the Beauty which Nature
gives, but the Arts that adorn it, which allures the Mind; for
Good Fortune gives Beauty a Lustre, and makes it appear Divine,
so doth Rich Apparel, Attendance, and the like; for it is
the Trappings, and the Ceremony, which takes the Eyes of the
Beholders; whereas Ill Fortune, and Poverty, do cast a Shadow
upon Natural Beauty, and eclipse it from the Eyes of the
World. Thus Beauty is admired and divulged according to the
Wealth and Dignity; unless some strange and unusual Accident
happens to the Beautifull to noyse it abroad; otherwise we
shall not hear of Poor and Mean Persons mentioned in many
Ages, but those which the Fancies of Poets make; but of
Beauties that were Great and Rich, their Chronologies are
full.

Of Imaginary Beauty.


Some may imagine or think Beauty was framed and composed
in the Opinions of Men, rather than in the Lineaments, and
Symmetries, and Motion of the Body, or the Colour of the
Skin; for that which appeareth Beautifull to one Nation, doth
not so to another; as witness the Indians, the Ethiopians, who
think the blackest Skin, flattest Noses, and thickest Lips, the
most Beautifull, which seem Deformed and Monstrous to the Europeans; so particular Persons, as in several Nations; for to
one Person shall appear a Beauty, to enamour the Soul with Admiration,
to another shall appear even to a Dislike; which
shews, that were there a Body never so exactly proportion’d, or
their Motions never so gracefull, or their Colour never so Orient,
yet it will not please all. I will not say there is no such thing as
Beauty, but no such Beauty as appears so to all Eyes, because
there is not Variety enough in one Beauty to please the various
Fancies of Mankind; for some fancy Black, some Brown, some
Fair, some a Sad Countenance, some a Merry, some more Bashfull,
some more Bold; For Stature, some Tall, some Low, some
Fat, some Lean, some Dislike some Motions, some others;
some grey Eyes, some black Eyes, some blew Eyes; and to make
mixture of all these, it is impossible; and though there may be as
great and as good a Harmonie in Beauty as in Musick, yet all
Tunes please not all Ears, no more do all Beauties please all
Eyes.

O2 of O2v 92

Of Natural Beauty.


Beauty is a certain Splendor, which flows in a Line, or Air
of Lights, from the Spirits, and gives a shining Glory
upon the Face; which Light, with Ill Complexions, or not
Lovely Features, is darkned, as the Sun with Clouds, wherein
some Faces have thicker Clouds than others, that make a Beauty
appear more Splendorous at some times than others. But in Age
Beauty seldom or never appears, being in the Winter season of
Life; but in Youth the Air is alwaies Serene, and Clear. Some
see this Splendor or Beauty in a Face, which others do not, as
having a more discerning Spirit, which makes some wonder at
such as do fall in Love with those that they shall think Ill-favoured;
besides, there is a Sympathy of Spirits, to perceive that in
one, and other, as Lookers on cannot find out.

Of Pride.


If Pride seems Handsome, and may be allowed in any, it is in
Women, because it gives a Distance to Idle Pretenders, and
Corrupters of Chastity. Neither is it so bad in Women to
be proud of their Chastity, and Honest Affection, as Alexander
in his Victories, or Helen in her Beauty, or Rome of her
Spoyls, and Royal Slaves: for Honesty is their greatest Beauty,
and they may glory in it as their greatest Honour, and triumph
in it as their greatest Victory; and though that Women are naturally
Fearfull, yet rather than they would infringe the least
part of a Chastity, either in Words to Inchant, or Looks to Allure,
or Actions to Invite, they would enforce Life, and Triumph
in Death, rather than their Virtue should be overcome,
either in the Stratagems of Follyes, or Treacherous Bribes, or
by force of wicked Appetites. But a Woman should be so well
instructed in the Principles of Chastity, as no false Doctrine
could perswade her from it, neither Praises, nor Professions,
nor Oaths, nor Vows, nor Wealth, Dignity, nor Example, having
alwaies Temperance, and Sobriety in Friendship.

To the same.


But some are bred with such Nicety, and in such Innocency,
as if they meant to marry some Deity: But Modesty
should dwell in Womens Thoughts. Wit marshal their
Words, Prudence rule their Actions; they should have a Gracefull
Behaviour, a Modest Countenance, a Witty Discourse, a
Civil Society, a Curteous Demeanour.


Men should be Valiant in War, Temperate in Peace, Just to
others, Prudent to themselves: but Natures Extraordinary
Works are not Commonly distributed.

The O3r

The Epistle.


The Reason why I print most of what I write, is, because
I observe, that not only the weak Writings of
men get Applause in the World, but the infinite weak
Translators of others Works; thus there are many simple Books
take the World by the Ears; but I perceive it is not the wit, or
worth of what is written, that begets a delight to the Readers,
and a Fame to the Writers; but it must fit the Genius of the
Age: And truly, if we will but note it, there is as much difference
in the wit or understanding of some Ages, I mean for
the generality of men, as between some Writers and others;
For some Ages are like old Nestor, wise; others like Ulysses, eloquent;
some like Achilles, valiant; others like Paris, amorous,
and effeminate; some like Hercules, striving to suppress
Vice; others like wicked Nero, that alwaies strive to tyrannize
over Vertue, making War and Faction; some like Orpheus Harp
that charmes the spirits with Peace; And as the Starrs have an
Influence over every particular, so they take their turns to govern,
and are predominant over every Age; But I find I live in
a Carping age; for some find fault with my former Writings
because they are not Grammar, nor good Orthography; and
that all the last words are not matched with Rime; and that
the Feet are not in just Numbers: As for the Orthography, the
Printer should have rectified that; for I think it is against Nature
for a Woman to spell right, for my part I confess I cannot;
and as for the Rimes and Numbers, although it is like I
have erred in many, yet not so much as by the negligence of
those that were to oversee it; for by the false printing, they
have not only done my Book wrong in that, but in many places
the very Sense is altered; as for surfets, sercutts; wanting, wanton; O3v
wanton; like flaming fire to burn, they have printed a fire
Gunn, and many other words they have left out besides, and
there is above a hundred of those faults; so that my Book is
lamed by an ill Midwife and a Nurse, the Printer and Overseer;
but as for the Grammar part, I confess I am no Scholar,
and therefore understand it not, but that little I have heard of
it, is enough for me to renounce it; for if I have any wit, it is
so little that it would be lost in scholsstical Rules; besides, it
were worse to be a pedantick woman, than a pedantick man;
yet so ill it is in man, that it doth as is were degrade him from
being Magnanimous and Heroick; for one shall seldome find
a generous and valiant Heart, and a pedantical Brain, created
or bred in one Body; but those that are nobly bred have no
Rules but Honour, and Honesty, and learn in the School of
Wisdom to understand Sense, and to express themselves sensibly
and freely, with a gracefull negligence, not to be hidebound
with nice and strict words, and set Phrases, as if the
Wit were created in the Inkhorn, and not in the Brain; besides
say some, should one bring up a new way of speaking, then
were the former Grammar of no effect; besides, I do perceive no
strong reason to contradict, but that every one may be his own
Grammarian, if by his natural Grāammar he can make his Hearers
understand his sense; for though there must be Rules in a language
to make it sociable, yet those Rules may be stricter than
need to be, and to be too strict, makes them to be too unpleasant
and uneasy: But Language should be like Garments,
for though every particular Garment hath a general Cut, yet
their Trimmings may be different, and not go out of the fashion;
so Wit may place Words to its own becoming, delight,
and advantage, and not alter Language nor obstruct the Sense;
for the more liberty we have of Words, the clearer is Sense delivered.
As for Wit, it is wilde and fantastical, and therefore
must have no set Rules; for Rules Curb, and Shackle it,
and in that Bondage it dies.

The O4r 95

The Worlds Olio.


Lib. II. Part I.

The Vulgar Part of Mankind. Allegory.


Most Mens Minds are Insipid, having no
Balsamical Virtue therein; they are as the
Terra Damnata of Nature.


And their Brains most commonly are
like Barren Grounds, which bear nothing
but Mossy Ignorance, no Flowers of Wit.
The Course of their Lives are like those
that dig in a Coal-pit, their Actions as the
Coals therein, by which they are smucht and blackt with Infamy;
or else their Actions are like a Sexton, which digs a
Grave to bury the Life in Oblivion.

Allegory I.


The Mind is like a Commonwealth, and the Thoughts as
the Citizens therein; or the Thoughts are like Housholdservants,
who are busily imployed about the Minds Affairs, who
is the Master.

Allegory 2.


Quick busy Thoughts suck Vapour from the Stomach to the
Head, as Water through a Straw sucked by the Mouth:
But strong working Thoughts draw Vapours up, as Water is
drawn with Buckets out of a Well.

Allegory O4v 96

Allegory 3.


