ΖΩΟΤΟΜΙ'Α OR OBSERVATIONS ON THE PRESENT MANNERS OF THE ENGLISH Briefly Anatomizing the Living by the Dead WITH AN USEFULL DETECTION OF THE MOUNTE BANKS of both Sexes By Richard Whitlock M. D. Late Fellow of All-Souls Colledge in OXFORD LONDON Printed by Tho. Roycroft and are to be sold by Humphrey Moseley at the Princes Armes in St. Pauls Church-yard 1654. The Explication of the Frontispice TH' Experienc't Scepter of the Preaching King And Sermon of Pauls Cross both shew what THING Compar'd with Heav'n this empty world would prove If once Ript up Is here ought worth your Love Bewitch't Admirers View each Region The Vaine the Vexing and the Loathsome One No He and Thatâ—s above which onely can Full Ravishments afford the Soule of Man If ought that 's worth your Soules or Love you finde I' th World below call us Dissecters blinde ZOOTOMIA or A Morall Anatomy of the Liuing by the Dead in Obseruations Essayes c Valla 〈◊〉 Stercus Seneca Plutarch Quam Mundi Illecebris Vacuum quam Triste Cadarer Cuius tres Tentres Stercus Texatio â—ana To his Ingenious knowing Friend THE AVTHOR THy Sharp but Gentle Pen reformes the Age Where Vice is thy Disclosure not thy Rage The Guilty naked laid will dread thy Name Not for the Lash they feel but for the Shame Ills thus unmaskt by thee will fright us more By looking Ugly then by being Sore Thy Characters so circumstance each sin As 't not Describ'd but had Embowell'd bin The Knife joyn'd with the Pencil glories here As thou both Limner and Dissector were He that shews Guilt her Face shews but her skin He that will shew her Fâ—ul shews her within Some maze their Thoughts in Labyrinths and thus Invoke no Reader but an Oedipus But whil'st Revealed Sense we finde in you You write to th' Understanding not the Clew So Theseus through the winding Tow'r was led By Ariadnes Beauty more then Thread TO HIS INGENIOUS FRIEND THE AUTHOR Concerning these his Endeavors SIR IF your Book did depend wholly on my Judgement of it I would say that in Truth for Wit Learning and Variety of matter put into a handsom Dresse you have exceeded any Writer in this kinde which I have yet met with nor should I doubt to say thus much in Verse before it if it were not for two Reasons The one is that the Rudenesse of the place where I dwell and my weekly Thoughts compelled to size themselves to a plain Countrey Congregation have abated much of that Fancie which should do honour either to your Book or my self The other is that if I could write well yet all my publike Poetry hath and still is objected to me as a piece of Lightnesse not befitting the Profession or Degree of Your faithfull Friend J. Mayne Novemb. 1. 1653. The Titles of the distinct Discourses THe honest Adamite page 17 Ambodexter p. 25 Of Books or the best Furniturâ— 236 The false Ballance 282 Commendable Carelesnesse 28 The Faithsull Chyrurgian 384 The Chaire-Man 319 The thriving Craft 34 The wise Chaâ—man 264 The sad Descant 31 The Doe little Worthlesse 30 The Valentinian Doctor 101 The fifth Element or of Detraction 444 The gâ—and Experiment 548 The Quacking Hermaphrodite 45 The best Husbandâ—y 294 The Blots of History 268 Thâ— grand Impertinent 308 A Dissection of self-killers 109 Lifes Abbreviates 4 Learnings Apologie 138 The Levellers 419 Mercies Hyperbole 37 The happy Match 192 Malchus or Misconstruction 1 The Magnetick Lady 321 Mans two Elements 395 The lasâ—ing Monument 408 Of Musick 480 Parlour Divinity â—6 The Peoples Physician 62 Of Printing 227 Poetry's Defence and Excelâ—ence 467 Of Painting 487 The Divine Prospective 535 The ovâ—r Rate 10 The best Revenge 39 Reasons Independency 207 A Lecture on Readers 461 False Reformations Shipwrack 494 The grand Schismatick or Suist 357 The unguarded Tree of Life 515 The commanded Tree of Knowledg 527 Fabula Vitae 8 The politick Weather glass 275. The Preface or an Antidote for Authors against the Poyson of Aspes INstructions Courteous Reader that render the Designe and Purpose of the Work may well be stiled an Essay upon the Author and as it were Contents of him no lesse then the Book and so may well supply the room of a Dedicatory Epistle to some protecting Eminence or of courting Apologies like forlorne hopes first sent out to set upon the Benevolence of Readers That Acquaintance of Readers with the Contents of the ensuing Chapter might insinuate a Candidness I am induced to believe because with well-Meaners even good Meanings and Aymes in Authours attone their Failings Instead of other kindes of Epistles take therefore this Anatomy of the Anatomy the Book it self by way of a Preface and so not tied to the shortness usual of Epistles it may serve for an Essay on Mens Publications of Themselves by writing and more especially on mine I shall not here trouble thee with the Burden of many Epistles to tell thee this Qualecunque whatsoever it shall deserve to be called was midwived into the Light by Importunity of Friends or feare of Antedated Impressions with such like Apologies for encreasing the Number of Scriblers no it ventured willingly into the world if it encrease the trifles of the Presse I dare excuse it from adding to the Guilt it was rather destined to save its Reputation by crowding in somewhat lesse unprofitable lesse mischievous then the Presse daily issueth forth in these Pamphleting Dayes bringing forth to say true litle else then Trifles or Invectives The Things I present are nove dicta etsi non nova according to Vincentius Lyrinensis Observations if not quite new yet in a new dresse and as new things are acceptable so among them nothing more than new clothes The Old Saw Nil dictum quod non dictum prius proveth all writings to be but various Descant on plainer Rudiments or if you will but the Anagramms the Alphabet and Transposition of mens various Collections from Men or Books Such are the Materials of this one End whereof was my rehearsall in the School of the world the same that stirred up Juvenal Semper ego Auditor tantum And what is that Rehearsall but doing of good by Tongue Life or Pen or all I am not delivered from it by either of those two Arguments either the Number or Excellency of Printed Labours 1. Not from the Number that of S. Chrysostome beareth me out which take in Latine not its original as more easie and fashionable A Scribendi Munere Nos Scriptorum copia non avocet vigeat potius provocet bonos libros qui conscribit Retia Salutis pandit let not the number saith he of books discourage but provoke our Writings he that writeth good books spreadeth Nets of Salvation Cornelius A Lapide counteth them requisite ad Dei Magnificentiam plenam Rerum universitatem reckoning them among those works that glorifie our Heavenly Father and fill the world as ornamentally nay usefully as many other things 2. Then
for the excellence of books already writ or that Eximium quid Re sive modo Methodo scribendi somewhat excellent in matter manner or method of writing which A Lapide requireth in Writers even the feare of this is lessen'd by that of Seneca Qui ante nos ista moverunt non Domini sed Duces sunt patet omnibus veritas nondum est occupata multum ex illa etiam futuris relictum est Former Writers Lord it not over our Endeavours but lead them all Truth is not engrossed after Ages shall travell her Terra incognita her undiscovered parts Never did Momus himselfe require all should write best To those that write better I shall do the curtesie of a foile from those that write worse receive the curtesie that I do I know not but that it is commendable enough to make the same the Cannon of our writings the Apostle doth of Actions Phil. 4. 8. Finally my brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue any praise think of these things He that hitteth on either of these writeth excusably if not commendably though I think it better may be tearmed a thing more commendable than to passe over the Stage of the World as a Mute leaving no Testimony that he lived much lesse lived to the end of his Creation his Being to be found no where but in the church-Church-book where it may be many of the same name make even that but confusedly known And if I should own that which many Writers dissemblingly decline and one of the best ingenuously owneth I mean an Aime at a good Esteem little or much for my desires of doing Posterity good it is but ingenuous Natures desire The confirmation of my assertion I cannot leave out in either Language An erit qui velle recuset Os populi meruisse cedro digna locutus Linquere nec Scombros metuentia carmina necthus Non ego cum scribo si forte quid aptius exit Laudari metuam neque enim mihi cornea fibra est Which take in English from that inimitable Imitator and Translator Mr. Holliday For doth there breath a man that can reject A generall praise and his own lines neglect Lines worth immortall Cedars recompence Nere fearing new sold Fish nor Frankincense When I my selfe do write if from my Brain Doth flow by greatest chance som happy strain For t is by chance my heart is not so hard So horny as to feare the due Reward Of deserv'd Fame How hypocriticall the declination of this Fame is let Cicero tell us Tuscul Quaest 1. Quid nostri Philosophi in his ipsis libris quos scribunt de contemnenda Gloria sua Nomina inscribunt Our very Philosophers saith he that write of contemning Fame set their Names to their Books which they would not if they were such Decliners of a Fame as they pretend But it is not onely a naturall desire but Canonical obedience as our Fame may be subordinate to our makers Glory to that Apocryphall Text Ecclesiasticus 41. 12. Have regard to thy good Name a good Life is but for a few daies but a good Name endureth for ever A Charge seconded by that Canonicall Injunction in the above mentioned place If there be any vertue any praise c. If Plinies Counsell may be heard he will tell us Tanto magis quicquid est temporis futilis caduci si non datur Factis nam horum Materia in aliena manu certè studiis proferamus quatenus nobis denegatur diu vivere relinquamus aiiquid quo nos vixisse testemur By how much saith he our short time escapeth Exploits let us spin it out in Studies and since we cannot live long let us leave some lasting Testimony that we have lived This why I write at all now why I write thus I must use Mountaignes Apology in his Essay of Books I make no doubt saith he but I handle many Themes that are farre better handled in the scattered works of able Writers But my intent was not to beat my Brains in the Acquisition even of Knowledge it self that was too difficult Nor have I what came easily among Authors or Observations to my understanding what conduceth to living or dying well that I communicate To say true I finde Mountaignes Pallate and not quite without judgment pretty generall among Readers of most Ages and because his words are very significant take them in his own language Je aime en generall les liures qui usent les sciences non ceux qui les dressent I love saith he books that make use of Sciences not compile them into their Geneticall or Analyticall Parcels Authors to say true are more Thumb'd that are variously usefull than those Embodyers of Arts in Cancellos suae Methodi into the limits of their proper Method usefull I confesse they are but wanting the Dulce Pleasure of variety and convenience of more contracted brevity the paines of reading them is seldome bestowed on them especially if they swell into Tomes of that bignesse that he that can have no leisure dareth not look on them and he that will have none careth not I know not how but as Montaigne saith of himselfe Tracts of a continued Thread are tedious to most Fancies which of it selfe indeed is of that desultory nature that it is pleased with Writings like Irish Bogs that it may leap from one variety to another than tread any beaten Path. Among many kindes of writings I finde Plutarchs most inviting Imitation for the form call them Discourses Essayes or what you will nor behinde any for matter if mixt sometimes with those Mucrones Sermonum Enlivening Touches of Seneca full of smart Fancy solid sense and accurate reason such like Peeces compiled by able Pen-men out of Plutarchs fulness and Seneca's quickness would undoubtedly fill the mouth of the most gaping Expectaltee among Readers Seneca's brevity alone in some things as Controversies c. might make good that slander on him that he did frangere Pondera Rerum Minutijs erborum crumble the weight of Points But for Hints of Descant he hath dealt with us I must confesse as he saith of another Cupiditatem imitandi fecit spem abstulit Their fiery liveliness hath enkindled a desire of imitation and their accurateness hath damped all hopes of performance And that in this I write not as the Age discourseth private spirited Opinions take the confirmation of our english Divine Seneca Bishop Hall who saith never any Heathen writ more Divinely never any Philosopher more probably For my using these so frequently I propounded this end to my selfe even to shame our Christian dulness and slow Proficiency under the Brightness of our advantagious Light by making us hear the Symphony of the outward Court of Nature agreeing with the inner Quire of divine Pen-men for what can we
