saith are matter of scandall to Christians eyes those eye-sores which wound the inward man with the sting of anguish Now what receit better or more soveraigne to cure this malady than to take away the cause which begets this infirmity And what may wee suppose the cause to be but the complacency of the flesh when wee labour to satisfie our desires and give easie reines to our affections For the flesh while shee is obedient becomes a servant to the soule shee governeth the other is governed this commandeth that is commanded but having once begun to usurpe shee will scarcely ever become a faithfull and loyall subject What necessity then is there injoyned us to stand upon our guard when we have a Tarpeia within our gates ready to betray us to our professed enemy With what continuall and incessant labour ought wee to imploy our selves that this untamed Iebusitâ— might bee so tired and wearied that all inordinate motions might bee extinguished which by sloth and want of imployment are ever cherished Let us then embrace Continence and by power of so good a spirit dispossesse the bad Let us not entertaine those dangerous motives to sinne which like a Snake in the bosome will wound us to death And what bee those motives Wanton thoughts and wanton words which corrupt mens manners with wicked workes It is a sure note and worthy observance Whensoever any thought is suggested to you which tasteth of evill make the doore of your heart fast lest you give actuall possession to the Divell Wanton words likewise are dangerous motives to incontinence the habit whereof being once attained will hardly be relinquished So as Speech which Democritus cals the image of life being exercised in scurrility seemes to deface that Image by laying on it the darke and sable colour of death For as muddy water is an argument that the fountaine is troubled so filthy words are witnesses that the heart is corrupted A good Tree brings forth good fruit a pure Spring cleare water and an uncorrupt heart words tending to the edification of the hearer Now hee who useth his tongue to filthy communication incurres a threefold offence First in dishonouring God Secondly in sinning against his own soule Thirdly in ministring matter of scandall or offence to his brother How necessary is it then to keepe a watch upon our mouth and a gate of circumstance unto our lips that we offend not with our tongue which like the poisonous Adder stings even unto death wounding the soule with an incurable dart Neither doe I speaking of wantonnesse onely restraine my discourse to incontinence but to whatsoever else may properly tend to the complacency or indulgence of the flesh as to tender obedience to her in the desire of luscious and lascivious meats or the like including all such as turne the grace of God to wantonnesse making a profession of faith but denying the power thereof in their life and conversation Thirdly Pride that Luciferian sinne whose airie thoughts are ever mounting must be subdued by the spirit of humility We would hold it to be no faithfull part of a subject to make choice of no livery but his who is a profest foe to his Soveraigne And what I pray you doe we when we attire our selves in the habiliments of Pride not onely outwardly in gorgeous apparell choicest perfumes and powdred lockes but likewise inwardly in putting on the spirit of Pride attended by scornefull respects disdainfull eyes and haughty lookes Can wee bee truly termed Subjects May wee wearing the Divels crest partake of the seamelesse coat of Christ May we expect a Crowne after death that oppose him who wore a thorny Crowne to crowne us after death No as the Souldier is knowne by his Colours the Servant by his Cognizance the Sheepe by his marke and coine by the stampe so shall we bee knowne by our Colours if wee be Christs Souldiers by our Crest or Cognizance if his followers by our marke if his Sheepe and Lambkins by our stampe or superscription if his Coine or Sterling O know how much wee are the humbler by so much to our Beloved are we the liker Let us resemble him then in all humility that afterwards wee may reigne with him in glory Lastly that wee may become conformable unto him whose Image wee have received wee are to learne of the blessed Apostle in all things to bee contented Content saith the Proverbe is worth a Crowne but many Crownes come farre short of this content Now to propose a rule how this Content may be acquired were a Lesson well worthy our learning which I could wish might bee as soone learned as proposed for Content briefly consists in these two To bee free from desiring what wee have not to bee free from fearing to lose what wee already have Now hee who seeth nothing in the world worthy desiring cannot choose but be free from feare of losing being so indifferent touching the world or whatsoever else hee hath in enjoying For he that neither hath nor seeth ought in the world which he esteemes worthy his love enjoyeth nought but hee can willingly bee content to leave for no man feareth the losse of that which he doth not love But to draw neerer a point these two passions or affections of desire and feare desire of having more than wee have feare of losing what wee already have may be properly said to have a threefold respect To the goods or endowments of the Minde of the Body and of Fortune For the first Plato in his Timaeo saith If a man lose his eyes or feet or hands or wealth we may say of such an one hee looseth something but hee who loseth his heart and reason loseth all For in the wombe of our Mother the first thing which is ingendred or participates forme is the heart and the last which dieth is the same heart So as properly it may be called Reasons Treasurie or store-house where those divine graces are seated which conferre the best beauty to man giving him a note of distinction from other creatures the more to dignifie man For howsoever all creatures have hearts yet only to man is given an understanding heart Other creatures have hearts indeed sensible of present paine but they cannot recall to minde what is past or probably collect by what is past the seasons of times or issues of affaires likely to ensue In the heart of man there is the reasonable power with which hee governeth himselfe the irascible power with which he defendeth himselfe and concupiscible by which he provideth for things necessary to releeve himselfe Now admit wee were deprived of that principall blessing the intellectuall part so as like raving and raging Orostes we were forced to take many blinde by-paths wanting the means of direction by reason of our wofull distraction and crying out with Octavia in Seneca O to the spirits below that I were sent For death were easie to this punishment Admit I say all