The Brain of a man is the Globe of the Earth, and Knowledge
is the Sun that gives the light therein; Understanding is the
Moon, that changeth according as it receivs light from the Sun of
Knowledge; Ignorance is the Shadow that causeth an Eclipse;
the four Quarters, are, Infancy, Youth, Manhood, and Age; for
Experience makes the full Moon. Or, Knowledge is the Brain,
and Understanding the Eyes of the Brain; where all eyes do not
see clearly; some are purblind, those can only perceive, but not
with perfect distinctions; some Squint, and to those all Objects
seem double, like a Janus face; some are weak, either by Sickness
or by Age, and they see all as in a Mist, thick and obscure;
some are starck blind, and they see nothing at all. Thus they that
have clear eyes of Understanding in the brain of Knowledge,
have a good and solid Judgement; the Purblinde, is to be obstinate
in an Opinion, making no distinction of Reason; a Squint,
is to be doubtfull, which makes double Objects, as whether it be
or be not; a weak Eye, is to have a narrow Capacity; to be blind,
is to be a very Fool.

Allegory 4.


The World is the Ground, whereon the Mind draws and
designs, with the Pencils of Appetite, the actions of Life,
mixing the Colours of several Objects together with the
Oil of Thoughts; and Dislikes are the Dark Colours which
shaddow the Light of pleasures.

Allegory 5.


The Mind is a Garden where all manner of Seeds be sown;
Prosperities are the fine painted Tulips, Innocency the white
Lillies; the four Vertues are the sweet Gilliflowers, Roses, Violets,
and Prim-roses; Learning is the tastable and savoury
Herbs; Afflictions, are Rue, Wormwood, and Rubarb, which
are bitter to the Taste, but yet wholsome and beneficial to the
curing the sick and distempered Soul, purging the superfluous
vanity thereof, and serve as Antidotes against Vice, as Pride,
Ambition, Extortion, Covetousness, and the like, which are
Night-shade and Helebore; Poppy is Stupidity; Sloth, and Ignorance
are Weeds which serve for no use.

Allegory P1r 97

Allegory 6.


The Thoughts are like Stars in the Firmament, where some
are fix’d, others like the wandring Planets; others again are
only like Meteors, which when their Substance is wasted, their
Light goeth out; their Understanding is like the Sun, which gives
Light to all the rest of the Thoughts; Memory is like the Moon,
which hath its New, its Full, and its Wain.

Allegory 7.


Man is like the Globe of the World, and his Head as the
highest Region, wherein Knowledge, as the Sun, runs in
the Ecliptick Line of Reason, and gives light of Understanding
to all the rest of the Thoughts, as the Planets which move by
degrees in their several Orbes, some slower and some faster. Ignorance
is the total Eclips; and violent Passions, as dark
Clouds, that Viel the face thereof, which is only seen by the shadowes,
but not in its full Glory.

Allegory 8.


The World is a Shopp which sells all manner of Commodities
to the Soul and Senses; the price are Good Actions
and Bad, for which they have Salvation, or Damnation;
Peace, or War; Pleasure, or Pain; Delight, or Grief.

Allegory 9.



The Earth is
the great
Loadston to
the World.
The Earth is the great Merchant of the World, trafficking
with the Sun and the rest of the Planets; whose Store-
Houses are the several Regions, from whence she fetches, in Ships
of attraction, her several Commodities, Heat, and Moisture,
whereof she makes Life, and sells it to several Creatures, who pay
her Death for the same.

Allegory 10.


The World is like the Sea, and Life and Death the flowing
and ebbing thereof; Warrs are the Stormes that make it
rough in Billows of Faction; and the Tongues of Men, by their
loud Reports, are as the Roaring thereof; but Peace is the Calm
which makes it so smooth that the face of Tranquillity is seen P therein, P1v 98
therein, Prosperity is the Sun which throwes its Beams of Plenty
thereon; but Adversity is as dark Clouds which hang full of
Discontent, and oft times fall in Showers of Desolation and
Destruction.

Of the World. Allegory II.


The World is like a great City, wherein is much Commerce,
through which runs a great Navigable River of Ambition,
Ebbing and Flowing with Hope and Doubt; having Barks of
Self-conceit floating thereon, filled with Pride and Scorn; and
Merchants of Faction setting forth Ships of Trouble, to bring in
Power and Authority; which Ships, by the Storms of Warr,
are oft times rackt, where all Happiness and Peace is drown’d in
the Waves of Misery and Discontent; but Silver Vows, Gilded
Promises, and Golden Expectations, make a glorious shew, like
a Goldsmiths Shop; and though the Substance doth not waste,
yet it is often melted by cross accidents, and forgetfullness, and
the fashions alter according to the Humours of the time. Hard
Hearts, bold Faces, feared Consciences, and rash Actions, are
the Brass and Iron that make the Instruments of War.

Of Fortune. Allegory 12.


Fortune is a Mountebank, cozening and cheating Mankind,
acting upon the Stage of the World; where Prosperity
plaies the part of a Fool to allure the Multitude, inticeing them
to buy her Druggs of Follies and Vanities; or Antidotes of Experience,
against her poysons of Miseries; which Poysons are
many times so strong, that they kill having no remedy; but she
cares not so her Ware be sold, whether they live or dye.


A man is like a Cabinet of Toies, wherin are some false Drawers
of deceit, which none can discover to the view of the World,
but Prosperity and Adversity.


The Tongue is a Key which unlocks the door of the Ears,
and lets in Flattery, as those that steal Affection from the Heart.


The Heart of a man is the Church of Controversie, and the
Tongue is the Sophisterian-Priest, which preacheth false Doctrin.

Allegory 13.


In the Head of man was a Diet call’d, and Wit chosen Emperour;
he was an active Prince, and so ingenious, that he had
Trade and Traffick not only with every Kingdome, but he made
his advantage upon every Thing; besides, he kept his Kingdom
in Peace, setting his Subjects Thoughts on work lest they should become P2r 99
become idle, and so grow factious for want of imployment, and
somtimes, to recreate them, he makes Maskques and Plaies,
Balls and Songs, to which they dance upon the feet of Numbers;
but if this Emperour did chance to make War upon his Neighbours,
he never went forth himself, but sent his satyrical Jests out,
which march’d upon grounds of white paper, arm’d with black
ink, and fighting with sharp words, where most commonly they
rout his Enemies with Scorn, or kill them with Reproach, and
bury them with Infamy.

Allegory 14.


The several Brains of men are like to several Governments,
or Kingdomes; the Monarchical Brain, is, where Reason rules
as sole King, and is inthron’d in the Chair of Wisedom, which
keeps the Vulgar Thoughts in Peace and Obedience, not daring
to rise up in Rebellious Passions; but the Aristocratical Brain, is,
where some Few, but strong Opinions govern all the Thoughts;
these Governors most commonly are Tyrannical, executing their
Authority by Obstinacy; but in the Republike Brain there is no
certain Government, nor setled Governour; for the Power lies
among the Vulgar Thoughts, who are alwaies Placing and Displacing;
one while a vain Imagination is carried in the Chair of
Ignorance, and cryed up with applause by the idle and loose
Thoughts, and, in a short time after, thrown out with Accusation
and Exclamation, and afterwards executed upon the Block
of Stupidity; and so Conceptions of all sorts are most commonly
served with the same sauce; and if by chance they set up Reason
or Truth, they fare no better; for the inconstant Multitude
of Rude and Illiterate Thoughts displaces them again, and ofttimes
executes them upon the Scaffold of Injustice, with the
sword of Falshood.

Allegory 15.


The Head of Man is like a Wilderness, where Thoughts, as
several Creatures, live therein, as Coveting Thoughs which
hunt after our Appetites, which never leave feeding untill their
desires are satisfied, or indeed they are glutted; others so fearfull
that every Object is apt to startle them; and others so dull
and slow, like crawling Worms; others so elevated, like Birds,
they fly in Aery Imaginations, and many above all possibility.

Allegory 16.


Man and the World do resemble much; The Heart is like
the Torrid Zone, and the flame blazes there as the Sun P2 which P2v 100
which sends forth Raies through the Eyes, that draw in Affections,
where some Objects are like the gross Vapours, which
gather into Clouds of Melancholy, which darkens the resplendent
lights of Joy, quashes the natural Heat, and nourisheth Humours
wherewith the Health is impaired, and the body becomes
lean barren and cold; but when the Heat of the Heart dissipates
those Vapours, it either turns into windy Throbs, or Showers
of Tears, or thundring Grones; or else it rarifies into a Christalline
Tranquillity.

Allegory 17.


The Spirit Travells in Ships of Medium, from the Kingdome
of the Brain; hoisting up the Sails of the eye-lids, being well
ballanced with clear sight, puts forth from the Optick Port,
through the Haven of the round circle in the Ball; and when it is
full freighted with Objects, returns and paies Knowledge, for
Custome, to the Soul, its King; whereby the Kingdome
growes rich in Understanding, besides the curiosity of Fancy.
But withall it fills the Kingdome full of vain Opinions, which
are able to Rebell with the Pride of Self-conceit.

Allegory 18.


The Brain is like a Perspective-glass, and the Understanding
is the Eye to discover the Truth, Follies, and Falshood in the
World.


