SAd to the very Soule , bearing in my minde a discontent , that I could bee no more discontented ; in a worde , wearie of my selfe , I on a time walked forth , hoping by some diuine meditation to abandon , and expell this hellish disposition . And being com to the place ordained by my selfe to this solemne exercise , I first lifted vp mine eies to heauen , to see what heauen would haue done vpon earth : and then again I cast them down vpon earth , to see what earth hadde done against heauen . But loe , in the entrance 〈◊〉 to this my sanctified contemplation , my olde agonie came vpon me ; I meane , a conflict betwixt mine vnequall , disagreeing passions : which forced mee to call backe the better of my thoughts , to driue back the worse . But , finding no way , whereby I might appease these implacable furies of my minde , leauing my meditation , I thus spake vnto my soule . Soule , saide I , how chaunceth it , that nothing can content thee so much as discontent ? Is not this rotten body , this all corruption , this worst of earth , a sufficient prison vnto thee , but that thou thy selfe must become a prison to thy selfe ? To these my demaunds shee thus makes answer ; that the diuell , as shee thinkes , hath committed incest with his daughter , World , who is now deliuered of an Age , from the which the sooner it should please God to deliuer her , the better . Then soule , said I , take thy flight , & with the sharp pearcing eyes of contemplation pry into the corners of the Vniverse ; and see if within this spacious Round thou canst finde out some place , where thou maiest inioy a pure conuersation till the houre com wherin thou shalt leaue this thine impure mansion . Shee obeyed , and after long , & teadious search , shee returned like Noahs turtle , and told mee that such a deluge of sinne had ouerspread the face of the earthe , that there was no place free where vertue might treade in sa●etie . If earth then , said I , affoorde thee no comfort , lett thy conuersation be in heauen , laugh at the idle pleasures of these daies , and let not thine vnlimited appetite so much couet as contemne them ; following that rule , of Seneca , Contemnere omnia aliquis potest ; omnia habere nemo Sen Epist. 62. potest . Some one man , saith hee ▪ may contemne all things ; but no man 〈◊〉 haue all things . And indeed what is there in this world , on the which Enuy may not iustlie spend all her gall ? For whosoeuer shal with an inten●ine and rectified Iudgem●nt , look into this worst of ages , shall finde , that the lasciuious heathen Poets were but as wicked prophets of the wickednes to come in these accursed times ; wee hauing turned their lewde inuentions into more lewd actions . So that it seemes wee haue anatomized vice , and laied those parts of her to the open viewe , which they in modesty let lie vndiscouered . From the highest to the lowest , from the youngest to the oldest , from the Eagle to the Wren , all haue corrupted their waies , and are becom degenerate from the purity of their ancestours . Vice hath supplanted vertue : and he now a-dayes is helde the most absolute man , who is the most dissolute liuer . As now and then the humours of the whole bodie fall downe into the legges , and there make an issue : So hath the corruption of times past slidde down into the present , to the annoiance , and choaking of all that is good . This is the time foretolde by Seneca , Sen. de benef . lib. 1. cap. 10 Hab●bitur aliquando ebrietati honor ; et plurimummeri cepisse virtus erit , The time shall come , saith hee , when honour shall be ascribed to drunkennes ; and to drinke much wine shall bee helde a vertue . Pride , luxury , and ribauldry haue now their reigne , and his happinesse is greatest who followeth them the soonest . As for pride , she hath so many feathers added to her wings , that shee couereth all the earth with her shadowe . Our men are growen so effeminate , and our women so man-like ▪ that ( if it might bee ) I thinke they woulde exchange genders . What modest eye can with patience beholde the immodest gestures ▪ and attires of our women ? No sooner with them is insancie put off , but impudency is put on : they haue turned nature into art ; so that a man can hardlie discerne a woman from her image . Their bodies they pinch in , as if they were angrie with nature for casting them in so gross a mould : but as for their looser parts , them they let loose to preie vpon whatsoeuer their lustdarting eyes shalseize-vpon . Their brests