a Pie or to light Tobacco with the dark holdings forth of new Lights To see the Antinomian Hony Comb holding Physick at second hand in a Stoole Pan sure argueth a surfet in the Presse that thus swarmeth with vanity or Controversy which is its worse fault as being the mischiefe of a sadder and engaging consequence Alas what now is the Presse but an office of contention issuing rather Challenges than Books When Pulpits grow hoarse with Rayling then doth this take up the Quarrell that oft admitteth of no Arbitratour but the Sword Books are subject among other Chances to fire and the Worme Such as are of this nature prevent the Worlds Doome and their own not staying for the generall Conflagration but beginning it setting it on such a Fire of Contention Schisme Haeresie that that Bloud which can quench Hell Fire cannot totally extinguish this for the shedder of that Bloud hath foretold the inevitable Necessity of it As to the other Fate of Books it is to be feared these feed their Authors never dying Worme How miserable is truth torne by Antilogies and little better than scolding and suffereth more by this Pen and Inke warre than by Pike and bloud shed By how much more captivating of assent Sophistry is than successe among Reasoning Soules that comming neerer Reason than successe doth Iiâ—stice and we know Truth is often waterâ—d by Martyrs bloud receiving more strength from the red letterd Dayes in an Almanack that whole Tomes of Pro's and Coâ—'s And what Truths Politick or News suffer by the Presse is weekly experienced it is nothing to kill a man this week and with Ink instead of Aqua Vitae fetch him alive next to drowne two Admiralls in one week and buoy them up againe the next Each side save its Knight and killeth the Giant but more assuredly Truths so that many of those Pamphlets may better be termed the Weekly Bills of Truths Mortality than faithfull Intelligencers of Affaires Nor fareth it better with Peace than Truths The Feathers and Plumes seconding the Quarrell of the Quill from Inveighings to Invadings Declarations to Defiance Remonstrances to Resistance and that to Bloud The Presse rippeth up the faults and Disgraces of a Nation and then the Sword the Bowels of it What Printing beginneth by way of Challeng its contemporary Invention Guns answers in Destruction accents Now the Causes of these enormities of the Presse are either in Writers or Readers 1. Among Writers first some that write to eat as Beggars examine not the vertues of Benefactours but such as they hope or finde able or willing they ply be they good or bad wise man or Foole so do they beg of any Theme that will sell true or false good or bad in Rime or Prose and that pitifull or passable all is one Inke must earne Ale and three Penny Ordinary's write they must against Things or Men if the Spirit of contradiction prove saleable that they can neither Master nor Conquer Sparing neither Bacons Harveys Digbys Brownes or any the like of Improvement COLLEDGE as I may terme them though beside some little somewhat for the venture they get nothing but such a credit as he did that set Diana's Temple on fire to perpetuate his Name 2. A second sort are Discoverers of their Affections by taking up the Cudgels on one side or other and it is come to that now that Authour scarce passeth that writeth not Controversies Ecclesiasticall Politick or Philosophicall Though farre better it were for Publick good there were more deserving the Name of Johannes de Indagine progressive Pioners in the Mines of knowledge than Controverters of what is found it would lessen the number of Conciliatours which cannot themselves now write but as engagedly biassed to one side or other but these are Desiderata vereor semper desideranda things wanting and to be desired I feare for ever Second Cause are Buyers the Chapmans vanity and weaknesse of Choice maketh the Mart of lesse worthy Books the bigger Such is the fate of Books of all other Ware the courser the Ware the more the Seller getteth by it examine the truth of it at Stationers Hall it will too truly appeare in these latter times the Book-seller hath got most by those Bookes the Buyer hath got least being not only the Luck of Rablais his Book-seller that was a looser by his Book of Sence and Judgement but abundantly repaired by that Ingenuous Nothing the Life of Garagaâ—tua and Pantagruel What Age ever brought forth more or bought more Printed wast Papers to read which is the worst spending of Time next the making them and the greater Price given for them and farre above their worth But now what Cure for these Distempers of the Presse why truly for them in Fieri no such Correcting the Presse as breaking it but the cheifest help is Prophylacticall a care Preservatory and so an Index expurgatorius an expunger of the vanity or Contention of originals would save the labour of the Index EXPVRG ATORIVS of Copies and to save Paper from being so stained would keep it from after burning by the Common Hang Man It had been better if some Haeresies had been concealed never confuted in Print and better Darknesse everlasting had been the Fate of that Booke call'd the Three Impostors as in sad Probability it is the Portion of its Author than by being burnt to embleme the endlesse Punishment of the Compiler But not to make our Eyes sore by looking only on the hurt let us turne them on the Benefits of the wel employed Press and we shall see it a Mint of Solid worth the good it hath done and yet may do being inestimable it is Truths Armory The Bank of Knowledge and Nursery of Religion never suffering a want of the sincere Milk of the Word nor Piety's Practise to be out of Print and that not only in one Book weekly issuing forth helps to doing as well as knowing our Duty But the worth of the Ware house will be best known by the Wares which are Books of which see further in my Essay of Books THE BEST FURNITURE BOokes lookt on as to their Readers or Authours do at the very first Mention challenge Preheminence above the World 's admired sine things and more than Riches in Homer are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dropt from Heaven and such as are Directories to Heavenly wisdom as Ladders for our Ascent most usefull Bookes are Comments on one of Gods two Books that Hieroglyphicall one of Nature and the Creatures or that precious Book of Life that Verbum Dei to be esteemed next to Verbum Deus that was pleased to be bound up in the course Cover of Humane Nature I say that written Epistle of the Creatour to the Creature In qua quicquid docetur veritas praecipitur Bonitas promittitur Felicitas Now what Benefit Readers what Glory Authors may reap from such Labours in comparison of any other labour under
held Hereticall that shall aver any thing defective or superfluous in his all-knowing Aristotle he that will deny the foure Elements shall have the Italian fifth bestowed on him according to whom I l mal dire d' Altrui e quinto Elemento Ill Language is the fifth Element The fire Philosopher will quickly reduce that Book to Ashes and it s Caput Mortuum that subscribeth not to its three Elements whithout a third cometh with his one single Element and quencheth the other three Thus hath difference about the Number of Elements caused as much disturbance almost in the lesser as their jarres and Combinations have in the greater World and such severe and sharp usage is enterchanged between dissenting Brethren in Philosophy But come to the Vatinian hatred of Books and Authors in Religious and Politick Differences and wee shall see it scarce possible for a Book writ on any Subject that will please two seveall Readers meerly because mens understandings are Garrison'd before with old Soldiers old Notions of undoubted Authority He that teacheth as having Authority he that speaketh as never man spake he alone can storme Assent It is not a work for the learned Scribe nor strictest Pharisee Nay he himselfe that was Truth Incarnate where he used not all his strength and irresistible Battery I mean his Spirit of Perswasion met with as bad Entertainment from the gain-saying Jewes as any that ever writ or dyed for him In Divinity Morals and Naturals true is that rule of the Lord Bacon in his Novum Organum Aphorisme 49. lib 1. Intellectus humanus Luminis Sicci non est According to that significant Phrase of Heraclitus Sed recipit Infusionem a voluntate Affectibus quod volunt recipiunt We receive onely those things for Truths we have a mind to Difficult things we endeavour not sober things we despise as streightning our Hopes Secrets of Nature timorous Superstition frighteth us from In Pride we decline Experiments as fixing us in low and changeable things Paradoxes our Master the People will not let us admit so much as to examine So many waies doth Affection stain our understandings But before wee leave our complaining Character of what Readers are take this as an unobserved secret Bad Readers make bad Authors which are fain to please bad Judges with Deformities instead of Beauties an excellent Iâ—lustration wherof is that of Polycletus who setting a new made Statue in the Market-place and over-hearing the Faults the common people found made one according to their Censures as he could remember when he came home If one said the Nose was too little he made it bigger If another said the Eye or Lip was too bâ—gg he made it lesse By that time he had done you may guesse what a peece it was Putting both again to view his first made by Art and that made by Opinion of the vulgar seeing his last derided and the former applauded said Know good people that which you commend I made that which you discommend you made So fareth it with Books the various Pallats of Readers and multitude of Correctors of the Press streightneth writers of that freedome of the Spirit that should bee in Authors who while they strive to please all become neither Friends to Truth nor reconcileable to common Sense Well we have seen what Readers are let us now see what they should be to bring Rasae Tabulae clean Tables to every Author is the advice of no small Philosopher Super-writing being scribling maketh neither the old nor the new legible a good course therefore it is to spunge out prejudicate Notions or Opinions received on any ground but that Scientificall Syllogisme where Reason is the Major and Experiment the Minor In making of which all our life will not exclude any new reason or experiment but it will help to make the Conclusion so much the truer though we come not to the Ergò of our knowledge untill we come to the conclusion of our daies and studies I will not slightly forgo any Notion delivered me from the Reasons of others received deliberately by mine own confirmed by both our Experiments For a Novelty diametrically opposite without it bring so convicting a Ray of Truth that as that one Dissenter in a Synode it confutes the whole Synode of Opposers Thus I would behave my selfe towards Positive Assertions and Tracts of Reasoning Now to Authors of modest Advice profitable Pleasure usefull variety c. I will dislike none because he is not the best or slight all because none perfect I look not for any Soule-like Composure among the works of men that according to the wordings of some Philosophy should be Totum in Toto tota in qualibet Parte Comprehensive of all I can expect I believe that no frighting Proverb from circuiting the Zodiack of Learning unus in omnibus Nullus in Singulis he that is some body in every thing is nothing in any thing For I believe there is no ullus in quovis Singulo perfect no culminating Writer in any one Subject so lofty as out of the reach of Imitation in some point or other I look on Libraries and Books as a Garden of Nature not of Art where usefull Plants finde a room as well as gay coloured Flowers And amongst Writers I look not every one should do by Themes as he did by virtues in Pindars high Line top only the choisest expressions or descriptions of them in the same Author though many times dull there may be a Diversity that may excuse being not equally bad Scarce any one Book that is all a Parenthesis that may be left out and the Reader never the lesse knowing The Elements of Books Martiall excellently summeth up in that Epigram Sunt bona sunt quaedam mediocria sunt mala plura Quae Legis hic aliter non fit Avite liber These Elements to Books Composure go Some good some bad and some So So. The Metaphor of Cooks and Guests familiar in Prologues may direct the Deportment of Readers who are to come to Bookes as Guests not Cooks it being a Squeamishnesse to forbeare satisfying his Appetite as a Guest because somewhat may be wanting in some Dishes Preparation that cannot satisfie the curious Criticisme of a Cook Martiall dressed his to Readers not Criticks Caeâ—ae Fercula Nostrae Malim convivis quà m placuisse cocis I 'de have my Books Content the Candid Guests not curious Cooks Lucilius was of the same temper that said Nolle se sua scripta legi nec a Doctissimis nec ab indoctissimis quod hi nihil intelligerent illi plus saperent quam ut posset illorum Judicio satisfacere Hee would not his Writings should fall under the perusall either of Dunces or great Schollars the former would not understand enough the latter too much for to rest satisfied And in vindication of Authors I may safely commend him whose Resolution is non nimium curo because of that quidam exactos esse Poeta negat not
be able to say for our selves neither knowing nor following our divine Light so far as some Heathen seem to have progressed in both Knowledge and Practise morall Then why for Politicks I make Tacitus my Text I need give no other reason than this never any better cast Practise into Precept or made History Politicks in fuller and closer Observations To write Controversies engages their Authors to the censure of Factions and Parties All things being so now under dispute that they will not leave us that Nos nihil scire out of question saith Seneca not allow us to know that we know nothing I chose therefore a way most comprehensive and least distastfull to the quarrel some world to handle Observables according to their Nature or my liesure some larger some more contracted the matter of them if you will is somewhat of that nature my Lord Bacon calls Satyra Seria a serious Satyre an endeavour harder to forbeare than undertake saith the Poet. Difficile est Satyram non scribere nam quis iniquae Tam patiens Urbis tam ferreus ut teneat se Or if you will they are what he elsewhere calleth Jnteriora Rerum Endeavours in the Observables of life to discover and detect the more inward deceits of men or things and to strip them of their Appearances That I on this Score tearm it an Anatomy of the Living by the Dead or of Practicall Errours though in the particulars I decline the Nauseating of a continued Allegory doth not much mis-represent my purpose while in the latitude of my Discourses and according to the destin'd Bulk of this Tract I deliver my Judgment made out of the seriousness of others or casualties of my own Observations of mens mis-apprehendings or things Mis-apprehensions whereby the Glitter of things oft passeth for Gold while some things enduring touch but dull to the eye arise not to an Esteem equall with counterfeits as in nothing more appeares than our Opinion of the World and its Desirables in grosse dreaming of life in a Carkass and of Perpetuity in a blast and having high conceits of our vain Projects deare ones of our vexations and doting ones of falsely admired Contemptibles But come we to particulars and it is undeniable but that there are in even the most familiar Passages between man and man neglected but on enquiry easily discoverable false Principles Erroures and causes of Miscarriage and in many things inner parts unobserved by