when nothing is more wretched the nurse of pride the schoole of abuse and the guide that leades into many temptations it is much better rather to shine in Vertue then in riches And therefore our Sauiour Christ in the Gospell compareth the felicitie of a rich man to an impossibilitie saying that it is as hard for him to climbe to heauen being loaden with drosse as for a Cammell to creepe through the eye of a Needle and this made the Philosophers in their humane wisedome so much despise worldly honour and vndergoe pouertie with so great patience Examples of contemners of money Annacreon hauing a huge masse of money sent him by Policrates could neuer rest till he was rid of it againe his minde troubled his sleepe broken returned it againe to him that sent it saying he neuer liued in so great feare and dread all his life long as hee had done those two dayes while the mony was in his house Phocion in like manner when the king had sent him a great beneuolence hee asked him that brought it what mooued his maister to send him so much mony seeing the king did not know him answered it was in respect of the great fame he heard of his vertues If that be the cause quoth he carry it backe to him againe and let him leaue me as I am and not by increase of wealth to diminish my vertues Diogines refused all and craued nothing but the common benefit of the Sunne which Alexander had taken from him by standing betweene him and it Plutarch reporteth that when Alexander vpon a time came into a poore barren Countrey thinking to haue made some great conquest found the inhabitants gathering rootes grasse to eate neither vsing force to repell and keep him backe nor any meanes to disswade him from his warlike attempt but as poore snakes were altogether busied for their bellies The King considering their pouertie and vnfruitfulnesse of their countrey had pittie and compassion on their miserie and bad them aske what they would and it should incontinently be graunted Quoth they with one consent giue vs euerlasting life Why how can I giue that quoth he that am but a mortall man Then why seeke you to win the whole world as though you were immortall and should neuer dye Zenon Crates infinite were the examples of those that were rauished with the formossitie and excellent hue of Vertue that they contemned money riches pompe choosing pouertie for the pure life of perfection bearing the bitternesse of fortune with an vnconquerable courage The auntient victorious Romaines sought after Vertue and by their noble deedes and heroicall spirits got the palme of true honour not sparing body or goods to aduance the Cōmon-wealth The shadow of vertue was more esteemed among the Heathen then the true body is now among the Christians in so much as many of them had not wherewith to endowe theyr daughters nor which was lesse to defraye Funerall charges but what they had out of the commō store which by their conquests they had so greatly enriched as Scipio Sylla and the great Pompey for then Vertue was their chiefest riches An example we finde of a noble captaine who beeing offered a great reward by his Generall for his knighthood and valour done in seruice with this gratulation thou shalt bee paide in riches for thy valour and not in honour for Vertue hee refused the one and tooke the other counting riches not worthy to bee matched wirh the dignitie of Vertue The Martyrs in all ages are much to bee admired that being indued with true fortitude did most willingly embrace their deathes and suffer their bodies to bee rent torne and cruelly burned by the persecutors for the profession of a good conscience and by theyr meeke sufferings gained perpetuall honour And although it falleth out as for the most part it doth that men indued with rare and singular vertues are vtterly forgotten and scarce noted while they liue yet beeing dead theyr fame mounts vp to heauen and is divulged and spread in the earth for the want of a good thing is then most precious when it is remooued farthest off Cato was scarce knowne while he liued but after his death was of great price and all those famous Philosophers Orators schoole-men that liued in darknesse and were so basely esteemed yet wee see by the memorie of their goodly vertues they now liue againe by being recommended from one age to an other And herehence sprung the multiplicitie of Heathen goddes I meane from the notable vertues of singular men for the foolish antiquitie honoured men as gods after their deathes Cicero de nat deor which eyther were of high dignitie while they liued of great birth or had done some notable benefite for their Countrie for honour and reuerence is rehibited for some certaine cause rising of externall things framed by Vertue for honour is compounded of honestie Honor ex virtute oritur Hermes or Mercurius was of such fame among the Aegiptians as hee was deified and made a god calling him the Messenger of Iupiter Mars a great warriour Bacchus the inuenter of wine Esculapius a Phisition Pytho was so reuerently thought of amongst the Barbarians for that by his singular wisedome hee had withdrawne the inhabitants from their vices that they made of his Cottage a Temple giuing him diuine honour What contumelies and strife was about the bodie of Homer when seuen Cities were at variance to possesse his corpes when he was dead Septem vrbes certant de stirpe insignis Homeri Aulus bell Smyrna Rhodes Colophon Salamin Ios Argos Athenae Diogenes liued beggerly in contempt but after his death was honorably interred in a monument of fame so that the memorie of these sprung from the roote of Vertue and from some notable exployt which got the peoples loue who thought the applause of this worlde was no sufficient recompence for theyr vertues The flourishing state of the Romaines Athenians Lacedemonians and other dominions Vertues hold vp a common-wealth were all vpheld by Vertue for where Vertue is established there Vice is detested for as light and darknesse fire and water cannot be put together but one will confound the others nature so these two contraries cannot ioyntly hold possession but one will vtterly extinct the other and where Vertue is wanting in a generall gouernment that Common-wealth is wholly ouerthrowne Oderunt peccare boni virtutis amore Hora. Oderunt peccare mali formidine paene The good hate to sinne because of Vertue the bad for lawe but he is onely good that of his owne wil and honest mind eschueth euil more for cōscience sake thē for dread of mans punishment the euill and vicious contrariwise are with-held by the rigour of Iustice and for feare of penaltie the rebellion within is kept from outwardly working so that nothing but the sword of the magistrate doth the hot rage of his furie when the conscience lyes vast and open to all
