bend himselfe to Art Science Facultie or any kinde of learning if there were not some glory for what moueth the Lawier to beate his wits on Littletons Maximes or to be so earnest to finde out the differences of causes to bring them to a head but glory the Diuine to studie the mysteries of Gods wonders or the Phisition to diue into the secrets of nature if they aymed not at preferment To conclude honour nourisheth Art and for the regard of dignitie do learned men striue to exceede in facultie so that aduancement is the mother of Vertues Common-wealth yet neuerthelesse is it not so tyed within the limits of a circle to keepe there and goe no further I meane in respecting simply the vertues of the Donee as to reward Vertue and nothing but Vertue for the vicious being in want must bee likewise cherished though not for his owne sake hauing nothing in him of worth yet because he is a Christian brother therfore the Apostle willeth vs to do good to all but especially to the vertuous So that a franke minde doth as well march before and leade the way to Vertue as nourish her in whom she is first set The substance of a rich man is not so to be shut â—p that liberalitie cannot open it nor so vnlocked to lye abroad for euery body but a measure to be kept which must bee referred to abilitie for as it is not the part of a liberall man to be too pinching and niggardly as to with-hold from good dutie so is he prodigall that spendeth his faculties vpon flagitious and vile persons or vpon bad and leaud courses but onely where there is a signe of Vertue present or an introduction to a future honestie for the imployment of money is not honest vnlesse it be to some good end neither is he a wise man that is so foole-large in distributing his goods to waste his patrimonie especially vpon such vaine things whereof a short memorie or none at all doth remaine necessitie not prouoking nor shewe of honestie inducing such vnaduaned mispence bringeth nought but ignominie and shame for what credit is it for a man to lash out his mony in feasts playes huntings hawkings and such vaine sports that soone vanish It is the greatest folly that may bee that the thing that a man doth which is honest to endeuour it may no longer be done for as a wise man omitteth not to do good at all times so hee vseth the matter with such moderation that he keepeth a store by him to helpe with when occasion is offered How infamous among writers is Comodus Nerâ— Caligula Heliogabalus and other like monsters which exhausted and deuoured infinite treasures in banquets brothel houses and such abhominations was this liberalitie shal they not suffer reproach to the worlds end and shall not all prodigall spend-thrifts that wastfully consume their wealth be partakers of the like shame Surely yes when they are not transferred with the rule of measure to doo that which they may continue to do and sith they haue meanes to do good to raise vp a happie memorie by dedicating theyr beneuolence to posteritie and this was the cause our auntients set forth the picture of a Gentleman with his hands open to signifie that liberalitie was the honour of a Gentleman and that to giue was alwayes heroicall Now what aduantage then hath a rich man that by rewards may purchase immortalitie and outstrip the furie of Vice with good workes if so be hee abandon vaine glory and do that he doeth with sinceritie From a good man gifts passe with a free donation not looking backe for requitall nor blowing the trump when he giueth almes yet can wee not say but gratitude as a hand-maide is euer attendant for though a poore man cannot acquite againe in measure yet is he forced will hee nill hee to confesse a debt beyond measure for a good mind doth alwayes remunerate a good turne Benefacta male locata malefacta arbitrâ— Good deeds misplaced become euill deeds So that it is a great decay of Vertue when the merits of the vertuous are carelesly ouer-passed for when men are ledde by passion not by reason many worthy spirits run out their liues vnprofitably consume their daies in condolement and repent the time spent in science when they might haue gotten some adulterous trade Now I say when Vertue doth knocke at the doore of liberalitie and can haue no entrance no maruell though she be frozen with colde goe a begging from doore to doore but the iniquitie of the time hatcheth many euils in aduancing where Vertue doth not merit in raising vp such as are voyd of all good parts Now wheÌ„ notable imploymens are vnworthily bestowed and giuen by corruptioÌ„ the power of Vertue must needs be weakened and growe colde and be feeble as the Orator saith Malê enim se res habet cum quâ—d virtute effici debet id tentat ur pecunia The matter saith he cannot goe well when the same that should be wrought by Vertue is accomplished by money this ouerturneth all for no man will willingly embrace her if shee bring no aduancement so that in this there lyeth a two folde mischiefe one in the discouraging of learning the other in the corruption for he that buyeth an office must needs sell it againe and by extortion wring the conscience with iniustice and therefore Cato would that no olde officer should be remoued till he dye or for some notable crime For â—aith hee new officers are as hungrie flyes that neuer leaue sucking till their bellies be full whereas the old ones being ful before sucke more faintly so that the oftner they are chaunged the more do they gnawe and sting the Common-wealth and yet what is more common then buying and selling of offices for there is almost now a daies no office but is bought sold offered to him that wil giue most as a bankerout selles his goods for if he can but nickhornnize his name in some ordinary faâ— simile he may step vp to dignitie NaÌ„genus formaÌ„ Regina pecunia donat though he want all good properties intelligible parts If a hungry flye a smatteâ—er either for enuy of the partie that is already possest of some office or to satisfie his desire of priuate gaine for by this it shal be best knowne do seeke vniustly to aspire by crowding and wresting the other out therein lalabour Omnibus neruis by direct and indirect means it may wel be thought he hath opened the gate of his coÌ„scieÌ„ce to corrupt false dealing And therfore if a maÌ„ be not lawfully called it is a point of wisdom to stay haue an vnworthy opinioÌ„ of himselfe be pacified with his present state vntill the vacancie of a place shall importune him to make sute But it often otherwise commeth to passe that money and countenance can promote men of no desert to preferment for instance
meanes is kept backe from the hauen wherevnto it would most willingly arriue But according to a Christian exposition the verie faculties of the soule are so essentially defiled with Adams transgressions that it hath no power to thinke one good thought or beget an acceptable motion before it be regenerated and borne anew for Christian Vertue standeth in Faith Hope and Charitie not fashioned according to Philosophie but to haue him the Author which is both truth and righteousnesse We must not rest then vpon the morrall vertue and make that the chiefe good which are but steppes to clyme vp therevnto as the wise Heathen taught for all theyr doctrine was but to fashion the outward man to ciuill obedience making that the end which are but motiues to the end For it is not all one to be a morrall wise man and a good Christian a great proficient in humane Sciences and a great Clarke in diuine misteries heere is a maine difference let no man repose himselfe vpon such a sandie and shallow foundation if he will stand sure but build on Christ the Rocke the bright starre of the immortall maiestie on him to cast Anchor purifie the inward parts and digge vp that dunghill of filthinesse deriued from originall corruption Mans happinesse standeth not in pleasures honour nor in the goods of Fortune but onely in those holy Vertues which proceed from a pure heart This is the plaine pathway to sanctitie and immortallitie Vice sincking downe to hell the one with Eagle-winges mounts vp to heaueâ— the other clogges the soule with leadeÌ„ thoughts benumming her dexteritie for so high a flight But to prosecute my intent which is to handle the morrall Vertues and lay open the parts of humanitie it wil not be amisse to touch by the way the foure chiefe and principall