it is as old as Tacitus Histor 1 p. 269. Quae alij scelera hic Remedia vocat thus let Sins be but bearded or gilded as I may tearm them grave enough or gainfull they passe for Commendable Qualities Thus Covetousnesse in Laietie or Clergy in whom it is not Idolatry alone but Atheisme is good Husbandry and uncharitable Censures or Murther of Charity is but Severity against Vices when none of the Ruffianlike Sins are to be compared with either Thus all raile against the Theefe when the severall Corruptions of Justice from the Judge to the Sollicitour are above Theft or Debâ—uchery compare and judge The Debauched Riotous Youngster makes a house it may be roare A Corrupt Judge I or Justice of Peace even in his smaller Volum'd Authority can make a house weep as fast the one breakes a Drawers Pate the other a Widdowes Heart the one it may be will bring himselfe to want but the other brings Fatherlesse and Mâ—therlesse by whole Sale to Misery but that is done on the Bench or in Formalities and in Scarlet therefore no words of that yet it is thought the arrantest Goal-bird might take the Pharisees words in his mouth change but the word Publican truly say I thank thee Lord I am not as that corrupt Judge since it is not a Probleme will need a Sphinx to resolve whether all the Theeves condemned by any Circuiter corrupted have done more Villanies than their Judge But to pursue particulars were endlesse the 〈…〉 is in the câ—vilâ—â—onest 〈…〉 magis exâ—r◠〈…〉 to be a◠〈◊〉 from 〈…〉 Hypocrite that of Otho Omâ—â—iâ—â—et Oâ—â—ensas an distulisset brevitate Imperij in incerto fuit Vices rather adjourned than dissolved as in expresse words in the same mans Character Tacitus wordeth it dilatae voluptates dissimulatae virâ—utes vitia reditura Vices sent afore till he was Enthroned and Virtues to be his Followers onely during his Progresse to Empire Of which nature are Virtues through Impotence of sinning as Abstemious Poverty which no doubt is as Commendable as pâ—tient Prosperity By all that hath beeâ—â—aid our Mock-Reformado seemeth to â—â— in no whit safer condition than a profest Reâ—egado for dangerous and sad no doubt must be the miscarriage of that Voyager in Reformation that scapes as it were the Rocks of our Shore and after is cast away on Goodwin Sands A MEDITATION ON THE UNGUARDED TREE OF LIFE IT is an ungratefull nay Superstitious Scrupulousness to deny the day wherein and croâ—â—e whereon the Tragedy of God was acted their Sequestred Meditations It was doubtlesse as needlesse to â—et down the Circumstances of our Redeemers Passions as it can be vaine to allow them their distinct Memorialls It had been Gospel enough to have said God so loved the World that he gave his onely begotten Son c. Who ever thou beest then that wilâ— call no Friday good whose Life or Actiâ—ns can lend no day that Appellation Give me leave to learn to spell Christianity an that Booke call'd Gods-â—ove to Mankind bound up in the course Cover of Humane nature even that verbum Deum Christ Jesus by beginning with the Crosse to us the Tree of Life Blessed Redeemer was it for making this thou wast so long at thy Supposed Fathers Trâ—de of a Carpenter to make a Crosse whereon to hang Mundi Fabricatoris Filium non Fabri the Son of the Worlds Creatour not of a Carpenter as a Father varieth it and those wonders of love besides the Sins of Men enough to crack the Fastenings of this Glorious Fabrick When I consider what a weight of Wonders it bore I sinck under the weight of my single wonder at them Saint Austines Pen hath drawn the lines of those Riddles that center'd in Christ on this Crosse Sermone de Natali Domini Homo factus est hominis Factor ut sugeret ubera Regens sidera c. The Maker of man was made man He sucked whoseâ— pavement is the Milkie way the Bread of Life hungred the Fountain thirsted What but Riddles are they that he that came down from the Father of Lights and he that neither slumbereth nor sleepeth should sleep the way be weary the Truth overthrown by false witnes the Judg of al the world be arraigned Justice condemned Discipline whipt Lastly ut in ligno Fundamentum Suspenderetur that the Founder and Foundation it self of Heaven and Earth should hang on this splinter of his Creation an Ignominious Tree a Tree indeed but of the voc all Forrest which although it silence its Spectatours with wonder yet it selfe speaketh Instructives it speaketh Shame Câ—mfort Returnes 1. Shame and here blessed Apostle give me leave to say I am ashamed of nothing more than the Crosse of Christ as I believe those Reviâ—wers are whom the Prophet speaketh of They shall look back on him whom they have peirced Vngratefull Cure that the Physitian must become Patient and that of â— Death it selfe to make us whole that have wounded him Let thy Goodnesse O Lord plead for thy Wisdome in this Bargain no other excuse else can be found to buy sinfull Dust with thine own Blood redeem our shame by the shamefull Death of Glory and Immortality it selfe Thou that gottest nothing by making the world wouldst thou put thy self to more charge than all of it is worth to redeem the worst part of it fallen Man but sic Tibi bene placuit it was the good pleaâ—ure of thy will answereth that It hath been the wish of pious mâ—â— to see Sinne in its Naturall Deformity wouldst thou have a lively Picture of Sins and thy shame none cometh neer the Idea of a Crucified Saviour set upon the Mount of Meditation as that reall Cruciâ—â—x was on Mount Calvary View but a dying Saviour and thou wilt easily assent to that Truth They are Fooles and that with a witnesse that make a Mock of Sin A twelve months Dispute in the Schooles wil not so soon confute venial sins Thoughts thy Peccata Capitis Capitall Sins were so Legally as well as Locally and were the Crown of Thornes the first Shedders of that Innocents blood in this Tragedy thy Peccata Oris Tongues and Mouthes Transgressions in words or Intemperance were the Gall and Vineger mingled for a Cordiall in his Torments But then thy Opera manuum Handy-works were those Nailes fastned by the appointment of that wicked Assembly and Conspiracy of Priests and Elders the Representative of us all we were present all principall not onely accessory to this God-Manslaughter nay Murther that therefore is forgiven because committed never any Crime but this expiating it selfe And what is now become of Veniall sins when the least is Murther as guilty of the blood of Christ 2. But O my Soule look on the light side of this black Friday on the Recovery of this Eclipse of the Suns Creatour and though Shame muffle up thy Face when thou lookest on him as peirced by thee bare thy face with Comfort when thou
the way of killing Folke against their wills but setteth on a slier way of feeding Himselfe and the wormes too with bold because Lawlesse and ignorant Adventures in Physick in which after a Prentiship to the Plague or some Disease so Epidemicall that his Miscarriages cannot be heard for the Din of Knells Opinion and the commendations of poore inconsiderable People no more able to judge of worth than to satisfie it maketh Him Free for I cannot afford him the Title Graduates him hee doth handle a Liberall Art or Science so Mechanically And now Hee being to work too fast for the Grave-maker or will by that Time he is furnished with necessaryes for such Practice his Tooles and Impudence As for his Tooles They are Books in the Mother Tongue 1. Some Obsolet Anatomy of whom we may say as Cardan of the Arabians skill in Anatomy in Praefat. Meth. Med. Mombrorum Hominis nec Formuâ—â— nec Situm nec Numerum savum dereliquerunt Out of which he learneth to miscall the parts of the Body but in hard words and those mistaken that sound to the wonder and cheating of much people and believe it this is none of the Peoples ordinary Physitians for in many it matters not if they can read or write any thing but boasting Bills wherein be sure S. begins Chirurgery and F. Physick or at most if his English Library can furnish him with but the confused Notions of some diseases and he can but discourse them to fit all Waters Their Patient is ready to admire and cry right Sir you have hit as it is hard but he may in reckoning the Symptoms or pains that usually accompany distempers mingled be they acute or Chronicall and Hee must be the only Man can cure Them Is not this the usuall Practise of Patients to go from one Doctor to another in places that afford