the carelesse world Errores Vulgi vulgar Errors reaching to the Morals of men as well as their Philosophy the substance of these Discourses the Poet giveth you most fully Quicquid agunt homines Votum Timor Ira voluptas Gaudia Discursus Nostri est Farrago libelli Et quando uberior vitiorum Copia Which take englished from Sir Robert Stapyltons ingenuous Translation What men do their hopes feares distasts Sports Fates the Medly is our Book presents And when was sin more fruitfull They are Collections many of them more from men than books in which latter we seldome meet with live and particular presentments of mens Principles and Actions indeed Poets do it best and among them the Dramatick the form of them I owe as little to Books for I must truly acknowledge I did not so much as cast my Eye on Books of the like nature without it were my Lord Bacons Interiora Rerum till they were compiled and then chiefly to avoid Actum agere writing the same things at least in the same manner not out of presumption of my own Abilities to go alone without their help but out of an Idiosyncrasis or particular Temper of my Fancy blameable or commendable I determine not to which Imitation is an unpleasing Confinement and I know not how more laborious than Invention That some of these are mixt with Divinity the Title assureth you nor am I ashamed to professe it since it is without Intrusion into the Office of those Secretaries of Heaven to whom are committed the more Mysterious Oracles of our Credenda Creed Errors of Faith I leave to those sufficient for such things to correct but Errors of life I know not why we should not amend in each other That some of them are not onely mixt but are professedly Essayes in Divinity transgresseth not the Nature or Lawes of this kind of writing in mixt discourses and I am sure to serious Soules will not be unwelcome since all Writings as well as Actions are but Trifles in comparison of what referreth to Eternity Nor will it be an Apology onely but with such a commendations to say I propounded that end Seneca giveth us in charge haec alijs dic ut dum dicis audias ipse scribe ut dum scripseris legas Epist 89. Give serious advise to others that thou mayest be thine own Auditor and write profitable for thine own perusall As for being serious in Discourses with Posterity such are Pennings for the publike view let it seem as mis-shapen or uncouth as it will to Antick Fancies I am sure printed vanity is double unprofitableness to be Foole or Knave in Print doth but double the Blot Vsefull Scripts or Writers Seneca giveth I am sure a higher Character of than of many other things or men that some which would be counted the worlds wise ones set so high a price on Si hoc mecum si hoc cum Posteris loquor non videor tibi plus prodesse quam cum ad vadimonium Advocatus descenderem c. mihi crede qui nihil agere videntur majora agunt humana divinaque simul tractant While I discourse saith he these things with my selfe and Posterity do not I profit more than if I voted in the Senate pleaded before a Judge c. believe it though usefull Employments of the Pen may seem idle Enterprises it is far above many Employments falsely if compared counted weighty The youngest of us I am sure may say as Seneca premit a Tergo Aeternitas etsi non Senectus obijcit annos inter vana studia consumptos tanto magis urgeamus Damna Aetatis male exactae labor resarciat Eternity though not old Age pulls us by the Sleeve and upbraideth the mis-spending of our former yeers in vain and fruitlesse Studies and calls on us to redeem them by some labours for the good of our selves and others The whole Tenor of this Peece is perswasion of others nor a lesse obliging my selfe For Books Seneca saith are Bills of our Hands to the world and indeed I think them more being little lesse than Vowes to God before men and to men promises before God of a mindfulness of our Vow made in Baptisme of Renouncing the worlds vanities that by nothing more have got into our Affections than by an Erroneous Estimate of the reall Worth of things or undiscerning the fallacious insides that appeare when things are stript If any among these Observations seem Paradoxicall to Credulous Ignorance that swalloweth Traditions for Truthes or distastfull to the
Humour I answer the Stationer my Porter mistook the delivery of the Letter my Book for it was directed onely to the Candid Interpreter of modest Endeavours not Exacter of Impossibles or unseemlies viz. Perfection as the one and to generall Compliance as the other To all gaping Expectaltees that look for more than here they are like to finde my Book replyeth with this its motto not queint but useful or not rare but honest at least in the Authors Iudgment and Intention and I will use the words of an Ingenuous Author of our own being so apt to my purpose I like much better to do well than talke well chusing rather to be beloved than admired aspiring to no more height than the comfort of a good conscience and doing good to some harme to none If my Essayes speak thus they speak as I would have them Thus far he as fit as if he spoke for me of any thing amongst them I will likewise add what Walafridus Strabo de rebus Ecclesiasticis said Si quid in hoc Lector placet assignare memento Id Domino quicquid displicet hocce mihi If any thing that 's good i'th'Book you see Ascribe to God but what distasts to mee I know there is not any one Divell compasseth the Earth more than that Erasmus speaketh of Adeo nunc in omnes omnia per universum Orbem grassatur comitata furiis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non sit tutum ullum emittere Librum nisi Satellitio munitum The Devil Calumny saith he against all men and all things doth so rage in these dayes that it is not safe setting out any thing unguarded If the integrity of the End may plead for the Matter or Form of this Book I may hope absolution its chief Designe being to double the guards of the Negligent that suffer erroneous mis-judgings to surprize their Inadvertency or to awaken the lazie drousinesse of others that are loth to be rowz'd out of Errors pleasing dream and to correct the vanity of most that spend their time or thoughts on impertinencies besides or below the noble end their souls were destined for For two lengths I must insert these short Apologies the one of some of these following Discourses the other of this Preface the former need deterre no man if he be of my minde with whom the flatnesse or sharpnesse of an Author is in stead of Rests Indisposednesse in my self or a dull period in an Author maketh me turn down the leaf if my businesse do not as well as any Division of Sections or Chapters c. by much the younger brothers of writing it self and even in sacred Writ but of almost modern Authority Again the nature of this kinde of writing is like free speeches in the Parliament of Parnassus or Liberavi Animams whose length or shortnesse is from the Authors sense not any stint of Rule or Order For the length of the other this Preface it's Name were enough if we follow the Allegory of a Porch and Building I have I am sure come far short of Solomons proportion of twenty to sixty as it is observed by that Secretary to Wit Reverend Dr. Donne or if Reader thou be in the number of such as account Epistles and Prefaces materiall part of a Book And now I am excusing the Books Geometry give me leave to excuse its unexpected bulk and thicknesse from meer mistake that my writing had not been so close But I write not this nor the Book to any curious in the shapes outsides of Books or that think it necessary to a Books handsomnesse as well as womans to be slender in the waste but it is now past cure and must venture abroad with all its faults materiall or in printing which may be more then should by reason of my distance from the Presse Some principall Errata's are mentioned the rest an ordinary English Critique may correct in his reading I shall therefore conclude with letting thee know what Reader I slight and what I honour in the words of Erasmus in his Enchiridion Militis Chistiani Nil moror aut laudes levis aut convitia vulgi Pulchrum est vel doctis vel placuisse Piis Spe quoque majus erit mihi si contingat utrumque The flouts or th' praise o' th' vulgar I not weigh If Learn'd or Pious men content I may But O! if both a Joy unhop'd 't would be The good and good will of thee if thou be either of these is the Desire and Endeavour of Thy true honourer R. W. Decas 1. MALCHUS OR MISCONSTRVCTION MENS Words or Report of their Actions have fared hard since Mis-prision and Envy have dealt with Men as Peter with Malchus cut off their right Eares Affections alwayes cut off one and too oft the right We seldome reserve our Eare for the strangers much â—esse the Enemies Relation but Envy and Prejudice alwayes interpret worse than Babels Brick-layers Hee that is a bold Reprover of or Dissenter from the Worlds Dotages passeth for a Surly Michaiah or Cyâ—â—call Diogeâ—â—s Hee that is prudentially quiet under grand Alterations is a Temporiâ—er a Weather-Cock Hee that but moveth a Reprieve for Liberty or Religion is a Troubler of Israel A Mutinier not fit to live Hee that is not as Ceremonious as the whole Book of Leviticus or Durandus his Rationale is a Non-conformist and He that beleeveth some Ceremonies though not commanded the necessary Cloath's of Devotion or reckoneth them in the Number of Circumstances without which no Action can be individuated Hee that thus thinketh is a Popish and a Prelaticall Formalist He that Spitteth in the Church is irreverent and Hee that will not set his Horse there is needlesly Scrupulous Hee that Boweth to the Altar is Idolâ—trous and Hee that will not Cacar Sâ— L' Altare according to the Italian Proverb untrusse on it is Superstitious Hee that forbeareth Wine for the same reason another drinketh it his Health Hee is precisely unsociable He that useth it to that other use God allotted it to â—â—hilarate or drinketh not all his Wine before the Salt is taken away and only for Digestion Such a one is a Drunkard A Sot c. Or if between Meales if it be not Poculum Fraudis rather than Charitatis Some Bargaine alias over-reaching Cup Hee is an Ill-Husband and such like aspersions Thus fareth the Golden Meane through the misconstruction of the Extreams Well temper'd Zeale is Lukewarmnesse Devotion is Hypocrisy Charity Ostentation Constancy Obstinacy Gravity Pride Humility Abjection of Spirit and so go through the whole Parish of Vertues where Mis-prision and Envy are Gossips be sure the Child shall be nick-named What better resolve in this Case to steere the Prudent Man than that of Persius Nec Te quaesiveris extra I will not make Hue and Cry after my selfe abroad in the mis-judging World nor care what they think or say of Mee so it be not deservedly ill their good opinion if generall is
obey their Message and the Messenger shall be discharged Sometimes they come to fetch away some Sin let them have their Errand with them and they are gone Only when they come as Refiners of thy Drosse or gilders setters off of thy Graces wish not their Removeall for it would be the greatest Crosse to be without one The do Little worth Little A Do yra el Beuey que no ara Whither goeth the Oxe that will not plow The Spanish Proverb knocketh that Oxe on the Head that will not plow Doubtlesse the willfully Vselesse Man is better in the Earth than on the Earth Lazy unprofitablenesse must look for its Slaughter-house in the other World if it take not a New-Gate in the way here if necessity betrayit not to such self-punishing courses yet Idlenesse beckeneth to sinnes of a worse Nature Upon the Couch of Idlenesse expect the Sinnes of Sodome It was never a good world since Employment was counted mechanick and Idlenesse Gentility Since Gentleman and Labourer took their Leaves The ingenious Germane in this shameth the most of his Neighbour-hood in Christendome counting the Idle man no Edleman no Gentleman and therefore instruct their noblest borne in some Art if not labour it not being indeed Disparagement for the best bloud to be acquainted with Sweat out of a hot house or without the help of a Diet Drink The sad Descant DEsque naci llove y cada Dia nace porque When first brought forth we cry Each Day brings forth its why History affordeth examples of Soules Prophetick at and before their Death but by this Spanish Proverb Every one calculateth his Nativity truer than Astrologers and sentenceth his own future fate by crying at his Birth not comming only from the Bodies Monopathy or sole suffering by change of i'ts warme Quarters but according to some from Sympathy with the divining Soule that knoweth it selfe for a Time banished from the Father of Spirits the God that gave it into a World elemented with Sinne and misery the following Dayes being but Division and Descant on this plaine Song Lachrymae teeming with Causes of sorrow if not for punishment yet for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If one Day prove a Mother the other is a Step-Mother dying daily into the succession of each other Mirth endeth in Dulnesse if not Sadnesse Griefe againe hath its intervalls the saddest notes their Pauses and Rests The Sisters Web of our lives is checkered with Vicissitude The whole peece proving but a medley of Light Shadow The one of these Mothers is welcome the other we must not strike nor by Impatience provoke With thy good Dayes be chearfull in thy bad Dayes be Serious not sad nothing we can suffer from without being worth one minutes Disquiet of so noble a Thing as the Soule which then commeth neerest its Originall the nearer it commeth to Immutability Let not therefore Sun-shine Dayes betray thee to naked Security or wanton forgetfullness of change nor blustring ones so muffle thee up in a Mourning Cloak as if thou wert following the Funerall of hope Sperat infestis metuit Secundis Alteram sortem bene praeparatum Pectus informes Hyemes reducit Jupiter idem Summovet How doth Horace his Harpe and Davids agree the one telleth us the same Power bringeth the Joyes of the Spring that sent the unwelcome hardships of Winter the other assureth us our sad Vespers are succeeded with the Comfort of Festivalls If griefe lodge with us over night Joy shall be our Day Guest Well since I must quarter the forces of two Garrisons it will be prudence to dissemble the unwelcome of the one and silently to welcome the other not knowing which may at last get me into a sole subjection to them He