Vertues called cardinall Vertues as Prudence â—ustice Fortitude and Temperance which are distinguished one from the other by their seuerall properties all conioyne in one and make a vnion For though Vertue be subsisting in one single being yet because of diuers workes she is deuidable and albeit many sprigges growe out of these foure braunches yet is shee called Vertue in the singular number Prudence is a certaine brightnesse shining in the minde by which the light of truth is descried foreseeing what is fit to be done a true affection labouring by reason to finde out the quallitie and to iudge what is iust fit honest profitable equall and good not onely aduisedly looking to the first motiue cause but also to the consequent and finall endes by this the present felicitie and infelicitie of this life is sweetly tempered and all things ordered in comelinesse Whosoeuer rashly setteth vpon his businesse without her rusheth vpon the rockes of errour and by his owne headie opinion commeth soone to ruine because it is impossible to effect any thing well vnlesse he be guided by her light neither can hee be able to discerne good from euill things profitable from thinges preiudiciall but as a blinde man doth venterously trauaile without a guide and at euery step readie to stumble so hee that is ignorant in plotting his affaires wadeth in darkenesse wherein euery storme of triall doth ouerturne his pollicie A prudent man is so cautelous and vigillant as wel in the consideration of fore-passed daungers as in preiudicating perills to come that he meeteth with euerie mischiefe and is not ouertaken with non putaui had I wist for hauing set his rest on a firme ground doth not doubt but expect not repeÌ„t in the end but reioice in the whole action so that she regardeth things past present and to come and bendeth her force to that part that is needfull to defend the weakenesse of reason and when she hath drawne out the plot which honestie doth require committeth it to Sapience whch as a hand-maide is readie to execute that in the outward worke which before was determined The main difference betweene these two is the former is a generall comprehending and knowledge of things the other an experience of that in action For as by reasoning reading and conuersing with wise men a man may vnderstand much yet without practise all is nothing Before a Phisition doth minister to his Patient he searcheth into the nature of the disease and acquaints himselfe with the state of the body which hauing once found out it is to no end if he apply not himselfe in outward meanes to benefite the sicke person with his potion So if there be but a defused knowledge of things and as it were such a collection as by it the vnderstanding is bettered and no outward demonstration it is as treasure hid in the earth and serues for no vse for there be markes to knowe a prudent man by if hee be vniustly vexed troubled or in pouertie sicknesse and tossed too and fro in miserie if he reioyce in these afflictions and patiently beare the crosse the same is a prudent man and his suffring maketh it a meane to him but when a man is chastised either in body or goods and will not suffer without griefe and muttering the same is a vitious and imprudent man To be briefe she is the right disposer of all things an enemie to ignorance the key of knowledge which openeth the rich treasure of diuine and humane things doing nothing but that which is right iust and praise-worthy Iustice is a vertue that giueth to eueryman his owne the first and principall part whereof is and euer was to doo God that honour which is due to his diuine maiestie consisting in feare loue reuerence for as Iustice will equally render to euery man his owne bring discording things to an equalitie by considering the difference betweene them so much more and most of all it is most iust to loue God of whom wee haue all that we haue and being perished by originall corruption were eftsoones recouered by the sufferings of his son this part of Iustice ought to be imbraced with other affectioÌ„ than the Heathen who wandring in the darknes of ignorance know not God as he is A iust man coueteth not that that is an others but rather neglecteth his owne for the good of the Common-wealth nor with a greedie humor doth incroach vpon his neighbors possession Without Iustice no estate can subsist for all vertues are comprehended vnder the name of Iustice of which a man is said to be a good man for all the other vertues cannot make a man good if Iustice be absent Tully calleth her the Lady Queen of all other vertues by her is the societie of man preserued the most excelleÌ„t blessing that euer God gaue to man was to be gouerned by Iustice which bridleth the hot fury of the wicked comforteth the innocent equally decideth between Meum TuaÌ„ And he that is exercised herein his mind is lifted vp to the apprehension of greater wisdome For howsoeuer the world is troubled with hurly burly yet the quietnesse
of his minde is no whit distracted but resting in securitie smileth at the worlds turbulent state Finally it is a bloud in the vain giuing life to the whole body the head of all vertues for of her selfe she may do many things but without her the rest can doo nothing rightly Fortitude is a greatnesse of mind which without furious or rash resolution feareth not to hazard it selfe in the greatest perils and with eager pursuite to hunt after honourable actions thirsting after glory not respecting the tedious difficultie of the passages therevnto to encounter wiih dangers wade through the mystic clouds of darknes willingly endure all bitternes of fortune for the safegard of the country such were Scipiones Fabij Alcibiades Hannibal c. who by their valour great prowes reached to the top of honour Neither is true Fortitude measured by the compasse of a great body nor by dooing great enterprises in respect of the huge stature but by a fierce and couragious spirit striâ—ing in a good cause the cause is all it is not the torment that maketh a Martyr but the cause for which he suffereth So that to speake properly Fortitude is that which is granted vpon good cause possible to be atchieued such true valour was in Dauid who could not abide to heare the name of God blasphemed by such a monster as Goliah therefore knowing God would aide his enterprise he relyed not vpon his owne strength but cast off all vaine glory for when matters are rightly attempted many straunge aduentures proceed euen as it were by myracle a iust honest cause maketh a man bolde hardie and venterous to striue against one of greater force as King Alexander being of small body sought hand to hand with Porrus which was a more mightie man it is not then any great person or huge Collosse that can triumph ouer a good cause The Romaine Scipio was woâ—t to say no man ought to leuie war or fight with his enemie without iust cause offred but if hee were prouoked by an iniust intrusion it booteth not to tarry til they come but intercept theÌ„ in comming for such cause giueth encouragement to set vpon them freely As when our common enemies in 88. with their Spanish braues meant to haue inuaded our Territories and came armed with instruments of tirannie to insult ouer our natioÌ„ and to bring our necks into a Spanish yoake it pleased God to abate their pride and turne their cruelties into their owne bosomes Heere was cause to make a coward valiant and the fearefull forward to fight because he was compelled to take vp weapons for his owne safetie and he that will not defend himselfe is not worthy to liue in peace especially when his wife children father mother brothers sisters yea the whole Countrey is in daunger â—o be torne and rent in peeces by sauage and mercilesse tyrants When it is for a common defence is not he a wretch that will sit still and see his mothers throate cut What if he dye in the conflict were he not better to dye honourably like a Martyr and souldier of Christ then liue to see the ruine and desolation of his whole Countrey wherefore no man ought to stagger or saint at a good cause but bee the more imboldened because it giueth good encouragement We may call to mind and we cannot remember it too often the ouerthrowe they then had not simply in respect of our owne prowesse but by the assistance of a higher power we being but a poore handfull to