them choice and to like none for sufficient but him that by Chance or undiscerned cunning in Questions c. hit upon any part of their Distemper For light on one and most commonly they will tell you the rest though poore simple soules all they can tell which seldome but is more than the water or their Doctor even when they choose wisely is oft like enough to give the Disease its right Name None passeth for able to cure that smelleth not the disease for so he may as soon as see some in the Vrine of which those That passe for most skilfull are on impartial Scrutiny either Cheats or Fools For they that know most in Theory or Practise of that boundlesse Orbe of Physick know these brackish waters of Vrine convey to none or few faithfull Discoveries and therefore generally care as little for the Fame as they trust in the certainety of this Waterology the pronouncing upon it alone being as uncertain and coniecturall as Praescription would be dangerous That if the Waterologer take his degree in a Congregation of sober and rationall Physitians the Title of it will be this in Summe A dangerous Foole and his habit we wil borrow out of that Jewish Apothecaries Shop Langius speaketh of in his Epistles He had the picture of a foole at the entrance doing as wise men do laughing on an Urinall in his hand and the Apothecary being asked by a Physitian then there with laughing what it meant he answered he had heard from his Father and Grand-father Physitians both that such Physitians as would undertake to know and pronounce concerning Diseases from the deceitfull informations of Urine were fools in derision of whom he had made this Image his sign So free and ingenuous confession of the Truth in this kind one should seldome heare among Christians saith Forestus on this Story but that the simpler sort of Christians may be converted to this jewish faith as wholsome for their bodies almost as in spiritualls their faith would bee destructive of their Soules I shall insist somewhat on the Cheat of Waterologie a word though new yet easily to be understood thanks to another Cheat that rhimeth to it and therefore I shall use it still to signifie this divining by Urines Latine it we cannot better then Forestus nor bring a Sentence more apt to our purpose Lib. 3. c. 2. Plebei totam Medicinam in Stultiloquio Vrinae ponunt The common People place all Physick in foolish discourse on Urines Now it will bee no hard task to prove it a Cheat and a dangerous one for consider but the uncertainty of its best and unsufficiency of the most Instructions this Urinall Oracle is consulted for and compare them with the wonders Waterologers from thence deliver to the credulous people and we shall see on what a rotten and unsound Principle the people ground their Judgments of an able Physitian viz. this Ratio formalis this formality and essence of so able a man as they take it to be to be able to afford twelve penny-worth of lies from an Urinall to tell them by it any thing they can ask View but what it can tell and what they do tell by it and believe it and you will good people the lesse believe them First it confesseth its insufficiency of Information even in Feavers themselves if you will heare its confession in Authorities or examples more prevalent than Reasons with such I would undeceive In the Mouth of Forestus it confesseth that a burning Feaver it could not discover in a Patient at the Hague saith my Author when I lookt on his Water it was thin white and cleer like Well-water insomuch as I could never have guest a burning Feaver till I came into the Room touched his Pulse and viewed his face I then told them not onely he had a violent Feaver but that very Day being the seventh and Criticall Hee would fall into a Dilirium or Raving and the next day dye so which came to passe Well We see we cannot tell by the water whether the house be on fire it can as little tell whether there be a red Crosse on it I mean whether it be a malignant Feaver or the Plague it self or no. Forestus his words shall maintain this seeming Paradox to such as think a skilfull Waterologer might as wel see before in the Urinall as after we do in Deaths Diurnall the Bill of Mortality how many would dye of the Plague 8 lib. 1. c. 4. Saepâ— in Peste Delphica expertus sum quod cum Vrinae optimae spectarentur ita ut vix Febrem indicarent praeter spem tunc maximé morerentur I have often found in the famous Pestilence at Delph when the Urines were most laudable the Patients condition was most deplorable For Authorities many could bee heaped up of learned Physitians putting least confidence in this Intelligencer although in Feavers But instar Omnium take one quoted by an English Physitian three hundred years since I take saith he God and all the Saints in Heaven to witnesse that neither by skill or Art nor yet by use and long Experience in Practise I
of the Church Eloquent and when she began to speak spoke no lesse learned then her Opposers In the second Century Justin Martyr Tatianus Irenaeus c. as I finde them Marshalled In the third Tertullian Origen who it is said writ 6000. Books Clemens Alexandrinus the Christian Plutarch as one calleth him quoddam Promptuarium mansuetioris literaturae Minutius Foelix Cyprian who Saint Austin saith robb'd the AEgyptians of all their Gold and Jewels their Arts and Learning when he joyned himselfe to the Israel of God and set forwards to the Heavenly Canaan In the fourth Basil Nazianzen Chrysostome with whose name as the ablest Barrester in the cause of Heaven the best Spokes-man for Christ to his Spouse and who was among the Fathers as Paul among the Apostles for all manner of Abilities I end the List of Champions for pious Learning though thence downeward afford many more Even every Age hath had Champions for the Truth armed at all points against Sophistry and men qualified with all Abilities of Embassadours for Heaven that contented not themselves with good meanings towards Heaven or holinesse of life alone to be all required in men chosen for such weighty Trusts as the Oracles of God by them to be defended and explain'd onely by the Scripture it selfe and the private Interpretation of their own Conjectures but used all helps of divine and humane Learning of all whom we may use those words in Ecclesiasticus 44. verses 4. 6. 7. that they were leaders of the people by their Counsels and by their Knowledge and Learning meet for the people wise and eloquent in their Instructions c. and were the Glory of their times verse 7. Come we now to the last and lastingest Friend Learning hath and that is Reason which when it sheweth the usefulnesse thereof in defence or perswasion of Truth if it leave not its Opposers convinced it will aggravate their Obstinacy and argue their blindnesse incurable for it 1. The usefulnesse of it in the defence of truth see by Athanasius his want of it at one plunge against the Arrians where his want of that part of it which is the Languages more particularly his skill in the Hebrew put him to needlesse shifting distinctions Whereas it is Proverbs the 8. 22. Wisdome was with God from the beginning which wisdome by both is confessed to be meant Christ And they urged the Septuagints Translation Created mee and so denyed the Divinity of Christ he had easily evaded the Sophisme without a puzzle of distinctions had he known the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to possesse as well as create Without question were one to enter Discourse or Dispute it is not ones Truly I concieve this is the meaning of the place and I believe it is faithfully translated by such and such pious men that undertook the work will silence a man be he friend or foe to truth that appealeth to Originals Then for Deductions how easie to impose Sophismes on one that knoweth no kind of Logick or form of Reasoning which any love but they that dispute for Victory not Truth that care not how they silence an Opposer though it be by Impertinencies so they be lowde enough and nimbly enough urged Come to others that on good grounds enough require some concent of History Ecclesiasticall or Civill for the explaining of some places of Scripture What shall my Friend do that knoweth no History but some ten or twelve Sinces in his Almanack How long since the World was created and when Coaches came into England that dareth not lay a wager whether Edward the fifth was before Edward the third tell not him of Councells