the wall of the City with banner displayed Another Bohemian espying this ran to the Captaine and clasping him fast about the middle asked one Capistranus standing beneath whether it would bee any danger of damnation to his soule if hee should cast himselfe downe headlong with that dogge so hee termed the Turke to be slaine with him Capistranus answering that it was no danger at all to his soule the Bohemian forthwith tumbled himselfe down with the Turke in his armes and so by his owne death only saved the life of all the City The like worthy exploits might bee instanced in those heires of fame the Rhodians in the siege of their City the Knights of Malta in their sundry defeats and discomsitures of the Turks the inhabitants of Vienna who being but a handful in comparison of their enemies gave them not only the repulse but wholly defeated their designes This Valour or Fortitude which indeed appeareth ever in the freest and noblest minds is excellently defined by the Stoicks to be A vertue ever fighting in defence of equitie These who are professors of so peerelesse a vertue are more ready to spare than to spill their aimes are faire and honest free from the least aspersion either of crueltie or vain-glory for as they scorne to triumph over an afflicted foe so they dislike that conquest unlesse necessitie enforce it which is purchased by too much bloud The Salmacian Spoiles rellish better to their palate for they are so full of noble compassion as the death of their enemy enforceth in them teares of pitty This appeared in those princely teares shed by Caesar at the sight of Pompeys head and in Titus that Darling of Mankind in those teares hee shed at the sight of those innumerable slaughters committed upon the Iewes Now as my purpose is not to insist on the postures of warre so I intend not to dwell upon every circumstance remarkable in martiall affaires but upon the maine scope of militarie discipline whereto every generous and true bred Souldier is to direct his course Let your aime bee therefore Gentlemen to fight for the safetie and peace of your Countrey in the defence of a good conscience which is to bee preferred before all the booties of warre for as you have received your birth and breeding from your Countrey so are you to stand for her even to the sacrifice of your dearest lives provided that the cause which you entertaine in her defence be honest without purpose of intrusion into anothers right or labouring to enlarge her boundiers by an unlawfull force For howsoever the ancient Heathens were in this respect faultie being some of them Truce breakers others violent intruders or usurpers of what was little due unto them wee for our parts have learned better things being commanded not to take any thing from any man but in all things learne to be contended But of all enterprizes worthy the acceptance of a Gentleman in this kinde if I should instance any one in particular none more noble or better deserving as I have else-where formerly touched than to warre against the Turk that profest enemy of Christendome the increase of whose Empire may bee compared to the milt in mans body for the grandure of it threatens ruine and destruction to all Christian States drawing light to his Halfe Moone by darkening of others and shewing even by the multitude of his insolent Titles what his aimes be if the Lord put not a hooke in the nose of that Leviathan Praise-worthy therefore are those glorious and no doubt prosperous expeditions of such English and other Christian Voluntaries as have stood and even at this day doe stand engaged in personall service against the great Turke for these though they perish in the battell shall survive time and raise them a name out of the dust which shall never be extinguished These are they who fight the Lords battell and will rather die than it should quaile These are those glorious Champions whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land which now remaines deprived of those heavenly Prophets which she once enjoyed of those godly Apostles which she once possessed of that sweet Singer of Israel with which her fruitfull coasts once resounded O Gentlemen if you desire imployment in this kinde what enterprize more glorious If you aime at profit what assay to your soules more commodious If you seeke after fame the aime of most souldiers what expedition more famous since by this meanes the practices of Christs enemies shall be defeated the borders of Christendome enlarged peace in Sion established and the tidings of peace every where preached Neither did ever Time give fairer opportunity to effect it than now when the very Guard of his person his Ianizaries begin to mutine and innovate by interposing their suffrages in his government Besides in assayes of this nature being taken in hand for the peace and safety of Christendome assureth more securitie to the person engaged for little need hee to feare a strong foe that hath a stronger friend Admit therefore that you returne as one that commeth with red garments from Bozra so as the Devill and his angels like wilde Bulls of Basan run at you you shall breake their hornes in his Crosse for whom you fight As wee have discoursed of imployments publike which wee divided into two ranks Civill and Military and of the manner how Gentlemen are to demean themselves in Court or Campe so are we now to descend to imployments private wherein wee purpose to set downe such necessary cautions or observances as may seeme not altogether unprofitable or unusefull for the consideration of a Gentleman And first I will speake of the imployment of a private Iustice of Peace wherein he is appointed and made choice of not only to redresse such annoyances as may seeme to prejudice the state of that Countie wherein he lives and is deputed Iustice but likewise to mediate attone and determine all such differences as arise betwixt partie partie for to these also extends the office of Iustice of Peace Yea wee are to wish him to be as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compounder as a Commissioner of the Peace Godlinesse should bee their chiefest gaine and right and peace their greatest joy for such are both Pacidici Pacifici Pleaders for peace and leaders to peace Peace-lovers and peaceable livers As for the rest they are deservedly blamed that confine all their practice not within those ancient bounds usque ad aras but with those usuall bounds usque ad crumenas The old position was was Iustice is to bee preferred before profit but now the termes are transposed in the proposition and the avaritious desire of having never disputeth of the equity of the cause but of the utilitie Kinde men such are but where they doe take hardening their hearts against the crie of the poore
and imitation if so be wee deserve the name or title of friends First is If wee see our friend doubtfull or unresolved to advise him if afflicted to comfort him if sick or restrained to visit him if weake in estate or impoverished to relieve him if injured to labour by all means to right him and in all things to be helpefull to him supplying his necessity by apparent testimonies of our approved amity It is reported that on a time Duke Godwin bringing up a service to Edward the Confessors Table he chanced to slip with one of his feete but to recover himselfe with the other whereupon presently he used these words in the Kings hearing One brother supports another O quoth the King so might I have said too if Godwin had not beene meaning that he was the cause of his brothers death whose life was a staffe to his state but his fall a weakning to his feet Certainly every faithfull friend should be as a Brother or as in a naturall body one member ministers aid and succour to another where the head cannot say to the foot I have no need of thee nor the foot to the hand but every one in their distinct and mutuall offices are ready to execute their severall duties So I say should friends and Acquaintance be one to another not in preying or feeding one upon another as if all were fish that came to net for this were to make no difference or distinction betwixt friend or foe but for some intendment of private benefit to dissolve the strict bond of friendship Wheras a friend being indeed a mans second selfe or rather an individuate companion to himselfe for there is one soule which ruleth two hearts and one heart which dwelleth in two bodies should be valued above the rate of any outward good being such a happines as he giveth a relish to the dayes of our pilgrimage which otherwise would seeme like a wildernes