their great multitude they came like Briarius threatning the heauens and casting mountaines at Iupiter yet theyr glorious tytle of inuincible was confounded to theyr shame and our glory this we may thinke vpon with reuerence but ascribe the honour of the victorie to him by whose meanes it was wrought If warre be leuied without cause or if one man shall be so foole-hardie to attempt things impossible and presume on his strength to assaile a greatmany beyond hope to vanquish it is no maruaile if the successe fall out against his desire for Ne Herculus contra duos For Hercules himselfe held it oddes to deale with two but when for the common good of the Countrey as I said before any man shall vndertake some hard aduenture to free it of some imminent perill if sent by imperiall commaund though he loose his life in the action yet for that hee is indued with true Fortitude doth winne immortalitie as the three Romans called Decij who for the safegard of their Countrey auowed to dye and with resolute and vndaunted courages pierced the host of their enemies and though they lost their liues yet by their stout example gaue such audacitie and courage to the rest of the Romaines by prouoking them forward as they easily obtained the victorie which was thought to be vnconquerable I might speake the like of Codrus Marcarius Curtius Marcus and Regulus which dyed most willingly for their Countrey I might recite here also a Catalogue of those valorous English Knights that haue honourably yeelded vp their liues in the field of Mars for their Prince and Countrey but that I intend not now to make an Apologie of this Vertue but referre it to a Treatise of Iustice which I suppose shall succeed this worke especially vpon the improuement of this God giuing mee time and quietnesse of minde to performe that This manlinesse is a Vertue that fighteth in defence of equitie and iust dealing but we neuer finde that any man got true praise and honour by rash furie for nothing is honest that is voyd of Iustice He that is hastie to surprise a man soone moued to impatiencie without iust cause cause doth rather merit the name of leaud boldnesse then manly courage because this Vertue standeth in honest deeds and not in vaine glory and being truly carried serueth as a hammer to beate downe those Vices that oppose themselues to the beautie of Vertue which chiefly doth appeare when preferment doth lift a man aloâ—t by imbracing humilitie and ouercomming pride which soone creepes vpon the aduanced or if tossed in aduersitie he be vigorous and beare an inuincible courage to combat against the passion of the minde which is ready basely to decline for whatsoeuer falleth out crookedly is turned to the better part she inableth to vndergoe damage to beare iniurie to be patient and not to stâ—rre but for a common good or his priuate defence when a violent intrusion is made vnto his person Many hide themselues vnder the wings of this Vertue that neuer seeke to apprehend her aright and would seeme valorous and magnanimous when they are but white liuerd cowards and miscreants as many of these brawlers and swashbucklers whose hot bloud once stirred cannot be cooled without reuenge and field-meetings which for euery light cause they vndertake and so violently swaid with fury that they rush forward into all desperation without reuerence of the lawes of
goods of a wise man which no force of fire can coÌ„sume nor the furie of no enemy take away In like maner an other being told his own son was dead was no whit moued at yâ— message and being told againe again he was dead why quoth he what of that I knew I begat a mortall creature and being mortall he must needs die who could beare such great cause of griefe without some shew of sorrow but such smal reckning did the wise HeatheÌ„ make of worldly losses for it is the nature of maÌ„ to relent deplore and be subiect to lamentations yet their wisedome kept it vnder the yoake of reason or who in these daies would refuse such preferment as Diâ—genes oâ— his loade of gold as Fabritius or cast his treasure into the sea as Antippus I verily suppose fewe or none would bee of that minde neither is it so needfully required Christian sorrow for worldly losses is sufferable riches and wealth to a good man are comfortable by reason he hath greateâ— means to do good for the daunger lyeth in the abuse and not simply in the vse for to a bad man they are indeede the cause of more euill because they minister more matter to his wicked and sinfull desire A man may warme him by a fire though hee burne not himselfe in it so a rich man may modâ—rately vse his riches though with them hee stoppe not vp the gappe to happinesse but the deadly hatred they bore to externall things shewed theyr loue to Vertue and the desire they had to diue into the depth of wisedome ô how they stroue about the contemplatiue and actiue life some choosing one some the other strugling who should come nearest vnder the wings of Vertue and yet for all this they laboured but in darkenesse and blinde ignorance and neuer attained to that true ioy by which the heart is exalted to immortalitie for the true and absolute Vertue is the true knowledge of GOD the way to worship him aright and true comfort in aduersitie for nothing can bee good without the soueraigne good if mâ—n bee ignorant of that all is false and theyr intentions goe awrie but the Philosophicall summum bonum rested in this namely in the quiet apprehending of reason and fashioning the outward man to ciuill obedience and could neuer possesse themselues of that heauenly felicitie vnder which all Vertue is comprehended Pouertie ought not to moue the minde with restlesse passions but to allaie the heate with contentation and pacific the vnstaied affections which will more easily be done if a man considerately call to mind how many persons in the world are in as wretched or more wofull estate then he himselfe is yet the deare children of God too but in aduersitie many lose themselues in discontentment not patiently wayting but greedily snatching not content with that they haue be it neuer so much but adding goods to goods and multiplying more to enough with neuer satisfied desire tormenting the minde with vnquiet motions and by that meanes make the freedome of life a sharpe and bitter bondage for if their life were six times so long as it may be by the inuitable course of nature yet the tenth part of that they haue were sufficient to maintain them well and honestly and declare whereto they were borne and inrich their posteritie after why should they then be so greedy and earthly minded to consume their dayes in such vnreasonable cares whereby they are neuer at rest but in continuall slauery so greatly do they feare least they should be poore and so in the midst of plentie liue in want and thus become incaple of reason and most miserable of all men for no externall thing can in themselues make a maÌ„ vnhappie if immoderate desire creep not in to breed rebellion so that still our former assertion must hold In medio concisâ—â—t virtus Vertue stands betweene two extreames in cooling the heate of desire with Temperance not in feeding the belly so much as it will hold cloathing the backe so farre as the purse will stretch and giuing scope to pleasure as though much wealth gaue much libertie for that is prodigalitie nor in pinching hoording it vp from necessary duties for that is illiberalitie ouerturneth the whole fellowship of mankind neither must a man neglect his priuat state but labour in his calling to supply his wants the meane therefore is the safest path to walke in in which whosoeuer goeth is safe from stumbling vpon extremities If Y cor as had held his medium tâ—tissâ—mum he had not so vntimely fallen or Phaeton obserued the good counsell of his father he had not bin striken with thunder but presumption arrogance casteth men healong into woe and misery So that if Temperance do not order the life and dispose our humane affaires we fall into an insatiable desire of hauing or into an vtter neglect of our own wants spending too much that vainly or sparing too much that too nigardly But as the higher we clime the lesse appearance those things seeme to haue that are vnder vs our sight being remoued from the obiect and species of things so the nearer we approch to God and frame our obedience vnto