that knoweth none or at least beleeveth none but his Common Councel calleth all Popish Traditions but what the Churchwarden and his Predecessors can remember Will such a one be fit to deale with one versed in History Ecclesiasticall and Civill Councells Law Canonicall and Civill weapons of use for Truth as well as sometimes against it but of no use to our Artillery-ground Man that never saw any Service never read any but his own Sides Arguments meeting with any other he denyeth conclusions careth not for Councels Fathers Schoolmen Reasons all usefull in their course so much as for one ignorant Neighbours opinion seconding his owne for no otherwise indeed will he like any Judge you how fit such a one would be to defend his Faith against Scholastick opposition Let Saint Pauls judgement be taken who made not more fit by his hand then Pen by Institution then Instruction for this weighty calling He would have his Bishop which if no more then Pastour the more to our purpose one holding fast the faithfull word as he hath been taught that he may be able by sound Doctrine both to exhort and convince Gainsayers for both which how contrary to this Canon unfit are the illiterate Rabble Such whose Giftishnesse in Exhortation amounteth to a perswasive power indeed but to what Of their Auditors to depart the Church and spend their times better then in hearing such holders forth of words that they never were taught nor ever in themselves can teach in stead of holders fast of words taught Convinced gainesayers and wranglers they are in stead of convincers of such as the Apostle would have his Bishops the tenth Verse of that Chapter compared with Jude verses 10. 12. 13. setteth out to the full the illiterate Townes new Teacher there are many there is a Rabble intimated not selected ones instituted ordained rightly called c. unruly and vaine talkers here is two expressive Epithets for this Rabble and those are rude and ignorant unruly and vaine what is wanting in solidity you shall have in noise And because Opposita juxta se posita magis elucescunt shadows best set off the lighter parts of the Picture it can be no digression to follow the Apostles methode in delivery of his Cautions for election of men sufficient for these things who I hope in fine to the unmuddied judgement it will appeare meant the Literate which is as in the above mentioned place to shew their contraries I will therefore pursue it a little further Jude limmes me-thinks these Gospell Dark Lanternes lights I cannot call them without it be Ignes fatui Fooles fires Wills with a wisp c. as our very Teachers Meteorology wordeth them the Apostles words are verse 10. These speak evill of the Things they know not the latter part of the Verse belonging principally to Ranters Here behold againe Ill Language and Ignorance as their Matter and Forme coupled what is it but making the old Adage Canonicall knowledge hath no Enemy but Ignorance Then in the 12. Verse hee saith they are Clouds without Raine good for nothing but to keep the Sun from the Earth so are these Teachers hinderers of that Light and knowledge they cannot attaine to themselves To say truth though some call their profound Ignorances New Lights they were better Anabaptised into
the Appellation of Extinguishers carryed about with every winde And indeed if Privations could have Rationes formales the very essence of them or immediatè consequens Essentiam as the Metaphysitians word it that which is but one degree from their Essence is their inconstancy And how can it be otherwise Since very ordinary Sophistry turneth their braineâ— and vicissitude of successes their hearts you may know very well by them where the winde sitteth And the two Poles of their own Motions are Male-contentednesse or Profit Their Judgements leaning to one of these Cardinall Points even when wee see no wind almost stirring These are the weather Cocks not on but against Steeple houses as Churches are styled in our new Childrens Dictionary or if Lights only in that Property of Flame that yeeldeth to every Puffe of winde but I forbeare to swell this discourse into a Commentary on that Character of St Judes by them whom it concerneth counted Apocryphall and leave them to the censure of the Judicious and their owne Consciences in that Character of Saint Austine Lib. 3. de Schismatibns and cited by Calvin Isti filii mali Qui non odio Iniquitatum Aliarum sed studio Contentionum suarum infirmas Plebes Jactantia sui Nominis irretitas vel totas trahere vel certe dividere affectant Hi sunt Superbiâ— tumidi Pervicaciâ vesani Calumniis insidiosi Seditionibus temulenti Qui ne Luce veritatis carere ostendantur umbram rigidae Severitatis suae assumâ—nt ad Sacrilegium Schismatis occasionem Praecisionis now because we may subscribe to that of Salomon Nothing is new under the Sun and because some such people have been cast on our Shore the Iland indeed suffering Shipwrack as I may say when they landed take the Character in English neere the sense of it and Saint Austin complained of a Generation that not so much to reforme the Faults and Errours of others as to confirme their own having ensnared the silly vulgar by the dazle of their fame in some plausible or other seek to engage or divide them They are saith Hee swelled with pride madly obstinate treacherously slanderous and even reeling with Sedition Yet least they should seem to want the true Light They eat the shaddow of austerity of Life over their Sacriledge of Schisme and for the justifying of their separation Thus far Saint Austine and I would the Infection had stopped with the Period of its Description or Life of the Describer but Christs oportet Silenceth our Vtinams Offences must come therefore let vaine wishes goe I now proceed to the conclusion of Learnings usefullnesse in the defence of Truth What stout Defenders of the Faith can we expect they should be that swound at a Syllogisme purge both wayes at a Dilemma and are ready to make their own Testament if they see a Greek one Where hath Error sâ—aled Truths Walls but where it found them thus slenderly guarded Whereas on the contrary what defiance to Rome hath the Church of England bid from her Universities What Champions able to grapple with their proudest It were no Arrogance to affirm Bellarmines Cause and Writings have been enervated more by the Church of Englands learned Fathers and Doctors than by any or all of the other reformed Churches and what greater Triumph than to beat Adversaries at their owne Weapons If they appeale to Fathers why we have legitimated our Church as well as they if not more if to Councels we decline not those that are incorrupt If to Scripture we are for them I am sure have been in all Languages and Translations But I passe to that other usefulnesse of Learning in the perswasion of Truths How unfit is he to be the Almighty his Spokes-man that cannot Pen a Petition for himselfe to his fellow Creature man He can doubtlesse ill Descant or enlarge on that Majestick Preface Thus saith the Lord that goeth to a Scrivener to make him an Humbly sheweth although to one so illiterate too that needeth it may be the same help to have it read is the Art of divine Rhetorick the most easie Trade of all Trades must tugging at an Ore require a Prentiship and shall Prentise and Master be equally gifted for Preaching Wee think not Porters fit to send to or come from Princes and shall such or those of no higher qualifications be fit for Gods Embassadours Would no Town chuse him Recorder that knoweth not to write or read his Name and shall such a one bee sufficient to take charge of Souls to plead our Cause we can scarce finde any able enough and shall any serve to plead Gods and that with refractory man Doubtlesse as Divinity hath much Assistance from humane Learning in this one halfe of a Divine viz. The power of perswasion so all it can get is little enough to deale with the Ignorant peevish and rebellious sort of men Whose Godlinesse is gain Creed sense and Happinesse sensuality with whom in their pure Naturals Heaven and that inestimable Jewell in the Gospell are Bables and Hell a Fable Consider but the Task of the divine Oratour and judge you what Abilities are requisite and whether Saint Paul were not in some such Contemplation when he cryed out Who is sufficient for these things Logick must lend him Analysis to make usefull division of this divine Bread Rhetorick is the hand as Logick is the knife to reach it home when divided to every hungry Soule It is not every one that holdeth the Plow can sow this Seed whistling to a Teem and the voice of this Charmer are turned to severall Notes It must be a search after acceptable words that must furnish Salomons Preacher as hath been said he must have those Mucrones Sermonum Goades of the wise that will prick up the drowsie and forward the lazy hearer Rhetoricall Topicks are such Whetstones that even the Sword of the Spirit that two-edged Sword hath often used Nor hath it waved the use of other parts of humane Litterature you shall finde Poetry despised onely by such whose knowledge arrives but to the understanding or liking of wofull Ballads part of Saint Pauls reading and by him quoted Titus 1 12 out of Epimenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crâ—tians are alwaiâ—s Lyars c. and let me crowde into a Parenthesis Aquinas his reason from the Glosse Doctor Sacrae Scripturae accipit Testimonium veritatis ubicunque invenerit Our Expositor Paul saith he of Sacred Scripture taketh Testimonies of the truth where ever hee findeth them If among Dicta Gentilium the Sayings of the Gentiles 1 Cor. 15. 