they laye to the open viewe , like two faire apples : of which who●oeuer tasteth , shall be sure of the knowledge of euill ; of good I dare not warrant him . As for our men , they equall , if not surpasse this female frailtie , the qualities of their mindes being as light as the substance of their bodies is heauie . Light clothes , and a light behauior is now your onely weare , and hee your greatest gallant who canne whiffe off his gallon . O , that iniquitie were here limited ! but alas , it is not . For mens tongues are now beecome trumpets or rather strumpets to their mindes : so that what soeuer they conceiue , they not onely tell others Ambros . de poenit . lib. 1. cap. 34. of it , but also intice them to doe it . Lust , saith Ambrose , is feade with banquets , nourished with delights , kindled with wine , enflamed with drunkennesse ; but streight addeth , peiora tamen his sunt fomenta verborum , quae vino quodam Sodomitanae vitis mentem inebriant . But worse then all these , saith hee , is that impurity of speach , which makes drunk the minde with the sweet tasting wine of the Sodomiticall vine . Sodome , thy sinnes were fewe in respect of ours , and our iust men fewe in respect of thine . Thou peraduenture hadst three , or foure : but happy is that citty with vs that can yeelde one ; yet wee raile at thee , and seeke to be opposite to thee in al things : but in one thing wee iump with thee by following the literal sense ; to weet , that because one of thy sinnes was fulnes●e of bread , we hold it no sinne to be full of drinke . I cannot with methode proceed in this confusion of wickednes ; nor with order , in that wher●n is so much disorder . My pen , following my hearts motion , trembleth , the paper waxeth wan , & pale , & the inke putteth on melancholies sad hewe , when ● go about to relate , that in the mouthes of our youth , Talassio becomes a watch-word . And to put fier to this quick kindling fewell our poets haue put-to their helping hands : who therefore are rightly taxed by that last , & euerlasting Worthie of the French , diuine du Bartas .

But belike our Poets think by disguising their lasciuiousnesse , vnder a veile of smooth running words , to take awaie not onelie the inquination , but the very essence of it ; which they cannot doe . For , as whether a man writeth with a coale , with chaulke , or inke , it is neuerthelesse writing : So is vice vice , vnder what words soeuer it be conueied . And these men , saith Scaliger , call I Scalig. lib. 1. poetic . cap. 2 vpon Phoebus , Iupiter , Pallas , together with the Muses , and inuoke diuels in stead of the true God . And the same Scaliger dooth reprehend Scal. lib. 6. poetic . pa. 800. 801. Bembus ▪ because in a certain verse which he made , he called Iesus Christ , Heroa . That Bembus is also censured by Lip . cent . Epist. 5● . I. Lipsius . Ipse deus rarò in stilo , aut animo , sed prisco ritu , dij immortales : idque in se●ijs maximè sententijs , aut rebus . GOD himselfe , saith Lipsius , is seldome in his stile , mouth , or minde ; but according to the ancient rights of speech , the immortall gods : and this doth he in his most serious sentences . If for everie idle , for euery vnaduised word wee shall gine account , what shall we answer for premeditated sin ? ouer which the heart a long time sitteth ho●ering as if it were vnwilling to hatch so vgly a monster . To thinke euill , is a sin ; & that mortal : to speak euill , is yet a greater : but to write euill , is in it selfe both matchlesse , and namelesse ; no word being fit to express so vnfit a worke . O that so foule a matter should be left to posteritie in so faire characters ! or that a man should with his owne hand write a confession , to condemne his own heart ! What should I say , or rather what should I not saie in so hopelesse , so haplesse a case ? onelie this then I will saie , that for shame men should haue som feeling , some remorse in eternising their owne shame , as also consider that their bodies , nay the faire frame of this spacious Rounde , shall be subiect to ruine : onlie the soule , and her actions are eternall . For , the soule being eternall , the actions proceeding from her , participate of the same eternity . The bodie , being spotted , is quickly mundified : but the soule , once branded with infamy , euer keeps her mark , and neuer becommeth immaculate . O dangerous age ! thou seducest many to errour ; but reducest none to truth : thou causest manie to fall ; but raisest