wicked desires he is not to bee numbred amongst vertuous and good men To conclude where the Common-wealth is guided by godly lawes of Princes the lampe of Vertue shining in the hearts of subiects laudable sciences imbraced Iustice without partialitie administred the good protected the bad punished peace maintained there is a happpie and blessed gouernment a sweete harmonie of nature and an earthly Paradize for he that shall goe about to counite and couple Vice Vertue in one putteth a man and a beast together honestie admits no such knot for the end of good which ought to be after one sort must not be mingled with any thing disagreeable in an other sort for Vertue is no longer Vertue if mixed with contrarie qualities we may then safely conclude that there is no goodlyer possession then Vertue and that it is perfect folly to couet to be rich mightie and creepe vp to worldly honour and make so small reckening to be stored with Vertue which is so certaine the tytle so glorious and permanent wherevpon one calleth it Dimidium animae meae which is not vnproperly spoken for take away vertue from a man which is the plain path to sanctimony he must be numbred among those creatures that haue onely essence and want vnderstanding sith hee aymeth not at the purpose of his creation The audacitie and stout courage of the Heathen was such that for morrall vertues would cast themselues into daungers many times deadly abandon riches endure pouertie abide tortures desiring rather a poore quiet life to follow Vertue then by a prosperous state to draw the mind into a troublesome stirre for pouertie performes that indeed that all Philosophy goeth about to perswade But this dooth much shake the feeble conscience when wee behold diuers good men endued with rare vertues and stored with good parts Vertue dismayed by pouertie notwithstanding oppressed discarred and as it were made the scorne and May-game of the world finding no place of safetie to rest vpon and the bad and vicious to sit in Fortunes lap Now whē we mark these vnproportionable accidents onely with the eye of common reason ô how it distracteth the minde accusing through ignorance the iust and diuine prouidence because he permitteth the good to be punished with miserie and the bad to swim in prosperitie but if we bend our wits to find out a deeper reason we shal see that the good are not afflicted for their hurt but fatherly chastised for their better triall the wicked not fauored but seuerely punished for God worketh al things for the good of those that are his yet who can denie but that the burthen of pouertie is importable hunger imprisonment exile intollerable persecution and death insufferable all which is inough to driue a man to dispaire of his owne happinesse supposing God had vtterly forsakē him but the waight hereof is lightned made easie to them that steadfastly beleeue Gods promises and cast their care on him as Peter willeth Cast thy care on him for hee hath care on thee Moreouer though a man be poore sicke diseased and wayed downe with a clogge of miserie An honest mā is not poore for in aduersitie Vertue sheweth her chiefest operation yet can he not say hee is so bare and naked as vtterly vnable to help himselfe or an other for admit he hath no temporall goods to helpe that way yet can hee harbour and shewe the rights of hospitalitie if hee hath neither of both yet can hee visit the sicke and cheare vp his mind with good counsell if he be poore sicke lame harborlesse and comfortlesse himselfe yet can he helpe with his prayers and communicate his loue by his orysons and deuout supplications so that euery one hath a rich fountaine within which vpon euery occasion may be powred out and therefore no man can pleade disabilitie and want of meanes to relieue And what though a man haue some casuall deformitie in his body or bee vnhappily fallen into a wretched estate yet so long as his vertue and honestie may bee iustified hee neede not bee ashamed of brusing the flesh or feeling penurie but rather boast and glorie in them for it cannot bee any shame or dishonour to carrie about him the visible tokens of such scarres neither dooth it any whit impaire his credit with the wise and vertuous nor make him of lesse esteeme with good men much lesse with God who putteth no difference between a king and a begger but onely in obedience to his will but here is the ignominie to bee branded with the hotte iron of wicked conuersation as when a man shall haue his eares cut from his head The simbolls of vanitie or marked in the hand for some villainie and the spots of vice so pregnant on his body or going vnder a hard censure for a bad opinion iustly conceiued in this case hee hath small cause to glory or boast but rather blush be ashamed and exile himselfe from common societie and striue with humilitie to reforme those rebellious passions that haue so strongly lead him into such dishonestie But where Vertue doth rule the affaires and actions of this life are mannaged with wisedome and those swelling thoughts kept backe which as a raging floud carrie away all that is not ground-fast that any outward griefe is quietly suffered and patiently endured for what aduerse fortune soeuer happens is borne with contentment in so much as neither pouertie sicknesse crosses afflictions or what calamitie soeuer come cannot moue or distemper a stayed minde for beeing inflamed with a constant resolution doth fit himselfe to beare the troubles of this life with a valiant and immutable courage Stilpo a Greeke Philosopher when the citie where hee dwelt was burnt to sinders his wife and children consumed in the flame and all that hee had turned to ashes himselfe hardly escaping with his life was asked what he lost in the fire quoth he I lost nothing Omnia mea mecū perto for Omnia mea mecum porto all that is mine I carrie about me meaning his vertues the onely proper goods of a wise man which no force of fire can cōsume 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 the 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 Heathē make of worldly losses for it is the nature of mā 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 Diogenes Riches rightly vsed are great blessings or his loade of gold as Fabritius or cast his treasure into the sea as Antippus I verily suppose fewe or none would bee of