33. Out of another Poet viz. Menander saith Hierome he hath that cited place evill communication corrupteth good manners Sure Learning was no such Noli me Tangere in the Apostles account when the Heathen Poets were not onely part of his reading as may be replyed before his Conversion but afterwards used as hand-maid to divine Truth Lipsius is of my mind in his Cent. 1. 99. Epist In Platone Trismegisto Arriano
sit dare vobis autem semper utile amplecti My Counsells are not leveld at my own profit no nor safety for though they be alwayes profitable to you to receive yet sometimes dangerous for me to give But all the Machiavells on this little Turfe we keep such a deale of stirre on to lose Heaven I can silence with that oraculous ingenious Apologie of my Lord Bacon so often in this Discourse mentioned and yet so necessarily for si quid tamen aptius exit if any thing of sense or convincing Truth be in this Apology I acknowledge my selfe his Debtour for Hints and some Enlargements The Oraculous Refutation take in its first Language and second or to the sense of it caeterum quod attinet ad fidei constantiam Officiâ—rum Religionem quas certé Hominum Animis inserit Eruditio utcumque eae quandoque a Fortuna mulctentur aut ex male sanis Politicorum Principijs condemnentur tamen palam scilicet apud omnes laudem referrent As for that constancy of Faith and conscienciousnesse of Duty which for certaine Learning doth much insinuate into the Breasts of Men how ever some times they prove unfortunate or seem ridiculous according to the wild Principles of some Polititians yet at length with even the most as well as Best They will appeare Praise worthy But I hasten to the Last Brigade of Learnings Enemies and that is clownish Ignorance of its worth from that such small shot as These Play that it is an idle lazy course of Life An objection I am sure idle enough if we consider the nature of Scholastick Employments which is such as knoweth no vacation being the work of that indefatigable part of Man the Soule Employments that they love for their own sake herein out stripping all other Bustles that are Levelled at Gaine or Honour 2. Another is against the Fortunes of Schollers do you not see say They how thred-bare slighted contemned and allmost starved Their Bookishnes keepeth Them the same Petronius Arbiter knew to be true p. 28. Qui Pelago credit magno se Foenore tollit Qui Pugnas Castra petit praecipitur Auro c. Sola pruinosis horret Facundia Pannis Atque inopi lingua desertas invocat Artes. In English to this Purpose The Merchant Venturer doth thrive apace The fighting Swashbuckler wants not Gold lace Only the thred bare Scholler beats his Braines For Arts and hath his Labour for his Pains But this is not more the misery of Schollers than the fault of the Rich. Those that have counting Houses forget those that have Studies or if you will it is the preposterousnesse of their Day Book and misplacing of their Accounts or misbestowings of their Plenty the same that Crates one of Diogenes wisest Schollers observ'd in his Time and jeered with these mock Items Coquo ponito Minas decem Medico Drachmam Adulatori Talenta quinque Consiliario Fumum Philosopho Triobolum To the Cookten Minas To the Physitian A Drachme To the Parasite five Talents To the Lawyer Smoke To the Philosopher three halfepence Not much differing from the Accounts of Moderne Prodigalls or Misers shall I call them since they are both the first on Vanities and the latter to Desert what is it with them but to my Faulconer 10. l. a yeare the Curate 10. s. The Physitian halfe a Fee the Mountebanke more than hee asketh c. with such like squintings on Desert so that this objection of the Poverty of the Learned they may forbeare for their own Credits sake yet let Them call it the Schollers Misfortune not misery since his wealthy Soule is Contemptae Dominus splendidior Rei raised to such a Pitch as hee with more Gallantry Scorneth these admired things of the World than others do enjoy them nor is it a Hermeticall Stoicisme if you believe Livy in the beginning of his History aut me Amor Negotij suscepti fallit c. no Common-wealth was ever happier while Poverty and Parsimony was in credit and esteem and as Another saith as Red is Vertues Colour though from a Guilty Blush so oft times Recte statuas Paupertatem esse virtutis Fortunam quamvis a Luxu Jucuriâ accersatur Poverty is vertutes Fortune though many times caused by their own Prodigality and Luxury bringing Men to prize things truly to be valued and contemn things falsly admired and it is a witty observation and solid with all of one on that of Salomon Buy Truth and that is wrapt up in knowledge as the Kernel in the shell and sell it not as if Hee thought fit to lay out Riches for Truth knowledge but not Them for Riches Though every Age have too many such Merchants that sell Truth Abilities Conscience and Heaven for inconsiderable wealth I can scarce call it but Salary But methinks I heare that objection of Dionysius if Schollers wealth were so much to be admired and their Poverty more in Opinion than Reality how cometh it to passe That more frequent Rich Mens Houses than Rich Men their Schools to which take Aristippus his Answer to the Question Quoniam Philosophi norunt quibus egeant Divites nesciunt because they know what they want and so do not the Richs nor will the argument perswade a wise man to wish himselfe therefore the illiterate Patron rather than the knowing though receiving Scholler any more than one would wish Himselfe the contributing Patient rather than the receiving Physitian as at another Time the same Philosopher retorted to an objection of the like Nature A third Topick of the Scorne of the Ingenuous is a contemptible obscurity as they terme it of life but for this they are rather to be envied than pittied especially in times disturbed with Pliny's caution modo secessus isti non Desidiae Nomen sed tranquillitatis accipiant if their Retirednesse be a studious Tranquillity and not disguised Slothfullnesse A fourth is against the Behaviour of Schollers to others or for Themselves as first that they do not apply themselves so sutably divers times as were to be wished to those they have Businesse with They cannot flatter cogge nor dissemble as others nor admire or at least pretend so every thing for good or wit that this fine thing and that other painted utters To say truth when sometimes They too sawcily peep behind the Arras of Gayety and see the Fool or Knave They cannot but laugh when they make legs to Knights Wel it is out of the Schollers way but will you have the grounds of it and in some sort Excuses They are two either Noblenesse of Soule or honest simplicity by the first they look higher their wonder is of higher Election They use not their Jacobs Staffe to observe Spangles but Starrs nor a Curious Dresse so much as Coma Berenices in the Heavens nothing attracts their serious Respect but Wit or Honesty By reason of the second They study not Men for any other end than to give every one their Due and to