for the world as it is both to bee loved and hated loved as it is the worke of the Creator hated as the instrument of temptation unto sinne ministers some few houres of delight to the weary pilgrime by the company and society of friends recourse and concourse of Acquaintance without which comfort how tedious and grievous would these few yeeres of our desolate pilgrimage appeare How highly then are we to value the possession of a good friend who partakes with us in our comforts and discomforts in the frownes and fawnes of fortune shewing himselfe the same both in our weale and woe It is written of Sylla that never any did more good to his friends or more harme to his enemies Which princely courtesie to his friends could not choose but increase them howsoever his extreame courses towards his enemies might seeme rather to inrage than appease them For as remembrance of benefits argues a noble nature so forgetting of injuries having in the meane time power to revenge implies a bravely resolved temper Whence it was that Themistocles when Symmachus told him he would teach him the art of memory answered hee had rather learne the art of forgetfulnesse saying hee could remember enough but many things hee could not forget which were necessary to bee forgotten As the over-weening conceit of himselfe indignities done him by his foes opposition in the quest of honour and the like all which a great minde could hardly brooke being so illimited as he can admit of no corrivall in his pursuit of honour But to descend to the greatest benefit which proceeds from friendship Commerce and Acquaintance we shall find how miserable the state and condition of this flourishing Iland had beene whose Halcyon dayes have attained that prerogative of peace which most parts of Christendome are at this day deprived of had not the friendly compassion and devout zeale of sundry learned and faithfull instruments of Christ delivered her from that palpable blindnesse and Heathenish Idolatry under which she was long detained captive S. Ierome in the end of his Dialogue against the Pelagians writeth thus Vntill the very comming of Christ saies he the Province of Britaine which hath beene oftentimes governed by Tyrants and the Scottish people and all the Nations round about the Ocean Sea were utterly ignorant of Moses and the Prophets So that then by the testimony of S. Ierome all our Religion was superstition all our Church-service was Idolatry all our Priests were Painims all our gods were Idols And to appropriate to every Nation their peculiar god there was then in Scotland the Temple of Mars in Cornwall the Temple of Mercury in Bangor in Wales the Temple of Minerva in Malden in Essex the Temple of Vistoria in Bath the Temple of Apollo in Leycester the Temple of Ianus in Yorke where Peters is now the Temple of Bellona in London where Pauls is now the Temple of Diana Therefore it is very likely that they esteemed as highly then of the Goddesse Diana in London as they did in Ephesus and that as they cried there Great is Diana of the Ephesians so they cried here being deluded with the same spirit Great is Diana of the Londoners Even no more than 53. yeeres before the incarnation of Christ when Iulius Caesar came out of France into England so absurd senselesse and stupid were the people of this Land that in stead of the true and ever-living Lord they served these Heathenish and abominable Idols Mars Mercury Minerva Victoria Apollo Ianus Bellona Diana and such like And not long after Anno Christi 180. King Lucius being first christened himselfe forthwith established Religion in this whole kingdome But thanks thankes be to God in the time of the New Testament three and fifty yeares after the incarnation of Christ when Ioseph of Arimathea came out of France into England many in this Realme of blind and ignorant Pagans became very zealous and sincere Christians For Saint Philip the Apostle after hee had preached the Gospel throughout all France at length sent Ioseph of Arimathea hither into England Who when he had converted very many to the faith died in this Land and hee that buried the body of Christ was buried in Glastenbury himselfe Also Simon Zelotes another Apostle after he had preached the Gospel throughout all Mauritania at length came over into England who when he had declared likewise to us the doctrine of Christ crucified was in the end crucified himselfe and buried here in Britaine About this time Aristobulus one of the seventy Disciples whom Saint Paul mentioneth in his Epistle to the Romans was a reverend and renowned Bishop in this Land Also Claudia a noble English Lady whom St. Paul mentioneth in his second Epistle to Timothy was here amongst us a famous professor of the faith Since which time though the civill state hath beene often turned up-side downe by the Romans by the Saxons by the Danes by the Normans yet the Gospel of Christ hath
your Acquaintance for that shewes weaknesse Nor inconstant to those you have chosen for that argues lightnesse Nor too forward in the discovery of your counsels for so you might bee taxed of too much opennesse ever ayming at that absolute end of Acquaintance to profit more and more in the practice of goodnesse So shall God bee your Guide good men your friends and your Countrey where you had education receive much glory from your life and conversation THE ENGLISH GENTLEMAN Argument Moderation defined No vertue can subsist without it Wherein it is to be used Wherein to be limited Of the accomplished end which attends it MODERATION IN the whole progresse of mans life which is nothing else but a medley of desires and feares wee shall find that there is no one vertue which doth better adorne or beautifie man than Temperance or Moderation which indeed is given as an especiall attribute to man purposely to distinguish him from brute beasts whose onely delight is enjoying the benefit of Sense without any further ayme THis Moderation therefore being a note of distinction betwixt man and beast let us draw neere to the knowledge of this so exquisite a vertue which that wee may the better attaine let us first see how she is defined because every instruction grounded upon reason touching any subject ought to proceed from a definition that we may the better understand what that is whereof wee dispute Moderation is a subduer of our desires to the obedience of Reason and a temperate conformer of all our affections freeing them from the too much subjection either of desires or feares First it causeth our Desires to be subject to the obedience of reason pulling us alwayes by the sleeve and remembring us how wee are men and partake of reason and therefore ought not to subject our Desires to the captivity of Sense as brute beasts which have no reason Secondly it is a conformer of all our affections freeing them from all unworthy subjection either in respect of our Desires or Feares of our Desires as having learned in all things to bee contented whether that portion wherewith God hath blessed us be little or great of our Feares as suffering no worldly thing to be so neerely endeered to us as to feare the losing of it which wee so dearely tender For the first it is an excellent saying of a sage Morall There is no difference betweene having and not desiring for hee that desires nothing injoyes more then hee that possesseth the whole world for his desires are satisfied which the worldling can never be so long as his thoughts and desires are to the objects of earth engaged so as the difference betwixt the poore wanting and rich not using is by these two expressed the one carendo the other non fruendo whereas if the poore having little desire