vp none . And indeede , how should they stand firme , when their footting is so slipperie ? How should they resolue , when euerie thing giues them occasion of doubt ? What shal a man decree to bee truth , when hee shall see Pontius Pilate washing his handes , but not his heart ? Caiphas , pretending blasphemie , to rent his garments ? the new Scribes and Pharisies crying Mat. 27 24 out to Iesus , master thou art good , though they thinke him to bee most had ? Simon Iudas selling , Simon Magus buying GOD for money ? holding a trinitie of benefices in vnitie of person : and these three are , for the most part , foure . Those who should tell Israell of her sins , and Iuda of her transgressions , doe now sooth her vp in her iniquitie ; nay , flatter the dead to please the liuing : in so much that Durus de Pascalo makes it one of his precepts , that the courtier ought to giue credit neither to funerall sermons , nor to Gallobelgicus , or other such idle fablers . I must confesse that the worde lye is vndecent , to giue to a minister ; but verie aptly applyed to Gallobelgicus , who lyeth of set purpose , and telleth truth at aduenture . Sure I am , he hath not learned , or ( if learned ) not practised that first , and chiefest lawe of a lawefull historian , which is , Vt ne quid falsi audeat , nequid veri dicere non audeat . But to my purpose , it were to be wished , that this abuse of preaching might bee reformed ; that so the laudable vse of it , might bee with the more applause , and profit continued . Mercy should be in the Preachers mouth , not flatterie : he should pronounce pardon to others ( not craue it from others ) and pronounce ( nay , denounce ) vengeance against those who renounce the ordained meanes of their saluation . Flattery , thou base , creeping sinne , thou seducer of Princes , thou obseruer of noddes , thou impudencie clad in modesty , thou fawning diuell , when shall thy dominion haue an ende ? I would my ende might procure thine . But what should I talke of thine ende , who art now in thy prime ? We Athenaeus lib. 6 haue our Clisophi , who will imitate Philip whether hee halt in minde , or in bodie : neither want we Courtiers , who though they see that Ibidem . Dionisius cannot see , yet they counterfait the like infirmity . Ann●l . li. 1 Temporibusque Augusti dicendis ( they bee the words of Tacitus ) non defuere decora ingenia , donec gliscente adulatione deterrerentur . Neither wanted there , saith he , worthy , and singular wits to deliuer Augustus exploits , vntill they were by the ouerswarming of flatterers vtterly discouraged . But what base meanes will not ambition vse , where the proposed end is honour ? with her there is no impossibilitie , no difficultie : with her , things to come are as present : and what shee aspires to , she makes no doubt to attaine to . Thou mother of discontent , thou Goddesse of m●tabilitie , dwell still in the Courts of Princes ; but insinuate not thy selfe into the hearts of Prophets ; for , if they be tainted , all the worlde is deceiued . Their tongues perswade , where force cannot auaile : if in a bad cause , then mischiefe followeth . From their tongues , for the most part , Princes frame their actions : so that the former being bad , the latter are worse ▪ in as much as a bad deede out-strippeth a bad word . Yet shal they one daie answere , both for the word , & deed , of which they were procurers . Is it possible that a man should looke vp to heauen , & not thinke who gouernes earth , and heauen ? or who is so foolish , as to thinke that God wil answere an eye of dissimulation with the eye of mercie ? No , no : a true God cannot awaie with a false heart . Lord , that a man should think with all his ●ratory , to perswade others 〈◊〉 that which hee cannot perswade himselfe to ▪ or who is such an idiot , as to thinke to haue an army well gouerned or guided , without a good conductor ? Why , this is meere , and absurde equiuocation : as for example ; I say to another , Follow me : he straight obeyes ; when forthwith I tell him , that he must no● trace my steps , but my words . These men are worse then the Scribes , and Mat. 23. 