The Brain is like a Forest, and the Thoughts as Passengers
that travell therein, making Inrodes and beating out Paths.
And when the Brain is very dry, by reason of hot Vapours from
the Liver, there ariseth such a dust of vain Phantasms as puts out
the Eyes of Truth; and when the Brain is flabby and wet
by reason of cold Vapours which are sent out of the ill-disgesting
Stomach, there is such a Bogg of Ignorance, that the
Thoughts sink therein, and can hardly get out, and many times
are lost in those Quagmires; but when there is fair Weather of
Health, there is Pleasure and Delight.

Allegory 19.


The first best Poetical Brain was as a Flint, and Fancy the
Sparks that are struck by the Iron Senses, and all Modern
Poets the Tinder that take fire from thence.


Fancies are tost in the Brain as a Ball against a Wall, where
every Bound begets an Eccho, so from one Fancy arise more.


Phrase is the Painting, Number the Materials, and Fancy the
Ground whereon the Poetical aery Castles are built. There is no P3r 101
no such sweet and pleasing Compagnion as Fancy, in a Poetical
head.


The Brains of men are like Colleges, and the Thoughts are
the Students, that dwell therein; thus many heads may make up
an University.

The Picture of Wit. Allegory 20.


Wit is like a Pencill that draws several Figures, which are
the Fancies; and the Brain is the Hand to guide that Pencill,
where all hands draw not one and the same Figure, but according
to the skill of the hand; so all Fancies do not run one way,
but according to the temper of the Brain, some run into Invention,
as Artificers; some into Verse, as Poets; so that all Wit is
Fancy; yet so much is the Poets Wit above the Artificers, that
his fancie cannot be put into Artificial Figures, but is as the Spirit,
the other as the Body.

Allegory 21.


Wit is like a Lilly, the one is as pleasant to the Ear, as
the other is to the Eye, it comes to fading naturally,
and if it be not timely gathered it soon withers and dies.


22. Prudence is like an Oke, it is long a growing, and it is old
before it dies.


23. On the Tower of Ambition hangs a Diall of Industry,
where the Sun of good Fortune shews the time of Friendship,
on the Figure of Profession.


24. Melancholy is the North-Pole, Envy the South, Choler
is the Torrid Zone, and Ambition is the Zodiack; Joy
is the Ecliptick Line, where the Sun of Mirth runs; Justice is the
Equinoctial; Prudence and Temperance are the Artick and Antartick
Circles; Patience and Fortitude are the Tropicks.


25. Tears peirce through the Heart of Grief, and vents it out
through the Eyes of Sorrow.

26. Some Eies allure Hearts, as Falckoners do Hawkes.


27. Thoughts are like Pancakes, and the Brain is the Pan wherein
they are tossed and turned by the several Objects, as several
Hands.

28A P3v 102

28. A Pain in the Teeth is like a Gout in the Toe.


29. The Stomack is the Still, the Heart is the Furnace where
the Fire lyes. The Heart is a Limbeck, wherein all Passions
are distilled, and the Fume thereof ascends to the Head,
and issues out, either through the Eyes, or Mouth; from the
Eyes run the water of tears, from the Mouth the spirits of words.

The Life and Death of Wit. Allegory 30.


Fancy in Verse or Prose, is like a Child in the Womb, which
onely lives whilst it is in motion; but when once the innate
motion ceases, it is dead: So Fancy, when once it is conceived
and quickned in the Brain, if it be not brought forth and put into
Writing, it dyes; and if those Writings be once lost, they cannot
be writ again, no more than a Child can go into the Womb,
and be as it was.

Allegory 31.


Wit is the Essence of the Mind, or Soul.


32. The Ingredients of the Mind are, Knowledge, Understanding,
Imagination, Conception, Opinion, Will, Memory,
and Remembrance; these Compounds make up a Rational
Soul, as several Ingredients make Mithridate.


33. Discord is like playing at Tennis, and the Tongue is the
Racket to strike the Ball of Wit, and the Brains are the
Gamesters; and if the Gamesters be not equally skilfull, or at
least very near, they cannot play; for one cannot play a Game
alone, there must be two that must be match’d together.

Of Imitation and Singularity. Allegory 34.


Imitations are like a flight of Wild Geese, which go each one
after another, when Singularity is like a Phœnix, having no
Companion or Competitor, which make it the more admir’d; And
though a good Imitation is good, and those are to be commended
that copy well an excellent Original, yet it expresseth want of Invention,
that they cannot draw without a Pattern; and it expresseth
Weakness, when we cannot go without the help of another.


35. Every superfluous Cup, and every superfluous Bit, is digging
a Grave to bury Life in.

36.Wanton P4r 103


36. Wanton Eyes are like Apes, that skip on every
Face, and oftentimes put the Countenance out
of order whereon they light.


37. Every little Fly, and every little Peble, and every little
Flower, is a Tutor in Natures School to instruct the Understanding;
The four Elements are the four great Volumes,
wherein lye Natures Works.


38. The Mind is like a God, that governs all; the Imaginations,
like Nature, that created all; the Brain, as the
onely Matter on which all Figurative Thoughts are printed, and
formed; Or the Mind is like an Infinite Nature, having no
Dimension nor Extension, and the Thoughts are like Infinite
Creatures therein.


39. The Mind travels through Speculations and Contemplations,
on Probability with Reason.


40. Tears are the Children of Grief, which melting, dye as
soon as they are born: But the Womb wherein they
lye is alwaies swelled (which is the Eye.)


41. Thoughts are like several Winds, that blow from every
corner of the Head; and the four Partitions of the
Skull, are East, West, North, and South; From the
North blows thoughts of Melancholy, which bring cold and
chilling Fears, which freez the Blood, as it were making it thick,
and congeal the Spirits, which otherwise would flow with Agitation.
From the South part blows suffocating Thoughts, which
cause foggy Vapours to arise, which darken the Mind with Discontent
from the height of Mirth, and gather into Clouds of
Discontent, which fall down into Showers of Tears. From the
West bloweth malignant Thoughts, which corrupt the clearer
Minds, and inflames the Aery Spirit, causing plagues of Jealousie,
or a Famine of Despair, or Wars of Fury and Madness. From
the East, refreshing Thoughts arise, which make the Mind serene;
and when the Mind is hot with Ambition, caused by the
Sun of Hope, then these pleasant Gales of Thoughts fan it with
Poetical puffs, and allay it with the sweet Dew of Fancy, causing
flow’ry Sonnets to sprout out on the white Ground of fine
Paper.


Womens Faces are Masks of Modesty to cover the Dishonesty
of their Hearts.


Falshoods are like Caps, which cover the Head of Knowledge
from the Sun of Truth; Or like Vaults, or Woods, that make
Ecchoes, where Words spread far, and sound double and treble;
Or like Squares of Glass, which make of one a thousand.


A Wicked Mans Heart is like a Snake of Wier put up round inP4v104
in a Box, that when it is opened by base or cruel Actions, it flyes
in the Face of those that stand by it.

Of the Thoughts. Allegory 42.


The Thoughts of Men are like the Pulses of Men; the
well-temper’d Pulse beats even, strong and slow; but a hot
Constitution beats even, strong and quick; a feaverish
Pulse beats double and quick; but in a high Feaver the Pulse
beats treble, and sometimes seems to stand still; and in a cold
Constitution the Pulse beats slow and dull: so the Thoughts of
those that have slow, strong and even Thoughts, are Wise and
Judicious; those that are even, strong and quick, are Witty
and Ingenious; those that are double and quick, have ready
Wits, but no Judgements; those that have treble Thoughts,
and sometimes seem to stand still, are Mad, but have strong Fancies;
and those that are slow and dull, have neither Wit nor
Judgement. There is no way to clear Thoughts but by Words.

Of Melancholy. Allegory 43.


Melancholy persons are never in the Mean, but alwaies in
Extremes; as to be sometimes in an humour of extreme
Laughter, other times possest with high Fears, passionate Weeping,
violent Anger or Rage, and so with stupid Dulness, and
know not why, and yet Rational Persons; and therefore it is
not alwaies Outward Objects, but Inward Dispositions, as the
working of the Spirits, or the motion of the Body, for Melancholly
Persons have thick, gross, heavy Humours; when the
Humour is rarified, it moves Laughter; when heated, Anger;
when moved with desperate Fear, the Smoke, which is the
breathing of it, distils into Tears; when setled and cold, Stupid;
so this one Humour brings several Passions.


44. Words of Commendations, mixt with the Flowers
of Rhetorick, make a sweet Posie of Joy, when
they are bound up with the Beams of Pleasant Eyes: But words
of Reproach, bound up with the Wrinkles of Frowns, make a
Rod to whip an Offender.


45. They that take Self-Love for their Guide, ride in the
Waies of Partiality, on the Horse of Flattery, to the
Judge of Falshood; and they that take Reason for their Guide,
ride in the Way of Probability, on a Horse of Prudence, towards
the End of Truth.