she is deuidable and albeit many sprigges growe out of these foure braunches yet is shee called Vertue in the singular number Prudence 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 repēt 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 Scire tuum nihil est nisi te scire hoc sciat alter 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 Ennius or in pouertie sicknesse and tossed too and fro in miserie if he reioyce in these afflictions Notes of a wise man 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 Iustice is a vertue that giueth to euery man 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 affectiō 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 excellēt 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 Tuū 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 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 mystie 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 striuing in a good cause the cause is all The cause maketh a Martyr 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 wont 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 thē 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 The Spanish brauadoes and came armed with instruments of tirannie to insult ouer our natiō 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 ro 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 faint 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 God gaue the victorie 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 great many beyond hope to vanquish it is no maruaile if the successe fall out against his desire for Ne Herculus contra duos First 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 though by imperiall commaund 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 aloft 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 stirre 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 True valour standeth not in vaine quarelling 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 God the law of nature loue charitie which is aboue all care of their owne saluation do arrogant to themselues glory by defacing and spoyling the Image of their Creator The sonnes of Cain thus maistred with wrathful furie murder and dismember their bretheren and as catiues and slaues bend the will to such inhumane crueltie and so become branded to euerlasting destruction Now if all Vertue doth consist in obeying God keeping his lawes maistring wicked anger and holding concord how can that be praised which is against such a blessed assembly of vertues or how thinke they that that offence can be remitted which is abhorred detested so expresly prohibited in the sixt Commaundement men ought to liue in Christian amitie and leaue all reuenge to him who saith Vengeance is mine and I will repay it The poore Cinick when one had hit him on the eare The patience of the Heathens memorable I thought quoth he I had left one place vncouered Socrates being tolde one spake many railing and euil words of him was no whit moued thereat and being asked why he would beare so great indignitie answered if he spake truth I haue no cause to be grieued being iustly blamed if false I haue lesse cause to be angry because that which hee spake pertained not to mee O that men would learne patience and not so often fight and murder one an other for verball and idle quarells for now if one amongst a hundred be patient quiet will carrie coales and meekely suffer rebuke he is noted of cowardize and deuoyd of manly parts Now lastly followeth Temperance Temperance as a sad and sober Matron a prouident guide and wise Nurse awaiting that voluptuousnesse haue no preheminence in the soule of man the most glorious Vertue in any kinde of estate she ordereth the affections
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 greater 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 moderately 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 men 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 Pouertie ought not to disquiet the minde but to allaie the heate with contentation and pacifie 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 mā vnhappie if immoderate desire creep not in to breed rebellion so that still our former assertion must hold In medio concistit 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 nor 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 Ycoras had held his medium tutissimum he had not so vntimely fallen In medio concistit virtus 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 heauē 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 Dipsas 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 greedinesse 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 aetas 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 be downe in misery yet if honest and vertuous hee is raised vp to immortall glory for the excellency of Vertue makes him shine with such a grace as he may soone be eleuated to the top of true honour and cannot goe vnrewarded for his honourable seruice Post funera virtus for hauing valiantly fought vnder the banner of so noble a matron his paie is fame in despite of death and eternall felicitie in the world to come for Vertue inableth a man to enioy the fruition of perfect happinesse and eternall life Then let a poore man reioyce in affliction and patiently beare aduersitie and comforte him selfe with the hope of a better life which assuredly hee shall enioy if so be he hold out to the ende in a holy and vertuous course The comfortable