that will not be injured by either must provide for both The thrivâ—ng Craft THat golden-mouthed Father was a rare Spokes-man for the Almighty's Box such are the poore when he said Nescis quod non tam propter Pauperes quam impendentes Deus instituit Eleemosynas that God commanded Almes not so much for the Poores sake as the good of the Rich which with a slender Descant will appeare The Poore man getteth a corporall Refreshment Rayment or Food The Rich if he keep his left Hand in Ignorance and his right Hand in Actions of Liberality receiveth Interest not only exceeding but excelling the Principall Thy Lone or rather Restitution what is it but Coloured Earth and Drosse and thy Reward O Mercy rewarding its owne Gifts viz. The Almes and the Minde to give beareth no imaginable Proportion for a Cup of Cold Water Waters of everlasting Life For thy cast Clothes the Robes of Christs Righteousnesse for thy Scraps the Bread of Life and that in fullnesse of Joy for ever more Chrysostome might well call this Nobilem Prodigalitatem a Noble Prodigality as another calleth Almes Artem omnium Artium quaestuosissimam An Art the most thriving of all Arts. It is so gainfull it is very hard to be honest in the exercise of it that is sincere Sincerity being nothing but honesty towards God without regarding our owne Profit more than our Brothers Necessity or Gods Command Nay the Almighty often maketh present Payment knowing how hardly he can get credit from our Infidelity and even in temporalls Thy Bread cast upon the Waters maketh better than East India Voyages and returneth back to Thee Laden with Improvements Thy Corne given to them with whom all yeares are deare the Poore is more advantagious than Corne sold in the greatest Dearth even by a Monopolist Such is the Mystery of this â—raft where God is Debtour and Man Creditour that Present payment is the least and worst the Lender oweth more than the Receiver The Poor whose prayers are heard bestowing more than he receiveth and his Box is more the Rich mans treasury than his one wouldest thou have a Policy on Heaven of thy uncertaine Riches make the Poore thy Ensurers Parlour Divinity OUr Table is a Book on which is written Gods bounty our Frailty and our Hopes the first readeth Thankefullnesse the second humble sobriety the third Comfort As for our Frailty what rotten Tenements are our Bodies that need Reparation twice in twelve houres keep the wind from them and Childrens Houses of Cards will stand longer How do our Meales then upbraid our Designes we repast as if to live but to day every Meale being but the renewing of our Lease for twelve Houres longer and we build as if to live for ever but againe for our Hopes How is our living for ever assured by the severall Deaths of Creatures for thy use receiving a kind of Resurrection to life from their common Sepulchre thy stomack Look on thy full Table as a Mortuary of the dispeopled Elements where their slaine are hudled up and all to extract Reparations of Life for thee In their Progresse behold thine through Corruption to Resurrection and feare not Death that thus but dresseth Thee for Immortality Mercy 's Hyperbole
Epicteto altas praeclarasque voces reperio quid refert a quo â—ae profusae si ab uno illo Spiritu veritatis Quam inspirasse ubi libuit prisca illa Pectora nihil ambigo I finde in Plato Trismegistus Arrianus Epictetus rare and excellent Sayings and what matters it by whom spoke so long as from that one Spirit of Truth which blowing where it listeth I cannot deny but many times inspired them And a little after illustrateth Learnings usefulnesse by a Simile Vt in Praelio non Gladijs solum gravioribus Teâ—is Res geritur sed etiaâ— Fundatorum quaedam Opera laevis Armaturae est siâ— in hâc nostra contra vitia Affectus Militiâ non solum illo Verbi penetrante Mucrone sed etiam Philosophorum Hastis Sagittis aptè interdum vtiliter pugnabimus In English to this purpose As in Battell not the Sword or other Weapons of concernment do onely do the work but the Sling and lighter armed have their use So in this War against Vice we may aptly use Philosophers Orators Poets besides the two-edged Sword of the Spirit To exposition of humane Lawes we count University breeding requisite and shall any of Learning too little to be of the Jury be in divine matters a Judge-like Expositor Shall the Lawyer justly enough think scorn to bee taught by the Cobler in point of Lawes and yet hearken to him or his like in exposition of the Gospell with submissive Reverence and Assent if not Admiration Were not Bedlam larger than it is thought or did not a manifest a Phrenesis a generall Lunacy madnesse rage men would not be so provident for their Lands in choice of able Lawyers none forsooth able enough but for their Bodies or Souls the name Doctor and Fame gifted commendeth any to them in any thing else not worthy to be their Clerks or meaner Servants Fellowes having nothing in them deserving the word gifted but their Education which indeed is very many times of free-cost not costing themselves or Parents any thing but their shiftings from one Servile Spheare of Employment to another From the Stable to the Parlour there from holding a Trencher at Tables end to handling a Bible Shall a Water-mans I conceive the Apostles meaning in this place be of more Authority then the Apostles own If you will believe the whole stream of Interpreters as the Phrase is I must be excused from ascribing as much to the Coach Box as to the Divinity Chaire and cannot believe the Spirit of Prophesie is quite gon out of Learned men into Chaplains that weare Liveries and Teachers that recieve Vails In which Rationall Infidelity I passe to the Apology for Learning against its other main Enemies the selfe-conceited Polititian and Ignorance Rustick or Gentleman which I quarter in the same Scutcheon when they agree in contempt of Learning The first Aspersion of the Polititian is that Learning doth emollire Animos Militiae ineptos reddere Your Scholler can talk or if he can fight it is but by Book Me-thinks I heare the Martiall Ignorance say A lye we need not go so far as Caesar or Alexander to confute our Civill Wars of these late years too sadly do it Proving Schollers know how to use all of a Quill He cannot more Ingeniously use the one part to write Monuments that will out-live Trophees and Memories of Conquests than he can as meritoriously weare the other part in his Plume What Opinion the Ancients had to this purpose you may see by their Divinity couched under their Poetick Fables And among other that of Pallas or Minerva their Goddesse of Learning whom they feign born armed from her Perseus by whom they signified War had a Shield a Glasse to discern the Plots and Counsels of the Enemy To her they assigned the Keys and safety of Cities or their Destruction By all insinuating no such Souldier as the Learned one either for defence or offence what ere the Conjunction of Mars and Mercury signifie in Astrology or Heavens it matters not I am sure at Courcell Board and Field it is of more promising Prediction than their Disjunction which will appeare in History of former Ages since envie admits not present examples for Authentick where wee shall finde they have been united in Persons and Ages War-like and prosperous View the Specimens and hints of Caesars Abilities in Learning as my Lord Bacon delivereth them in Lib. 1. De Augmentis Scientiarum The correcting of the account of the year was no small Testimony of his Astronomy and witnessed hee was as proud to know the Lawes and motions of the Stars as to give Lawes to Nations What more effectuall Rhetorick would you desire than to still a Mutiny with one word as he did See the Story in the above mentioned place But his Commentaries witnesse enough for all which when we look on we cannot tell whether he writ or fought his Battels better I am sure the former doth preserve and otherwise had out-lived the memory of the latter as on another occasion I have pen'd my Conceptions Ruin'd Troys Heroes still in Homer live That Caesar ever was is better understood By what hee wrote than did his Commentaries give Both Life and Memory to his Text of Bloud The same hand did use so well the Pen and Sword hee wanted but Life to begirt this Globe with his Conquests His Eloquence was such that to the civiller part of the World hee needed but Veni Dixi Vici to the more barbarous of such expedition was his Sword Veni vidi vici the sound of his Tongue or Trumpet were enough to bring Citties to Parle being able to woo or force surrender That Alexander was a Souldier painted Cloths will confesse the Painter dareth not leave him out of the Nine Worthies and that He was Aristotles Pupill and that with more Proficiency than many spend some yeares in the University History assureth so addicted to Philosophy that his Dinners were Philosophy Disputations Problems his Banquet propounded by Himselfe discussed by his Philosophers which were his constant Courtiers in Camp or other more stately Residence moderated by his Tutor Aristotle His Meales were liker University Exercises than Refections it were to be wished our Universities Exercises were not now Principally Meales and that in Naturall Philosophy no part so much debated as de Alimentis instead of de Elementis or that any part of Plutarch were read but his Symposiacks but wishes are in vaine I shall nere see 't againe view what this great Sword Man aimed at and what Hee attained in Learning to the shame of all Armed Ignorance His Aime appeareth by his Chiding Letter to Aristotle for divulging his Physicks professing he had rather excell others in Learning than Power and some Discoveries of Him attest that Hee fell not short of his Desires What a Naturall Philosopher Hee was witnesse that Apothegme depromptum ex intima naturali Philosophia saith one of the most intimate
having it no lesse justly from his spirituall Mother the Church than truly or primarily from his naturall Father of whom and his like I shall aske no extemporary Commentatours concent with my Glosse to presume that Text is meant Math. 9. 37. 38. The Harvest truly is pleâ—teous but the Labourers are few pray ye therefore the Lord of the Harvest that he would send forth Labourers into his Harvest That true Labourers are few our multitude of false pretended and pretending Labourers do argue whose call entitleth them not to the Work or whose Lives answer not their call But I wish the People were exempt from this Crime of Crosse-Practise no Sermon they heare but implicitly biddeth the Bands of Matrimony be-between the Eare and Hand but common Practise hath clapt up a more monstrous Match the Tongue and Eare now are joyned what is heard if no more perhaps shall be rather Preacht againe than practised And would you know what Musick and fitly too is at this Wedding the Apostle telleth us a tinkling Cymball Let People complaine of Parsons and Parsons of People I am sure neither are Canonicall neither the meere vocall Preacher nor the Preaching Auditor happy were the first couple before these knowledge and Practise were divorced a Divorce of sad consequence whose least curse is that of Barrennesse the danger farre exceeding 1. For its Barrenesse what is unpractised Knowledge in any Art but Pedantry as what is Practise in all Arts without that of Living well but shooting at Rovers as in Instances may appeare What if Men like Broughton can compile a concordance of years in the sacred story and make even a Conformity between the deformed Gapings Chasmes and spaces of broken times and yet skill not I wish I could not say like him a due conformity with present times How long might we still complain of bad times if Scalligers were as frequent as Pamphleteers or Tracts like his de Emendatione Temporum rectifying of Computations as familiar as Diurnals a truer way doubtlesse for every one to be Emendator Temporum were to turn over a new leafe in his own History and amend his own Erratas I will pursue a little Senecas Instances in the next Quaeres as that in Musick Monstras mihi in Musicâ scil qui sint modi flebiles ostendas potius quomodo inter adversa non emittam flebilem vocem What booteth us to know or play a sad or cheerfull strain If I have not power of being cheerfull in the saddest discord of my Affaires or Fortunes descant on Lachrymae Arithmetick enableth thee for Accounts larger than ever any one J or all the world together did possesse Better Accountants are they that number their dayes or are skilled in the Apostles Accounting all things but Dung and losse to gain that Gospell Pearle Or better were the Arithmetick Quae potius deceat nil ad Rem pertinere istas computationes non esse feliciorem cujus Patrimonium lassat Tabularios as Seneca ibid. that could teach us all those Accompts to be of none Geometry it may be teacheth me Wisdome not to lose a Pearch of my many Acres through imperfect Survey At ego discere volo quomodo totos hilaris amittam ibi but teach me the Art whereby I might learne to lose all with chearfullnesse give me not an Art that teacheth me to measure or admire any of the wandring Atomes of the circumference but a steddy motion in my Aimes and Desires to that Centre whose Centre is every where and Circumference is no where even him whose name is all Quiescents that Jehova himselfe And in Astronomy what should I trouble my selfe whether Saturne or Mars be opposite or no potius hoc discam ubicunque sunt propitia esse ih rather let me learne where they are they shall bee propitious that is they never shall crosse my will because my will shall never bee crosse to Events And therefore let us learn Senecas Resolve in the same place Ego quid sit futurum nescio quod fieri possit scio ex hoc nihil desperabo totum expecto What will be I know not but what may be I do and therefore expect any thing but despaire of nothing By all which we see the Philosopher taketh away the Title of wise man from the lazy Speculator in Arts and Knowledge and giveth it to the active vertâ—ous man though never so illiterate take it in expresse words Magno Impendio magnâ alienarum Aurium Molestiâ laudatio haec constat O Hominem litteratum simus hoc rusticiore Titulo contenti Ovirum bonum A great Coyle it costs and an offensive one to some eares it keeps to have it said there goeth a Learned man Let us be content with that plainer Commendation there goeth an honest man But well it were if meer Speculation were onely barren its mischiefs are no lesse in â—hurch and State In the Church it spawneth Heresies as to the State it undermineth the structure of a well-setled Policy In the Church it is Pestilentiall in the State Gun-powder Moses his Zeale broke the Tables against some stones it may be or some hard bodies but blind or lame Zeale break them against one another Tâ—ntum Religio potuit suadere Malorum being true of the pretence of Religion which passeth over all Ties of Nature and Lawes of the second Table to maintain but some Opinion in the first He that agreeth not with mee in all my Tenets touching Religion shall not be protected from all I can do to his Ruine by being either my highest Superiour dearest Equall or the most innocent inferiour Thus while Profession of Religion and Practise of Charity are asunder Confusion and Mischiefe go hand in hand It is a saying among Divines that Hell is full of good Intentions and Meanings but I think it may be inverted good Meanings rather pretended than intended are ful of Hel and Mischiefe It was some such good intention sure Ravilliacs Zeale had its fire from for the Catholike Religion when no lesse than the King of France's blood could quench it And on this Score none more against Christs than Jesuites against the Lords Annointeds than they that beare the name of him whose Annointed these earthly Kings are and all from no reason so much as the Nunnish or Monastick life which you will of their Knowledge being as yet never married to Practise than which as by all that hath been said appeareth no Match more desirable What busttle is there in the World about inferiour Matches Romants and History beare witnesse in the first how must a whole Book full of Adventures Justs Tournaments Monsters kill'd Inchanted Castles surprised c. be read over before Hymen light his Torch In the other what Consultations what Embassies and a whole Councell-Board of Banes-Wrights or Match-brokers must go to the knitting a Princes Love-Knot whilst in the mean time the most Non-pareille Beauty of the World Beauteous Knowledge standeth unregarded or Cloistered up in meer