46. Spight, Q1r 105


46. Spight creeps like a Snake out of the Bank of base
Thoughts, to sting the name of good Fame.


47. The Animal Figure of Mankind, I will similize to an
Island, the Blood as the Sea that runs about, the Mouth as
the Haven which receive the Ships of Provision, which are Meat,
Drinke (or Mreerchandice of Luxurious and Superfluous Meats
and Drinks) which cause many times the ruin of the Island; like
as a Rebellious Pride, so the Humours of the Body swelling with
malignity, ruinate the Body, by a sudden Usurpation, as dead
Palsies, Apoplexies, or the like; but the exterior Senses are the
Forts, and the vital parts are like the Magazine, which as long
as they are secured, and that there are Provisions, they are
safe; but if once they are taken, the Island is utterly lost and ruinated;
besides, the Island is in great danger to be over-flowed; for
the Blood, which is as the Sea, being alwaies in perpetual motion,
running about Ebbing and Flowing through the narrow
Veins, and large Arteries; if by chance it break through the Arteries,
or over-flow the small Veins, it drowns the Island; wherefore
Chyrurgions, which are like Drayners, should cut Sluces to
let it out.


48. A Married life is an Olio Podrido of several Troubles and
Vexations mixt together; and say the chief Meat should
be Turtle Doves, though they are most commonly Scolding
Daws, yet Jealousie is the Sauce and Broth thereto; Sickness and
pain in Breeding and Bearing of Children, are the Limmons and
Oranges that are mixed therin.


On this Dish a Married life feeds, which produceth no good
Nourishment, but breeds raw, indigested, cholerick and melancholy
Humours; but a single Solitariness is a Dish, which is
made with Ingredients of Peace, Happiness, Pleasure and Delight.


This Dish produceth good Nourishment, and the Life ofttimes
invites the Muses to feed thereon.


49. Life is like the Shell of a Nut, and Reputation like the
Kernell therein; which if the Teeth of Time crack
gently, the Kernell comes out whole, but if it crack it too ruffly,
or hard, it breaks the Shell, and bruises the Kernel, or champs
it all in pieces.

Q 50. Friendship Q1v 106


50. Friendship is like to two Convex Glasses, where the
Species come forth and meet each other.


51. The Mind is like Nature, and the several Thoughts are
the several Creatures it doth create; Forgetfulness is the
Death, and Remembrance the Life.


52. Justice should be a mans Governour, Prudence his Counsellor,
Temperance his Friend, Fortitude his Champion,
Hope his Food, Charity his House, Faith his Porter to
keep out all Falsehood, and to let in none but Truth; Wit his
Companion, Love his Bedfellow, Patience his Mistris or Hand-
Maid, Reason his Secretary, and Judgement his Steward.


53. Prudence, through the ground of Misery, cuts a River of
Patience, where the Mind Swims in Boats of Tranquillity,
along the Streams of Life, untill it come to the Shore of
Death, where all Streams meet.


54. A Child’s Brain is like ground uncultivated, and Time
the Husbandman, with the several Senses, which are
as Plows, throwing up the Furrows of Conception, and soweth
Seeds of Thoughts, from whence sprout up several Opinions
and Fancies.


55. Or a Child’s Brain is like an Island uninhabited, and the
Blood in the Veins is the Sea that doth surround it; but
Time, the great Navigator, plants it with Strength, which causeth
the Spirits, as Merchants, to traffique thereto; by which it
becomes populated with Thoughts, and builds Towers of Imaginations;
the Magistrates, which are Opinions, dwell therin;
but the Castles of Fancie are for the Muses, who attend the
Queen of Wit; but all Brains are not fertile alike, but are like
Islands that are neer the Poles, which are inhabited with nothing
but Wild Beasts, as Ruff and Rude Bears; others, though
they be neerer the Sun, yet are Incipid and Barren, being full
of Heaths, bearing nothing but Mossy Ignorance, or else Moorish,
being full of Boggs of Sloth, where Lives are swallowed
up, sinking insensibly; and some other Brains have rich Soils,
but want the manuring of Education, whereby the Thoughts,
which are the people, grow lazy, and live brutishly; but those
Brains that have rich Soils, moderatly peopled, & well manured,
having not more peopled Thoughts than work for their Industry,
or so few as not to manage or imploy every part therein; these Q2r 107
these Brains are fortified with Understanding, Governed by
Judgment, Civilized by Reason, Manured by Experience,
whereby they reape the plenty of Wisdome, and live in peacefull
Tranquillity, and being inriched with Invention, grow pleasant
with Recreations, making Gardens of Pleasure, wherein
grow Flowers of Delight; and planting Orchards of various
Objects, which the several Senses bring in; these grow tall Trees
of Contemplations, whereon the Birds of Poetry sit and sing,
and peck at the Fruit of Fame with their Bills of Glory; from
thence they fly over the Groves of Eternity with their wings of
Presumption; but some Birds of Poetry light on the Ground of
Recreation, there hop through the paths of Custom, made by the
recourse of the peopled Thoughts, through the Meadows of Memory,
in the Island of the Brain; and sometimes skip upon a Stick
of Conceit, wagging their tail of Jests; or else fly to the Forest
of wild Phantasms; but there finding little Substance to feed on,
return with weary Wings to their place of rest again; but in the
Spring time of Love, the Nightingale-Poets sing Amorous
Sonnets in several Notes of Numbers, somtimes in the Dawny
Morning of Hopes, or in the Evening of Doubts, and somtimes in
the Night of Dispair, but seldom in the high Noon of Fruition.

Q2 The Q2v Q3r 109

The Worlds Olio.

Lib. II. Part II.

Short Essayes.

  • I.

    As the Nightingale is the Bird of the Spring; so
    the Fly is the Bird of the Summer.
  • 2.

    There would be no Twilight if there
    were no Clouds: for the Clouds are like the
    Wieck of a Candle.
  • 3.

    Platonick Love is a Bawd to Adultery;
    so Romancy, and the like.
  • 4.

    If a Woman gets a spot in her Reputation, she can never
    rub it out.
  • 5.

    It is the greatest study in the Life of a Chast Woman, to
    keep her Reputation and Fame unspotted: for Innocency is oft
    scandalized amongst the Tongues of the Malicious.
  • 6.

    Womens Thoughts should be as pure as their Looks; Innocent,
    Noble, Honourable, Worthy, and Virtuous, are words
    of Praises, more proper for Women, than Gallant, Brave, Forward
    Spirits; these are too Masculine Praises for the Effeminat
    Sex.
  • 7.

    Men should follow Reason and Truth, as the Flower that
    turns to the Sun.
  • 8.

    Pockholes take away the gloss of Youth from a Face.
  • 9.

    Some give Women more Praises than their Modesty dares
    countenance.
  • 10.

    True Affection is not to be measured, because it is like
    Eternity, not to be comprized.
  • 11.

    Those that would be Honoured, must have Noble Civilities,
    Gratefull Performances, Generous Liberalities, and
    Charitable Compassions. Q2 12.A Q3v 110
  • 12.

    A Man may be as soon dishonoured by the Indiscretion of
    his Wife, as by her Dishonesty.
  • 13.

    It is better to live with Liberty, than with Riches.
  • 14.

    With Virtue, than with Beauty.
  • 15.

    With Love, than with State.
  • 16.

    With Health, than with Power.
  • 17.

    With Wit, than with Company.
  • 18.

    With Peace, than with Fame.
  • 19.

    With Beasts, than with Fools.
  • 20.

    There is no Sound so unpleasing, as to hear Amorous
    Lovers, or Fools, speak.
  • 21.

    There is no Sight so unpleasant, as Affectation.
  • 22.

    A Gracefull Motion sets forth a Homely Person, and
    wins more Affection than the rarest Beauty that Nature ever
    made.
  • 23.

    Wit, and bon Miene, and Civility, take more than Beauty,
    and gay Clothing.
  • 24.

    Pride without State, doth as ill as State without Civility.
  • 25.

    It is better to hear Sense in mean Phrases, than Phrases
    without Sense.
  • 26.

    A Man should alwaies wear his Life for the service of his
    Honour.
  • 27.

    Men should have Variety in nothing, but Gainfull Knowledge.
  • 28.

    It is proper for a Gentleman to have a bon Miene, to be
    Civil, and Conversible in Discourse, to know Men and Manners.
  • 29.

    It is more proper for a Gentleman to be active in the use
    of Arms, than in the Art of Dancing; for a Gallant Man hath
    more use of his Arms than his Heels.
  • 30.

    It is more proper for a Gentleman to learn Fortification
    than Grammar: But what pains will a Man take in learning several
    Languages, wherein their Tongues are exercised, and neglect
    that Learning that should maintain their Honour? which
    is, the Sword; the one doth but trouble their Heads, and overcharge
    their Memories; the other gets Honour, and saves their
    Lives; the one is onely proper for Scholastical Pedants, the
    other for Heroick Spirits.
  • 31.

    A Man should court his Sword as his Mistris, and study
    to learn its Virtue, and love it as his Friend, which defends his
    Honour, to revenge his Quarrels, and guard him from his Enemies.
  • 32.