him the lesse we value these base transitory things Now if by this compendious course our mindes are abstracted drawen backward immediatly our cogitations ascend vp to heaueÌ„ as vnto the country to which we are trauelling we must not the incumber our mindes with so heauy a load as the cares of this life least they hinder vs in the pursuit to perfect blessednesse O what a burden of torments doth the couetous desire bring with it a disease like the Dropsie the more it hath the more it would thirsty as the serpent Diâ—sas neuer satisfied till it burst wanting that it hath and hath that it wanteth because the good vse of those things present are euer absent ô whither would the greedineâ—â—e of man run if Mydas golden Wish were to be had the couetous Lawier would haue the diuell and all the secular Priest be sick of the golden dropsie the Artificer Alcumize his Instruments into gold the plow man weary of his labour so that here would be Aurea atas a golden world Thus would extreame couetousnes bring a misery vpon the owners and though with Mydas they might turne any thing into gold with a touch yet should they be starued with hunger famish the bodie and robbe the soule of all true comfort For these waight alwaies on a couetous man Impietie periurie thefts rapines treasons fraud deceits and all kind of vnconscionable and mercilesse dealings Let a man then be content with his portion and not seeke to aspire vnto terrestiall honour by tearing out the bowelles of his brethren with vsurie extortion and vnconscionable brokerie For it is better to be contentedly poore then miserably rich and to surpasse in rare Vertues then in earthly treasure for albeit a man
ones assoone as they are hatcht because seeing them of an other hew thinkes them of an other kind so in like maner some rich men looke aloft snuffe fume at their poore brethren and cast off all deuosion brotherly loue because seeing them humbled and brought lowe in the world iudge them vtterly vnhappie when verily they are not only of one selfe-same issue parent but also more acceptable to God in their base estate theÌ„ they in all their royaltie Is it not lamentable to see a number of poore winterstarued people lye pining in miserie which might bee relieued if it were but with the surplusage of their vaine expences and comforted with that which they wastfully consume For do but view these kinde of men and you shall see they will spare for no cost to build faire houses as I said before though they impouerish themselues for euer galleries bowling-allies walkes and whatsoeuer may bring delight to ride with great retinew to shew their pompe and maintaine their quarrels to feede idle bellies with their flesh pots that are no sooner vp but run to vaine sports but if a poore man be fallen into want or an honest cause craue some reliefe a penny is as hardly gotten from them as fire out of a flint stone or if it doth at last come it is many times more for fashion to shunne reproach then for charitie to the cause But some perhaps will say it is my owne and may I not do with mine owne what I will but t is neither so nor so for it is not thine thou art put in trust to laie it out to helpe and succour thy poore needy brother Perhaps thou wilt say againe I brought him not to beggery did I lame him did I vnparell him or did I vnhouse him wherfore then should I recompence him whom I neuer wronged Are Bees bounde to gather honey for droanes and must I keepe life in rattes and myce and such vermine as are bred by the infection of a plentious yeare Indeed they are made poore but t is because thou art rich that thereby thou mightest exercise thy loue for there shall be poore alwayes to set charitie a worke yet some are so farre from loue as they fall into barbarous cruelty that they had rather cut their throats then cherish them with beneuolence as it is recorded of a B. B. of Constance that vnder colour of giuing almes assembled all the poore in the countrey together shut them vp in a barne set fire to it and burnt them vp together counting it a worke meritorious and no doubt for so doing he was cannonized a saint by the impietie of Antichrist If one of these Bacchanalls deliuer to his steward a great summe of mony to lay out in domesticke affaires and he lauish it out in ryoting drunkennesse and leaud company will not his maister pull his coate ouer his eares brand him for a knaue and turne him out at his gates no doubt he would be as rigorous as so leaude a prancke should deserue why then how do they thinke to escape being bailiffes and stewards to the Lorde of Lordes who hath committed his treasure to them with a charge to laie it out in such mercifull workes as he hath appointed and they runne with it to the market of vanities and expend it in prodigall vses Surely it will bee a mad reckening when they shall come in with Item in Pheasants Patriges Woodcockes sawses sops delicates for the body so much Item in strange fashions and new fangles for my backe so much vpon dogges so much in vaine building so much and such like I suppose this bill of Items will bee scarce pleasing to theyr maister that hath put them in so great trust Then seeing God hath made thee rich and thy brother poore be neuer the more pust vp with pride and disdaine but studiâ— how thou mayest discharge so great a reckning as thou hast to make think this with thy self he that made me rich could haue made me poore it is in his bountie not my deseruing I do but possesse that of which an other is owner who can disinherit me when he will why then should I bragge as if it were mine owne and though my brother be poore yet peraduenture he is richer to God then I I see no difference betweene vs we are both of one moulde â—aue that I haue more chaffe and rubbish then hee which is scattered with euery gust of winde so that if hee well consider his state and expostulate with himselfe in this manner that loade of riches that is now so heauie will be more easily borne The Poets faine that Plutus the god of money is lame when he commeth but hath wings swiftly to depart signifying that as riches are long in getting so they are suddealy lost and therefore a man should be rich in charitie and poore in desire and impart the benefite to the needments and necessitie of other For as there is a diuine coherence between the members of the bodie though they haue all a distinct and peculiar office yet they all minister to the common societie so in like manner we being members of that bodie whereof Christ is the head ought to bend our actiuitie for the health welfare of the same and to beare such a mutuall coniunction and simpathie as feeling members to open the bowels of compassion on such as are in want and this onely is Vertues Common wealth Neuerthelesse there be some well disposed and very forward to all good duties in saying till it come to doing but then they winch like a gald horse ô they cannot away with charge If my abilitie saith one would answere my willingnesse I would do this and that or if I had so much wealth I would relieue the poore better they should not goe emptie handed or if I had so much wit and such means I would countenance good causes with the beautie of honor and so do they vaunt of that they would do and yet do not that they should do I demaund what good doest thou with that little thou hast thou art wise and politique or at least thou thinkest so how doest thou vse it if thou art vnfaithfull in a litle no doubt thou wouldest be so in a great deale for as he is inconfident to whom mony is deliuered vpoÌ„ trust to pale to an other doth either keep it back all or deliuer but halfe so hee that hath much or litle doth not dispose it as he oght is not worthy to be trusted with more Perhaps thou wilt say such a maÌ„ is of great wealth and he doth litle good or none at all why then should I that am of lesser value do any thing this is no excuse for thee nor cause of suspence for thou art to looke to thy owne dutie and not weaken thy owne charitie by the negligence of other men An other wil boast of that litle he doth and be the trumpe of his