hope of a poore man and for sorrow here haue ioy there and for a hellish life now a heauenly life then when those that haue their heauen here and wallow in solace ioy and carnall pleasures in this world must with Diues be tormented in endlesse flames in the world to come To what end then should a man be grieued at misery and murmur as though hee were an abiect an outcast and forlorne when there shall be a supply of his wants in aboundant measure and be crowned a king of that heauenly Ierusalem Vpon a time Solon found a poore man sitting by the sea side bewayling his miserie in great dispaire whom he comforted in this manner Brother why weep you what haue you lost is it want and pennury that nippeth you Alas for that you haue small cause for say you were in the middest of yonder great sea loaden with treasure in daunger of drowning would you not willingly lose your goods to saue your life Why thinke then you were once in like perill and haue escaped and lost but your onely goods then now pacifie yourselfe be content with your state Thus we see what daunger a rich man is in by the opinion of this wise Heathen Vice Vertue two waies Two waies are proposed and laide open to all the one inuiting to Vertue the other alluring to vice the first is combersome intricate vntraded ouergrowne and many obstacles to dismay a passenger the other plaine euen beaten ouershadowed with boughes tapistred with flowers and many obiects to feed the eye now a man that lookes but only to the outward shewe will easily tread the broadest pathe but if hee perceiue that this smooth and euen way leads to a neast of Scorpions or a litter of Beares he will rather take the other though it be rugged and vnpleasant then hazard himselfe in so great a daunger The high-way that leades to pleasure is verie spatious it lyeth open like the sea many tempting motions to inuoke the mind Lamea sitting by the way gorgiously deckt the Syrens with sweete melody to intrappe the passenger if with Vlisses he bind not himselfe to the mast of prouident respect and many Lyōs Beares Wolues lie in waite for their pray But the pathe leading to Vertue though it be toylesome laborious difficult a way vneasie to be trackt hard to finde craggie stonie thorny and a sweating turmoyle as the Poet describeth Nam via virtutis dextrum petit ardua callem Dificilem que additum primum spectantibus offert Sed requiem praebet fessis in vertice summo For Vertues rugged pathe requires a stout and painfull minde And daungers new are multiplied to such as will her finde But in the ende great ioy she brings c. Yet seeing hee goeth streight to his iournies ende shall arriue at the house of Fame be crowned with honor who will not vndergoe a poore labour to gaine so rich a Iewell for though the rootes of Vertue be bitter yet the fruites be sweete Againe if in things dangerous and full of perilles Dulcia non meruit a man will not sticke to hazard his life run through fire and water abide hunger colde and willingly beare a thousand miseries incident to long and tedious iournies to diue into the bowelles of the earth for golde traffique to Orinoque the Indians and farre remote places to feede the long desire of this short life as the Poet saith Impiger extremos currit marcator ad Indos Per mare pauperiem fugiens per saxa per igneis How ought they thē to hunt after Vertue the bright sonne of prosperitie which can raise them vp tamquam ê puluere luto out of dust and claie to the high pitch of euerlasting honour Many waies leading to shame But as many waies crosse the Queenes high-way so Vertue is wanted and thwarted with many smoothe paths if by exact care they be not auoyded and though there be a spatious opposition an Antithesis yet no such difference at the first seemeth for long pacing breedeth content by reason the mine is nummed and brought a sleepe with such varietie of obiects as dazle the sences and fixe the opinion so firme in an ill course that he findeth himselfe enexorable to turne head and set footing in the way of Vertue Neuerthelesse though Vertue is so noble glorious honourable immortall c. that neither my dull wit rudenesse of speech or this little volume is able to expresse her infinit praises but had rather need of prompt eloquence and cunning most excellent and much leisure therevnto yet Vice is painted out with such goodly colours and so gorgiously set out with pompe that iumping with the naturall impediment a man is soone lulde a sleepe in pleasures and deluded by phantasma a dreame a shadow as it was with Calippus that dreamd he was a King and whēawooke he was a begger or the foole of Syracusa who being opprest with melancholy thought all the ships that arriued in the hauen were laden with his marchandize so doth it mocke the imagination with flattering allurements and drawe a man by litle litle to his owne destruction O t is an amiable diuel a sweet sinne a lycorous poyson a smiling cut-throate a weeping Crokidile so that by this the minde is drawne from all celestiall contemplation and from that heauenly regard which the singularitie of that diuine sweetnesse doth require and by that meanes become carelesse negligent in the pursuit of Vertue and haue no desire to be partaker of her vtilitie and profite but are wholy circumuented and carried away by Iniustice luxurie pride couetousnesse selfe-loue and such like for this fleeting ioy is a sweet delight but as the Poets faine that drinking the water Lethae breedeth forgetfulnesse so vice and pleasure makes the mind obtuse and carelesse of all holy vertues wherby the whole man is transported into all licentiousnesse And for this cause are pleasures compared to the Syrins that appeare louely in sight with golden locks chirry lippes rosie checks c. and all that part aboue the water goodly beautifull and pleasant to beholde but the tayle hid belowe is sharpe crooked venomous that she no sooner draweth a man vnto her by a wantō countenance but presently stings him to death for paine pleasure are two twins for he no sooner letteth his minde slip to one but the other is readie to cast him into a miserable estate And therefore to shun pleasures it is good to behold her behind and not before to cōsider what trouble torments dishonour and ignominie waits vpon her for after her ghests are surfeited with dainties she makes the ende as fatall and ominous as the Centaurs feasts a suttle Synon that telles a pleasing tale to breede securitie dropping hony from her lippes but hath the poyson of Aspes vnder her tongue a standing ponde cleare aboue but all filth and mudde below and therfore the wise schoole-maister warneth his scholler to shunne pleasures for feare