the Sunne is dâ—â—onstrable to those prudent Chapmen of the World that know the just value of Things-Look on other labours of Men for the Necessities or superflâ—ities of Life they are tainted with that Creature vanity mentiond by Cornclius Alapide on Eccles 1. 2. Insensibilitas quod omnis Creata voluptas vel Commoditas animam non pervadat nec penetrat imo in se non attingat sed tantum Corpus sensusque afficit per eoâ— Animum obiter perstringens A Tastlesnesse as it were that is in all created pleasure or profit externall not reaching the soule immediatly but through the senses imperfect when not deceitfull Judges they are like Sodome Apples enduring the Eye not the Touch or the Feasts of Witches which according to most are but Dreames the very word the Psalmist setteth them out by Ps 73. 20. where he bringeth in the gay things and preferments of the upper end of the World to be but as a Dreame when one awaketh leaving more vexation than content On the other side the excellency of Knowledge the Quarry out of which these Jewells Bookes are digged and the wealth they bring heare from Salomon the best Cash-keeper of Providence having not only seen but had in possession the best of sublunary Enjoyments hee telleth us it is as farre above folly be it rich or mighty as light is above Darknesse the greatest Antithesis Nature or Poetry ever found out Salomon thought his Titles slender untill he could write the wisest Prince and for wisedome though a King hee was constrained to become a Petitioner as if untill hee obtained it hee were but a Begger and if we will believe History notwithstanding his immediate Inspiration His Library was not the least peece of his Magnificence Such Furniture thought hee necessary and stately the Queen of Sheba thought it who as Historians relate among other favours had som of his Library bestowed on her and without doubt esteemed it equall if not above any other Treasure since her Errant was more to heare his Wisdome than see his Court. In a true verdict no such Treasure as a Library and if all be true the Hill Amara in Aethiopia out-vieth either Indies with their Diamonds or Gold the Library of which place some assure is so famous as to have in it writings of Enoch Job Abraham Salomon Titus Livius whole nor for number is either that Library comparable of Constantinople containing 120000 Books or that at Pergamus that had 200000. or of Alexandria in Aul. Gellius lib. 6. c. 17. wherein were 700000. Books Look no further than our own Country it more Arresteth the wondring Eye of an understanding Travailer with Bodleis Library in Oxford than all the stately buildings to the Humility of Devotions or Pride of Men Temples or Noble-mans Houses in a just esteem is Englands rich-Ware house though the Covetous Mole see no such worth in all Pauls Church Yard as in one Lumbard street glittering shop I am sure from the former they may better furnish and that with more comfortable Notes their Account Books that must be opened when Shop Books are burnt I mean the Book of Conscience I wish I could call it an Enchiridion or Pocketing but it is so little in mens hands or Pockets if taken in a good sense it wanteth some other Name The Booke which in that grand reading day according to its contents will be Licensed or burnt and when God maketh up his Jewells it is thence Rate Books will be made and hee richer than one ignorant of its worth that hath no other worldly goods he can call his own but his Bible if a well studied and practised Bible but that and a fighting Sword according to the Jest are rare commodities which scarce Digression bringeth me to that Book which is the glory of the well employed Presse and Redemption of all the Mischiefe that commeth by it ill employed But me thinks I heare no small fool cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just contrary No one Book hath done more mischief than the Bible in the Vulgar Tongue and he sheweth mee the sad Gashes in Poliâ—y and Piety this Sword of the Spirit hath made in the hands of Mad Times and since every one pretendeth a Key to this Padlock hung on this Sword So it had for Peace and unity of Faiths sake in the Apostle Pauls time he lockt it from Women they must be no Expositours and these Mysteries in another Place were under Commission committed to Thee 2. Tim. 1. 14. ever since I say there be so many Keyes and those differing what ariseth from it but breaking the Wards and Lock into so many peeâ—es that the Interpretations of some one Text in this Book will equall almost the Number of all the Texts contained in it and these Interpretations maintain'd more than the Text Explications of Faith breaking its unity as if Bonds of Charity and Publication of Truth could not consist and that with such Study faction and at last violence that both Truth and Love lie a bleeding Againe from these Religious contentions begun in private dissenting Breasts till they engage Church and State what faire Pretexts arise for your Magni Latrones armed invading Potentates to inlarge their Territories by invading their Neighbours to settle among them Truth But what Truth that They would faine take up a little larger Roome in the Map They like not the scarce Legible confines of their Dominion and faine they would have their Earth while they pretend they bring them Heaven for it A sad and true Scroule of Church and State Inconveniences occaâ—ion'd if you will not caused by this familiarized Book but the true cause is our Leaven of Pride Hypocrisie uncharitablenesse that causeth such poysonous Fermentations and not the Bread of life the foulnesse of our Stomacks prevailing above the goodnesse of the Food Nor therefore to be denyed the good and honest Heart any more than Light to busie men because denyed to mad men or the Sacrament to be declined because the Emperour Henry the seventh was poysoned in the Eucharist an Act Transubstantiation cannot excuse from a double Murther by poysoned Christ to kill his Annointed The woe and so the blame is the Portion of by whom not by what Offences come plainly pointing out the Faults are from Rationall Agents and Mis-interpreters as the Cause not from the dead Letter in any Languages whatsoever This Booke of Life now quitted I hope from its impudent Mischiefe challengeth our Love Praise and Study from all other Books they being no other way of Price but as they Comment-like refer to this To enter on the true and right use of this and other Books would make one it selfe and that of bulke onely in generall They use them not aright that have them for Ornament chiefly and are more curious as they are more acquainted about the binding and strings than Insides Or proud of their Number a Pride better befitting a Book-seller No they are Houshold-stuff intended for
took up the Duke upon her shoulders and the rest of the women on her example their Husbands Children and Fathers c. a Sight that so pleased the Emperor that it melted him into not onely Pacification but friendly Reconcilement with his deadly Enemy But to conclude with the Evidences from Valerius Maximus he reckoneth that Patience of Aemilia Wife of Africanus Senior above fellowing by any either Sex and that was the Conquest of her Jealousie the most Tyrannicall Passion in either Sex conniving at her Husbands entertaining her unappointed Officiall and maid all ne Domitorem Orbis Impudicitiae reum ageret that she might not stain her Husbands Triumphs with the Imputation or Accusation of Incontinence an Act wherein some women have outstript all men saith Cornelius Agrippa the womens Professed Champion and whose Muster of Reasons and Examples we shall next take view of as he instanceth in Sarah Lea Rachell c. who finding themselves barren entreated their Husbands to entertain their Hand-maids sed quis obsecro virorum c. and what man pray saith the Author would give way to Deputies in the like case though never so old and decrepit But I passe to Agrippa's Defence not onely of the Female excellence but Preheminence a word and Cause distastfull I confesse to the Masculine Interest but I shall present this Plea of that Atturney generall for Women leaving it to the scannings of more leisurable Enquirers what of Truth there is in them I will do the Right not to conceale keeping the Delivery of others Opinions and my own severall What they say and my Assent not being Combin'd any further than Reason contributes to the Conclusion He begins his Arguments from the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chauva signifying Life and Adams but Earth though the Rabbins sport another Derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiva signifying to tatle Then the order of her Creation saith he argueth her excelling Perfection she was created last of all and so admitted into this World as he saith tanquam Regina in Regiam paratam like a Queen into a ready furnished Pallace Besides her matter was not of so low an Extract as Adams of finished Man whose Materials were ruder Dust was this rare peece made Hence a greater Eminence of Beauty generally in that Sex than the other so as what Beauty the world it selfe containeth in severals saith my Author seem to be contracted into this Meddall that all Creatures might reverence and admire this compleated Peece Nor is it fabulous that Spirits themselves have been enamoured on some Women Wee read their Beauty spoke of throughout the whole Book of Truth with more signall Observations than that of Men. Again is not Woman in Sacred Writ called by Salomon Corona viri the Crown of Man the Consummation and Perfection of him Idcirco illam omnis Homo amet necesse est quam Qui non amaverit qui odio habuerit ab omnibus virtutibus Gratijs alienus est neduÌ„ humanitate Who therefore can but love that Sex who ever hates it must needs be a stranger to Virtue Grace and very humanity Can any Lady forbeare giving this their Attorney his Fee In the first Sin as he goeth on her fault was least because her Temptation strongest as beguiled by that subtle Serpent but man by a deceived woman Christ in his choice of Sexes took Mans as the lowest being he was to expiate mans Pride in the lowest Condescentions possible What Heresies or Errours ever were broached by Women By Man CHRIST betrayed abused and Crucified by his very Peter denyed onely by Women accompanied to the Crosse Nay no small part of the School-men affirm Ecclesiam tunc non nisi apud solam Mulierem puta Virginem Mariam mansisse That the Church of Christ remained then onely in the Virgin Mary If men object from Aristotle that men are more wise Valiant Noble Generall c. than Women I aske of them whom of those that have been most Eminent hath not this Sex worsted who more knowing than Adam circumvented by Eve valiant than Sampson overcome by Dalilah Chaster than Lot in Sodome overcome after by his Daughters out of it But a great Evidence of this Sexes Preheminence is an Argument taken from Aristotle that Kind or Rank of Creatures whose best is better than the best of any other even that Kind it selfe is better than any other Kind But such is the Virgin Mary the best in that Sex above John the Baptist the greatest of the other Sex according to our Saviours owne Verdict Matth. 11. 11. so that but naming the Virgin Mary the Cause is carried for that Sex against the Divinity of the Male. To go on how many men do we read in Scripture condemned to those eternall Torments but not one Woman Whence came the first Originall of Vices did we not in Adam all dye not in Eve did not his eldest Son Cain first open Hell Gates Lamech primus Digamus primus ebrius Noe c. Lamech was the first that was double-Wived Noah the first drunke Nimrod the first Tyrant the first commited Incest was a man the first compacted with the Divell were Men. For Arts it is knowne Women have beene Inventours of most What Countries receive from them their Names as Furope Libya c. Run through all the Virtues Women have beene as Famous as in some excelling Men. For Virginity the Virgin Mary for Prophesie Moses his Sister for constancy in the Faith Esther Ruth Judith Mary Magdalen that believed when the Apostles doubted Priscilla for Knowledge that instructed Apollo after Bishop and for Martyrdome that rare Example in Machabees 2. 6. nay have not Women in Martyrdome equalled the Numbers of Men and to compleat the History of that Truth ne cui dubium sit Muliores ea omnia posse quae viri that Women can and have done whatsoever Men have done in Priesthood was not Melissa famous among the Heathens Hyppecaustria Minerva's Priest Mera to Venus Iphigenia to Diana in nostra Religione licet Mulieribus Sacerdotij functione interdictum sit scimus tamen Historiis proditum Muliâ—rem aliquando mentito sexu ad summi Pontificatus Apicem conscendisse even in our own Religion though we forbid Women the Priesthood yet History assureth us of a Woman that arrived to the Popedome I cite this in both Languages because it is the Confession of a Truth and that by Agrippa a Papist that the Catholick Historians would faine deny In Philosophy to go on with my Authour how famous was Thaeana wife of Pythagoras and his Daughter Dama for expounding her Fathers Principles how famous Themistes so admired by Lactantius In the Christian Church Saint Katharine out-stript most of the learned men in her time for Poetry and Oratory Androgenia Valeria Sempronia to say true Orator nuspiam tam honus aut tam felix ut suadela vel Meretricula superior sit what Oratour more perswasive or Retoricall than Salomons strange woman