owne praise saying I giue thus much weekly to the poore and do this and that good but he is to examine himselfe if it be according to his wealth and place or no for otherwise an other man doth as much that is farre behind in substance and with whom hee would bragge without measure in comparatiue termes but some thinke if they do a little good though it be nothing in liew of their state or if they doo not a great deale of hurt by pilling powling strife factions and such like troubles they haue done so much good that God is bound to paie them somewhat back again But according to the Poet Est quodam prodireteâ—â—s sinon datur vltra Here could I enter in a field of matter more then much But ghesse that all is out of frame and long it hath bene such Although it were better to be occupied in practising those bookes alreadie written then to write more this last age being so full that it doth exceed all other yet the necessitie of times by reason of controuersies do prouoke the learned to spende their labours that way and not only so but in explaining the scriptures and discoursing of Sciences which worke is not only necessary but commendable whereby a generall good is brought in this godly vse of writing cannot be disliked of any vertuous man But forasmuch as some are diuersly affected they obserue not this decorum before noted but fall into vaine iangling and so conceited of their owne wits and haue so many crotchets in their heads that they publish great volumes of nice and curious questions ambiguities doubts as many of the Asse-stronomers that are very inquisitiue to knowe if the world were created in the Spring or Autumne the night before the day and how Moses could write credibly of the worlds creation liuing so many yeares after as thougâ— God could not as well tell him what was passed as he did the Prophets what was to come and such deep secrets as thogh God had called them to counsel In like maner some are busied in Natiuities Destinies Dreames Palmestrie and Phisiognamie in a word who is able to expresse the foolish curiositie of some men that are neuer satisfied in these vaine idle studies but spend whole yeares in searching after doubts and fallacies and in the mean time ouerpasse those things which he hath vouchsafed to reueale vnto vs sufficient for vs to know Noli altum sapere it is no time well spent to soare so high in things shut vp from common vnderstanding and reason and chiefly seeing they are no ground of faith nor meanes to edification But by this the Romaine marchant hath fetched in his greatest gaine I meane by false reuâ—lations and fond opinions as Purgatorie the Econimicall gouernment of the heauenly powers the mansions and chambers in heauen the degrees of Angels and Archangels Cherubins and Seraphins and a thousand other fond imaginations foysted in among them by their schoole dunces which they falsely deriue from Dionisius Ariopagita one of the seuentie Disciples so that by these intricate fallacies and subtill silogisâ—â—es wherewith they are maintained many poore soules are insnared and cast headlong into a laborinth of blinde superstition This curiositie therefore is a daungerous disease and a sore that must be healed least it fester and run ouer the whole body Others there bee that haue such a leaprosie of wit that they to disquiet and trouble the estate seeke for innouation and displant all good order established not onely thereby amazing the weake Christians but also alinating the hearts of many from their due obedience Touching these that carpe at the present discipline I will say little onely this much by the way that although many things may bee misliked in a pollitique state not seeme so precisely good to them that looke a farre off with slight imagination yet may be wel permitted and tollerated in pollicie to keepe peace and quietnesse so be it the fundamentall properties stand fast which otherwise could not but bring much confusion and disorder and therefore it is no sure opinion as the learned suppose to goe about to change lawes and breake downe discipline which is alreadie established least all comelinesse and good order be therewith ouerthrowne Some do nought else but scrape the puddle of contentions to finde matter to wrangle though they haue no cause to carpe Alter rixatur de lana sâ—pe caprina propugnat nugis armatus And these are so ambitious of their sophisticall vaine of wrangling that they put their brabbles in print to the view of the world and out of the rancour and malice of their hearts spew and belch outscandals slaunders rumors and false reports by that meanes kindle flambes of contentions in a peaceable state and distemper the quietnesse of mens affections and this is chiefly bent against good men for the qualitie of grudging enuie is to be sicke with sorrow and virulent hate at the prosperitie of other for hee that is exhorted by the desert of Vertue is subiect to scandalls and the back-biting of the uious But the hauen I intend to harbourin is to speake somewhat of those vaine idle wanton Pamphlets and lasciuious loue-bookes which as fire-brands inflame the concupiscence of youth for in my opinion nothing doth more corrupt and wither greene and tender wits then such vnsauoury and vituperable bookes as hurtful to youth as Machauile to age a plaugh dangerous and as common as dangerous The lazie Monkes fat-headed Friers in whom was nought but sloath idlenes bred this contagion for lining in pleasure ease and not interrupted with cares they had time inough to vomit out their doltish rediculous fables this was the subtiltie of SataÌ„ theÌ„ to occupie Christian wits in Heathens foolery but now this age is more finer mens wits are clarified the dulnesse of that time is thrust out an other method is brought in fine phrases Inkchorn-termes swelling words bumbasted out with the flocks of sundry languages with much pollished and new-made eloquence with these daintie cates they furnish and set out their filthy and vicious bookes now what do they but tye youth in â— setters of lust keepe them in the thoughts of loue for do they not with glosing words tickle and stirre vp the affections to be conceited of some fond passion to be more vngraciously subtill and doo they not labour in vaine cunning to infect and poison delicate youthâ— are not there idle Poems of carnall loue lust and â—nchaste arguments the very nurses of abuse by which the minde is drawne to many pestilent wishes For when as young folkes haue licked in the sweete iuice of these stinking bookes their conuersation and manners are so tainted and spotted with Vice that they can neuer be so cleane washed but some filthy dregges will remaine behinde I may liken them to fawning curres that neuer barke till they bite or a gaye painted coffer full
when the spirituall faculties are defiled with much conuersatioÌ„ in so much that many that hold places in sacred assemblies become affected to their phrases Metaphors Allegories and such figuratiue and suparlatiue termes and so much vaine eloquence as they yeeld no fruite at all to their auditors but driue them into amazement with a multitude of Inkehorne-termes scummed from the Latin and defused phrases as they flye aboue the commoÌ„ reach when the most profitable and best affected speech is that that is most congruable and fitly applied to the intendment vnderstanding of the hearers by familiar and ordinarie termes not sophisticall darke and obscure nor too base and barbarous but such as are animated by their present abillitie to speake more then other men and be addicted to affectation haue commonly a dearth of iudgement sildome edifie but gallop ouer prophane writers to shewe theyr vaine reading Demosthenes beeing called to declaime against the rude multitude that had assembled themselues in the Forum of Athens answered he was not yet readie if he that had Facacia ingenij the very soule of wit durst not speak in a serious matter without preparing himselfe before how caÌ„ such that come far short of him in promptnes of naturall wisdome presume to handle holy things so rashly with humane learning for it is an impudent boldnesse for a man to take vpon him to teach others that which he before hath not bene taught but I may speake as Tully spake of the Orators of Rome Sed tamen videmus quibus extinctus Oratoribus quam in paucis spes quanto in paâ—cioribus facult as quam in multis sit audacia We see saith he what noble Orators are put out of the way and how in fewe a hope remaineth in fewer a skill but in many a boldnesse that dare set vpon any thing To returne doo not these idle pernicious bookes