world how know you that why looke into their course of life if any vaine opportunitie be offred wil they not follow it if the wicked call to goe will they not run will they not dice carde sweare swagger and be drunke are they not vsurers extortioners proud persons and so cold in charitie that no Christian dutie can heat their loue so it is an easie thing to see their hypocrisie if a man but cast his sight vpon their conuersation And in like manner many at the end of the yeare as a charitable worke will keepe open house and set opē their gates for al the rake-bels loose vagabounds in a countrey and fill idle bellies with their flesh-pots when the poore blind lame and sicke are faine to lye in the depth of miserie without comfort helpe or succour and to what ende is this great superfluitie forsoothe to reioyce for the blessed feast of Christmas Indeede this feaste dooth bring great cause of ioy The false vse of true ioy for that beeing all lost in Adam and heires of damnation are neuerthelesse by the comming of the Messias the sonne of God who tooke on him our flesh at this time of the yeare to vndergoe the wrath of his father due to vs redeemed vs from hell and made vs inheritors of heauen here is cause of ioy what a happie memorie is this how ought this feast to be celebrated in magnifying the Almightie and lauding his name for so great a benefite but what a commemoration is here when they turne true ioy into carnall iollitie doth this true ioy stand in eating drinking rioting feasting mumming masking dauncing dicing carding and such like that taste wholly of Heathens superstition is God honoured by this nay rather is hee not more dishonoured at that time of the yeare then all the yeare beside So that a counterfeit ioy is set vp in stead thereof meditation and mercifull workes are pulled downe and Epicurisme set vp which doth vsurpe and imperiously beare rule ouer all holy desires for in this is theyr deuotion in vnlawfull and sinfull pleasures to gurmandize and waste in excesse the good blessings of GOD and these men will not sticke to lash out a whole masse of money in dedicating feastes to diuell Bacchus and maintaine Playes in theyr houses as filthy as the Lupercalia in Rome spend whole nights and dayes in reuelling and toaste themselues by theyr great fires Virg. and as the Poet sayeth Regifico luxu paratae epulae haue their Tables furnished at exceeding and princely charges to stuffe the guts and feede the belley and wish with Polmixe that they had throates as long as Cranes so that they might taste their sweets with more leisure In so much that by this vnreasonable excesse and gluttony in a fewe daies wast out that riotously that would relieue many poore people if measurably bestowed Thus I saye like Epicures they consecrate the memorie of this blessed feast with such a ioy as sauours altogether of the drosse and slime of the earth and this is liberalitie for sooth charitie and Christian loue when it is but prodigallitie vain-glory and hypocrisie Moreouer although they be too too slacke in honest duties yet will they scotch at no charge may bring pleasure or holde vp some vaine-glorious memorie as in building great houses to be christned by their names when many of them are but as Absolons pillar a monument of folly a spectacle of vanitie and a prey of time many chimnies little smoake large roomes wherein a man may walke and chawe his melancholy for want of other repast and neuer be put to the charges to buye a tooth-picker And to what ende is this great building and cunning Architect but to stand in the gaze of the world and make the passenger cry out with admiration O domus antiqua heu quam dispari dominari Domino Ennius O gallant house full well do I see How vnlike a Lord hath lordship on thee Indeed here is the two-folde benefit it yeelds not only in setting many poore labouring men a worke but also a Princely edifise and stately building is a great honour to a kingdome But such are worthie blame that ouerthrowe their state by building not being able to vse one roome well of those many they build for if a man of reasonable wealth fall into this humour of building gay houses if he did small good before is now vtterly vnable to do any at al his new foundation hath eaten vp all his olde meanes this is the simple pollicie of some men that loue to begger themselues to please the eye Againe how prouident men are to graft their childrē into great stocks that may not easily be striken with the thunder-claps of aduersitie though the stocke be neuer so rotten infected blasted with Vice yet if rich and mightie it is inough and surely this Ethicall pollicie were highly to be aduanced if so be that our continuing Citie were here but seeing all things are fraile momentaine short and transitorie that we cannot certainly number to morrow among the dayes of our life what a meere madnesse is this to be so in loue with the flattering smiles of this life and so myred in the dunghill of pleasures as to doate so much vpon it for verily men seeke their owne danger whē they make the thing that is indifferent to be vnlawfull do they not with Orpheus catch the ayre seeke the shadow loose the substance win earth and loose heauen Yet these aboriginies earth-bred wormes with high lookes and insolent bragges will stand vpō termes of gentilitie and deriue their pedigree euen from Cadwallader the last king of the Britons whē in sadnes they are not so much as sprinkled with one true drop of gentle bloud neither one propertie of a Gentleman vnlesse it should only stand in wealth great possessions which is contrary to our former assertion for if true gentrie be a mind excellently deckt with rare vertues not only by propagation of nature but by integritie of qualities not in beautie but in Vertue not in riches but in honor not in pride but in comelinesse not in costly and curious diet but feeding the hungry and cloathing the naked not in sumptuous building ioyning house to land kin to kin with respectiue marriages but onely in the true possession of Vertue then albeit a man wallow in wealth liue in pleasure fare daintie goe princely hung with pearle sweetly perfumed hawkes horses hounds and in a word haue whatsoeuer pomp glorie his hart can wish or the world affoord yet if he be not noble in Vertues but ignoble in vices and haue not those good parts that carry a vnion of good mens praises he is but pirat latro a theefe and a robber and all his rich paintings goodly buildings are but monuments of shame and basenesse Vertue more honourable then riches Is not Vertue then more honorable then riches doth it not raise a man to