no more then that little which they have they become rich in desire and enjoy by desiring little more above estimate then the dung-hill wretch whose eyes cannot enjoy themselves for coveting will ever be master of For as men sicke of an Atrophie eat much but thrive not so these though they devoure widowes houses feed upon the fat of the Land lay land unto land and hoord up treasure to enrich a progeny of rioters yet these seldome thrive with the fat of their oppressions but make oft-times as fearefull ends as their beginnings were calme and prosperous It is a singular blessing which the Poet attributes to one who was not onely rich but could enjoy that hee had freely God gave thee wealth and power to use it too Which these Earth-wormes of ours can never doe Neither onely in matters of Desire are wee to entertaine the choice company of Moderation but in our Feares where we many times feare to forgoe what wee already with much content enjoy So as the former direct their ayme to what they have not but the latter stand surprized with feare lest they should leese what they already have the former argues an avaritious mind who can never confine his Desires to what it hath the latter a worldly besotted affection that can never find heart to forgoe what it already enjoyes A Philosopher perceiving Dionysius to sit merrily in the Theater after hee was expulsed his Realme condemned the people who banished him Certainely this Prince shewed an admirable Moderation both in respect of his Desires and Feares first in his Desires extending not his thoughts above that low verge whereto his Tyrannie had forced him nor fearing any succeeding losse being above the reach of greater misery This Moderation appeared in Furius Camillus whom neither honour could too much transport nor disgrace cast downe bearing the former with no lesse temperance then he did the latter with patience and esteeming it his onely conquest to conquer passion in the height of affliction It is likewise a great argument of Moderation when in extremity wee stand prepared to encounter with the worst of danger passing all inducements to feare with a mind no lesse resolute than cheerefull saluting affliction with a smile and entertaining surmises of danger with a jest This did Crassus who being willed by the Arabian guides to make haste before the Moone was past Scorpio But I said hee feare more Sagittarie meaning the Archers of Persia. There is nothing which expresseth more true worth in any man then his constancie and courage in the encounters of this life imitating in this respect Vespasian who upon the instant of his Dissolution when death had summoned him to make present surrender by paying his debt to Nature of that short Lease of life which with many an unquiet houre he had traced standing up upon his feet used these words It became an Emperour to take his leave of earth standing implying that the extremities which either Nature or Fortune could inflict upon him could not so much deject him or by their assaults enforce him to doe ought unworthy himselfe Whence wee are taught and well may this lesson deserve our observation to entertaine this life with patience expecting death with a desired assurance for there is no better meanes to moderate the passions of Desire and Feare then to enter into meditation of the world and withall to consider how there is nothing of that esteeme in the world that may seeme worthy our Desires coveting to have it or worthy our Feare inwardly doubting to lose it This serious consideration will bee of force to move the greatest worldling to a Moderation of his desires subjecting them to the obedience of reason Whereas if hee should give reines to his owne Avarice Ericthous bowels could not containe more in proportion then his in an illimited desire and affection for the World being like a City without a wall a house without a doore a ship without helme a pot without a cover and a horse without a bridle hath brought out people equally consorting with her in nature and temper of unbridled
such in this life as it rather consisteth in the remission of sinnes than Perfection of vertues Yea wee sinne daily so as properly we can attribute nothing to our owne strength but weaknesse to our owne ability but infirmnesse to our resolves but uncertainnesse to our wils but untowardnesse to our affections but depravednesse nor to the whole progresie of our lives but actuall disobedience But rather I say wee meane of that Christian Perfection which every one in this Tabernacle of clay is to labour for that wee may become perfect through him who became weake that wee might bee strengthned hungry that we might be nourished thirsty that wee might bee refreshed disgraced that wee might be honoured yea who became all unto all that by all meanes hee might gaine some But wherein may this actuall perfection bee properly said to consist In Mortification which like the swift gliding torrent of Hydaspes divides or dilates it selfe to two channels Action and Affection Action in expressing it Affection in desiring to expresse it Action in suffering Affection in desire of suffering The one actuating no lesse in will than the other in worke Where the Action being more exemplar and in that more fruitfull gives precedency to Affection which concurres with the act to make the worke more graciously powerfull For where a worke of Mortification is performed and a hearty desire or affection to that worke is not adjoyned that Action may bee properly said to bee enforced rather than out of a free or willing disposition accepted Now this twofold Mortification extends it selfe properly to these three Subjects Life Name Goods Life which even Humanity tendreth Name which a good man before the sweetest odours preferreth Goods on which the worldling as on the supreme good lieth For the first many excellent and memorable examples of sundry devout and constant servants of Christ Iesus are in every place frequent and obvious who for the confirmation of their faith and the testimony of a good conscience joyfully and cheerefully laid down their lives esteeming it an especiall glory to bee thought worthy to suffer for him who with all constancy suffered to become an example of patience to them which were easie to illustrate by the sufferings of many eminent and glorious Martyrs Prudentius writeth that when Asclâ—piades commanded the tormentors to strike Râ—manus on the mouth the meeke Martyr answered I thanke thee O Captaine that thou hast opened unto mee many mouthes whereby I may preach my Lord and Saviour Tot ecce laudant ora quot sunt vulnera Looke how many wounds I have so many mouthes I have to praise and laud the Lord. Ignatius words were these to witnesse his constancie at the time of his suffering Frumentum sum Christi per dentes bestiarum molor ut mundus panis Dei inveniar I am Christs corne and must bee ground by the teeth of wilde beasts that I may become pure manchet for the Lord. It is reported that blessed Laurence being laid upon the Gridiron used these words to his Tormentors Turne and eate it is enough Saint Andrew when he went to bee crucified was so rapt with joy as hee rejoyced unmeasurably in that blessed resemblance of his Masters death Blessed Bartholomew willingly lost his skin for his sake who had his skinne scourged that hee might bee solaced Iohn dranke a cup of poison to pledge his Master in a cup of affliction Thus Laurence's Gridiron Andrewes Crosse Bartholomew's Skinne Iohns Cup expressed their Mortification by a willing surrender of their life for his sake who was the Lord of life Yea should wee survey those strange invented torments during the bloudy issue