it is as old as Tacitus Histor 1 p. 269. Quae alij scelera hic Remedia vocat thus let Sins be but bearded or gilded as I may tearm them grave enough or gainfull they passe for Commendable Qualities Thus Covetousnesse in Laietie or Clergy in whom it is not Idolatry alone but Atheisme is good Husbandry and uncharitable Censures or Murther of Charity is but Severity against Vices when none of the Ruffianlike Sins are to be compared with either Thus all raile against the Theefe when the severall Corruptions of Justice from the Judge to the Sollicitour are above Theft or Debâ—uchery compare and judge The Debauched Riotous Youngster makes a house it may be roare A Corrupt Judge I or Justice of Peace even in his smaller Volum'd Authority can make a house weep as fast the one breakes a Drawers Pate the other a Widdowes Heart the one it may be will bring himselfe to want but the other brings Fatherlesse and Mâ—therlesse by whole Sale to Misery but that is done on the Bench or in Formalities and in Scarlet therefore no words of that yet it is thought the arrantest Goal-bird might take the Pharisees words in his mouth change but the word Publican truly say I thank thee Lord I am not as that corrupt Judge since it is not a Probleme will need a Sphinx to resolve whether all the Theeves condemned by any Circuiter corrupted have done more Villanies than their Judge But to pursue particulars were endlesse the 〈…〉 is in the câ—vilâ—â—onest 〈…〉 magis exâ—r◠〈…〉 to be a◠〈◊〉 from 〈…〉 Hypocrite that of Otho Omâ—â—iâ—â—et Oâ—â—ensas an distulisset brevitate Imperij in incerto fuit Vices rather adjourned than dissolved as in expresse words in the same mans Character Tacitus wordeth it dilatae voluptates dissimulatae virâ—utes vitia reditura Vices sent afore till he was Enthroned and Virtues to be his Followers onely during his Progresse to Empire Of which nature are Virtues through Impotence of sinning as Abstemious Poverty which no doubt is as Commendable as pâ—tient Prosperity By all that hath beeâ—â—aid our Mock-Reformado seemeth to â—â— in no whit safer condition than a profest Reâ—egado for dangerous and sad no doubt must be the miscarriage of that Voyager in Reformation that scapes as it were the Rocks of our Shore and after is cast away on Goodwin Sands A MEDITATION ON THE UNGUARDED TREE OF LIFE IT is an ungratefull nay Superstitious Scrupulousness to deny the day wherein and croâ—â—e whereon the Tragedy of God was acted their Sequestred Meditations It was doubtlesse as needlesse to â—et down the Circumstances of our Redeemers Passions as it can be vaine to allow them their distinct Memorialls It had been Gospel enough to have said God so loved the World that he gave his onely begotten Son c. Who ever thou beest then that wilâ— call no Friday good whose Life or Actiâ—ns can lend no day that Appellation Give me leave to learn to spell Christianity an that Booke call'd Gods-â—ove to Mankind bound up in the course Cover of Humane nature even that verbum Deum Christ Jesus by beginning with the Crosse to us the Tree of Life Blessed Redeemer was it for making this thou wast so long at thy Supposed Fathers Trâ—de of a Carpenter to make a Crosse whereon to hang Mundi Fabricatoris Filium non Fabri the Son of the Worlds Creatour not of a Carpenter as a Father varieth it and those wonders of love besides the Sins of Men enough to crack the Fastenings of this Glorious Fabrick When I consider what a weight of Wonders it bore I sinck under the weight of my single wonder at them Saint Austines Pen hath drawn the lines of those Riddles that center'd in Christ on this Crosse Sermone de Natali Domini Homo factus est hominis Factor ut sugeret ubera Regens sidera c. The Maker of man was made man He sucked whoseâ— pavement is the Milkie way the Bread of Life hungred the Fountain thirsted What but Riddles are they that he that came down from the Father of Lights and he that neither slumbereth nor sleepeth should sleep the way be weary the Truth overthrown by false witnes the Judg of al the world be arraigned Justice condemned Discipline whipt Lastly ut in ligno Fundamentum Suspenderetur that the Founder and Foundation it self of Heaven and Earth should hang on this splinter of his Creation an Ignominious Tree a Tree indeed but of the voc all Forrest which although it silence its Spectatours with wonder yet it selfe speaketh Instructives it speaketh Shame Câ—mfort Returnes 1. Shame and here blessed Apostle give me leave to say I am ashamed of nothing more than the Crosse of Christ as I believe those Reviâ—wers are whom the Prophet speaketh of They shall look back on him whom they have peirced Vngratefull Cure that the Physitian must become Patient and that of â— Death it selfe to make us whole that have wounded him Let thy Goodnesse O Lord plead for thy Wisdome in this Bargain no other excuse else can be found to buy sinfull Dust with thine own Blood redeem our shame by the shamefull Death of Glory and Immortality it selfe Thou that gottest nothing by making the world wouldst thou put thy self to more charge than all of it is worth to redeem the worst part of it fallen Man but sic Tibi bene placuit it was the good pleaâ—ure of thy will answereth that It hath been the wish of pious mâ—â— to see Sinne in its Naturall Deformity wouldst thou have a lively Picture of Sins and thy shame none cometh neer the Idea of a Crucified Saviour set upon the Mount of Meditation as that reall Cruciâ—â—x was on Mount Calvary View but a dying Saviour and thou wilt easily assent to that Truth They are Fooles and that with a witnesse that make a Mock of Sin A twelve months Dispute in the Schooles wil not so soon confute venial sins Thoughts thy Peccata Capitis Capitall Sins were so Legally as well as Locally and were the Crown of Thornes the first Shedders of that Innocents blood in this Tragedy thy Peccata Oris Tongues and Mouthes Transgressions in words or Intemperance were the Gall and Vineger mingled for a Cordiall in his Torments But then thy Opera manuum Handy-works were those Nailes fastned by the appointment of that wicked Assembly and Conspiracy of Priests and Elders the Representative of us all we were present all principall not onely accessory to this God-Manslaughter nay Murther that therefore is forgiven because committed never any Crime but this expiating it selfe And what is now become of Veniall sins when the least is Murther as guilty of the blood of Christ 2. But O my Soule look on the light side of this black Friday on the Recovery of this Eclipse of the Suns Creatour and though Shame muffle up thy Face when thou lookest on him as peirced by thee bare thy face with Comfort when thou
Vessels we could not foole our selves into a Beliefe our Vessels were of such durable matter But this Tree doth not only make us know but also known and the Nâ—ble Order of the Cruysado Heaven bestoweth not on Milk-sops low-spirited Soules no their Portion is Prosperity as fit for effeminate tendernesse according to that Prospera in Plebem ac vilia Ingenia deveniunt Seneccur bonis Mal. c. 4. Prosperity is the lot of low and vulgar Spirits so that the Cruysado is not onely a distinguishing but ennobling Order They that do not once look on all the Pomp and Glitter of any Court on Eâ—â—th a suffering Paul will draw them as it were from enjoying or increasing their own Happinesse to look on him now suffering as much and as fast for Christ as before he acted against him Wee are become a Spectacle saith he to God Angels and Men It is not a trivial sight draweth the Eyes of so glorious a Theater the light of Nature judged such a Spectacle as Virtue gallantly suffering to be one of the rarest Imaginable Quid habeat in terris pulchrius Jupiter si convertere Animum velit quam ut spectet Catonem jam non semel fractis Partibus stantem nihilominus inter Ruinas rectum Senec. cur Bon Mal. c. 2. What pleasinger Spectacle could Jupiter have than to see Cato after severall Overthrowes of his Party stand even in the midst of Ruine upright What more pleasing Spectacle to the Theater of Heaven than to see gallant selected Spirits engage in its Cause to the Expence of blood losse of Wives Liberty Children Estates with more daring than their Persecutors threaten or execute and loose all earthly Injoyments for Heavens Euge well done thou stout and faithfull Souldier of Christ with more chearfulnesse than their Enemies enjoy them A despised Martyr insulting over his Insulters wearying his Tormentors embracing their Cruelty and even meeting Death causeth Heaven to ring as it were with a Plandite and maketh them renew their Antheme Quo usque Domine How long O Lord how long c. of so much more Concernment is one suffering Saint than all the Noise-makers in the World and Traders for Power or Pelfe and the Cruysado or Crosse of Christ above all Orders taken up by the Potentates of the World and the Crown of Thornes more honourable than Diadeâ—s and Stephen killing Lapidary above the richest Jewels in either Indies Thus they are in Heavens Booke of Rates none but those ignorant of thy Worth O Tree of Knowledge would decline thy Fruit nor any feare the Crosse but such as look not through Faiths Prospective Set the Promises on the Crosse as thy Sights and it will prove a Jacobs staff discovering the height of thy Rewards after this moments suffering It will shew thee the top of Jacobs Ladder of which thy Afflictions are but the Rounds by which is made thy Ascent to the Throne of God from having Stones thy Pillowes here as Jacob had to having Stars thy Pavement as Abraham and all departed in the Faith have Thus will this Tree of Knowledge suffer another Metamorphosis as before from a Tree of life to this Tree of Knowledge so again from this Tree of Knowledge to that Tree of Life not in the midst of the Garden but the City of God Revel 22. 2. That beareth twelve manner of fruits and twelve times in the yeer and that it shall never be blasted see the third verse there shall be no Curse But I conclude with that Summary of our Behaviour under the Crosse and Encouragement to that Behaviour in the close of Drexel Gymnas Patientiae Sustineamus paulisper non deerit Certantibus Auxilium nec vincentibus Praemium Feare not being one of Heavens Gladiatours to enter the Lists against any Encounter since thy seconds are more and mightier than thy Adversaries and thy Reward more Glorious than the Conflict was sharp 3 d. Divine Essay THE DIVINE PROSPECTIVE WHen I look on that Expression of the Apostle 2. 4. and last verse Corinth While we looke not at the things which are seen but at the things which are not seen for the things which are seen are temporall but the things which are not seen are Eternall I am not so angry at what they call Nonsense nor think it alwaies implyeth some thing ridiculously dissonant from Reason or Grammer for in Criticis Sacris in Sacred Criticks Judgments on meer Sense are Nonsense and Conclusions made from Invisibles the best Christian sense Look through Faiths Prospective and they will confesse Mathematicall Demonstrations but Conjecturals in comparison of the Discoverys of this Glasse look through it with the Manifying End on Invisibles for such is its Frame it lesseneth Visibles and thou wilt see Sights not more strange than satisfying A sure and certain Hope of Resurrection a Kingdome made without hands eternall in the Heavens The All-sufficient thy Portion Hell and Death under thy Feet Mansions trimming up for thee that call the proudest Structures here but better model'd Dunghills it sheweth the Society of God his Angells and Saints at the distance onely of some few yeers and thy desired Home that maketh the most contented Residence on Earth to be but a Banishment with some better Accommodation Through this thou mayest discover the true Non-such compared with which Lovres Escurials or the Stateliest Pallaces lessen into undiscernablenesse as to the Eye naturall and inconsiderablenesse as to the Eye of Reason Shew me better Sights than these and I will change Prospectives These may seem as incredible as the Discoveries of Galileus his Glasse to any that never used any but a Half-crown Prospective Yet some of these Stephen was honoured to see with his natural Prospectives his Eyes these Invisibles to his Enemies being made visible to him this Sight made him lose his feeling of Paines or Feares and in the middest of a Storm of such Hail-stones as might have been said to have kill'd one whose Hopes are onely in this Life he is said to fall a Sleep The Apostle discovereth the use of both ends of this Glasse this magnifying one and that other lessening one in those Christian Paradoxes 2. 6. Corinth 9. 10. c. where he sheweth the Visibles or Things of this World to be but tanquams only as if weres the very Miseries of it which are the most reall things in it he maketh so As unknown yet well known as dying yet behold we live c. The Worldlings will readily believe he spoke not such things on any things visible in himself or other Christians As unknown quoth he would the incredulous Worldling say I sure enough what are they known for but to be an obscure People whose Fore-fathers it may be have not troubled the Heraulds Books for many Generations You see I am sure none or very few of the Great Ones or Eminent Ones of the World professe this Crucified Christ But see the Apostles Invisible he spied against this Visible yet well known