immortalitie doth not riches ouerthrow his happinesse if not duly ouer-watcht with Temperance and if so be a rich man looke narrowly into his state and cast vp his accounts well he shall finde himselfe a very bankerout and to owe more then he is worth for why hath hee more plentie of bastardly riches then other men but that hee is a bayliffe steward Feoffer in trust to dispose lay out in almes and charitable workes Now then if hee apply them to his owne vse what reckning can he make or how wil he answer it at the great assises when it shall be obiected by the king of glory When I was naked you cloathed mee not when I was hungry you fed me not c. Goe into euerlasting fire c. And therfore these great rich men of the world haue obiects before theyr eyes and are hemde in with poore on euery side heere is one crying for bread there an other for cloathes the sicke to bee visited the lame and infirme to be comforted the straunger to be lodged so that they cannot turne their eyes no way but they haue motions to stirre vp charitie and wofull clamors sounding into their eares of want and yet had diuers of them rather doo any thing then relieue theyr necessities to giue tenne pound for a Hawke then ten pence to cloathe the naked The Rauen forsakes her young 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 thē 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 Cold charltie in these daies among many mysers 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 A note for belly-gods 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 puft vp with pride and disdaine but studie 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 saue 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 vpō trust to paie 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 mā 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 Another 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 prodire tenus si non datur vltra Hor. 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 No ende of making many bookes 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 Curious starre gazers and how Moses could write credibly of the worlds creation liuing so many yeares after as though 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 reuelations The Pope looseth nothing by this 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 silogismes 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 Epist 18. li. 1. Alter rixatur de lana saepe 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 out scandals slaunders Busie controwlers 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 harbour in 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
their glory if smoothly and pithily they can trick vp a tale of some beastly prapus of lawlesse lust and rip vp the genealogie of the Heathen gods to carrie the minde into wonderment ô how they will diue into the bottome of their braine for fluant termes and imbossed words to varnish theyr lyes and fables to make them glib and as we vse to say to goe downe without chewing which as poyson doth by litle and litle disperse it selfe into euery part of the body From hence riseth so much foolish idle prattle the Seruing-man the Image of sloath the bagge-pipe of vanitie like a windie Instrument soundeth nothing but prophanenesse and some are so charmed as they spend their whole life in vaine reading because they see in theÌ„ as in a glasse their owne conditions now such vaine fragments as fit their humors they sucke in and squeese out againe in euery assembly It is too true that one such wanton to ye dooth more breed Vice then twentie godly treatises can induce to Vertue nor twentie Sermons preached by the best Diuine in EnglaÌ„d doth not so much good to moue to true doctrine as one of these bookes do harme to intice to ill liuing they corrupt good learning subuert all sanctimony and by a tedious pratling ouer-sway the memory from that good purpose whervnto it ought to be imployed not informing the iudgement in matters worthy to be learned From whence then creepeth in this pestilence but out of these vaine bookes for euery mischiefe by litle litle crawleth vpon the good manners of men which vnder some shewe of goodnes is suddenly receiued which by a voluntary admittance at the first becoÌ„meth habituall especially 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 abilitie 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 Facaecia 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 paucioribus facultas 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 Vaine workes wel rewarded 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 whâ—ch 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 tend to rectifie the iudgment lieth stil 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
Hor. in arte poetica the deuiser of Tragedies aymed at Vertue in blazing out the deeds of honestie with graue and sober termes which indeed were rude imperfect by reason of the infancie of the time vntil they were afterward adorned with the choice flowers of Sophocles and Euripides Quintill lib. 10. of whom it is doubted whether is the better Poet. These did labour by modest delight to drawe men by example to goodnesse neither can I imagin but that they obserued many particulars as well in the choise of their Auditorie as of good matter without greedie desire to multiply excessiue gaine and no doubt were played priuately in their Accademies at some set times at which were present the chiefe Burgomaisters Senators and graue Fathers of the citie But if we oppose our quotidian Enterludes to them of former time and consider the multitude of ours with the paucitie and fewnesse of theirs wee shall see a great diuersitie as well in the method of writing as in the time place and company for now nothing is made so vulgar and common as beastly