poyson the well disposed manners of youth and macerate and kill the seedes of Vertue that begin to bloome for doo they not vse more vaine eloquence then confidence in matters of wisedome So that all that which they do is but to make a mutinie Men need not sowe for weedes for they growe fast inough so we are polluted inough by kinde though we be not more defiled by custome thus do they proceed like cankers to eate off the tender buddes Neither do they want some Mecenas to Patronize their witlesse workes and to haue some applause bend the scope of theyr argument to fit their dispositions yea and many times thrust their dedications vpon men of graue and sober carriage who will not sticke to recompence their idle labours Now if the principall scope of all our actions and counsels ought to be to some good ende and that it must needs passe as a Maxime that nothing can be good but that which moueth to Vertue theÌ„ it must coÌ„sequeÌ„tly follow that all prophane and lasciuious Poems are as an infectious aire that brings a generall plague because they striue against honestie And if Plato sawe so great cause to shut them out of his common-wealth as noysome to the peace and tranquillitie thereof what ought our Platonists to do sith they more abound heere then euer they did there or if we had but the zealous affections of the Ephesians we would loathe the price of so great iniquitie and sacrifice them at a stake though they were of neuer so great value But happily it will be demaunded how Ladies Gentlewomen c. should spend the time and busie their heads as though idlenesse were not a vice badde inough of it self without fire to be added and as though there were not a Bible and many good bookes wherein they might be vertuously exercised Of good wits well imployed what good would ensue by setting out the praises of the immortall maiestie that giueth hands to write and wittes to inuent what matter might they not finde both honest and necessary in which they might first want words to vtter then matter worthie to be vttered especially those that are not only by their outward felicitie freed from troubles and perturbation of minde imbracing content in the bosome of peace the nurse of Sciences but are also inabled and sufficiently gifted to publish any thing of worth ô how willing is Vertue to crowne them with honour But this contagion ought seriously to be considered by men of riper iudgement and by such as haue authoritie to suppresse the abuses for is it not lamentable that a Pamphlet discoursing nought but Paganisme should be so vendible and vertuous bookes want sale the one bought vp thicke and three fold the other lye dead for there commeth forth no sooner a foolish toye a leaud and bawdy ballad but if sung in the market by the diuels quirristers they flocke to it as crowes to a dead carkasse buying them vp as Iewels of price be they neuer so ribauld filthie or dorbellicall but bookes of Christianitie of modest argument that tenâ— to rectifie the iudgment lieth still in the Stationers hand as waste paper not so much as looked after so that by this we may plainly see what a froward generation we are fallen into where in such bookes as are most hurtfull and daungerous are most deuoutly coueted But if they would obserue the Philosophers rule to abstain from speaking fiue yeare I doubt not but in that time they would be fitted and fully established to write with sober iudgement as men of vnderstanding reason or if the Apostles rule were followed Be swift to heare and slowe to speake they would be more considerate and not runne out the course of their liues in such vnprofitable studie But touching the defence some make to approue this vaine writing it is too ridiculous and not worth an answere that they doo by this meanes polish refine our English tongue and drawe it from barbarisme into a more finer Cadence of words but those bookes that polish the toong depraue the life are dangerous and in the sentence of wise men in no case to be allowed for it were better for a man to be dumbe then by speaking to approue a wrong and accuse the innocent and better it were indeed that they had not only no learning at all but also that they had no eyes to see nor eares to heare for as it is in the Gospell it were much better for a man to goe blinde into heauen then with two eyes to be cast into hell Neither can I see but that they drawe our language from the auncient tenor by mixing it with so many straunge countries that it seemeth rather more artificiall then naturall and more baser then the common lawe which is compounded of French English and Latin c. The harsh tooting of Pans pipe was more pleasing to Mydas care then the sweet harmony of Apolloes harp but this fault was in the Iudge whose simplicitie could not distinguish them aright in like manner many are better content with vicious bookes
bawdie songs foolish and wanton ditties then in the well seaâ—oned writings of holy men and this is for want of iudgement being as blinde as he was foolish It may be said of such as Pythagoras said to a leaude fellow that soothed himselfe in conuersing with badde company I had rather quoth he be acquainted with bawdes then wise Phylosophers No maruell quoth he very sadly swine delight more in dirt then in pure and cleane water Of such bookes as moue to good life and bring a benefit to posteritie we haue but too fewe and can neuer haue too many but of such as followe their owne fancies in spewing out their wandering imaginations we haue but too many and it were to be wished we had none at all Good men are not only otherwise imployed but also greatly discouraged for if they set forth any notable booke of diuinitie humanitie or such like they are in no request but to stop musterd-pots what is the reasoÌ„ but this euery Stationers shop stal almost euery post giues knowledge of a new toy which many times intercepts the vertuous dispositioÌ„ of a willing buyer so that hauing time and incouragement labor what they can to deface good mens workes with the multitude of their sinfull fopperies Hee that can but bombast out a blancke verse and make both the endes iumpe together in a ryme is forthwith a poet laureat challeÌ„ging the garland of baies and in one slauering discourse or other hang out the badge of his follie O how weake and shallow much of theyr poetrie is for hauing no sooner laide the subiect and ground of their matter and in the Exordium moued attention but ouer a verse or two runne vpon rockes and shelues carrying their readers into a maze now vp theÌ„ downe one verse shorter then an other by a foote like an vnskilfull Pilot neuer comes nigh the intended harbour in so much that oftentimes they sticke so fast in mudde they loose their wittes ere they can get out either like Chirrillus writing verse not worth the reading or Battillus arrogating to themselues the well deseruing labours of other ingenious spirits Farre from the decorum of Chauser Gowers Lidgate c. or our honourable moderne Poets who are no whit to be touched with this but reuerently esteemed and liberally rewarded Then seeing this naughtie kinde of writing dooth plucke vp the seeds of Vertue by the rootes and quench that little fire assoone as it beginneth to kindle they ought to be shunned as Serpents Snakes and youth chiefly to be kept from reading them The Libeller is punished according to the qualitie of his Libell either by pillorie whipping losse of eares fine imprisonment and such like the thiefe hanged the traitor drawne and euery one punished in that kind he doth offend in are not these filthy bookes libells do they not defame discredit and reproach Vertue and honestie by expounding Vice with large comments do they not steale away all holy deuotion poyson good wits and corrupt young people shall hee be pardoned by course oâ— lawe that offends in the highest degree and shall hee be counted a maister of wisedome that teacheth nought but foolishnesse to the people wherefore then should this so great mischiefe goe vnreproued To conclude he that can read shall finde bookes worthy to be read wherein is both wisedome and learning pleasant wittie sober and chast that both profit the life and ioy the mind but before all other to read those diuine bookes that both lift the heart to God and direct vnto Christian duties for such is Fomentum fidei nourishing faith Lexio