3 Pharisies , whom Christreprehended for saying , and not doing : for , these men doe not onely saie and not doe , but also doe and not say ; as being indeede ashamed to saie what they doe . All other things they know : onelie what is most worthie to be knowen , they knowe not ; which is , to knowe themselues . Yet how is it possible they should not know themselues , since they know that God knoweth & searcheth both the heart , and reines ? though some of them , I feare , would be content that God should search their hearts , so hee would lett their reines alone . Oh prophanenesse ! that the same hand which lifteth vp the Cupp in the Communion , should lift vp pot after pot in an Alehouse ; and offer more sacrifice to Bacchus , then to Iehoua : a vice which whosoeuer giues him selfe ouer to , God giues him ouer to execute the inuentions of a dist●●bed Intellect . Which I think the Lowecountry men allude to , in calling their strongest beere double Pharaoh ; their strong beere , in a lower degree , 〈◊〉 Phar●o● ▪ and their small beere Israel ; intimating thereby that the stronger the beere is , the more it makes a man to rebell against God ; and the smaller it is , the more it leaues the soule to her selfe , and renders her freer from the sen●ualitie of the bodie , and makes a true child of Israell . Looke how a passenger in a thicke darke mist is sad , as doubtfull which waie to turn : euen so Reason being blinded by the 〈◊〉 〈◊〉 wines hot vapo●●● , 〈◊〉 pensiue , and 〈◊〉 〈◊〉 knowing whether she should ●ncline to vice , o● 〈◊〉 till at length shee● 〈◊〉 from vertue to vice . I haue heard a reuerend english Diuine , often compare a drunk arde to Mare mortu●m : for , as no fish by report can liue in the one ; so no vertue in the other . Amongst the very In Alcor . Turc . pag. 191. Turkes , this vice is so odious , that they reward it in whomesoeuer they finde it with 8o . stripes , making it the most detestable sinne of all , next to adultery ; to which , they a lot a hundred stripes . If heathen people do this ( whom errour leades hood-winked in ignorance , or rather ignorance in errour ) what should a Christian doe ? why should not hee leade a good , and sober life , whose name is written in the booke of life ? But ( alas ! ) for want of consideration this is not looked into . Vpon this vice depend three other ( as vgly seruants vpon a deformed master ) to wit , Quarelling , Whooring , and Swearing . The first of which hath more by tongue , then sworde , purchased to it selfe the name of valour ; which indeeds is no neerer to valour , then phrensie to wisedome . True valour biddeth a man fight pro patria , et patre patriae ; this bastarde courage incites a man to fight cum fratre , cum patre : the former perswadeth a man to be carefull not onelie that he take no iniury , but ( euen religious ) that he doe none ; the latter saith , that hee is worthy of iniury , that offers none . The one saith , Fight being prouoked ; the other sayes , Prouoke to fight . And therefore I think , that Seneca spake rather out of the greatnesse of his mind , then the depth of his wisedome , when he defined fortitude , to bee Scientia periculorum Sen. de benef . li. ● cap. 34. repellendorum , excipiendorum , prouocandorum : that is , a Science of repelling , of receiuing , and prouoking dangers . The latter of which is false ; seeing there is no man wisely valiant , who will not rather inuoke helpe against danger , then prouoke it .

Is it not a lamentable case , to see two men christned with one Baptisme , bought with one redemption , for whom the blood of Christ was indifferentlie shedde , vppon euerye slight , and light occasion , to shedde the bloud one of another ? Or is it not a harde case , for one that pro●esseth the name of Christ Iesus , to digge for honour in the heart of a Christian ▪ And this forsooth they do for reputation . What blemish is it to my reputation to denye that in sobrietie , which I affirmed in drunkennes ? that is , to recall that as a man , which I spake as a beast ? Yet these roaring gentlemen , whatsoeuer they speake , be it neuer so bad , will make it good . Surelie , I am of opinion , that the word duel , is deriued from the French word dueil , by reason that it makes so manie parents mourne for the vntimely death of their children , and one friend lament the decease of another . But by the way , I will giue this caution , that no man misconstrue mee , and thinke that I perswade men to cowardise : for , I am so farre from that , that I thinke a cowarde to be the basest of A Coward who ? all creatures : & A Coward I call him , who slauishlie feareth any thing but God . For , if my Prince allow me combate , vpon dishonourable imputation of treason , and I be drawen into the lifts with a chaine of foul , disgracefull words linked together , which will so sticke to my Familie , & Race , that no time can raze them out ; the iniurie here becommeth more then priuate , ( wherof only , I take it , Christ speaks , when he saieth ; He that giueth Mat. 5. 