of the tenne Persecutions which were contrived by those inhumane Assasinates whose hands were deepâ— died in the bloud of the Saints wee should no lesse admire the constancy of the persecuted suffering than the cruelty of the Persecutors infesting What rackes hookes harrowes tongs forkes stakes were purposely provided to torment the constant and resolute Professours of the truth wearying the tormentors rather with tormenting than abating any part of their constancie in the height and heat of their tormenting Yea they were solaced in the time when they suffered esteeming death to bee such a passage as might give them convoy to a more glorious heritage Neither did these blessed Professors of the faith receive comfort by the eye of their meditation firmely fixed on heaven but by the compassion and princely commiseration of divers eminent ad victorious Emperours bearing soveraignty then on earth Constantine the Great used to kisse the eye of Paphnutius which was bored out in Maximinas time The like noble and princely compassion wee reade to have beene shewed by Titus Trajan Theodosius and many other Princes graciously affected towards the poore afflicted and persecuted Christians Yea God moved the hearts of those who naturally are most remorselesse or obdurate in commiserating the estate of his afflicted Which may appeare by the Gaolor in the Acts who washed Saint Pauls stripes and wounds O how comfortable were these passions or passages of affliction these tortures or torments the trophies of their persecution the blessed memoriall whereof shall extend the date of time receiving a crowne of him who is the length of dayes So as King Alexanders Stagges were knowne and hundred yeares together by those golden collars which by the Kings commandement were put about their neckes or as King Arthurs bodie being taken up some what more than six hundred yeares after his death was knowne to bee his by nothing so much as by the prints of ten severall wounds which appeared in his skull so these glorious stampes of their passion shall appeare as trophies to them in the day of exaltation because as they lost their lives for the testimony of the Gospel they shall finde them recorded in the booke of life receiving the crowne of consolation for the deep draught which they tooke of the cup of affliction And reason there is we should dis-value our lives for the profession of our faith since forlorne and miserable is his life that is without faith For if the Heathen whose future hopes were fixed on posterity and not so much as the least knowledge of eternity dis-esteemed their lives to gaine them renown or propagate their countries glory much more cause have wee to subject our lives to the censure of death having hope after death to live in glory It is reported that the body of Cadwallo an antient King of the Britains being embalmed and dressed with sweet confections was put into a brazen image and set upon a brazen horse over Ludgate for a terror to the Saxons and Zisca the valiant Captaine of the Bohemians commanded that after his decease his skin would bee flayed from his bodie to make a drum which they should use in their battels affirming that as soone as the Hungarians or any other Enemies should heare the sound of
frame of irregular absurdities But to draw in our fayles touching the prosecution of this branch our reproofe shall reflect upon two sorts especially whose devious course drawne by an indirect line may seeme to deserve reprehension worthily The first are such who give too easie raines to liberty making Pleasure their Vocation as if they were created for no other end then to dedicate the first fruits of the day to their Glasse the residue to the Stage or Exchange These no sooner have they laid their Artificiall Complexion on their adulterate faces then they grow sicke for their Coach They must visit such a Lady or what perchance is worse such a Lord. A minute now in their Chambers seemes a moneth Shall wee display one of these in her colours The Play-bils must be brought her by her Pentioner her eye views and reviewes and out of her feminine judgement culs out one from among them which shee will see purposely to be seene Much shee observes not in it onely shee desires to be observed at it Her Behaviour in a Box would make any one thinke shee were a Bee in a box shee makes such a buzzing and rusling This is her daily taske till death enter the Stage and play his part whom shee entertaines with such unpreparednesse as her extreme act presents objects of infinite unhappinesse As it sometimes fared with a Gentlewoman of our owne Nation who so daily bestowed the expence of her best houres upon the Stage as being surprized by sicknesse even unto death shee became so deafe to such as admonished her of her end as when her Physician was to minister a Receipt unto her which hee had prepared to allay the extremity of that agonizing fit wherewith shee was then assailed putting aside the Receipt with her hand as if shee rejected it in the very height and heate of her distemper with an active resolution used these words unto her Doctor Thankes good Horatio take it for thy paines So inapprehensive was shee of death at her end because shee never meditated of death before her end Now for the second sort they are meere Antipodes to the former These are onely for profit as the other were for pleasure These become so wedded to the world as they afflict their spirits macerate their bodies estrange themselves from offices of Neighbourhood to improve their revenewes by discovering their too much providence to the world And these are commonly such as are matcht to Schollers whose contemplation hath taken them from the world and recommended the management of their estate to their wife Now to both these sorts let mee addresse my instruction As I could not possibly approve of the former because they made pleasure their businesse so I cannot commend these because they make not their businesse a pleasure Let these take heed that they incurre not that miserable insensibility which I have heard sometimes befell to a Worldling of their sexe Who approaching neere her haven entring now her last conflict with Nature was by such as stood about her earnestly moved to recommend her selfe to God tender the welfare of her soule and to make her salvation sure thus briefly but fearfully answered and forthwith departed I have made it as sure as Law will make it Or as wee read in a booke enituled The Gift of feare how a Religious Divine comming to a certaine Vsuresse to advise her of the state of her soule and instruct her in the way to salvation at such time as she lay languishing in her bed of affliction told her how there were three things by her to be necessarily performed if ever she hoped to be saved First shee was to be contrite in heart secondly shee was to confesse her sinnes thirdly shee was to make restitution according to her meanes Whereto shee thus replyed Two of those first I will doe willingly but to doe the last I shall hold it a difficulty for should I make restitution what would remaine to raise my children their portion To which the Divine answered Without these three you cannot be saved Yea but quoth shee Doe our Learned men and Scriptures say so Yes surely said the Divine And I will try quoth shee whether they say true or no for I will restore nothing And so resolving fearefully dyed fearing poverty temporall more then eternall which shee was of necessity to suffer without Gods infinite interceding mercy for preferring the care of her posterity before the honour of her Maker To be short the former sort deserves reproofe for making pleasure their