in this fire but change them for a better and have Pearles for Coales c. Here is changing the Species with a witnesse It is a farewell I confesse and at first appearance one that seemeth sad as the Poet prophesieth Linquenda Tellus Domus placens Vxor neque harum quas colis Arborum Te praeter invisas cupressos Vlla brevem Dominum sequetur But how abundantly more joyfull are the Welcomes the Soul meets with in this grand Experiment look on the sadnesse and joy both in that one speech of a cheerfull Martyrago when she said farewell Faith and that seemeth sad farewell Hope then sure we can look for no comfort yes it followeth but welcome Love and let me add Fruition which if I conceit all one is not far wide from Truth Fruition and Happinesse being nothing but the poor Creatures swimming in boundlesse Emanations of the Creators love to all Eternity And are not now grave Cloathes the best Hankerchiefs to wipe all teares from the eyes of the miserable but let fellow Travellers in the same Road expound one the others meaning and then would you know what love departed Saints do welcome and are welcome to It is no lesse than that of Wedlock which the Poet telleth is largest in aperto conjuge major take Bishop Ridlies word for it for he desired some of his Friends next day to come to his Wedding his Martyrdome which I believe many in our daies would run from rather than dance at Madam la Glee in France was of the same mind when putting on her Bracelets as she was going to dye giving this reason for it I am now saith she going to my Spouse But to shew you more strange Experiments though to flesh and blood Paradoxes to Faith Demonstrations What think you if in the view of Death some tell you it is not Death so did Windelmuta when she was told she had not yet tasted how bitter death was no said she neither ever shall I for so hath Christ promised Nay it is a life if you take a word Royall it was Frederick Elector Palatines to his Friends wishing him Recovery I have lived enough to you let me now live to my selfe and with my Christ as if it were so far from being a Death as it were but a beginning to live So truly agreed Seneca with this Kingly Judgment Dies quem tanquam extremum reformidas Aeterni natalis est and even the Brachmanes consent with it that esteem this life mans Conception and his Death day his Birth day unto that true and happy life to him which hath been rightly religious But that it is an Experiment above all other or Notions of Truths divine or humane necessary to be known and especially of these very discourses concerning scarce believed and at best but Conjectured Comforts in Death Guy de Bres shall witnesse with a solemn Affidavit who said the ringing of my Chaines are musick to me this Prison an excellent School all my former discourses were as a blind man of colours in comparison of what I feel now c. by which he shutteth under blind Conjecture all that hath been apprehended of death or its Comforts and Condition afterwards in comparison of dying mens Demonstrations what then are those of the Dead The sum of all deaths experiments that is by me believed and not by me alone but all such as take Gods word is that which Salomon delivered as a Dogmatist wherein the Lady Jane was as I may tearm her an Empyrick feelingly finding the truth of it in Atriolis mortis the very Porch of death who being requested to write her Symbole in the Lieutenant of the Towers book before her beheading wrote this Let the glassy condition of this life never deceive thee there is a time to be born a time to dye but the day of death is better than the day of Birth What glorious discoveries enlightned her constant Soule when but going out of these Darknings of Life let Valerius Maximus usher in the Verdit of prophane Assenters to this Truth that the Experiments of Death to them that make dying the best Act they ever did in all their life are far more desirable than dreadfull De cupiditate vitae Vt ipsa comparatione pateat quanto non solum fortior sed etiam sapientior mortis interdum quam vitae sit cupiditas Things rightly compared saith he the preferring of life before death in our wishes as well as judgment is an Act of no lesse wisdome than valour And hearken to Christianity and the Apostle Paul phraseth it a Wish equall to the Gold searching Chymists endeavours I desire to be dissolved melted down there is the Projection and would you know the Elixir that results it is being with Christ if that be not gain above all metallick Transmutation Preaching is foolishnesse without an Irony and hearing madnesse the first may get Tithes and the latter naps of Digestion and Sermons were better winkt at than hearkened to were not the gains by death above all the Incomes of life Let Rosie-crucians be dumb after the mention of this Experiment and theirs be admired only where this is not believed a Christo-crucian of which this Apostle was none of the meanest is an order of far more recompencing projections I now believe and after death shall find among Christians Expressions hereof I know none fitter to conclude with than that Martyrs expression He is come short indeed but meaning more than can be exprest out of Heaven I durst if I enjoyed them change all Sublunary Enjoyment for what hee then felt that was but in the Suburbs of Heaven and then going to make a Bonfire with his Body for joy of his Souls entranceinto her Masters joy And wouldest thou get such Relishes as might make thee count these no Paradoxes experience thy Soule in the comforts of Christs dying for thee and thy own daily dyings with him and all the Terrours of this experiment of dying will dye and thy longings after it revive till both fears and desires are swallowed up in fruition of those unalterable alterations But O Death to bad and good thou wilt prove an Experiment of all that hath been said or writ of thee and incomprehensibly more to the former of far more than ever was believed or feared to these latter of transcendently more than their narrow living hopes could comprehend the highest and vastest Apprehensions of thee among the living are but as the Apostle saith thinkings like a Child our thoughts on this grand change will change as much as a Philosophers conceptions matured by the most sagacious inquisition into nature doth from his Child-hoods apprehensions of the Sun Moon Meteors and other visibles when we shall come to know as we are known Let all the world judge whether death was ill called or is ill believ'd an Experiment that delivers us over to a kind of Omniscience for by no lesse are we known and with little lesse
in the Almanack than of the Disease 49 Slander Courts with their Cures 84. Their Chorography 85. Undertakings ib. Shop 86. Method 85. Put offs 90. are clippers of Gods Image 99. and Murtherers hired by the Murthered ib. Quacking Hermaphrodites Furniture 45. Qualities c. 46. c. R. Rates too high on things whence 10. Of men what 12 Reward of Charity excels and exceeds the principall 34 Lower-Region'd Souls are moved at Sâ—blunaries 41 Reputation the Possession of the Dead 21. more in our power than our fortunes 24 Reason is a Paradox and Sense a Riddle to Sheephysitians 50 Remedies blindly applyed are Diseases 50 A practising Rib will kill more than the Jaw-bone of an Asse 61 Two Rogues at Dort set up for Waterology 79 Receipt Books dangerous to practise by 117 Readers heads too full or too empty 250. should bee Rasae Tabulae 258. must come to Bookes as Guests not Cooks 261 Reformation false alwaies to the worse 509. by ruine is madnesse ib. splits on sundry Rocks 502 Religions way plaine and sure 175 Riches in what they consist 11 Ruine followeth extirpation of Learning 191 Rhetorick a Whetstone the two-edged Sword did use 165 S. SEa-marks to the Haven of Health 89 Sex not to be knowne by the water 72 Sophistry more taking then successe 231 How many Staires one fell down required by one to be told out of the water 80 The Shambles of Empyricks very large 220 Scriptures Excellence 150. Lofty stile ib. hath most of all Arts ib. The sound of the Houre-glasse more precious than that of Tagus 297 The spirit of Prophesie is not gone quite out of learned men into Chaplaines of the Whip c. 168. Sion and Colledge good Grammar 138 Salomons honour 397. Wealth 399. Buildings 403 Schollars know how to use all of a Quill 169. good Polititians 174 their Fortunes low 180. but the rich mens faults ib. they with more Gallantry Scorn than others enjoy the fine things of the world 181. Their Cannots fewer then their Abilities 186 The Stage Creditor to wisdome Scarlet Boyes must meddle with Books 320 The Scorner playeth the Foole in the Soules Tragedy Slanders Entertainment 460 A Song made by God himselfe 471 Sardanapalus his Tombe 549 Sermons like familiar Discourse please 252 Scripture used by men as their Pleader not Counsellour 254 The Scientificall Syllogisme not Ergo'd till death 258 Successe ill guide of our Judgments 282 Socrates his Candidnesse 263 Sweetnings of life ill justled out by its cares 309 Sermons of the Rod with some most powerfull 529 Schismes whence 361 The Suists Creed 365. Suicisme tains Acts of Religion 358. c. of Charity 372. It s cure ib. Sins bearded or gilded passe for vertue 512 T. OUr Table is a Booke 36. Transitories not to be too closely embraced Womanish tendernesse in apprehension of Injuries invites them 41 The Councell of Trent damned Authors more than Books 209 Tree of Knowledge and Life now apart 193 Truth and Love now lye a bleeding 241 Tongue and Eare a monstrous match 199. the Musick at it ib. Time Master in all Arts 273 Time sadly shared 295. Time-changers for money no wise Chapmen 298 its Wasters 302. how redeemed 304 Ones Naile or Thumb covers a Kingdome in the Map 315 We Triumph on and for a Turfe 316 Troian womens Policy Testimonies of dying Saints 560 c. V. Vertue to be taken with a sweet or ill-sented breath 19. her great Seale 20 Variation of remedies necessary 87 The Valentian Doctor his Elements 102 The complementall Visitant a time-waster 302 University-breeding counted necessary for exposition of humane Lawes 167. No ullus in quovis singulo 260 unus in omnibus c. No affrighting Proverb 259 Sad Vespers oft succeeded with Festivals 33 Urine sheweth little 65 Uncertain in the best unsufficient in the most of its informations 66. c. Vulgar a bad Judge 20. in choice of Physitians or Divines 62. Dispense Prizes or their Favour soonest to Ignorance and Impudence 133 Veniall sins how best confuted 518 Uxoricusnesse a Prodigality 503 Volupiae Sacra 310 The Goddesse Viriplaca 324 W. WAterologers Knaves 47. his Degree and habit ib. their Cheat 64 and 66. may grossely mistake 71. their impudent Tales out of the water 75. as that a woman had a Tree in her belly 77. c. Waters Instructions alone dangerous 81 Cunning women first set up by foolish men 46. women will still be learning Propria quae maribus 45 A woman with too few Teeth and too much Tongue fit to be somes Physitian 122 The world to some a Primer to others a Polemicall body of Controversies 213. The Worlds wise-man buyeth a lease with an Inheritance 266 Wickednesse hath its pawses 275 What one wonders at another jeers 213 Wicked Prosperity but a Reprieve 282 A What would you next may be urged to most mens undertakings 310 Whores Retorick above any Oratours 335 Wit in bad Lodgings 356 None so famous to advance it selfe 427 Women as capable of Abilities as Men 321. their bodies of more curious structure thon mens 338 Wines justifiable uses 506 by whom complained against ib. The winning side all commend 288 X. XEnophon Schollar of Socrates a brave Commander 174 Y. YOung in yeers may be old in hours 8 Tacitus his sad twenty yeers 279 Z. ZAandainelo's practise 118 Blind Zeal or lame knowledge fruitlesse or mischievous 194. it breaks one Table against another 202 it calls Learning an Idoll 251 FINIS Pers Satyr Observ 1. Pers Sat. 1 Observ 2. Sâ—nec de brev vit 2. Ib. Senec. de de brev Vit. c. 1. Observ 3. Observ 4. Ep. 115. Ep. 76. Observ 5. Ep. 74. Senec. cur bonis mal fiant Obser 6. Tacit. Hist 1. Obser 7. Erasmus in Apotheg p. 112. 86. Ovid. 4. fast Ep. 113 * Tacit. Hist quippe eod Die diversa pari certamine postulaturis * Senec. de Clem. c. 19 * Tacit. Hist 1. vâ—lut ad predendum sataliter electos Obser 10. Obser 11. The Politicians Patterne in Tacitus speaking of Galba will be a good one in this Case Quia mutari non poterant comprobasse Obseâ— 2. Obser 12. Obser 13. An. 4. * Doctor Harts Arraignment of Urines c. 2 p 96. p. 86. Ecclesia cus 1. 3 12. 1. Cardan Med. mel c. 8. 8. Meth. med c. 39. Persius Satyr 5. Transl Horatius Epist lib. 1. Ep. 1. Transl The Disease of Patients Mindes Their Diseases preceeding sicknesse Theâ—r Causes 2d Fault preceding 2 d. And now the Doctor is come In their sicknesse 3dly Patients Disease after sicknesse Tenders Faults Eras Apoth 335. 1. Who for it The 1. Pen-Men of God 2. The Fathers in each Century â— What. Obiections of Polititions Rustick Ignorance Lord Bacon in his Novum Organon Causes of Intellectual slavery 3d. Cause 1. 4. Cause Adâ—lph Act. 1. 2. Dr. Donne Eccles 8. 17. Valesius Sac. Phil. c. 64. Charr de Sagesse Lib 2. c. 2. Its faults It s vanity It s Mischiefe Truth divine The Causes The Cure Printings benefits Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sen de brevit c. 14. Senec. de bâ—evit c. 15. Lib. 9. Ep. 82. Histor 1 Principio Plutus Histor 1. Pâ—â—n Ep. Lâ—b 3. 5. 22 Questi 119. Artic. 1. Eccles 1. Senec. de brevit vit â— 7. Senec. lib. c. 3. Page 207. Praefat. lib. 1. Nat. quest Valerius Maximus Petro. Arbiter page 57. Lib. 3. c. 11. Chrysost upon Mat. 29. Dr. Donnes * The Lady New castles Poems and Philosophicall Fancies Overbury's Poem of a A Wife Dr. Donnes Poems Plutarch Apoth Ibid. 2. The Reproveds Faults Polit. 1. c. 4. Bakers Chronicle H. 8. Lib 6. Ep. 23. Plut. Lib. 2. de Alex. virtute Eleg. 1. James 2. 2 3. Lib. 2. de Consol Lib. 4 page 116. Tacit. vita Agricol Val. max. 44. Horat. Serm. 1. Satyr 4. Tacit. Hist 1. Hist 1. The Cure Lib. 7. c. 2. Plutarch de Anim. Tranvillitatâ— Plutarch de Glor. Atheniensium Plutarch Morall Tom. 2. p. 636. Tho Aquinas 2. Quest 119. Art 1. Aristot Eth. 4. c. 3. 1 2 3 c. Ethicor. 4. c. 3. princip a Tâ—cit Hist 1. in Lips Ed. 160. p. 273. b ib. 272 c ib. pag. 281. Carews Poems 160 Sophocl in 〈◊〉 Flaâ—â—llif p. 18. Kilius Expos Epist Domin Val Mex 〈◊〉 c. 12. Senec. Hâ—rc Oetaeus Herbert Poem p. 60. Herbert on ungratefulnesse p. 70. Eâ—ist 102. Lib. 9. c. 13.