    For he is the more Gallant Man that hath a Generous
    Mind, a Valiant Heart, than he that hath only a Learned Head;
    the first is Noble, the other Pedantical; the one gives, the other
    receives.
  • 33.

    It becomes a Gentleman rather to love Horses and Weapons,
    than to fiddle and dance.
  • 34.

    And he is not worthy the name of a Gentleman, that had
    rather come sweating from a Tennis-Court, than Bleeding from
    a Battel. 35. Men Q3r 111
  • 35.

    Men should never give Gifts, but out of three respects,
    either for Charity, Love, or Fame; and it is a good chance
    when they meet all in one Subject; not that one Subject should
    be all, but all in one.
  • 36.

    All Civility hath a Natural and an Attractive Quality,
    and, like a Loadstone, draws Affection to it.
  • 37.

    There is nothing more Noble, that to overcome an Enemy
    by Curtesy.
  • 38.

    And there is nothing more base, than to insult over an
    Enemy in Adversity.
  • 39.

    It is more Noble to win an Enemy to be their Friend,
    than when they have them in their power, to revenge their
    Quarrel; for it is the part of Generosity to Pardon, as well as to
    Exalt.
  • 40.

    It looks with a face like Generosity, to be Gratefull.
  • 41.

    There is no greater Usury, or Extortion, than upon Curtesy;
    for the Lone of Money is but ten, twenty, or thirty in the
    Hundred; but the Lone of Curtesy is to inslave a Man all his life.
  • 42.

    Yet Gratitude is nothing but to pay a Debt: for if one
    Man save another Mans life, and he returns with the hazard of
    his own, he hath paid him what he owed him; but if he looks for
    it oftner than once, its Usury; than twice, it is Extortion.
  • 43.

    It is Commendable to Censure like a Noble and Mercifull
    Judge, not like a Wicked Tyrant.
  • 44.

    Who would esteem Fame, when the Cruel and Wicked
    shall many times have Fortune befriend them so, that they shall
    live with Applause, which is Fame; and the Virtuous, and Welldeserving,
    shall be stabbed or wounded with Reproach, which is
    Infamy; so that Fame is like a great King, and Fortune the Favourite.
  • 45.

    Every one cannot be a sar, or an Alexander; but there
    must conspire such Times, Ages, and Actions, and Minds together,
    to produce such Exploits.
  • 46.

    Humility is the way to Ambitious ends; for few come to
    them by Pride, but by Time serving, or Bribery.
  • 47.

    For seeming Humility is the Tower whereon Ambition
    is built; and Pride is the Pinnacle, where Envy is an Engin, to
    pull it down.
  • 48.

    Nature makes, but Fortune distributes.
  • 49.

    God by Fortune doth not alwaies protect the Honest from
    the Envious of the World, or Accidents of Chance.
  • 50.

    It is as impossible to separate Envy from Noble and Great
    Actions, as to destroy Death.
  • 61.51.

    Power is like unto Love, it is the strongest when it is
    drawn to one point; for Power divided, is weak; so is Love;
    or like the Sun, when the Beams are gathered together into one
    point, it burns.
  • 52.

    Kings desire Power, because they would be like to a God;
    but Tyrants may be said to keep their Power by the sweat of their
    Brows. 54. To Q4v 112
  • 54.53.

    To keep the Common People in order, they must be
    awed with Fear, as well as nourished with Love, or flattered with
    Hopes.
  • 55.54.

    What hopes can People have of a King to govern a Kingdome,
    when he doth not reform his own Houshold, but lets it run
    into Faction and Disorder?
  • 56.55.

    The Service to Kings, is Allegiance.
  • 57.56.

    The Service to Nature, is Self preservation.
  • 58.57.

    The Service to God, is a Pure Life, and Unfeigned Love.
  • 59.58.

    The Reward from Kings, is Outward Honour.
  • 60.59.

    The Reward from Nature, is Death.
  • 61.60.

    The Reward from God, Eternal Life.
  • 62.61.

    Every one is afraid of Tyrannie that is under Subjection;
    but when Tyrannie turns from it self to Clemency, then Love
    comes where Fear was.
  • 63.62.

    The best way for Princes to keep up Authority, is to
    make good Laws, to distribute Justice, to correct Vice, to reward
    Virtue, to countenance Industry, to provide for the safety of Nation
    and People.
  • 64.63.

    A Man that suffers all Injuries, is a Fool; but to suffer
    some, or to suffer a Moderation, is Patience.
  • 65.64.

    For Patience is the way to Folly, as Fury or Choler to
    Madness.
  • 66.65.

    To put up, or pass by an Injury from those that have
    power, seems to proceed from Fear; but to pass by an Injury
    from the powerless, seems Heroick.
  • 67.66.

    Of all Virtues, Patience hath the fewest Passions mixt
    with it; and though it seems unsensible, yet it seeth clearly into
    its own Misfortunes; for Patience belongs to the Misfortunes
    that concern a Mans self.
  • 68.67.

    Yet Patience should not be a Bawd to a Mans ruine.
  • 69.68.

    There is none can be so patient as those that have suffered
    much.
  • 70.69.

    The Designs of Hate are easier followed, and oftner practiced,
    than of Love; for one may easier take Revenge of a Foe,
    than deliver Life and Liberty to a Friend.
  • 71.70.

    There is none so apt to revenge, as those that have been
    forgiven.
  • 72.71.

    There is none so sorrowfull, as those that want Means,
    and Waies to make Satisfaction.
  • 73.72.

    Many times Guiltiness is more confident than Innocency.
  • 74.73.

    There is as much difference betwixt Pleasure and Joy, as
    Sorrow and Melancholy; for one disorders the Spirits, the other
    composes them. An overplus of Joy, is like those that are
    drunk, for it makes the Head of Reason dissy. There are many
    sorts of Melancholy, but Love-Melancholy makes them cry out,
    O Pleasing Pain, and Happy Misery.
  • 75.74.

    There is a fix’d Grief, and a moving Grief; the one hath neither
    Sighs nor Tears, but seems as a Marble Pillar; the other breaks R1r 113
    breaks into Complaint, and pours it self forth in Showers of
    Tears; Yet there are many sorts of Tears; for there are Tears
    of Joy, and there are Tears of Sorrow, and Tears of Anger,
    Tears of Pity, and of Mirth; and in all Passions, Tears are apt
    to flow, especially from moyst Brains: But deep Sorrow hath
    dry Eyes, silent Tongues, and aking Hearts.
  • 76.75.

    When the Spirits are wearied with Grief, they fall into a
    Melancholy Weeping, and then are setled with a compliance to
    time.
  • 77.76.

    Passion will rise in the defence of Honour, and the Tongue
    will display the Passion.
  • 78.77.

    For all we call Love, is Friendship, which is begot by agreeable
    Humours, or received Curtesies, or a Resemblance of
    Parts, which is alterable: but there can be no true Love, but upon
    the unalterable God.
  • 79.78.

    There are waies to perfect Love, but no Body can arrive
    to the Journeys end, untill they come to Heaven, because there is
    no Perfection in this World; and there can be no perfect Love,
    but upon a perfect Object.
  • 80.79.

    They that love much, can never be Happy; for the Torment
    of what Evil may come to that they love, takes away the
    sweetness of what they enjoy: Thus the fear of Losing is more
    unequal than the pleasure of Enjoyment.
  • 81.80.

    The Root of Love is like a Rock, which stands against all
    Storms; but Wantonness is like the Root of a Flower, that every
    Worm may eat thorow.
  • 82.81.

    Envious Persons, and Lovers, are the greatest Flatterers;
    the one flatters to hide his Envy, the other to please the Beloved.
  • 83.82.

    Those Affections are strongest, that Nature and Education
    have linkt together, not onely by Birth, but by Conversation:
    for as Birth most commonly gives a likeness of parts, so
    Conversation breeds a resemblance in humours and dispositions;
    the one begets a likeness in Body, the other of Minds, or Souls.
  • 84.83.

    There is no Sound strikes the Ears so hard, as the report
    of Death, especially when Affection opens the Dore, and lets the
    Messenger down into the Heart.
  • 85.84.

    True Love is an Affection, which is very difficult to settle,
    and hard to remove, when once placed.
  • 86.85.

    To move Passion, rather belongs to the Orator than the
    Poet; for a Poet is a Creator of Fancy; and Poetry rather
    makes than perswades: But indeed that which moves Passion
    most, is rather by Sound than Sense; witness Musick, which is
    the greatest Mover of Passion. Thus Musick moves Passion more
    than Reason; but Poetry is rather to delight the Wit, than perswade
    the Reason.
  • 87.86.

    There is as much difference in Wit, as there is in Pictures;
    for every Picture is not drawn by Apelles; and as some Painters
    are but for Sign-posts, so some Wits are onely fit for Ballads. R 88. One R1v 114
  • 88.87.

    One and the same Tale, told by several Persons, makes
    great difference in the Affections of the Hearers.
  • 89.88.