â—ocation the latter for barring businesse all recreation A discreet temper will moderate both these the first by holding pleasure a pastime and no businesse the last by applying a cure to an incessant care and immixing some pleasure with businesse to attemper it lest it incline to heavinesse Both which equally concurring are ever conferring to the labouring mind inward quietnesse COmplexion inclosed in a box gives no tincture to the Cheeke nor morall precepts unapplyed beauty to the mind Thus farre have wee proceeded in directions of Behaviour insisting on such remarkeable observances as might better enable you in each particular Wee are now to say before you upon serious discussion of the premisses how that Behaviour is to be most approved which is clearest from affectation freed Apes are catcht in Desarts by imitation Would not you be caught by indiscretion Imitate nothing servilely it detracts from your gentility I have noted some of our Chambermaids take upon them such an unbeseeming state when they came to visit their poore friends in the Countrey as they punctually retein'd both gate and garbe of their mincing Mistresses in the City To their Parish-Church they repaire to be seene and showne where if any of these civilized Iugs chance to be saluted by the way having quite forgot both broome and mop with a scornefull eye they will not stick to returne this majestick answer Wee thanke you my good people It is discretion that appropriates to every peculiar degree their proper distinction Many things will beseeme the Mistresse which agree not with the quality of the Maid But in no degree will that Behaviour seeme comely which affectation hath introduced be it in Court City or Countrey You shall see many purposely to cover some naturall blemish or deformity practise that which makes them appeare farre more unseemly Here one indents with her lips to semper that shee may hide the want or greatnesse of her teeth Another contracts with her Tayler lest Nemesis should be seene sitting on her shoulder A third weares her Gowne with a carelesse loosenesse to cover or colour her bodies crookednesse This with Fabulla buyes an artfull Periwig to supply her art-fallen haire That enazures her seered veines embolsters her decayed brests to purchase a sweet-heart What an affected state this generally-infected state assumes purposely to gaine a popular esteeme Survey our streets gaze on our windowes you shall see gazers to entertaine your
you thinke that a jetting Gate a leering Looke a glibbery Tongue or gaudy Attire can move affection in any one worthy your love Sure no hee deserves a light one for his choyce who makes his choyce by one of these To bee an admirer of one of these were to preferre in his choyce a May-marrian before a Modest Matron Now there are some fashions which become one incomparably more than another the reason whereof may bee imputed either to the native propriety of the party using that forme habit or complement or else to the quality of the person which makes the fashion used infinitely more gracious For the first you shall never see any thing imitated but it seemes the imitator worst at the first Habit will bring it into a second nature but till such time as custome hath matur'd it many imperfections will usually attend it Whereas whatsoever is naturally inbred in us will best beseeme and adorne us it needs no other face than what nature gave it and would generally become worse were it never so little enforced For the second as in any Theatrall presentment what becomes a Peere or Potentate would not sort with the condition of any inferiour substitute every one must bee suited to the person hee presents So in the Theatre of state distinct fashions both in Habit and Complement are to bee retained according to the place wherein hee is ranked Lucrece no doubt stamped a deeper impression of affection in the heart of her beholder by addressing her selfe to hous-wivery and purple-spinning than others could ever doe with their reere bankets and riotous spending All are not of Aegystus minde who was taken with a Complement of lightnesse This argued that a youthfull heat had rather surpriz'd his amorous heart than any discreet affection preferr'd him to his choyce But how vading is that love which is so lightly grounded To what dangerous overtures is it exposed Where Vertue is not directrice in our choyce our inconstant mindes are ever prone to change Wee finde not what wee expected nor digest well what wee formerly affected All is out of square because discretion contriv'd not the building To repaire this breach and make the Object wee once entertained ever beloved Let nothing give us Content but what is decent This is the Habit Gentlewomen which will best become you to bee woo'd in and content a discreet Suitor most to have you woone in All others are neither worth viewing wooing weighing nor wearing Rich Iewels the more wee looke on them the more are wee taken with them Such Iewels are modest women whose countenance promiseth goodnesse an enforced smile native bashfulnesse every posture such tokens of Decency and comelinesse as Caius Tarquinius in his Caia could conceive no fuller happinesse Shee I say who made wooll and purple her dayes taske and this her constant impreze Where thou art Caius I am Caia Conforme then your generous Dispositions to a Decency of fashion that you may attract to your selves and beget in others motives of affection FOuntaines runne by many winding and mazie Currents into one maine River Rivers by sundry Channels into one maine Ocean Severall wayes direct passengers into one City but one onely way guides man to the heavenly City This way is Vertue which like some choyce confection sweetens the difficulty of every Occurrent that encounters her in her quest after Perfection Of all those Cardinall Vertues it is Temperance onely which seasons and gives them a vertuous rellish Which Vertue dilates it selfe to severall branches all which bud forth into one savoury fruit or other It is true that hee who is every way Complete may bee properly styled an absolute man But what is it which makes him Complete It is not a seru'd face an artfull Cringe or an Italionate ducke that deserves so exquisite a title Another age will discountenance these and cover these Complete formalists with dust No Ladies it is something that partakes of a more Divine Nature than a meere Complementall gesture If you would aspire to perfection observe the meane that you may attaine the end Temperance you cannot embrace if Decency bee estranged from your choyce If temperate you cannot chuse but bee decent for it includes an absolute moderation of our desires in all subjects Come then Gentlewomen love to bee decent and that will teach you the best Complement You have that in you which divinely employ'd will truly ennoble you Your descent may give you an higher ascent by way of precedency before others but this you cannot appropriate to your owne deserts but that Nobility of blood which is derived to you by others Labour to have something of your owne which you may challenge to bee yours properly without any helpe of an ancient pedigree How well doth it seeme you to expresse a civill decent state in all your actions You are in the eyes of many who precisely observe you and desire to imitate whatsoever they note observable in you You may then become excellent patternes unto others by reteining decency and entertaining her for your follower Shee will make you appeare gracious in their sight whose judgements are pure and uncorrupted howsoever our Corkie censurers traduce you your fame cannot bee blemished nor the odour of those vertues