and palpable folly lust vnder colour of loue abstract rules artificially composed to carrie the minde into sinfull thoughts with vncleane locution and vnchaste behauiour as groping colling kissing amorous prattle and signes of Venerie whereby the maidenly disposition is polluted with lust and moued to impietie Againe if a man will learne to be proud fantasticke humorous to make loue sweare swagger and in a word closely doo any villanie The documents of Playes for a two-penny almes hee may be throughly taught and made a perfect good scholler so that publike Sermons are made of all kinde of naughtinesse and the bridle of wicked libertie laid on euery mans necke and herein standeth their glory if by pleasing the vulgar opinion they gaine a plaudite at which they streake their plumes spread theyr pride Wisedome doth euer mistrust it selfe When Phosion had made an eloquent oration before the people and seeing them clap their hands for ioy questioned such as were next him if he had vttered any foolish and vnseemly thing teaching vs by this that we ought alwayes to suspect the rude multitude for that their weake iudgements can hardly discerne betweene Vice and Vertue and their affections so dull that they commonly embrace the euill in stead of good In like maner Hippomachus hearing one of his schollers praised for his fidling bad him cease playing for he was sure there was some great errour in the fingering that hee was so applauded of the ignorant what true glory then can they iustly merit that are praised by the witlesse and braine-sicke multitude And as these copper-lace gentlemen growe rich purchase lands by adulterous Playes not fewe of them vsurers and extortioners which they exhaust out of the purses of their haunters so are they puft vp in such pride and selfe-loue as they enuie their equalles and scorne theyr inferiours Now the common haunters are for the most part The common spectators and Play-gadders the leaudest persons in the land apt for pilferie periurie forgerie or any rogorie the very scum rascallitie and baggage of the people theeues cut-purses shifters cousoners briefly an vncleane generation and spaune of vipers must not here be good rule where is such a broode of hell-bred creatures for a Play is like a sincke in a Towne wherevnto all the filth doth runne or a byle in the body that draweth all the ill humours vnto it For what more fitter occasion to summon all the discontented people together then Playes to attempt some execrable actiō commotions mutinies rebelliōs as it hapned at Windhā in Norff. in the time of Ed. the 6. where at a Stage Play according to a drunken custome there vsed the horrible rebelliō of Ket and his complices by a watch-word giuen brake out to the trouble of the whole kingdome and doth it not daily fall out in common experience that there is either fighting whereof ensueth murther robbing and theeuering whereof commeth hanging or spotting the soule with wickednesse that he becommeth the very sonne of Beliall and are they not growne odious to good men and ill reported of are these indifferent to bee vsed nay verily if a man loue his owne safetie he ought to withdrawe himselfe from such vaine spectacles But especially these nocturnall and night Playes at vnseasonable and vndue times Playes in the night very hurtfull more greater euils must necessarily proceed of them beeause they do not onely hide and couer the thiefe but also entice seruants out of their maisters houses wherby opportunitie is offered to loose fellowes to effect many wicked stratagems In a word as they are now vsed they corrupt good manners and set abroach the vessell of all vncleanenesse the eare is tickled with immodest speeches the minde imprinted with wanton gesture and the whole affections rauished with sinful pleasure in so much as many leaue their honest callings liue idlely and gadde to those places where the diuel displayeth his banner liuing so long vpon the spoile of other men till at last they are eaten vp by Tyborne Nay many poore pincht needie creatures that liue of almes and that haue scarce neither cloath to their backe nor foode for the belley yet will make hard shift but they will see a Play let wife children begge languish in penurie and all they can rappe and rend is little inough to lay vpon such vanitie Neuerthelesse some will obiect they are necessarie and fit to be allowed in pollicie and why so because they are meanes to occupie idle people and keepe the worser sort from worser exercises for if Playes were not say they some would to drunkennesse some a whoring others to dice cardes riotting and such vile practises which by Playes is all preuented This proueth them as lawfull in London as the common Stewes in Rome or Venis for is this a sencible reason that of necessitie one sinne cannot be pulled downe but an other as bad or worse must be erected in stead of it it is no sound argument to dispence with one to eschew the other and so by shunning Carribdis fall vpon Scilla but how shall we spend the time as though there were no exercise to be vsed but that that leadeth to mischiefe Time flyeth away apace and therfore we are commanded to redeeme the time seeing we haue but too much when we wilfully loose and abuse it Idlenesse is a sinne great inough of it selfe though it haue no nourishment by sinfull games and sports but doubtlesse if the cause were remoued the effect would soone cease and the time bee spent in more honest endeuours and by litle and litle the lawe obserued the men would be wained from such intollerable abuses Others will belch out this blasphemie that a man may edifie as much at some Play as at a Sermon this I easily graunt if so be when he goeth to Church he leaueth his heart at home or at least