    A witty Description in Discourse, paints a lively Description
    in the Mind.
  • 90.89.

    A Translator acts the Person of an Author, where most
    commonly the Author is represented to his advantage.
  • 91.90.

    There are a greater number that write more wisely, and
    learnedly, than delightfully.
  • 92.91.

    Thoughts, when they run too fast, or are prest too hard,
    may destroy the Body by the distempering of the Mind.
  • 93.92.

    To have a Fixt Thought, is to draw the Imaginations to
    a point.
  • 94.93.

    Though the Understanding be clear, yet the Utterance
    may be instructed, if the Tongue be not filed with the Motion,
    to make all run smooth and even.
  • 95.94.

    Some have more Words than Wit, and more Wit than
    Judgement.
  • 96.95.

    And others have more Years than Experience, and more
    Experience than Honesty.
  • 97.96.

    Some have more Law than Policy.
  • 98.97.

    Some have more Ambition than Power, and more Power
    than Justice.
  • 99.98.

    Secret Meetings, Soft Whisperings, or Dumb Shews,
    have most commonly evil Designes.
  • 100.99.

    The dark Minds of Men are deceitfull.
  • 101.100.

    It were base for a Man or Woman to lay a Blemish upon
    those that have given them an honorable Reputation.
  • 102.101.

    Many that wish their Enemies Confusion, yet would not
    betray them to it.
  • 103.102.

    I had rather hear what my Enemy can say against me,
    than what my Enemy can say for me: for there are none so good
    but may have some Faults, which their Enemy is more apt to find
    out than their Friends, much less themselves.
  • 104.103.

    Those persons that are railed at, seem Nobler than those
    that are humbly commended.
  • 105.104.

    Many Commendations seeme little better than Scorns,
    when to be railed at shews a Supreme Power of their Evill.
  • 106.105.

    Speakers are like Doggs, that bark when they dare
    not bite.
  • 107.106.

    It is an unthankfull Office, to decide other mens Quarrells:
    for most commonly he is hated on both sides, as a Friend to
    neither, because he seems a Friend to both.
  • 108.107.

    Thus a Judge most commonly is never beloved, neither
    of those he judges the Cause for, nor those he judgeth the
    Cause from; the one, because he thinks he had wrong; the other
    because he thinks he had nothing but what is his own.
  • 109.108.

    So none gain by Quarrells but Lawyers, whose Fees are
    begot by Discord.
  • 110.109.

    It is a great happiness when one can take his Pleasure,
    and execute his Duty at once. 111. Some R2r 115
  • 111.110.

    Some are so Ambitious and Envious, as when they cannot
    hope to be the Highest, they would be content to be Miserable
    to see all others so,
  • 112.111.

    The true use of Riches to Noble Minds, is to make others
    happy aswell as themselves; but not so as to make themselves
    miserable, by imploying and bestowing all upon others, so
    as to leave none for themselves, for that were Vain-Glory.
  • 113.112.

    It is not every Ambitious and Aspiring Spirit, that can
    do brave and great Actions.
  • 114.113.

    Those Minds that are pure are not to be sullied or moved
    towards ill, either by wanton Words, or immodest Actions;
    they can no more corrupt their Thoughts, than they do Angels;
    for those that are Chast, take more delight and pleasure in
    their pure and unspotted Thoughts, than the Amorous Lovers
    in their conceived injoyments: for Nature is not ashamed of her
    own Works, but of the abuse of her Works; for as the Wise and
    Veruous are the chiefest and perfectest of her Works, so the debauched
    and foolishest are the greatest defect.
  • 115.114.

    Dreams are the overflowing of the Brain, and Sleep
    stops the Senses, as Sluces are stopped with Mud.
  • 116.115.

    A discoursative Wit, is to play with Words, rather than
    to talk with Sense on the ground of Reason; but to talk on Reason
    is to abate Words, and to multiply Sense. I say, those shall
    generally please most that give ear to what is said, than talk most
    themselves.
  • 117.116.

    Our natural English Tongue was significant enough
    without the help of other Languages; but as we have merchandized
    for Wares, so have we done for Words, but indeed we
    have rather brought in than carried out.
  • 118.117.

    There are Gifts of Affectionate Love.
    • Gifts of Generosity.
    • Gifts of Charity.
    • Gifts of Vain-Glory.
    • Gifts of Fear.
    • Alluring Gifts, and Bribes, that are Gifts of Covetousness.
  • 119.118.

    The Mind is like a God, an Incorporeal thing, and so Infinite,
    that it is impossible to measure the Mind of Eternity.
  • 120.119.

    Desires are like the motion of Time, still running forward,
    and what is past, is as if it had never been.
  • 121.120.

    The Vapour that ascends to the Head, is a great Instrument
    to the Wit, as gross Vapours clog it up, cold Vapours congeale
    it, hot Vapours inflame it, thin and sharp Vapours quicken
    it; so several sorts of Vapours make variety of Wits; and the
    several Figures, Works and Forms that the vaporous Smoak
    doth raise, cause several Fancies, by giving several Motions to
    the Brain.
  • 122.121.

    As Perfumes make the Head ake, so, many times, Prosperity
    makes the Heart ake.
  • 123.122.

    Ceremony is the ground of all Obedience; for where R2 there R2v 116
    there is no Ceremony, the Gods are neglected, and Kings depose
    themselves by the neglect thereof.
  • 124.123.

    Complements are the worst sort of Conversation, besides,
    they are not sociable. Truth holds no Intelligence or correspondency
    with Complements.

Of several Opinions. Essay 125.


Seeveral Opinions, except it be in Religion, do no harm, if no
good; for Opinons are the greatest entertainers of Time,
and a chief Companion in mans life; for Opinions are Chatting
Gossips, to pass away the idle time; for although Man complains
of the shortness of Life, and swiftness of Time, yet he hath most
commonly more than he can well tell how to spend his Life
with; for most men seek waies to pass Time withall; and if the
World were equally, amongst Mankind and Industry, divided,
yet he would find little Variety of Imployment; so that Mans
Life is busied more with Thoughts than Actions.

The strength of erroneous Opinions. Essay 126.


How strong did men believe against the Antipodes, as one
man believing such a thing to be, was put out of his Liveing,
when in after Ages it was found a Truth? How strongly did
many Ages believe that the Torrid Zone, or Ecliptick Line, was
not Habitable, which now is found the most temperate Climate?
How strongly did Europe believe that all the World was discovered,
and yet afterwards so much found out, as it seemed another
World? and many believi’d that the Earth was flat and not
round, but Cavendish, Drake, and others, rectified that Error; and
many other Examples might be given. So that Opinions are alwaies
in War, with Factious Sidings, and men become their
Champions either with the Pen or Sword; but the ignorant men
are the stronger in their belief in Opinions; for searching gives
Doubts, aswell as discovereth the Truth, and it is Doubts that
disturb the Peace, either of the Mind or otherwaies, when Truth
commonly closeth all differrences; so men travell in their
Thoughts to spy out the Secrets of Nature, and find out Reason,
to perswade them to new Opinions, which may be as far from
the Truth, as the old ones which they fling off; for Nature is too
various to be known, and her Curiosities too subtil to be understood;
but men are so strangely delighted with what is new, that
those men that have found a new Opinion are absolute to judge
and rule over all others; such Reputation Singularity begets.

The R3r 117

The strength of Opinions. Essay 127.


So strongly do men wedge or rivet Opinions with the Hammer
of a confident belief, that it is, in many, impossible to remove
them frōom them, though they are most ridiculous & foolish,
but especially when they are begot of their own Brains, and all
those that do not adhere to them shall be accompted as their Enemies;
So much doth Opinion sway and rule in the mind of Man
more than Truth doth; for though some Opinions jump upon
Truth, yet it is a thousand to one when they meet; And when the
Truth is found, it is no longer an Opinion, but Knowledge; yet it
is less esteemed when it is found, which makes that Saying true,
“That Ignorance is the Mother of Admiration”, which Admiration
begets an Esteem, and sets a Value upon they know not what:
Wherefore he is a very wise man, that can rule his Opinions
with Reason, and not let his Opinion overbear his Reason, and to
lead him from himself; Yet Opinions should not be sleighted nor
contemned without Examination or Triall, though they be never
so strange and unlikely, untill the Errour be found out; but not to
rely upon them, or to be so bound that they will make no question
against them; for an Opinion is but a guesse of what may
be a Truth; but men should be as free to Opinions as Opinions
to them, to let them come and go at pleasure.

The Opinions of some Philosophers. Essay 128.


If it be, as some say, that the First Matter was from all Eternity,
it is a Deity; And if Nature, which workes upon that Matter,
was from all Eternity, it is a Deity; and God, the Order of
Nature from all Eternity: For what had no begining, sure is a
Deity. Thus Philosophers by their Arguments make three Deities,
although they hold but one.

Of Power. Essay 129.