teach the unlearned or the willing to do the like not to make their ends on any mans weaknesse Scire volunt â—ecreta Domus inde timeri is torne out of their Sententiae viriles They are not Spies on the Breaches or imperfections of Men to make their advantages of them which is the part Hominis parum candidi sed astuti bifidi not of cleare spirited Soules but Cheats Another Imputation is the behaviour of Schollers is sometimes offensive and ridiculous to those learned ones in Courtship and Complement or his Tongue is not acquainted with the hawking Dialect He cannot talk to or of a Hound Sciences indeed fit to bestow a Methusalems age on our despised Scholler hath not the Mode how ever not the Cloaths which is harder for him to attain for to be a Proficient in the former and for the latter he could allow them recreations but not his businesse or worthy his talk or time He varieth his sports his winged time hee flyeth at the bravest Game Knowledge Piety Immortality His hunting is of Nature through her severall doublings and Labyrinths instead of a Horse-race commend him to that Race and Match of Senecas making Lib. de Brevit vitae cap. 9. cum celeritate Temporis utendi velocitate Certandum est between times swiftnesse and his nimble Improvements or Attachments of the precious but posting Minutes But in answer to the former Imputations he may use the reply of Themistocles when desired to play and sing I cannot fiddle saith he but I can make a little City a great one He cannot cringe to a Fan and utter a speech to it but he can make one for the thing that must Hee cannot it may be speak to a pack of Dogs without it be out of Ovid but he can speak to the purpose He is not Criticall and exact in Garbes and Fashions but he can correct a false Printed or Translated Bible It may be to some businesse and his own profit too he cannot apply himselfe because he will not as other Bustlers can but he can profit others and give what money cannot buy Such wisdome divine and humane as abundantly recompence his Fumbling in the World at Wealth or Honour He cannot talk it may be so judiciously on the Exchange but heare him in Pauls and it will do your heart good or should at least if it be not past cure what he wants of Abilities at the Custome-house he maketh amends at a Steeple-house as those Sacred Oratories are in derision called Then for humane Affaires how is Learning parcelld out and interwoven with most Trades from the Merchant to the Mechanick The ones Accounts regulated by Arithmetick the others square rule and compasse by Geometry The Invention or Advance of most Arts write the despised Scholler Creditor as borrowed from the Bank of the Encyclopaedia or generall Learning and shall the same Wares be of esteem in the Pedlars Pack and of little or none in the Merchants Ware-house A Surveyor of Land be more esteemed than a Geometrician an Astrologer than an Astronomer Nay any one of these before the generall Scholler But by the way in my reply to the Imputations against Schollers Behaviour I would not be thought to excuse the Cynicall Solaecismes of any Schollers Behaviour that remembreth not that he is among men and not in a Desart or Platonick Common-wealth Onely much excuse may be allowed his intention of minde on Studies that he is impatient should be interrupted by the Impertinencies of being great rich fine or some-body in the eyes of No-body or such as to him appeare little better for sense or judgment This I am sure of on an Impartiall survey and comparison of his Abilities with his cannots as I may term them and these or such like Imputations seemingly black and dark will discolour into Encomiums and just Commendations But I draw to a conclusion with these mixt Apologetick Encomiastick Assertions sertions that the Learned with sobrietyâ— and zelous with understanding are hated by none but such as understand them too well or too little The first is the Devill that knoweth there cannot be a better Agent for Heaven or Engineer against Hell The other is the ignorant World whose blindnesse misseth not the Suns light and stupidnesse feeleth not his warmth And for Fortune grant she be not the Schollers Mistresse I am sure the World is but his Slave nor better respect hath it from him than to drudge to his Necessity and the like lower Designs This Apology for Wisdome divine and humane divine Writ hath furnished us with that Wisdome is justified of her Children And such as are matriculated in Albo Sapientiae have not Wisdome for their Mother can make no great brags of their Father Let the Herauld give them never so rich a Scutcheon I am sure it will be but a Fools Coatâ— let him weare it on his Finger Barge or Coaâ—h It is too much Ignorance hath made people mad against Learning for it cannot be from the Spirit to raile against his own Gift which he that will deny Learning to be is an Atheisticall Dunce It is without all question a Beam from the Father of Lights and when serviceable to divine Truths part of Goshens Priviledge above Aegypt when it was the Embleme of Hell What to think therefore of its Enemies I am confirmed by this Truth with which I conclude that Rebellion against Knowledge is but Allegiance to the Prince of Darknesse The Apologists Apology AN Apology for this Apology may be requisite both to the Unlearned and Learned To the former that are unlearned but rather Friends than Enemies to it for to such the whole Discourse is an Apology the visible ruine of Learning begun by some and by more desired may serve for my just defence in that I undertook to speak a word or two how well or ill soever in its behalfe since it cannot bee objected I feare shadowes or defend what none opposeth As to my selfe I am satisfied if no more follow but a Liberavi Animam meam to let the world know I voted not with those Philistimes that plotted the putting out our Sampsons eyes once seeing Englands as it may be called and hath appeared heretofore against all the Enemies of Truth For I feare after it it may act out the other part of the Story and pull Ruine upon its selfe Who seeth not that Prediction of Psellus his Grandfather not far from being fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That time will come men will live worse than Beasts Dâ—us omen avertat God prevent our fears and put into the hearts of those that sit at Helme to preserve our Land from being an Island meerly of speaking Beasts My Apology to the Learned is for handling a good Cause so weakly But with this comfort I will satisfie my selfe and I hope them I have not spoke so slenderly for Learning but the best of its Adversaries speak more pittifully against it The happy Match LArge
a Pie or to light Tobacco with the dark holdings forth of new Lights To see the Antinomian Hony Comb holding Physick at second hand in a Stoole Pan sure argueth a surfet in the Presse that thus swarmeth with vanity or Controversy which is its worse fault as being the mischiefe of a sadder and engaging consequence Alas what now is the Presse but an office of contention issuing rather Challenges than Books When Pulpits grow hoarse with Rayling then doth this take up the Quarrell that oft admitteth of no Arbitratour but the Sword Books are subject among other Chances to fire and the Worme Such as are of this nature prevent the Worlds Doome and their own not staying for the generall Conflagration but beginning it setting it on such a Fire of Contention Schisme Haeresie that that Bloud which can quench Hell Fire cannot totally extinguish this for the shedder of that Bloud hath foretold the inevitable Necessity of it As to the other Fate of Books it is to be feared these feed their Authors never dying Worme How miserable is truth torne by Antilogies and little better than scolding and suffereth more by this Pen and Inke warre than by Pike and bloud shed By how much more captivating of assent Sophistry is than successe among Reasoning Soules that comming neerer Reason than successe doth Iiâ—stice and we know Truth is often waterâ—d by Martyrs bloud receiving more strength from the red letterd Dayes in an Almanack that whole Tomes of Pro's and Coâ—'s And what Truths Politick or News suffer by the Presse is weekly experienced it is nothing to kill a man this week and with Ink instead of Aqua Vitae fetch him alive next to drowne two Admiralls in one week and buoy them up againe the next Each side save its Knight and killeth the Giant but more assuredly Truths so that many of those Pamphlets may better be termed the Weekly Bills of Truths Mortality than faithfull Intelligencers of Affaires Nor fareth it better with Peace