39. thee a boxe on the one care , turne to him the other &c. ) For , in this case the iniurie is publike , and not mineowne : and therefore I say , standing vppon these tearmes , God refuse mee , if I refuse any man . Wherefore I could not , without much applause , reade that Motto in the Scottish armes ; In defence . For , if a man be driuen to maintaine his honour , and cleare his wronged name from perpetuall infamy ; let him then with an vndaunted spirit , and alacrity of heart sing the Psalm of Dauid , If ten thousand hemme me ●o●nde about , yet will I not feare , &c. resting confident in this , that hee hath God , and so good ● cause on his side . For , this infamie neuer leaues a man : insomuch that when his flesh forsaketh his bones , this cleaues fast to them , and the Sexton , digging vp his scull , saith , This was the head of a Traitour , & a Cowarde . But for a frowne , the trippe of the tongue , or the slip of a word , to quarrell , dominere , and sweare oathes , Que pulmo anima ●er●ins . pralarg●s anhelet , this is far from valour : for , valour is an enemie to no vertue ; this to euery vertue , and a friend to all vice . Neither can I be indueed otherwise to belieue , but that there are many gentlemen , whose modest , ingenuous faces are free from scouls , and furrowes of wrath ; in whose hearts , notwithstanding , maiestical magnanimitie sitteth richlier clad , then in those of your roaring , angry boyes of London ; and peraduenture would giue them iust cause both to roare , and houl too . The second daughter to drunkennes is whooring , the deflourer of many a virgin , and defiler of many a wife ; a sinne which most men are addicted to by nature , and fewest freed from by grace . For though God hath separated the male from the female , and disioyned them ; yet , I know not how , they will still desire a coniunction . The Cedars of Libanus haue fallen this way : the Patriarehs , Prophets , Fathers , and our forefathers haue here gone astray . Many a Saint hath fallen at the feet of these saints , and hath adored their adorned beautie . Yet , for men to prostrate their bodies to euerie dung-hill , and sinke into euerie sink-hole , was neuer so common , as in these later licentious times ; wherein money can buy affection , Beautie offering her selfe to hire . But , to keepe yout seruant brisk , and spruse , that the towne maie take notice of him , for a neate , compleate gentleman ; and to feede vpon the answerable report the world giues of him ; tush , this is no sinne . No no : it is no offence at all to allow him so much for euerie course ; so causing him to spend flesh for siluer , till he become so lank , and leane , that his legs are scarce able to support their late portly young master ; going still , as if hee were sitting ( occasioned through the imbecillitie of his hamme-strings ) and so dry , that a marrow-bone-man , if hee should boile his bones , could scarce get out two droppes of moisture : his eyes so hollow , that they runne backe to salute his memory , least she should forget them ▪ and his cheekes , dentingin , as if he were still sucking at a bottle . And now my braue slaue beeing a neighbour to death , beginneth to find , that all this while he hath mistaken , and worshipped a false deity , for a true : and that therefore ( though ceasing , through weaknes , to burne here in lust ) hee shal euer burne in neuer consuming fire . Where is his mistresse now ? whose praises should bee written with pennes of Angels wings ; whose drinke should bee Nectar , and Ambrosia . Hee now must leaue her behinde him , common to men , that shall one day bee common to diuels . It breedeth astonishment in mee to heare a man stile a woman , Diuine creature of a heauenlie feature , goddess of my thoughts , natures vtter most indeuour , &c. whose body he knoweth to bee compos'd of putrefaction , and shall one day come to that degree of rottennels , that ( as she now , in the nostri's of God ) it shall stink in the nostrils both of men , and beastes . Reason and Religion teach a man ( as her remembrancer ) thus to court his Mistress : Faire Queene of dust and durt , will it please your eueryhower-decaying maiestie , after some fewe yeares , or moneths , or daies , to haue th●se star-shining eyes of yours eaten out with wormes , and