which so sweetly chafe and perfume you decayed Decency attended you in your life and the memory of your vertues shall crowne you after death Even there Where youth never ageth life never endeth beauty never fadeth love never faileth health never vadeth joy never decreaseth griefe is never felt groanes are never heard no object of sorrow to bee seene gladnesse ever to bee found no evill to bee fear'd Yea the King shall take pleasure in your beauty and at your end invest you with endlesse glory Prize not then the censure of sensuall man for hee is wholly set on vanity but fixe your eyes on him who will cloath you with eternity Let this bee your Crowne of comfort that many are improved by your Example many weaned from sinne many wonne to Sion By sowing the seed of goodnesse that is by giving good examples expressed best by the effectuall workes of faith you shall reape a glorious harvest Actions of goodnesse shall live in you and cause all good men to love you Whereas those are to bee esteemed worst who not onely use things evilly in themselves but likewise towards others For of so many deaths is every one worthy as hee hath left examples of naughtinesse unto posterity Let vertues then bee stayres to raise you an improved fame the rudder to steere you these will adde unto your honour seat you above the reach of Censure and joyne you individually to your best Lover THE ENGLISH GENTLEVVOMAN Argument Estimation a Gentlewomans highest prize how it may be discerned to be reall how superficiall how it may be impregnably preserved how irreparably lost The absolute end whereto it chiefly aspires and wherein it cheerefully rests ESTIMATION ESTIMATION
of them their highest cure They have found such choice flowers as they afford more spirituall delight to the soule than any visible flowers or odours doe to the smell And what are these but divine and morall precepts soveraigne instructions which have taught them how to contemne earth conquer death and aspire unto eternity These by a continued custome or frequent converse with heavenly things cannot now conceive any object to bee worthy their beholding on earth Fashions may bee worne about them but little observed by them The WEDDING GARMENT is their desired raiment This they make ready for the Nuptiall day the meditation whereof so transports them as nothing below heaven can possesse them It is not beauty which they prize for they daily and duely consider the Prophets words All faces shall gather blacknesse Againe they remember the threats which God denounceth upon beautifull but sinfull Niniveh I will discover thy skirts upon thy face This makes them seriously to consider the dangerous quality of sinne and to apply Ninivehs salve to their sore that wine of Angels the teares of repentance Which howsoever it is as one wittily observes Every mans medicine an universall Antidote that makes many a Mithridates venture on poison yet works it not this banefull effect with these for their affections are so sweetly tempered their hearts so truly tendred as they make not Repentance security to delinquents They well remember that Aphorisme of spirituall Physicke As hee that sinnes in hope of remission feeds distemperature to seeke a Physician so hee that repents with a purpose of sinning shall finde an eternall place to repent in These who thus belull themselves in the downe-beds of security labour of an irreparable Lethargy They make bold to sinne as if they were sure to repent But the medicine was made for the wound not the wound for the medicine We must not suffer our selves voluntarily to bee wounded in hope we have to bee cured but prevent the meanes that wee may atteine a more glorious end The choicest receipt the chiefest antidote then is to prevent the meanes or occasion of sinne which if at any time wee commit to infuse the balme of repentance into it which seasonably applyed may minister a soveraigne salve to our sore so wee intend our care to so consequent a cure Come then Gentlewomen beginne now at last to reflect on your owne worth Vnderstand that Gentility is not knowne by what you weare but what you are Consider in what member soever your Creator is most offended in that shall every sinner bee most tormented Remember how the time shall come and then shall your time bee no time when the Moath shall bee your underlining and the Worme your covering Trimmâ— your selves then with an inward beauty that a glorious Bridegroome may receive you Fashion your selves to his image whom you represent That Fashion onely will extend the date of time and crowne you with immortality after time These who have their judgements in their eyes may admire you for your Cloaths but those who have their eyes in their heads will onely prize you by your inward worth Were it not a poore Ensigne of Gentility to hang up a phantasticke fashion to memorize your vanity after death So live that you may ever live in the memory of the good It will not redound much to your honour to have observed the fashions of the time but to have redeemed your time to have dedicated your selves to the practice of vertue all your time to have beene Mirrors of modesty to your succeeding sexe to have dis-valued the fruitlesse flourish of fading vanity for the promising hopes of a blessed eternity O Eternity eternity let this ever emphatically sound in your memory Supply then that in you which bleered judgements expect without you You challenge precedency in place expresse your selves worthy of that place Vertue will make you farre more honoured than any garish habit can make you admired The one is a Spectacle of derision the other of true and generous approbation This you shall doe if you season your desires with discretion if you temper your excursive thoughts and bring them home with a serious meditation of your approaching dissolution It is said of the Palme tree that when it growes dry and fruitlesse they use to apply ashes to the root of it and it forthwith recovers that the peacefull Palmes of your vertuous mindes may flourish ever that their branches may ever blossome and never wither apply unto their roots the ashes of mortification renue them with some sweet and soveraigne meditation That when you shall returne to your mother Earth those that succeed you may collect how you lived while you were on Earth by making these living actions of your Gentility happy Precursors to your state of glory FOuntaines are best distinguished by their waters Trees by their fruits and Generous bloods by their actions There are inbred seeds of goodnesse saith the Philosopher in every good man and these will finde time to expresse themselves It was Davids testimony of himselfe From my youth up have I loved thy Law An excellent prerogative given him and with no lesse diligence improved by him Now these Native seeds as they are different so are the fruits which come of them variously disposed Some have a rellish of true and generous bounty wherein they shew that noble freedome to their owne in their liberality towards others as their very actions declare unto the world their command and soveraignty over the things of this world Others discover their noble disposition by their notable pitty and compassion These will estrange themselves from no mans misery If they cannot succour him they will suffer with him Their bosomes are ever open with pittifull Zenocrates to receive a distressed one Over a vanquish'd foe they scorne to insult or upon a dejected one to triumph They have teares to partake with the afflicted and reall expressions of joy to share with the relieved Others shew apparant arguments of their singular moderation abstemious are these in their dishes temperate in their Companies moderate in their desires These wonder at the rioters of this time how they consume their daies in sensuality and uncleannesse Their account is farre more straight their expence more strait but their liberty of mind of an higher straine Cloathes they weare but with that decency as curiosity cannot taxe them meats they partake but with that temperance as delicacy cannot tempt them Others from their Cradle become brave sparkes of valour their very Childhood promiseth undoubted tokens of succeeding honour These cannot endure braves nor affronts Generous resolution hath stampt such deepe impressions in their heroicke mindes as fame is their ayme which they hunt after with such constancy of spirit as danger can neither amate them nor difficulty avert them from their resolves Others are endued with a naturall pregnancy of wit to whom no occasion is sooner offered than some dainty expression must second