than Truths The Feathers and Plumes seconding the Quarrell of the Quill from Inveighings to Invadings Declarations to Defiance Remonstrances to Resistance and that to Bloud The Presse rippeth up the faults and Disgraces of a Nation and then the Sword the Bowels of it What Printing beginneth by way of Challeng its contemporary Invention Guns answers in Destruction accents Now the Causes of these enormities of the Presse are either in Writers or Readers 1. Among Writers first some that write to eat as Beggars examine not the vertues of Benefactours but such as they hope or finde able or willing they ply be they good or bad wise man or Foole so do they beg of any Theme that will sell true or false good or bad in Rime or Prose and that pitifull or passable all is one Inke must earne Ale and three Penny Ordinary's write they must against Things or Men if the Spirit of contradiction prove saleable that they can neither Master nor Conquer Sparing neither Bacons Harveys Digbys Brownes or any the like of Improvement COLLEDGE as I may terme them though beside some little somewhat for the venture they get nothing but such a credit as he did that set Diana's Temple on fire to perpetuate his Name 2. A second sort are Discoverers of their Affections by taking up the Cudgels on one side or other and it is come to that now that Authour scarce passeth that writeth not Controversies Ecclesiasticall Politick or Philosophicall Though farre better it were for Publick good there were more deserving the Name of Johannes de Indagine progressive Pioners in the Mines of knowledge than Controverters of what is found it would lessen the number of Conciliatours which cannot themselves now write but as engagedly biassed to one side or other but these are Desiderata vereor semper desideranda things wanting and to be desired I feare for ever Second Cause are Buyers the Chapmans vanity and weaknesse of Choice maketh the Mart of lesse worthy Books the bigger Such is the fate of Books of all other Ware the courser the Ware the more the Seller getteth by it examine the truth of it at Stationers Hall it will too truly appeare in these latter times the Book-seller hath got most by those Bookes the Buyer hath got least being not only the Luck of Rablais his Book-seller that was a looser by his Book of Sence and Judgement but abundantly repaired by that Ingenuous Nothing the Life of Garagaâ—tua and Pantagruel What Age ever brought forth more or bought more Printed wast Papers to read which is the worst spending of Time next the making them and the greater Price given for them and farre above their worth But now what Cure for these Distempers of the Presse why truly for them in Fieri no such Correcting the Presse as breaking it but the cheifest help is Prophylacticall a care Preservatory and so an Index expurgatorius an expunger of the vanity or Contention of originals would save the labour of the Index EXPVRG ATORIVS of Copies and to save Paper from being so stained would keep it from after burning by the Common Hang Man It had been better if some Haeresies had been concealed never confuted in Print and better Darknesse everlasting had been the Fate of that Booke call'd the Three Impostors as in sad Probability it is the Portion of its Author than by being burnt to embleme the endlesse Punishment of the Compiler But not to make our Eyes sore by looking only on the hurt let us turne them on the Benefits of the wel employed Press and we shall see it a Mint of Solid worth the good it hath done and yet may do being inestimable it is Truths Armory The Bank of Knowledge and Nursery of Religion never suffering a want of the sincere Milk of the Word nor Piety's Practise to be out of Print and that not only in one Book weekly issuing forth helps to doing as well as knowing our Duty But the worth of the Ware house will be best known by the Wares which are Books of which see further in my Essay of Books THE BEST FURNITURE BOokes lookt on as to their Readers or Authours do at the very first Mention challenge Preheminence above the World 's admired sine things and more than Riches in Homer are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dropt from Heaven and such as are Directories to Heavenly wisdom as Ladders for our Ascent most usefull Bookes are Comments on one of Gods two Books that Hieroglyphicall one of Nature and the Creatures or that precious Book of Life that Verbum Dei to be esteemed next to Verbum Deus that was pleased to be bound up in the course Cover of Humane Nature I say that written Epistle of the Creatour to the Creature In qua quicquid docetur veritas praecipitur Bonitas promittitur Felicitas Now what Benefit Readers what Glory Authors may reap from such Labours in comparison of any other labour under
have Posterity believe and so between the dangerous Obnoxiousnesse of latter or present Times and the uncertainty of more remote The truth of History is much impaired that my Lord Bacon might well say in 4th of his Advancement of learning the cap. 5. there is not a greater Rarity among Humane Writings than an every-every-way compleat History but either tainted with ostentation of their wits or cloudings of Truth Partiality in Judges of the Facts of men Historians being as frequent I hope more as any could complaine in â—udges of the Law and truly give me leave to say more mischievous in some re-respects the one injuring sadly enough the Living but the number and concernment are lesse than what are injured by corrupted Historians injuring both the Dead and the Living falsifying that Glass that should faithfuly present Predecessours for Successours to dresse and instruct themselves by neither Ecclesiasticall or civil Historian escapeth this Imputation One relaâ—eth the same Person for an obstinate Haeretick that another Kalendars for Martyrdom nay this Partium studium Siding hath crept into Historiam Nemeseos as the Lord Bacon calleth it the Chronic â—les of divine execution of that decree for al men once to dy by â—om called the Theater of Gods Iudgment in which the Writer by his infection the Reader is oft too subject to censure what fell out inter â—ontem Fontem between the Bridge and the Water with a Censorious blast sometimes removing the Tree from the Place it fell in as to the Eye of divine Mercy as I beleive on Revelation Day will appeare in civill History than what more usuall than to make its owne Sides wisdom the Politick Cause of successes or the Justice of its Cause so the Darling of Providence that scarce a Bit of Daily Bread must fall beside their Mouths nay thus have many cunning Makers of work for Historians contrived it themselves rather ascribing their Victories to the care of the Gods than their own Prowesse or Policy thereby insinuating a greater Reverence of their Actions Sylla choosing the name of Happy rather than Great which whether more humbly than politickly is left in Dispute On the contrary they use their Adversary according to the Proverb painting the Devill blacker then he is and now how to guide our Historicall faith between these Rocks were worth the Enquiry Consider the Charge History is ordinarily entrusted with and according to that must our Demeanour be the Cabinet of History according to my Lord Bacon in the forementioned Place holdeth Examples of our Predecessours Changes of Times and in them of things Rules of wisdome deducted or deducible Names and Fames of men 1 For Examples of vertue or vice and changes of times I will not look on them as incredible because strange to me for that Salomon assureth me there is nothing new under the Sun their strangenesse and singularity not being in the things themselves but in our Ignorance of History 2. But for the other part of their trust the Fames and Names of Men my Beliefe shall tenderly proceed to Sentence for feare of that Taint the Historian hints ill natur'd Detraction which Mens corrupt Disposition calleth Liberty Obtrectatio Livor pronis auribus accipiuntur quippe Malignitati falsa species Libertatis inest Tacit Histor 1. It is I confesse the happinesse of some Mens Memories that they are got above those two vices Tacitus speaketh of mingled as it were with the Morter of Citties Walls and inseparable from Bodies great or small Ignorantia Recti Invidia Agricol Vit. Praef. Ignorance and Envy forceing from care lesse and regardlesse Times Observation and from even the malevolent Reverence whereas on the