the holes become cages for cankers ? when your delicate , ( mooth body shall be enfolded in earths rugged armes ; and your soft , swelling , moist , ruby lippes be kissed by her mouldy mouth ; when your pure red , and white , shall be turned into poore browne , and blacke ; and that face which hath driuen so many into consumptions , shall it selfe bee consumed to nothing . Yet , for all this , our young gentlemen will not forbeare their amorous profane louediscourses ; but yeelde as much honour to women , as to their Maker . These men are rightly taxed by a late writer , where he saith , Quorum sermonis venus ipsa Venus . Reason , thou bright star which directest the wise man to the god of wisedom , thou eye of the soule , why dost thou suppress thy clear-shining beames , and leauest the soule of man in darknes . Wert thou truelie mistress of the minde , thou wouldest neuer suffer a commandresse of claie and clods , to subdue and conquer it . For , take this for an infallible position , that Sinne neuer enters the will of man , till defect his reason . Mens liues , together with the states of their soules , now-adaies , depend vpon the voice of a woman : and they are more penitent for one duty omitted towards her , then for a thousand offences committed against God . For the one they craue mercie : for the other they care not , but mock at iustice . Mors , et vita , saith Salomon , in manibus linguae : death , and life , saith he , are in the hands of the tongue . Surely , saye these doating doltes , Salomon in this place m●an●th the tongue of a woman . O stupidity of man ! to come at the becke of a woman , stoop at her frownes , hold his 〈◊〉 from ●ence 〈◊〉 those 〈…〉 For the first , they ( finding through their daily discourse with men , that their words are esteemed Oracles , nay , articles of faith ) do challenge to themselues such a freedome of speach , as to vtter that without shame , which the standers-by are both ashamed & abashed to hea● . You shall see a wench , a● thirteene , haue more au●●city then a man , at thirtie , 〈◊〉 him to the encounter , and 〈◊〉 ●●thes with him by the douzen . They haue so little grace , that they 〈…〉 it a great disgrace to blush ▪ and that which in those formor , purer times was the badge of modesty , is now thought to bee the onely marke to knowe a foole by . Besides this , there is a lasciuious impudency , or rather vndecency , borne and bred in this our natiue soil , which no other Nation is acquainted with ; I meane , a wanton sport in publike , betweene man , and wife . Let mee perish , if more soules of our youth perish any other way ; then this . For , there are but two estates of men : the one married , the other vnmarried ▪ the one bound , the other free : so that the one cannot abuse his owne calling , without giuing the other occasion on to transgresse in his . But whether this kissing , and lap-dalliance be through the default of the husband , or the wife , it is a great offence in either . It pleaseth not me , though spoken by an Emperour , Giue me leaue by the lust of others , to exercise mine owne ; though a witty , yet a wicked speech . Wife is not onelie a name of pleasure , but of honour : though our men cannot discerne this ; but rather answere with Aristippus , who being tolde that Lais loued him not ; no more , saith he , doth ●●in● nor fish , and yet I 〈◊〉 be without them . A true beast , respecting more the sensuall pleasure , and appetite of the body , then the harmonie , and vnion of the minde . A man ought not to imbrace his wife , without a flattering kinde of s●●●●itie : for , this publike billing sheweth the way , to vnexperienced youth , to commit riot in priuate . And Cato accused one before the Senate , for that he had kissed his wife , before his neighbours daughter : A short , yet wise speech and of a hidden vse . Neither by this often , and open smacking is shame onelie diminished ; but by little , and little chastitie abolished . The verie Elephants crie-out against them ; who , as Pliny writeth , make not the least loue one to another , except they be couered with boughes . Wherefore when the scripture saith , Gen. 2. 