Those have not an absolute Power that Oportunity can break,
but he that hath assurance of a Continuancy; wherefore Fear
gives not so much assurance as Love; for Fear is jealous, and
therefore would be ready to break all Bonds of Authority; But
Duty and Love are constant and carefull to keep Unity, which
is Peace. Love gives Obedience with Joy, Fear gives Obedience
with Murmure, and Murmure is a Forerunner of Rebellion;
wherefore he that hath most Love hath most Power.

Of R3v 118

Of Love. Essay 130.


Pure and true Affection is not to be measured by the length
of Years, nor weighed by the Wealth, nor compassed by
the Life: for neither Measures, Scales, nor Compasses can take
the Weight, the Breadth, the Height, the Depth, nor compass
the Circumference.

Of the Senses. Essay 131.


And those that have their Senses perfect and much imployed
with Varieties, must needs know more than those that
have them defective, or not practised; yet the Senses make not the
Understanding, but the Brain; and not the Brain only, but such a
tempered Brain, or such a moved Brain; But some Brains move
like Pulses, some being distempered, as beating either too slow or
too quick; but when the Brain moves even and strong, it shews a
healthfull Understanding; when it moves even, strong, and quick,
it shews there is much spirit of Fancy, or blood of Invention.

Of Melancholy. Essay 132.


Melancholy, of all other Humours is the Activest, busying
the Mind of Man with vain Imaginations; shuffling
the Thoughts, cutting the Passions, Cozening themselves,
and losing the Judgement; this Humour proceeds from the ill-
affected Body, rather than from an ill-affected Mind; It only
lives and is cherished in the Mind, but is bred by a weak Stomach,
and is born from an ill Spleen; but Grief, Sorrow, and
Sadness are bred in the Mind, begot by an outward effect: So
Melancholy Men may be said to be Idle, or Musing, but not
Sorrowfull or Sad; for they take more pleasure in their Melancholy,
than others in their Mirth; but those that are Melancholy
are as great a Punishment to their Friends, as a sweet Happiness
to themselves.

Of a dull of Melancholy Disposition proceeding
from the Body, and the Melancholy
proceeding from the Soul. Essay 133.


I Cannot call it Melancholy, but rather a dull Disposition,
which is caused by a heavy black Humour, or a cold thick humour,
or a slimy glassie humour, or a sharp Vitreol bred in the Body R4r 119
Body; which penetrates the Body as it were, or stupifies the Senses,
and quenches the Natural Heat. Thus the Body, like Stone,
Walls up, or imprisons the Soul, or Mind, wherein it can neither
be Active nor Free; this causeth a dull and sad Disposition,
which kind of Disposition hath few Desires, and reguards not
any thing, nor takes pleasure in Life, but lives as if it lived not.


Where true Melancholy is a serious Consideration; it examines
the Worth and Nature of every thing; it seeks after
Knowledge, and desires Understanding; it observes strictly, and
most commonly distinguisheth judiciously, applyeth aptly, acteth
with ingenuosity, useth Time wisely, lives honestly, dies contentedly,
and leaves a Fame behind it.


Where a dull Disposition is lasy and idle; neither considers,
nor observes, but lives like a carved Statue; dies like a Beast that
cares for no Monumental Remembrance.

The variety of Wit. Essay 134.


Mercury is feigned the Patron of Theeves, because Mercury is
Eloquent, and Eloquence steals away the Hearts of men by
consenting to follow after the perswasions of Rhetorick; so he
is feigned to be the most talkative God, because the chief part of
Rhetorick lies in the use of the Tongue. Wit is the god of Fancy,
a world of Arts, a Recreation to time, a Disposer of Passions;
it sweetens Melancholy, dresses Joy; it quenches Fears, raiseth
Hopes, easeth Pains; an Orator of Love, and a Denier of Lust; It
mourns with Sorrow, mends Faults; it moves Compassion, begs
Pardon; a Perswader to Virtue, and Adornment to Beauty, a Veil to
Imperfection, the Delight of Life, Musick to the Ears, a Charm to
the Senses; it is a Child of the Brain; it is begot by Experience,
and fed with Heat. Wit is like Proteus in several Forms, as the
Arms of Mars, Joves Thunderbolt, Neptunes Trident, Plutos
Cerberus, Vulcans Net, Pallass Lance, Apollos Harp, Circes
Wand, Minervas Loom, Mercuries Rod, Venus Doves, Pans
Pipe, Cupids Arrow, the Center of the Earth; it is Boreas to
Raise Storms, it is Zephyrus to refresh, it is Revenges
Sword, and Deaths Sith, Glories Throne, Beauties Pencil, Oblivions Resurrection,
the Worlds Delight, Lifes Guide, Loves Fire, Fames
Trumpet, and the Mother of Nature. So he that hath a true-born
Wit hath all.

Of Poets. Essay 135.


Poets do somtimes like Painters, that draw an excellent Beauty,
but give it such a Dress that it neither becomes it, nor
will it last in fashion, in all places or times: so Poets may have exellent
Fancies, but clothe them in such harsh and vulgar accustomeded R4v 120
Language, as they become Deformed.


There are three sorts of things go to a good Poet, Viz.Videlicet Fancy,
Number, and Rhime; To converse with Poets, sweetens the
Nature, not softens it, to make it Facile, but civiliseth it, making
it Curteous, Affable and Conversable, Inspiring the Mind with
High and Noble Fictions.

Disguisement by Description. Essay 136.


As ill Painters, in setting out the Beauty of the External, do
oft leave to Posterity, of well form’d Faces a, deform’d Memory:
so weak Writers in dessribing of the Virtue of the Internal,
and the gallant Actions of a Life, either by their mean Rhetorick,
or weak Judgement, the most Perfect and Princely men, are
described with a defective Representation.

Of Passionate Expressions. Essay 137.


Passionate Verses or Speeches must not be read in a Treble
Note, but in a
There is a difference
betwixt
Base and Tenor.
Tenor, and somtimes full as low as a Base,
especialy when the Passion is high ansd elevately exprest, for then
the Voice must be sad or solemn, which moves in Descending,
not Raised Notes, which are Light and Aery, raising their Tone
to a whyning Tune, that is like a squeaking Fiddle or a squeaking
Voice; but a serious Speech, a Solemn Note, and a Sober Countenance
must be joyn’d together to express a sad Passion to the life;
besides, the words must be spoke Soft and Gentle, and not prest
and struck too hard against the Lips, or Teeth, or Tongue, but
they must be pronounced Swiftly and Harmoniously; to move
the Heart to pity, the Eyes to be filled with Tears, and to draw
the Soul, as it were, through the Ears, to feed on Melancholy.

Of Translation. Essay 138.


We are given much, in this latter Age, to Translation, and
though Translation is a good Work, because it doth not
only divulge good Authors, but distributes Knowledge to the
unlearned in Languages; yet Translators are but like those
that shew the Tombs at Westminster, or the Lyons at the
Tower, which is but to be an Informer, not the Owner of them.

Essay S1r 121

Essay 139.


Although Accidents give the Ground to some Arts, yet
they are rude and uneasy untill the Brain hath polished
them over.


True it is, the Senses most commonly give the Brain the matter
to work on, yet the Brain forms and figures those Materials,
and disperses them abroad, to the use of the World, by the
Senses again: for as they came in at the Ear and the Eye, or the
Taste, Sent, and Touch; so they are delivered out by the Tongue
and Hands.

Essay 140.


It is worthy the Observation, to regard the odd Humours of
Mankind, how they talk of Reason, and follow the way thereof
so seldome; for men may as easily set Rules to Eternity as
to themselves; for the Mind is so intricate and subtil, that we may
as soon measure Eternity as It.

Of Dilation and Retention. Essay 141.


A Dilation causeth as much weakness as Contraction; Dilation
causeth weakness by the Disuniting the United Forces,
and setting them at too great a Distance; and Contraction
binds them up too hard, not giving, as we vulgarly say, Elbow
room.

S The S1v S2r 125

The Worlds Olio.
Lib. II. Part III.

Of the Britains.


The Britains of England were a Valiant People,
but that they had not skill of Arms answerable to
their Courage, as the Romans had; yet sar,
and all the Emperours, could not conquer that
Island in so short a time as Alexander had conquered
most part of the World; therefore it
seems their Courage was great, since their Skill was less, and
could make it to the Romans so difficult a Work: For Britain
was like a Body disjoynted, or rather separated Limb from
Limb; for it was not joyned in one Body, but divided amongst
many Petty Kings, which made it weak; for being not united,
the Body hath little power; without the Legs do uphold, and the
Eyes do direct, and the Arms do defend, it is an easy thing to
throw down a Criple; but it was a sign the Spirit was strong
in this Criple, that could resist so long against a Giant, as the
Romans were: Therefore Britain was worthy of Praise, since
their Courages defended them so long.

Of King James.


King James was so great a Lover of Peace, that rather than
he would lose the Delights of Peace, he would lye under
the Infamy of being thought Timorous; for in that it was
thought he had more Craft than Fear.

