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;
Open note 1Back to note ¹ 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 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 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 butOpen note 2Back to note ² 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 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 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
Open note 3Back to note ³nature 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 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.

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.

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.

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.