indeed in friendship not wel experienced and this Chirurgery of Friendship not discreetly managed this Jealousie is not without some ground But a braver Jealousie it were to misdoubt our selves as justly awaking the censure of our Friends which cannot but come short of the prudent mans Severity against himselfe as discreet and charitable Rebukes are the greatest Pledges of Friendship ab extra from without so he is doubtlesse his own best Friend that is oft at difference with himselfe for his miscarriages in suffering himselfe to be hurried by the Torrent of Passions or Tide of Affections against Conscience and Judgment yeilding to no guidance from the Gales of Grace or by the Steerage of Reason In defect of which inward Checks what more necessary while we are at Sea in the Floatings of this world than the faithfull Adviser as being Compasse Rudder and most faithfull Chirurgion For guidance of both Reprover and Reproved these Deportments may conduce First to preserve my Friend so to himselfe by right guidance and so to me by gaining his right Interpretation No man that maketh use of Reproof but must raise his Doctrine from the Temper of the Party as well as nature of the Crime And then do it tanquam Opus alienum as God calleth his Rebukes his Punishments as if he were on some harsh unpleasing Subject without any earnestnesse discovering love to it or tedious length arguing Delight Knowing wherefore the Fly dwelleth on the Sore Least we bring this faithfullest Act of Friendship into the discredit of affected Defamation the greatest Act of Enmity and shelter Malice under a pretence of avoiding Flattery a thing so usuall it hath brought faithfull Advise into suspition insomuch as in the Court of Reason for that should be Monarch in the Soule the Foole indeed is entertain'd but the Privie Counsellour is excluded And our Impatience of Reproofe maketh us to the rebuking Friend as that King Junipertus King of the Bergomenses who punished a good Bishop for his â—old Reproofe by setting him unknowing on an unruly Horse thereby thinking to have broke his Neck The Bishops Pnnishment was but an Embleme of the impatient Kings fault for his Impatience had first flung him from his Love and then his Revenge attempted but in vain to horse him on Destruction But to regain the Credit of Reproofe and abate the impatience of the Reproved that out Reproofes may be to reason and charity justifiable and as to successe hopefull We must on the Reprovers part have like the Chirurgion the Ladies hand for compassionate tendernesse and Lions heart for bold Impartiality Salomon telleth us there is that speaketh like the peircings of a sword but the tongue of the wise is health Prov. 12. 18. the Cures attempted by a proud and raenckerâ—us Spirit are wounds in this Soule-chirurgery But faithfull are the wounds of a Friend PROV 27. 6. to discreet and friendly Reproofe must go Sâ—asonablenesse Prudence and Affection For the first he was well answered that asking his Friend whether he was not ashamed of being drunk was thus replyed to are not you more ashamed to reprove one that is drunke So much doth Seasonablenesse alter the case Then for Prudence and Affection divorce them and Rebukes are but vaunting Discoveries of the innocence of our hands or Nimblenesse of our Tongues which us the Lamias Eye was worn onely abroad so this onely preacheth in the streets and that to others never in our private Chappell 's at home our Consciences a good way to make them Chappell 's of ease for I am sure Conscience is quieter by that which is counted maddish or ridiculous talking to itselfe than twenty Lectures like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a busie body to those out of our Diocesse to summe up the Advisers Advice in the Sermon at thy Friends Penance such is Reproofe go by this Methode let Compassion and Humility divide the Text Meeknesse explaine and Discretion apply with tendernesse if thou will not turn Auditors to Mutineers in so doing whom it may be thou didst finde in the Chaire of the Scorner thou mayst bring to the stoole of Repentance better than any Discipline that brags of it and thence to a faith of thy Fidelity in this so much suspected Act of Friendship MANS TWO ELEMENTS IT is not the least Imperfection of Man that his Comforts are not Elementall and pure but mixt with vexation of Spirit or puft up with vanity But his Miseries are unmixt oft-times without a Graine of Comfort Salomon after his Anatomy of the greater World giveth us his Epitome resolving Man the lesser World into these two Elements Vanity and vexation of Spirit there being nothing of what man hath or doth but is tainted with the first or suffereth but is from the latter They seem to be the two sides of Man the two Philosophers lookt on Democritus placing himselfe on the one side and Heraclitus on the other There is not greater discord between the Elements themselves than Dispute about their Number how many go to Mans Creation or any materiated Substance as he cometh out of Gods hands is much debated Some will have Fire none of them others but two a third only Water But how many go to his Composition as he came out of his own hands is easily resolved for since his Creation hee hath spoyled himselfe into these two Elements Vanity and vexation of Spirit what he doth or enjoyeth is vanity or nothing what he suffereth is reall Vexation and that not of his Teeth or Cornes but Spirit Solid Miseries empty Joyeâ— such a Nothing between two Dishes as our excellent Divine Poet Herbert is his Happinesse since he found those loosing Inventions that bereft him of the Righteousnesse GOD Created him in But stay these are sawcy Truths to obtrude on the Power-mongers Wealth-mongers and Pleasure-mongers of the World But let them know they were asserted by no Cynicall Stoick whose Poverty were scarce to be trusted in its undervaluings of Wealth or those other things he never tasted of But of a King and such a one as wore as Glorious a Triple Crown of Honour Wealth and Pleasure as any before him or shall after him Compare him with all the petite Pioneers that dig in the bowels of this low Sublunary Mine for their Happinesse Compare I say their Paines and gettings with his gettings without the vexation of Spirit and I hope if hee deale so rudely with all his owne which was the greatest Sublunary Happinesse as to afford it the course Complement of vanity he that thinketh higher of his Nothings give me leaveto take him for no Salomon or that ever he was aboard any of his Ships no there is another Ship expecteth his coming if he be not in it already 1. Compare his Honour and what King or Emperour worthy to be his Archidapifer his Sewer though it may be his Territorys were not of that extent at that time as some then in the world yet Gods setting him up for an
Example of Glory throughout all Generations placeth him first in the Heraulds Booke What bustle do we make to be a golden Calfe for the People to worship and Gold and Simplicity as they are often coupled so either or both have the Vulgars good word to be set up how ready to break both Gods Tables to be it as Moses did to see it How do we break our sleeps to arrive to the Honour of taking a Nap on the Bench I or in the Church without Controule and to be chosen Burgesse of some inconsiderable Dorpe or Town very like a Village how chargeably do we feast the Rabble and lay more Plots to fetch over a disagreeing Cobler than ever Macchiavel was slandered with Forbeare to jeere pray are not these worthy Paines and the Gaines and Honour as worthy If Heraclitus would change sides with Democritus I mean his contemplating the sad side of Mans vexation of Spirit and come hither and look on Democritus his side and see his Vanities he could not but change Notes Do but view what petite things swell men up the Stage never prefented the Pride of a Constable so really as it is frequently to be found in men under that burdensome Honour I dare say Salomon nay Kings at this day hold their Scepters with more humility than those small Officers their Staves They are angry at daies appearing because it Dethrones them from their Bench of Authority And on the same score hate St. Barnabies short night and are therefore severe Examiners of his Namesakes And these but Embleme the Worlds Grandees in whom Pride and affected State seemeth almost as ridiculous if they but compare the utmost of their wishes almost and hopes with Salomons Fruitions as to Honour compared with which all their Honoâ—rs are scarce big enough to write them his Yeomen in whose Heraulds Booke it may be the King of Spaines long Titles would have writ him Gentleman or at most but Don. Then look on his Wealth and here thou selfe-pleasing Horder blesse thy selfe when thou hearest that which holdeth all thy Corn laid up for many yeares would scarce hold his Money Thou Vsurer wilt count thy Chest but a small Christmas Box to his Exchequer Nay our Farmers of the Custome-house but Pedling Receivers unto his with whom Silver was as cheap as Brasse for the Scripture saith it was as the stones in the street King 1. 10. It is not unlikely Silver and Gold both came to as cheap Market as they did in America when the Spaniards abounded so with Gold on the taking the King Atabaliba that they gave 1500. Pezos of Gold for a Horse 60. for a Rundlet of Wine 40. for a paire of shooes Our richest men might it may be have been reckoned among Salomons Almes-men who never live to see of their own nor others such Summes his Account Bookes mention or his Father Davids As for Davids consult 1 Chron. 22. 14. and see with wonder what a vast Summe and that in his Trouble he had gathered and which is the third and greatest wonder I doubt I must again say it is Scripture least I am heard and believed as one reading a peece of Sir John Mandevil heare it O troubled Times it was for a pious use to build but one Church Now heare the Summe rendred by able Antiquaries into our modern denomination Six hundred eighty six millions two hundred sixty two thousand nine hundred Pounds Sterling to the building of which Church there was gathered saith Cornelius A lapide two thousand Millions of Gold a Sum saith Drexelius scarce all Europe can make up and as he goeth on that 10980. Waggons could not have carried allowing each Waggon 250000. Crownes But for Salomons Wealth it was of that vastnesse it would put our Accountants to finde new names for Sums and stun the Beliefe of one of our Beggarly in comparison Rich Misers though both they and hee on serious consideration cannot put all this Wealth as it is called into a reall Inventory of that Riches which may be called their own or enough to entitle them truly Rich since of it all we may say as he said of the. Axe head that fell off to Elijah the Prophet King 2. 6. 5. Alas Master it is but borrowed as no lesse ingeniously than truly Seneca confirmeth in Epist 87. Divitem illum putas Quia aurea supellex etiam in via eum sequitur quia in omnibus Provincijs arat quia magnus Calendarij liber evolvitur quia tantum suburbani Agri possidet quantum invidiose in desertis Apuliae possideret cum omnia dixeris Pauper est quare quia debet quantum inquis Omnia nisi fortè judices interesse utrum aliquis ab homine an a Fortunâ mutuum sumpserit Do you count such a one rich saith Seneca because of hiâ— rich Sumpter Horse or because he have a Plow going in every Province almost or for his large Account Booke or such large Possessions neer the City that would be envied him in the Desarts of Apulia When you have said all he is poore but you will say why why because hee oweth all unlesse you make a difference between borrowing from Men and from Providence but come we to his Pleasures they were more for his Luxury was so great ut vel aureos Montes concoxerit demum revera coeperit egere novis exactionibus mulgere Subditorum Marsupia Drexel Aurifodin Part 3. c. 1. None but Salomon could have drawn Salomons Exchequer dry so as he was fain by new Taxes to squeeze Contributions out of his Subjects to maintain his Luxury Heare him Eccles 2. reckoning up the many Sluces of his Treasury and his own Verdict on it that it was all but vanity and yet what wanted he that Epicurus according to some required for to integrate his Happinesse with the Elements were dispeopled to furnish his Table in comparison of the Delicates of which the most voluptuous of the Roman Emperours Banquets were but Scraps and they to him but Basketeers It was no ordinary Fare that could Surfet even wonder and that of a Queen 2 Chron. 9. 4. Then his Provision for his Bed is not inferiour 700. by the honester name of Wives and 300. professed Concubines enough to make them blush at their slender Provision that glory in their sâ—ame viz. their Conquest of some Womens weaknesses or a small Catalogue of Mistresses when as the Turks Seraglio to this of Salomon was not to be compared that being but a Cage of unclean Birds his a Wood. Then for his Buildings if measured by their time of building and number of Workmen and lookt on through the Prospective of Proportion how do they lessen the stately wonders of the Eye into Cottages I may say Snaile-like Vmbrellos meer shades and Dormitorys yet of all these he passeth the sentence of Vanity but that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying them to be no more then when they stood out-braving all other Structures than they are
and so he is indeed that is in Gods Bookes that is a Spectacle to God Angells and Men that hath a Crown laid up for Him as sure as he hath it may be scarce a Hat now Known he is sure that is pricked down for one of the Judges of the twelve Tribes of Israel when Christ shall go his Circuit to judge the World in Righteousnesse Shew me one of more note in all the Scroule of the worlds Worthies and I will confesse our Glasse dimme but go on As dying nay worse would Flesh and Blood say better to be dispatcht out of the way than to live such a life as thou didst blessed Paul 2 Corinth 11. 23. c. in Labours more abundant in Stripes above measure nay so far from as dying that in Deaths often and behold we live most true for none live but they that live by faith for the naturall life what is it but a Death bearing date from the first day of our Birth from whence the Clock is still going down a Progresse to Corruption a mouldring away whereas faith is a growth nay a building up in the most holy faith A being in Heaven like Caleb and Joshuaâ—â— as Spies though not in Possession a life not dying but changing into Immortality of Blisse as chastned but not kill'd What a lessening word hath Faith found for that Flesh and Blood calleth Butchery calling all his Endurings the smart of the Fasces bundle of Rods not strokes a Securi from the Hatchet milde and merited so Chastisements are behold the small end of the Prospective turn'd on his Martyrdomes looking on them as merited not meritorious with the humility of a Child or Schoole-Boy chastned As sorrowfull yet alwaies rejoycing What may the Worldling say will you perswade us out of our Senses as sorrowfull if thy life Apostle be not sorrowfull or be alwaies rejoycing then none on Earth sure is miserable when thy Ordinary was fasting many times thy Rest but wearinesse thy waking Care and that of all the Churches thy welcome to many places a whipping Post thy Chamber a Dungeon thy Furres Cold thy Cloaths nakednesse thy safety Perills in both Elements Sea and Land by both sorts of men thy own Country-men and strangers in City and Country What is sorrow if all this bring thee but to as sorrowfull nay if it hinder not thy obeying thy own counsell Rejoyce alwayes These clouds make that rejoycing invisible to dim-sighted Nature but could we look through that glasse of Faith we should beleeve the Christians everlasting joyes did even here begin as people that are assured of comforts unexpressible no lesse then invisible that will have no commerce with any Sence neither Ear nor Eye nay of such a quintessence that the most immateriall comprehensive part of man his soul and appehrension cannot reach it which are therefore glorious because unspeakable but let us view further through this Paradoxicall glasse As poor yet making many rich as poor Sure blessed Apostle though thy writings were a Mine of richer sense then thy contemporary's Seneca's thou didst not exceed him in wealth Thou hadst I beleeve no concealed bags never to be finger'd but by unthankfull heirs nor any hatching at any close interest no we are misinformed if all thy wealth would load thine own small size if thou makest this but a poverty with a tanquam as poor Poverty hath left the Earth and Beggery is a competency Domitian enquiring after the estates of Christs Kindred and finding all of them not worth thirty Acres of Land dismissed them as inconsiderable Fellowes and dost thou Oh Paul call the Family of Christians but as poor although thou wast Embassadour for Heaven yet didst thou travell oft at thy own Charge and that hardly earned by Tent-making in the night it may be that thou mightest have leasure to build Temples for the holy Ghost in the day Sumpter Horse thou hadst none for thy Cloak and Parchments and seldome it is likely Saddle Horse for thy selfe and is thy Poverty dasht with this Tanquam as poor yes that it is and look on the other End of his divine Prospective and you find him rich and to spare for he is making others rich Nay then the Worldling or the Christian Dreams What Riches will the World cry can he afford that receiveth of the Earthly things of others to supply his Necessities But thou Foole look on his Invisibles to use the Apostles words again and thou wilt confesse them Riches indeed Will you view the Possessions of those he had enriched why they are no lesse than You are Christs and Christ is Gods Their Riches consist not so much in Possessing as being Possessed but the Possession is mutuall for God is theirs that are his and then judge you what the Christian possesseth for Earthly things the Earth is the Lords and the fulnesse thereof so that he possesseth the Lord Paramount himselfe for Heavenly or to summe up all he that hath him hath that which maketh Heaven his Presence and the All-sufficiency it selfe and let the most Covetous desire more if he can And would you have some Evidence for these Possessions Faith can furnish you it is the Evidence of things not seen and would you have Witnesses to these Evidences take Evidence and Witnesses too you shall finde both in Hebrewes 11. where the Clearnesse of our Prospective and its excellent Discoveries are rarely illustrated although by a Cloude of Witnesses pardon the Expression they are above a Jury that are more particularly brought in to witnesse these Truths read and wonder at the Properties of this Glass 1. It was Abels burning Glass that burnt his Sacrifice to a Perfume and sweet smelling Savour to the most High when nothing but loathed Fumes rose from Cains Oblation verse 4. 2. In Enoch it had a strange Effect that Glasse that maketh all these great things and Hopes Visible made him Invisible vers 5. 3. Noah used it for his Astronomicall Glasse of Prediction long before by it discovering that all the Stars would prove Hyades that all Heavens Treasures of Waters and Earths Storehouse would bee both laid out on the Destruction of the old World so as it proved his Weather-glasse making him so Weather-wise as to provide against this Storm verse 7. 4. Through this Prospective of Faith Abraham looketh on Gods Command of him to change his Quarters to leave his Country and Kindred as on a Statute of Provision knowing the Almightys Sequestrations are but better Compositions his Pilgrims settled enough and his Exiles alwaies at home as being shadowed and supported by Omnipresence it selfe through this he saw a City whose Foundation was made by no lesse than the Maker of Heaven and Earth and an Inheritance not to be lookt for in the Nonage of life for which he should not be of years till Death had delivered him into Possession which useth here to deliver our Possessions to others verse 8 9 10. 5. Sarah did but look in and she