when the one chus'd rather to spit out her tongue then spite her countrey by disclosing the revengers of her wrong the other to be torne by wilde beasts then make that tender bosome of her native countrey a receipt for tame beasts Here were virile spirits cloathed with womanly habits Their mindes were better composed then to give way to an effeminate passion when they beheld their indeared Countrey suffer in her reputation Thus did their noble Sex shew Prudence without singularitie Iustice without partialitie Temperance with modestie Fortitude in those amicable expressions to their countrey SECTION III. Their moderation of passion ALthough we have discoursed of this subject before in our treaty of Temperance yet to amplifie this point wee shall finde that there is no passion whereto by reason of our humane frailtie we are most inclined which we shall not observe by imitable Mirrors of this Sex to be strangely attempered nay subdued And first to begin with what worketh strongliest upon our weake conditions Revenge which may reflect by a proper and genuine division upon these three distinct objects Life Fame Fortunes For the first how bravely could that Noble Spartan Lady when she was staged upon the Scaffold to receive the stroke of death becken to her injurious Accuser with a mild and gracefull aspect advertise him of the wrongs he had done her wishing him to lay his hand on his heart and make his peace seasonably with the Gods For my life quoth shee as it is of little use to the State so I lesse prize it in regard I can benefit my Country smally by it Trust me I pitty more the indangering of your inward peace then the losse of my life This may be redeemed by an Elysian freedome yours never to be prevented but by perpetuall sorrowing Indeede I lose my friends but these are without me But you should have a nearer friend within you from whose sweet amitie and amiable familiaritie if you should once sever heare the last breathing words of a dying woman you are lost for ever So easily did she remit that wrong which cost her life With what moderation did that triumphant Thomyris beare the death of her sonne A feminine passion could not extract from her well-tempered eyes one teare nor from her resolved heart one sigh She knowes how to shadow passion with a cloud and immaske the designe of a future revenge with the whitest vaile She chuseth rather to perish in her selfe then doe ought unworthy of herselfe She could put on a countenance of content when she heard how her sonne had paid to nature her debt though in a reflexion to his youth before his time I was his mother and hee is now returned to her who is mother to us both If I lov'd him too much while he lived with me I will make satisfaction for that errour by bemoaning his losse the lesse now when hee has left mee But I finde her moderation in this object amongst all others most imparallel'd which I the rather here insert because she was a rare Phoenix both in our time and clime A woman nobly descended richly endowed which by her practise of pietie and workes of mercy became highly improved She when she understood how passionately and disconsolately her noble Husband tooke the death of his daughter whom hee infinitely loved for her promising infancy gave apparent arguments of succeeding maturitie made it one of her constant'st taskes to allay his passion and by playing the part of a faithfull and discreet Consort expostulates with the grounds of his immoderate sorrow in this manner How is it Sir that your wisedome should thus forget it selfe Is it any newer thing to dye then to be borne Are we here placed to survive fate Or here planted to pleade a priviledge against death Is our daughter gone to any other place then where all our predecessours have gone to Yea but you will say She dy'd in her blooming youth before the infirmities of a decrepit age came upon her The more was shee bound to her Maker The fewer her yeares the lesser her cares the fewer her teares Take upon you then something more of man and partake lesse of woman These comforts which I make bold to apply to you might be more seemingly derived to me by you To grieve for that which is remedilesse argues weakenesse and not to prevent what admits a probabilitie of cure implies carelesnesse Let us neither be too effeminatly weake in the one nor too securely remisse in the other so may wee cure the one with patience and redeeme the other by a timely diligence For the next Object reflecting upon their Fame Nicetas sayes plainely No punishment so grievous as shame And Nazianzen yet more expressely Better were a man dye right-out than still live in reproach and shame Ajax being ready to dispatch himselfe used these as his last words No griefe doth so cut the heart of a generous and magnanimous spirit as shame and reproach For a man to live or dye is naturall but for a man to live in shame and contempt and to be made a laughing-stocke of his enemies is such a matter as no well-bred and noble-minded man that hath any courage or stomacke in him can ever digest it And yet bravely-spirited Leonida sleighted those Assailants of her fame with no lesse dis-respect then her foes sought to blemish it I am more confident of my fame said she then to suspect how any light tongue should impeach it Nor was that vertuous Clareana lesse resolute who directing her speech to her Accusers told them her fame was so farre distanced beyond the reach of their impeaching as it ingenuously pittied the weakenesse of their detraction This confirmed the resolution of that noble patron who occasionally used these words in a grave and great assembly No womans fame could priviledge it selfe from a dangerous â—aint if it were in hazard to suffer or lose it selfe by a poysonous tongue For the last but least which is Fortune Many Heroicke spirits have we had of this Sex who so farre dis-esteemed this outward rinde for no other title would they daigne to bestow on it as one of them freely professed What matter is it whether I be rich or poore so my minde be pure And these instances are not so rare but we may finde another of the same sex to second so vertuous and accomplished a sister The poorest thing on earth is to suffer ones enlivened thoughts to be fixt on earth And we have a third to make up a consort She is of a weake command who submits her thoughts to the command of fortune And this a Quaternion of brave resolved spirits expressed in delivering the noblenesse of their thoughts in these proper imprezes which with their Diamonds they left writ in the panes of their owne chamber windowes The device of the first was this It is not in the power of fate To weaken a contented state And the second scornes to fall short of her