alit ingenium so the bookes bee wise vertuous chaste and honest touching the former they are but stinking infectious writings which as mudde and dyrt defile the body so do they pollute the soule By reading good bookes the minde is stored with wisedome the life bettered and setled in quietnesse so that still all reading be referred to the Bible froÌ„ whence all Vertue is deriued For this cause S. Paul admonisheth Timothie to giue attendance to reading for albeit hee was trained vp in the scriptures from a childe and had all Ephesus vnder his charge yet hee stirreth him to reading for by reading more knowledge is not onely gotten but also the decayes and breaches of the memorie is againe renued and vnlesse there be both a powring in of more and a continuall restoring of that which is lost all will drop away and leaue a man emptie for the memorie is like a ruinous house readie to fall downe which if not eftâ—oones repaired will soone become inhabitable Touching Enterludes and Playes I will omit to speak how the best iudgements conceiue of them their reasons being strong and manifolde to thrust them out as things indifferent and make them simply vnlawfull For although they are not simply forbidden in expresse words yet if it once appeare the true vse be lost and cleaue to a bad report it is the part of euerie man to shun and auoyd the same and rather drawe other to reformation then violently suffer himselfe to be swayed with the like affection And this agreeth with that of Paul If indifferent things giue offence to the weake they ought to bee remooâ—ed for the freedome of those things giueth courage to the defect of grace to be more vngracious Nothing is lawfull but that which tendeth to the glory of God and profit of man in comelinâ—sse so that the end of all ioy and myrth must be to glorifie the Creator Those pleasures of the body mind which are of good report are indifferent if modestly vsed honest exercise doth much relieue the debilitie of nature and quicken the dull spirits which would else be depressed and ouerladen with moderate labour Idlenesse is to be condemned as the bel-dame of all euil but idlenesse is not onely in doing nothing but also in doing things vnprofitable Eschew euill and do good it is not inough to abstaine from euill but we must do good also Some Playes as they are now in vse are scandalous and scurrillous detract from Vertue adde to Vice and the very May-games of all sin and wickednesse for for the most part they haue nothing in them but scurrillitie or some grosse shewe of doltishnesse to make the sinfull mouth of laughter to gape and often sporting at that which should rather moue pittie and compunction Stages of desolutenesse and baites to entice people to lightnesse For is not Vice set to sale on open Theaters is there not a Sodome of filthinesse painted out and tales of carnall loue adulterie ribaldrie leacherie murther rape interlarded with a thousand vncleane speeches euen common schooles of bawdrie is not this the way to make men ripe in all kinde of villanie and corrupt the manners of the whole world And there wanteth no Art neither to make these bawdie dishes delightfull in taste For are not their Dialogues puft vp with swelling wordes are
and swagger with such confused disorder that a sober man comming amongst them would verily thinke hee were in hell carowsing healths on their knees at which great snuffe is taken if not duly pledged and so great indignitie offered as many times the field is chalenged where the diuels champions trie their valour which to some is vntimely warning Some like swine wallow in their owne filth and forced to disgorge and cast vp the superfluitie and excesse which calleth for vengeance from heauen for so monstrously abusing the good creatures of God And though a drunkard recouer himselfe againe yet the effect doth still remaine leauing such a slyme behinde as defileth both body and soule yet not a fewe are rocked a sleepe in this brutish desire but ô beastly and sinful desire to circumscribe a mans chiefest good within the compasse of his belly and destroy all those good parts that inhabit about the soule and suffer the basest part of the body to ouercome the fiue wits What a madnesse is this custome getting victorie by little and little preuaileth so much with some that they become remedilesse and haue not only the mappe of drunkennesse drawne on their visage by continuall vse but the whole man polluted with the essentiall properties thereof Oh how odious is this vice to God and good men and how dooth it putrifie and contaminate body and soule and yet how plentifully doth it raigne in most places without suppression for now all good fellowship is in drinking and hee is a flincher that will not take his licour and be drunke for companie This riseth from sufferance and too much lenitie for if drunkennesse be but a May-game and hee accounted no good fellow vnlesse hee be a perfect drunkard no maruell if it be so much practised But the surplusage of Ale-houses especially those that arâ— kept by vnconscionable and irreligious persons who make no scruple to open their doores to euerie drunken mate is no small meanes to multiply a swarme of monsters in the Common-wealth Is it not lamentable that a poore man who hath nothing to keepe his charge but his sore labour spendeth all hee can rap and rend in drunkennesse and ryoting and his wife children want that which he leaudly wasteth and where is the cause but in such base minded people that for greedinesse of filthy lucre doo suffer them to drinke out theyr eyes and sweare out their hearts so they may gaine but let them be assured that hell mouth gapes to swallow vp such greedie accursed monsters vnlesse they turne with speedie repentance It is now growne an exercise and a game of actiuitie to swill and quaffe much and he that drinketh most winneth the prize whereof hee is as proud as if he had carried an oxe with Milo at the Olympian games And by your leaue drunkennesse is too grosse a terme and deserueth the stabbe For although all those fine termes and prittie Epithites which are giuen to that sinne import as much yet forsoothe it must be couered with many sportiue denominations otherwise you shall incurre no small displeasure and bring your selfe into a drunken danger But let them blinde it so long as they can with neuer so many faire attributes yet sobrietie and reason will vnmaske and lay them open to their vtter obliquie and though they frame this naked excuse which they alledge as a poore shift to saue theyr credit that they are not drunke so long as they knowe what they doo can goe stand hold their first man and keepe a iust reckening of their pottes But he that drinketh more then will content the want of nature and falleth into the excesse though his braine be so well setled as he is not by and by bereft of reason yet he deserueth no other epithite then a bowsie beastly drunkard And when by coaction one shall be vrged either being not a thirst or his appetite not mouing the one offendeth in offering the other in taking and hence it is so great strife and quarelling ariseth and so many frayes and field-meetings growe Drinking one to an other according as I conceiue is no other but a participation of loue and a kinde communication as when a man saith Syr I drinke to you with all my heart this cup of wine being as much as if he should say all the strength and good this wine shall minister to my body I am readie to spend it in your seruice which being gratefully requited by the other is full of humanitie Many noysome detracting euils lye hid in the bosome of a drunkard which breaketh out vpon euery occasion in so much as he can neuer be at peace but one torment succeedeth an other which as eating vulcers or sores byte and gnawe continually neuer suffering body or mind to haue one houres respite for intollerable anguish The body I say is subiect to so much pestilence and rottennesse as cannot in fewe words be expressed the face blowte puft vp and stuft with the flockes of strong beere the nose so set out with pearles diamonds that by the reflecting beames which they cast froÌ„ so glorious antiquitie the bye-standers may see to walk as by a lighted tapor and the whole body so impaired and shaken with goutes sciaticaes panges palsies appolexies c. that for the most part lye vnder