contrary some are non tantum Aliorum sed sui superstites Tacit. ib. Outlivers not of others only but themselves as to any Eminence or note for vertuous Deeds So much of their Lives passing deservedly without observation of others because their owne from whom their Time and life stole into that Abysse of Forgetfullnesse but we may believe many have scaped our Knowledge not through want of Deservings to be eternized in the Temple of Honour which is History but through the Last and which is not the least defect of History a custome of not preserving the memories but only of Active Men when the lives of famous Men in Learning and Piety are Desiderata things left out of the Archives of History For the Memories of truly deserving Men even Almanacks seem to have made a wiser choice that preserve not the Names of Alexander or Caesar the worldly valiant but of the twelve Apostolicall Champions with their Regiments of Martyrs as I may terme them in scrutiny of Reason more truly valiant nay Victorious in their Death than any of the other in their Lives The fault of Time is too much the fault of her Registers that like deep Rivers suffereth weighty things to fink its Stream bringing down only lighter and more worthlesse Matters But since to call back yesterday and to correct yesterday are a like impossible let us mend the faults of our private Historys our Consciences and in them corrected be conversant Comparing our selves with our selves being of use both in worldly Prudence and Piety In both the discreet Study on past Miscarriages may in great Probability prevent their Repetition in the future THE POLITICK Weather-Glasse WEre the Complaint of every Age hearkened to there never were good Times and the very first were worst should the Querelous disâ—ontentednesse of Mens Natures be believed with which a Peoples sins are full sooner than in Gods account nor will it allow those Spiramenta Temporum as one calleth them Pawses of wickednesse that give breath to gasping Piety or Justice which to deny were injurious to Providence that doth not so dishearten the good as to let vice alwayes beare sway I believe Salomons Rule Nothing new and what is hath been and shall is meant as well of the Corruption of Times as Occurrences of Providence Nationall Sins there are scarce new though some personal Crimes or single Acts may have no Paralell but still to be crying out never worse Times all is naught sometimes maketh the Divell blacker than he is that we may appeare whiter than we are for it is but a lazy fathering even our own Misdemeanours or Misfortunes wholly on a forceing stream of the Times and a current as it were necessitating them when the Blame is oft more truly the Complainers faults that are Fathers and we as it were the Godfathers to those bad times they making and we calling them so so that strictly enquired into divers times these accusings of the Times is but excusing our selves Better it were to study a prudent behaviour in them than a fluency of railing against them To do which we must first learn which are bad and then how to mend them at least to us I shall onely refer you to the Polititians Weather-glasse whereby he not onely foreseeth but discerneth aright when
Law and History are not wanting to answer or confute opposers and some of them to say truth have not undertook the Cause effeminatly Plutarch counted it worth his paines to bestow A whole Booke de virtutibus Mulierum of the vertues of women and I cannot conceive a better way to rectifie the conceits of Men concerning Them or their owne concerning themselves than to let them see what the wiser part of the World have Thought they were or should be and out of both History and Precept Example and Rule no doubt we shall digge a Touchstone to try this Load stone by that is to try who they be deserve truly the Title of Magnetick Lady whether the Herauld call her Madam or no begin we with some few Intimations from History For the Female-policy of the Trojan women Plutarch fronts his examples with who can but acknowledge its double Wit cunning in the Designe and Subt-lety in the Excuses when being Sea-sick after their Romings from fired Troy and how ever wandering-sick set their shipps on fire where their Husbands Landed there Resolving to fix their aboad as burning up likewise all hopes of Returne but look on their Wisdome in quenching the other Fire they had kindled in their Husbands passions and justly by unwonted Embraceings and never till then used Kissing Them on their Return from their discovering the Land The first Kissing as my Author saith had it seemeth honest Plot in it it is by many suspected to have Designe in it still both good and bad viz. Endearings minted currant according to the lawfullnesse or unlawfullnesse of the Love they would procure Here was an Act at first out-witting men and then seconding it with an over-winning them to Pacification and having nothing so ready besides offered their Lips to the Goddesse Viriplica or Appease-Husband which the Roman Dames sacrificed to upon any domestick Differences between them and their Husbands and to their offended Husbands with wished Successe For Fortitude in Women which the Male Braggadocios think entailed to the Breeches the same author brings those Women of Argos who on Instigation of a valiant Shee wit and Poet Telesilla took up Armes maintain'd the Wallâ— and repell'd the Enemy with losse Was not here both Mercury and Mars Wit and Valour Poetry and Fortitude and all in Long Coats And it is observable what Solemnity they kept in Memory of it even those Hybristica Sacra in English their upbraiding Festivalls wherein the Women wore the Breeches and the men their Wives Apparrel Wil you have them preaching and that to some purpose otherwise than our Shee expositours in these Dayes peruse a following story of those Persian Dames that seeing their Army give ground with that known circumstance asked them whether they would returne into their Wombs againe with wâ—ch short Lecture they shamed them to a Rally and Victory both in honour of which Cyrus when he after obtained the Towne ordained the King should never enter the Town but should give each Woman in it a Crowne which Alexander twice performed Will you have them Counsellours our Authour sheweth they stood not out at that too The Celtae falling into Civill broyles were when no other means could by their Wives Arbitration reconciled on which that compact was made with Hanniball if the Celtae had any thing to say against the Carthaginians they should appeare before their Judges and Officers of the Army but if the Carthaginians had ought against the Celtae the matter should be debated before the Celtun women That they can command as well as counsell We may heare crowde in an Example to be found in the same Book of Justin that our last Story of the Persian women was in it was Tomyris that defeated that great Conquerour Cyrus giving after it his headfull when cut off of blood with that known Saying Satia te sanguine quem sitisti take now thy fill of blood thou Blood-thirsty man For Modesty to go on with Plutarch what men ever parallel'd that of the Melesian Virgins that through some strange Morbificall Distemper of the Aire and so of their Braines as was conjectured or some Discontent of Minde did make away themselves in Numbers notwithstanding the Entreaties of Friends till at last a law was politickly made that they that made away themselves should be carried naked about the Market-place Haec lex sancita non inhibuit modò sed abolevit omnino illam quâ virgines laborabant Mortis Cupiditatem We would wonder saith Plutarch how suddenly this Law did not onely abate but abolish this Frenzy in the Virgins so much did they feare shame before a life bitterer to them then Death and as it appeared more dreadfull But into those Historicall Evidences take some out of Valerius Maximus who abounds with exemplary Conjugall Virtues in Women of which take a Tast How affectionately did Portia take the Newes of her Husbands Death when wanting other Instruments of Death by burning Coales swallowed down she put out that Lampe that Griefe alone could not quench that novum Sacramentum Pereundi as Quintilian that new way of dying was counted among Conjugall Virtues where its Scene lay She was indeed a truer Mourner than the Widdow in Petronius Arbiter that notwithstanding that obstinacy in griefe begun for sometime continued and