S2 of S2v 1 26

Of Queen Elizabeth


Queen Elizabeth reigned long and happy; and though
she cloathed her self in a Sheeps skin, yet she had a Lions
paw, and a Foxes head; she strokes the Cheeks of her
Subjects with Flattery, whilst she picks their Purses; and though
she seemed loth, yet she never failed to crush to death those that
disturbed her waies. Her Favourites for Sport, she would be various
to, sometimes in Favour, and sometimes out of Favour, as
Essex, Leicester, Ralegh, Hatton, and the like: But she stuck close
to her old Counsellors and Favourites, Burleigh, Walsingham,
and the rest. Neither did the first Favourites get so much as the
last, Ralegh got not so much as Burleigh did; some may say, because
they spent more, they laid up less; but vain Favourites get
more Enemies to themselves, and Hatred to their Princes, than
Profit to themselves; for the fight of their Vanities makes
the People remember their Taxes, and think that their Prince
hath poled from their Purses to maintain their Vanities; and
their Prince thinks they have given them more, because they shew
what they have, and many times more than they have: But the
Wisest save, and lay it up, till the Envy is past, and the Tax
forgot; But Queen Elizabeth maintained more forein Wars at
one time, than any of her Predecessors before her, and yet
without the Grievance of the People; for it was not so much
out of their Purses, as the Prizes she got by Sea; for though the
King of Spain had the Honour of being Master of the Indies, yet
the Queen of England had the Honour of being Mistris of the
Sea; so her Ships were her Mines, to maintain her War against
him.

Of King Henry the Eighth.


King Henry the Eighth was a Politick Prince; for as Favourites
make use of their Prince, so he made use of his
Favourites; for when they could do him no more service,
he turned them over to the Hangman, to satisfie his People;
and those that he favoured, had the blame with the punishment,
and he received the profit. He was not like Edward the Second,
for his Favourites cost him his Crown and Life. I observe, that
soft natures are apt to be crusht, and very hard natures are apt to
be broken in governing; therefore severe, but not cruel, mercifull
or kind, but not credulous, reign happiest. But Henry the
Eighth
spent great Sums of Money, as that which his Father left
him, and that which he had out of France, then the vast Sums
he raised out of Monasteries, yet no great advantage redounded
to his Kingdome: But his Expence was much to keep Peace abroad, S3r 127
abroad, by making Friends in those Kingdomes that were fallen
out: But most commonly those that strive to make Peace amongst
others, bring War to themselves, although I cannot say
he had much War.

Of pulling down of the Monasteries in
Henry the Eighths time.


Some wonder that Henry the Eighth did pull down and destroy
so many Monasteries as were in England, which had
stood so long, without Opposition: but it was likely that the Opposition
could not be great; for first, the People were perswaded
in some part, by the Doctrine of Luther, to dislike the Tyrannie
of the Pope; for first, it eased their Purses and their Persons,
the one from Peter-pence, and the like, and the other from hard
Penance; the next, the Gentry and the Nobles thought of the
gaining of the Houses, and Lands, and Liberty; the King for
the bulk of their Wealth; so the King, Nobility, and Commons,
and all had ends in it; and where the King follows the
Commons, an Innovation is easy; or I may say, an Innovation
is easy where the King follows the People.

Of Justice in Commonwealths.


It is to be observed, that there is little Piety or Justice in Cities,
or Countryes, or Nations, that are overgrown with Prosperity,
or oppressed with Adversity; for Prosperity makes
them so proud, as they are as it were above Justice; and Adversity
doth so deject them, as they grow careless of Justice, so
that either way they grow into Barbarism: But as Virtue is a
Mean betwixt two Extremes, so it keeps in the Mean in all
Estates, the Virtue of Prosperity is Temperance, and the Virtue
of Adversity is Fortitude.

Of Henry the Seventh.


It was not so much the Wisdome of Henry the Seventh that
gave him the Crown, as his Good Fortune in having a Tyrant
Opposer, on which the Peoples fear was above their feeling;
for they did apprehend more Tyrannie than they found in the
time that Richard did reign; for he made more good Laws in the
time of his Reign, than had been made in the Reign of many
Kings before or after him: But the Peoples mistrust cannot be
satisfied with any Act, let it be never so just or profitable, but by
their absence, which they never think far enough, untill they go
to the Shades of Death; and many times that which they believe will S3v 128
will prove the best for them, proves the worst, because they
follow not Reason, but Will: For Henry the Seventh, whom
they thought to be most happy under, proved but a Tyrant in
his Acts, although a Saint in his Words; for he brought, by the
means of Projecting and Informing Knaves, the greatest, or indeed
all Estates, to be Forfeited, and so to be Compounded for,
by which he raised great Sums of Money, to the ruining of many
Antient Families; yet he reigned peaceably most part of all his
time, which many a better and juster Prince had not the fortune
to do.

Of the Emperors.


Most commonly it may be said of Kings or Governors,
as they say of --03March, It comes in like a Lion, it goeth
out like a Lamb; and when it comes in like a Lamb, it goeth out
like a Lion.


But when a Man desires to raise an Empire, or himself to be
an Emperor, he flatters the People; but when he is once become
Emperor, he makes the People flatter him.


sar might have proved a good Emperor, but he had not
time to be an ill one.


Augustus Cæsar was a wise Prince; he knew there was no
way to settle the new-born Empire, and to enjoy it peaceably,
but by gaining the Love of the People; not by the base servile
way of Flattery, but by executing Justice, and making wise and
good Laws.


Tiberius was a good Prince, whilst the memory of Augustus
lasted in the Minds of the People; and a wise Prince, that he
could dissemble his Humour so well, and so long; and none was
so fit as Alcianus to bring him to bed of his great-belly’d Cruelty.
Tiberius was of a lazy disposition, as we may know by his solitary
and luxurious life.


Nero came too soon to the Empire to reign well; Vanities, the
Rulers of Youth, despise Prudence, and Temperance, the Companions
of Age; his Vanities bred Vices, his Vices bred Fear,
Fear bred Jealousie, Jealousie bred Tyrannie, Tyrannie bred
Conspiracy, and Conspiracy Destruction; in brief, he had not Age
enough to poyse him; he killed himself more out of Fear than
Courage. Both the Neroes, the Uncles, and the Cosen, were
much of a humour.


Nero Germanicus, his Son; he was Proud, Cowardly, Effeminat,
Envious, Vainglorious, Covetous to get, Prodigal to
spend, Cruel without Craft, and Mad; he was not wise enough
to rule his Empire, nor temperate enough to govern his Vanities,
nor couragious enough to dissemble his Fears, or be a good
Prince.


As for Claudius the Emperour, he was more learned than wise, and S4r 129
and he had more good Nature than Constancy; and whatsoever
ill he did, he was seduced to do it by those he loved. True it is,
he was of an easy Disposition, but that proceeds more from a
good Disposition in Nature, than an evil one; and it rather
comes from Love than Hate, although the Effects be all one;
for he that is easily perswaded, and suddenly believes, commits
more Cruelty by his Credulity, than distributes Justice by his
good Nature.


As for Galba, he had too narrow a Soul for so great an Empire;
for the Vices of Age and Covetousness had got hold of
him: he was Old and Crazy; he had no Generosity to entice,
nor Sweet Behaviour to win, nor Oratory to perswade, nor Industry
to order, nor Faith to perform; and whatsoever Man
hath these Faults, must needs get more Enemies than Friends.


As for Otho, he had not Patience to try his Fortune, neither
lived he so long as any one could judge of his Government: he
was better beloved of his Souldiers, than fortunate in their Successes;
besides, he was beloved more of the People after he was
dead, than when he was living; but whether he killed himself
for the grief of those Souldiers that were lost, or fear of the loss
of the rest, or for fear of himself, it is doubtfull.

Vitelius was cruel, gluttonous, and of an unworthy nature.


For Vespasian, he was very greedy of Gain, to the height of
Covetousness, and yet he was very Generous; for whatsoever
he got, though ill, yet he bestowed it well: he was a very mercifull
Prince, and very few Faults to be found in him. He sprung
from a Family of no great growth.


Titus Flavius, Son to Vespasian; he was so good, there cannot
enough be said in praise of him; he was a Wise Prince, and
a Just Prince, a Mercifull Prince, and a Loving, Temperate,
Carefull, and Religious Prince; he seemed to have more Goodness
in him, than were waies or means to express it; he was Valiant,
Learned, Mild, Patient, Industrious, Skilfull in all Arts,
and Majestical.


Flavius Domitianus was Cruel and Vainglorious; he followed
not the steps of his Father, nor Brother. I observe, Ill-born
Natures cannot be bettered by Good Examples, nor warned by
Ill Examples: for all the Cruel Emperors came to Untimely
Deaths.

Of Pompey with sar.


Some praise Pompey, and say, He was a faithfull and loving
Citizen of Rome; a Father, in defending the Laws and Liberties;
and a Martyr, in dying in the Cause.


Others dispraise him, and say, It was Envy to ssar that
brought him out against him, more than for the Publick Good;
and that if Pompey had had but the same Fortune, he would have
taken upon him the same Command.

Others S4v 128130


Others again praise