it is so flintie that no good thing will penetrate the diuell sitting at the elbowe and eyther rockes him a sleeepe or amazeth the minde with wandring thoughts so that filling a place as a Cipher in augrime heareth a buzzing sound in his eares but is neuer truly toucht in his heart Beside the affections are not alike for at a Play the whole facultie of the minde is altogether bent on delight the eye earnestly fixed vpon the obiect euery sence busied for the time the eare narrowly waiteth to catch that that is vttered sending it to wit wit to reason reason to memorie which locketh it vp in a clozet least it slip out againe the diuell in the meane time like a quiet fellow doth not trouble the affections with strange delusions and why so because they are occupied in his worke Furthermore a man is not wearied be it neuer so tedious because they doo not onely as I say feed the eare with sweete words equally ballanced the eye with variable delight but also with great allacritie doth swiftly runne ouer in two houres space the dooings of many yeares galloping from one countrey to an other whereby the minde is drawne into expectation of the sequell and carried from one thing to an other with changeable motions that although hee were vnacquainted with the matter before yet the cunning Art hee seeth in the conueyance maketh him patiently attend the Catastrophae when as at a Lecture and holy exercise all the sences are mortified and possest with drowsinesse so that by this then we may see our corrupt nature and the sore that runneth ouer the whole body for the minde is nothing so tentible at a good instruction nor the eare so audible as at a vaine and sportiue foolerie ô how dull is the affections to the one and how prompt to the other how the tongue will itterate and repeate the one with great ioye and smoulder vp the other in drowsie melancholye Many well gouerned Common-wealths did not onely note them to bee infamous persons that acted them excluding them from offices and giuing testimonie in causes crimminall but also supplanted and beate downe Theaters and common Play-houses least any things should be imprinted in the peoples harts against honestie Licurgus banished all Players Pypers Sophisters c. Ouid for his wanton Ars amandi was exiled by Augustus Iuuinall as an instrument of obscenitie and bawdery was driuen out of his countrey because by their wanton Elegies they made the mindes obsequies to loose liuing A good old father being demanded what he thought of Playes and idle Poetrie answered they were very good to infect young wits with vanitie and needlesse fopperie The grossenesse of the Heathen was such Foule idollatrie in the Heathen that they dedicated Playes games mummeries maskes c. to their Idols to pacifie their supposed displeasure And although there is none but abhorreth such foule Idollatrie yet the diuell hath such a Heccatombe of sacrifices out of obscene and filthy Playes To bee short men ought to recreate themselues comely and decently and vse exercises of better report and lesse hurt for what saieth Saint Chrisostome to the faithfull of his time In no case saieth hee frequent Theaters least you bee branded with infamie It is no small offence saieth Ciprian for a man to disguise himselfe in the garments of a woman vnlesse in cases of great necessitie to saue the life c. And therefore it were to bee wished that all loue-bookes Sonnets and vile pamphles were burned and no more suffered to be printed nor filthy Playes rehearsed which are the bellowes to blowe the coales of lust soften the minde and make it flexible to euil inclinations vnlesse first seene and allowed by some of approued and discreet iudgement To conclude it were further to be wished that those admired wittes of this age Tragaedians and Comaedians that garnish Theaters with their inuentions would spend their wittes in more profitable studies and leaue off to maintaine those Anticks and Puppets that speake out of their mouthes for it is pittie such noble giftes should be so basely imployed as to prostitute their ingenious labours to inrich such buckorome gentlemen And much better it were indeed they had nor wit nor learning at all then to spend it in such vanitie to the dishonour of God and corrupting the Common-wealth but he that dependeth on such weake staies shall be sure of shame and beggerie in the ende for it hath sildome bene seene that any of that profession haue prospered or come to an assured estate Hast thou wit learning and a vaine to write wickednesse adde wisedome to thy wit and couet to write goodnesse so shalt thou in stead of cursing be blessed and immortally praised of the good and honest The floud of wittie foolishnes hath a long time ouerflowne the bankes of modestie the world is full of idle bookes and friuolous toyes neuer in any age was the like turne thy pen write not with a goose quill any longer clense thy wit of grosse folly and publish things profitable and necessary new and good to the building vp of Vertue and godlinesse Againe is the minde and body wearied with vnreasonable care and labour rest ease and inoffensiue pastimes are then most fittest and in season for we are not created to follow sports and pleasures and sent into the world to play but for graue and waightie studies and to vse honest mirth when the body is tyred and no longer able to endure trauaile vnlesse it be againe refreshed with some actiuitie and not otherwise so that such as spend the time in vaine trifles gadding after Playes and idlely runne vp and downe breake that straight iniunction made by God to Adam In the sweat of thy browes shalt thou eate thy bread What whoredomes drunkennesse swearing and abhominable Sodomie is daily practised doth it not inuite and call vpon Magistrates to draw the sword of reformation do they not crie for vengeance to heauen surely there was neuer more filthinesse committed then now the word contemned Preachers despised and a direct opposition against all honestie that were it not for some fewe that stand in the gap fire and brimstone would fall from heauen consume the wicked like Sodome and Gomorrah For doubtlesse the sins of Sodome are as rife here as euer they were there pride gluttony cutthroat-enuy self-loue vnmercifulnesse to the poore and such like and those not priuate but vnuersall in all places and amongst most men The next enemy to Vertue is Idlenesse Idenesse the roote of all euill a burthen of impediment a vice so deeply rooted in some that it casteth them headlong into infernall bondage the toade out of which issueth nought but drunkennesse whoredomes pride ignorance errour blindnesse beggerie and a thousand moe miseries Time is like so many lighted lampes that with care diligence ought to be kept with oyle which with dampish idlenesse are soone put out and by negligence let fall for mans life