for longer resolved drank Consolation and new Nuptiall Heates out of the Souldiers Bottle of Wine Hipsicratea presents her selfe next a rare Example of Matrimoniall Association in bad as well as good Fortunes trooping with her Husband Mithridates in mans Apparell ruffling her incomparable Beauty with Hardships of Weather venturing her life and â—endernesse through Perills that might daunt even Masculine Courage A Comfort saith my Author to her Husband when beat out of his Kingdome Cum Domo enim Penatibus vagari se credidit Vxore simul exulante Thinking himselfe at home as long as she sweetned his Exile with her Company A Parallell to this Camerarius affords in his Historicall Meditations of one Bona that first served the Eminent Commander Brunor whom I onely name because her Name mâ—y serve for all such Wives for such her faithfull Services preferr'd her to at last that at first served him in the Wars upon a liking he took to her Spiritednesse the Story more at large see in that Author But the example of the Myniae in Valerius Maximus presents us as some former Examples in Plutarch with Virtuous women by whole Sale especially in that Conjugall Affection who when their Husbands were condemned and they went under pretence of taking leave of them changed Apparell whereby their Husbands escaped leaving their Wives to abide what ever might follow To which Story Camerarius likewise hath a Parallell above Parallell At that Siege wherein Guelphus was hemm'd in by Conrad the Emperour and at last driven to miserable Conditions viz. That none should passe out of the Town but some Women and that with no more than they could carry whereupon the Dutches
other waies than most commonly Wrong never Judiciously because alwaies blindly Now for Armour of proofe against these mighty Invaders of our Constancy as we may tearm them for they totter'd the Father Davids and Son Salomons will bee Conscience and Patience Conscience within our selves of Ability and Honesty or patient Sequacity of the consequences of their Assaults To say truth nothing fits us better for them then a Resolve to yeild to all Destiny would have come to passe and to slight the Votes Opinion would passe on our Persons Actions or Fortunes Hee that hath this required Consciousnesse will have the latter Patience he that knoweth without Arrogance some worth it may be more than Envie will allow or without Pride some honesty above divers proud of their falsely Esteemed because prospered Virtues or Parts Such a one will stand unmoved under what falls from Providence or against what ever can be thought or said by men What Heaven will have suffered he stands as ready to receive as to reject what men can say or do for from this Doctrine all things come alike to all he rectifies his Judgment with that in Valerius maximus Itaque quorsum attinot aut Divitias in prima felicitatis Parte aut Paupertatem in ultimo Miseriarum statu ponere cum et illarum frons hilaris multis intus Amaritudinibus sit referta hujus horridior Aspectus solidis certis bonis abundet Why should we mis-place Wealth as in the top of Worldly Happinesse or Poverty in the bottome of Miseries Dungeon when the cheerfull out-side of that covereth unknown Imbitterings and the tattered out-side of Poverty hath often the rich Linings of solid and certain Content With this Position let us rectifie our Judgments and with the inverting of the Apostles Rule in another case steele our Resolves as He purposed to become all things to all men to save some So let us meet these fickle inconstant Levellers Chance and vulgar Opinion with this Resolve to become all men to all things to save our selves and constancy from being puft up with vanity or deprest with vexation of Spirit THE FIFTH ELEMENT OR OF DETRACTION THE Confusion of Languages is not a greater Misery than the Corruption The name of the place where the first happened somewhat hints one kind of the latter if not one of the worst Corruptions of Language Detraction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shenaar signifieth Dens Aemuli the Tongue of the Envious or Emulatour the same with Dens Theoninus I am sure this Fault and that Punishment much resemble one the other by the one men understand not Things by the other wee rightly understand not Men As in the former when one called for a Brick they brought a Trowell or when for Morter they brought a Hammer So in this latter how strange but wilfull are the Impertinencies of Detraction Commend a man for his good Preaching you shall heare some Cavill or other presently against his Person or Life speak of a mans Abilities and they will tell you of his Fortunes or Pedigree And which is the most malicious but silly Blast of Praise they will mention his Mis-fortunes with such like Impertinencies as in its following Dissection will appeare It were to be wished all the Venome of Detraction were spent against it selfe but here is the misery Detraction cannot meet a Detractor but hath as many Advocates almost as there be Tongues because as many almost guilty as there bee Men. The Italian Proverb therefore like a most choice Proverb hath as much Wisdome as Wit in it and Truth as either that saith Il mal dire d' Altruiâ—e Quinto Elemento To speak ill of another is the fifth Element For you shall scarce finde any compounded of the other foure that hath not this fifth more or lesse in his Composition The Hebrewes differ not much in Judgment sure from the Italian make the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth the Tongue to signifie in Pihel to Detract as if it were as essentiall to Discourse as a Mood to Speech If you will have it in a Criticall Clinch the word in English Writing would be Lash-one a fit tearm for the Detractor there coming no such Stripes as from his Tongue a better word then to explain their Mal-dire our English hath not than that Proverbs 24. 24. Perverse lips it being the comprehensive Description of this fifth Element which is nothing but perverting the Construction of what men are do say write or have How universall and truly in that Elementall this is I appeale to the Conscience of the Actors and experience of the Sufferers in this Tragedy of Charity The kindes of it are disguised under some deceiving appearances principally these cold Praise or slow Reception of it from another or Interruption of it with a Dismounting But taken from Disparagings of mens Moralls Naturalls Fortunes Pedigree c. or which is weakest of all from the opinion of others who it may be can discourse nothing but slander or censure and the most subtle Disguise of all is a pretended tendernesse to their Wel-fare nay Credit For the first of which Patricius assureth us Laus frigida est quaedam Species vituperationis faint Praise is but a mannerly disparagement and a neglective Admission of anothers Commendations is but a dissembled Contempt But come we to the second and that is the positive Detractor that presently dismounts the most merited Reputation with some But often malicious most commonly impertinent heare it described by Horace absentem qui rodit Amicum Qui non defendit alio culpante Solutos Qui captat Risus Hominum Famamque dicacis Fingere qui non visa potest Commissa tacere Qui nequit hic niger est hunc tu Romane caveto That often nibles at the Fame Of 's absent Friend and seems t' assent By silence to 's Defames for some's Mirth vents His Buffone Scoffes nay things nere done hee 'l sweare All he unsecrets such black Sheep beware What more familiar than to heare men acknowledge part that with one Detracting But they may over-throw all that hath been uttered in the commendations of another on this manner Truly the man is a pretty man of pretty Parts and Abilities undeniable But he stands in his own Light by not applying himselfe to or complying more with the Times and Persons that should advance him His Rigidnesse is not malleable enough alas what is the unpolicied Schollar but a Pedanticke and thread-beare Sophy Chi non ha non Sa saith the Italian his very Knowledge is questionable whose Havings in the world are scarce visible the poor Schollar is no Schollar alwaies Or if a mans Abilities be allow'd some flaw or other must be found in his Relations and Pedigree as it is much considering his breeding hee should come to such Abilities which though seeming Commendations and to the wise great ones yet to such as they may be spoke to enough to vilifie and cheapen