the Phisitions hand who though they liue yet such life is a liuing death for Medice viuere est miserè viuere And being thus surfetted liue disconsolate and hasten their owne destruction by casting themselues headlong into the bottome of endlesse wretchednesse For the excellencie of reason being thrust forth of her cabbin by wine washing excesse they incidently fall into woe and miserie Lot being drunke committed incest with his daughters Noah was mocked of his sonnes Holofernes had his head cut off by a poore woman for it is an easie thing for the diuel to accomplish his will if the mind be bent to surfetting For this is that poysoned fountaine out of which floweth so many maladies greeuous long discases impostumations inflamations obstructions ventosities and what not whereby the mildnesse of nature is disturbed And therefore one of the Sages being asked why he refused a cup of wine when it was offered him because quoth hâ—e I take it to be poyson for this other day when I was inuited to a Feast I sawe that euerie one that drunke of it soone after decayed both in minde and bodie hauing lost both reason and vse of theyr limbes and as the Poet saith Vino forma perit vino corrumpitur at as But these straunge euents happen not simply in respect of the wine it selfe being in it owne nature good for if it be moderately taken it comforteth the bodie and cherisheth the minde strengtheneth the sinewes and helpeth the eyes and that was the cause Saint Paul counselled Tymothie to drinke a little Wine but only and altogether in the intemperate and immeasurable vsage So is it likewise in
and brought them vnder the Romaine yoake and by thy matchlesse and heroicall spirit hast made the Capitoll ring of thy glorious triumphes yet notwithstanding to beate downe ambition to bridle furie to temper iustice with mercie to be humble in maiestie and conquer the vnruly passion of the minde hee that can do this Non ego eum cum summis viris comparo sed simillimum deo iudico I do not onely compare him with the best men but I thinke him rather a God By this it is manifest that this Annarchie this rebellion that is in nature cannot so easily bee bridled and kept from rushing into disorder but by execution of lawes and to this ende is the Magistrate set vp and the sword of Iustice held out to tame the vnrulinesse of nature Now therefore the whole felicitie of man standeth in temperance and in quelling those boyling lusts that set themselues against the noblenesse of Vertue Epictetus giueth two rules to beare and forbeare by the first patiently to beare aduersitie and the bitternesse of Fortune by the second to flye concupiscence and abstaine from the will of the flesh and these are the two pathes leading to Vertue To conclude there is no true ioy without Vertue this is perfect honour true nobilitie she offereth herself freely to euery man she denieth none but is open and ready to all that will seeke her and doth neither require house land orworldly wealth but is content with a poore naked man and therefore seeing that all is vaine without her it is a shame to desire glory by riches or birth and not rather deserue it by his owne vertue For he that is therewith possest is famous in earth glorious in the graue and immortall in heauen according to the Poet Omniâ— roscidulae quacunque sub orbe Diana Vivunt sunt fatis interitur a suis Virtus sola mori diuorum munere nescit Cumque suis musae vatibus vsque manent All things that vnder Dians sphere doth liue or draweth breath To fatall chaunge are subiect sure and vnto greisly death But Vertue onely with the gods remaines immortall aye Where her religious followers do liue in happie staye By Vertue the famous Camilli Fabij Scipiones are mounted vp aboue all earthly weaknesse a memorie of their noble vertues coÌ„meÌ„ded to posteritie For there is nothing in this world of so great price and which causeth more to augment then the trade of good manners For by this meanes not onely fathers of families haue taken a domesticke forme of regiment in theyr houses by good order keeping but also Kingdomes Common-wealthes and publique affaires doo hereby flourish and are happily maintained And for this cause I haue willingly aduentured to moue and stirre the mind therevnto and that with a zealous affection And although I haue taken vpon mee a thing very vnfit for my rude and small vnderstanding yet I doubt not but the honest and vertuous will gratifie and approuc this my simple endeuour especially because they more esteeme the preciousnesse of Vertue then the pompious glorie of Vice wherein they obserue the counsell of the wise Heathen who wisheth that no man should despise the simple labor of an other man especially if he speake good words and giue no offence to the weake And this was Platoes diuine institution amongst many other soueraigne decrees that it is needfull in euery Common-wealth to prescribe and giue order that it be not permitted to any man to publish any thing hee hath composed except it be first perused and allowed by indifferent Iudges therevnto assigned If this iniunction were duly obserued so many leaud bookes vaine pamphlets and scurrillous ditties would not so easily passe neither would idle wits bend themselues to write For now through the abundance of naughtie bookes wee are greatly endamaged for by learning the sound doctrine of good men the basest and blindest manner of writers is most-what approued From this spring or fountaine is risen this mortall and monstrous infection before noted Neither is this all for there is a naturall rebellion which like a sore runneth ouer the whole body so that if the ground of the heart be not fallowed and ploughed vp and good seede sowne therein the happinesse and felicitie of man is choked hith weedes and poysoned with Hemplocke iniquitie hath gotton the vpper hand so farre that if we looke into the monstrousnesse of sinne in this age we may see euery abhomination sport it selfe as though there were no God Drunkennesse is good fellowship Whoredome and adulteriâ— youthfull prankes Swearing the fire of manhood Hypocâ—isie deceit and cousonage a common practise In a word there be too many whores too many knaues too many brothel houses too little labour too much idlenesse too many Ale houses too litle loue too much hate too little deuotion and too much hard-hearted Christianitie But I speake not this to derogate ought from the diligence of any Neuerthelesse it were to be wished that more care were had to execute Iustice on such grieuous malefactors If I haue done well to note what is amisse thou shalt doo much better to mend the abuse Or if it be ill and of little worth If thou canst do better I pray set it forth Finally the consideration of these abuses before named ought to stirre vp both superiour magistrates and inseriour officers to aduance Vertue and reforme Vice because as the one begetteth most heauenly things in this earthly world so is the other the ouerthrowe of all happinesse both here and in the life to come The Minister of the word therefore is not exempt from this labour for as he is the Phisition of the soule so is hee to watch ouer the sicke patient not so much to attendere famae corpori as to negligere salutem ecclcsie to be olde in yeares and young in knowledge to couet to be rich in purse and poore in charitie to purchase pleasures build great houses and shewe no fruites by the sequell and euent that they worthily enioy their dignities as many do in this age that stand in a spiritual place are notwithstanding meere temporall men and so rooted in the slesh as they yeeld no fruites at all of the spirit but they ought for care conscience and in a godly zeale holding sacred places to labour earnestly and officiously to suppresse those horrible euils that are so vsuall and commonly practised that by this sinne and wickednesse may be abolished the true seruice of God maintained to his owne glory the good of his Church and the happy and peaceable gouernment of this honorable Citie FINIS The faults escaped in the printing I pray thee friendly Reader correct with thy pen for by reason of some earnest businesse I haue not so narrowly looked to them as I would haue done Vertue desined Vice deâ—ined Ex viro dicitur virtus Actus The Christian Vertue Prudence Scire tuum nibil est nisi te scire hoâ— sciat alter Ennius Notes of a