24 Therefore shall a man leaue his father , and his mother , and shall cleaue to his wife , and they shall bee one flesh ; the literall and sensuall sense is not here to bee followed : for , beasts can cleaue to one another in this obscene maner , as well as man and wife . But , if the woman be culpable in this behalfe , it is so much the more intollerable , by how much ( of the twaine ) shee should bee the more shamefaste . She ought euer to prize a bashful countenaunce , before a paynted one that cannot blush : and should be so farre from proffering these vnseemely loue-trickes ; as rather , at the least lewde looke , or touch , to present the beholders eyes , with modesties red badge , in waie of mislike . To the same ende did the Romanes of olde , carrie before the married couple , fier , and water ( the former representing the man ; the later , the woman ) what else signifying , then that the woman should expect till heate bee infused into her by her husband ? it being as much against the nature of an honest spouse , as of the coldest water , to boile of her selfe ; and on the contrarie side , that the bridegroome should distill warmth into his water , and heate it , but not ouer-heate it . The bashfull , and well disposed wife should repose her selfe on her pallet , and there with emulation contemplate that answer of the Lacedemonian lasse , who being asked in the morning by her friend , whether , or no , in the night she had infolded her husband in her armes , replied ; Good words , good man : not I him , but he me . Oh diuine song of a refined creature ! whose tongue vnlocked the treasure of her hearts chastiric . The next vice in women is pride , arising from the lauish , and lasciuious praises of men ; which , women knowing too well how to applie to themselues , becom so proud that they scorne earth , and are scorned by heauen . For Prou: 16 euery one that is proude in heart , i● abhomination to the Lord . And in another place Prou. 15 24 . it is said , The Lord will destroy the house of the proude . But hearken , you miserable vnfortunate Dames , to that which the Lord saith in the third of Esay : Because the daughters of Sion are hautie , and walk with stretched-out necks , and with wandering eyes , walking , and minsing as they goe , and make a tink●ing with their feete ; therefore shall the heads of the daughters of Sion be balde , and the Lord shall discouer their secret parts . In that day shall the Lord take-away the ornament of the slippers , and the calls , and the round tiers , the sweete balls , and the bracelets , and the bonets , the tires of the head , and the slops , the headbands and the tablets , the eare-rings , the rings , and the mufflers , the costly apparel , and the veiles , and the wimples , and the crisping pinnes , and the glasses , and the fine linnen , and the hoodes , and the lawnes ; and in stead of sweet sauour , there shall be stink ; & in stead of a girdle , a rent , and in stead of dressing of the haire , baldenesse : and in stead of a stomacher , a girdle of sackecloth ; and burning , in stead of beauty . Then shall her gates mourne , & lament ; and she being desolate shall sitte vppon the ground . Amongst these menaces of GOD , some haue already lighted vpon our women , as baldenesse , and burning ; many of our men gaining burning in stead of beautie : and the restare as yet to fall ; whose weight will bee so heauie , as that it will crush these tender offenders . O! I could lash pride , and bee bitter towards these sweets , but that I knowe my words would goe into winde , and be rather scoffed at , then regarded . I could tell them of setting borrowed teeth into their pale , bloudless gums ; how they ouerlaie yellowe with white , in so much that in an howres space they will make a man belieue that the yellowe Iaundies is turned into the greene sickenesse ; how they turne their blacke bloud ● into faire crimson , and set that Baude , Art , to bedaube Nature . I could tel them also of their prodigalitie in apparell , but that it concerneth not all in generall , but onely some in particular . Honour , as of her selfe shee is bright , and glorious ; so wee allow her like raiment correspondent to her splendour , to the end that shee may be discerned from the base vulgar . But that euerye blurt ( who is only a gentlewoman of two moneths standing ) should be clad like a Queene ; this ( I thinke ) is more then any wise man will yeeld to . Another kinde of base pride hath possessed our women , so that they think a man poor in spirit , that is not rich in cloathing . Bring me a gentleman of a great , far-famed family , whose mightie ancestours haue spent their bloud to crowne their bloud with vertues diademe , and left behinde them triumphant trophees of their vncontrouled greatnes : and , to associate this Pirocles , bring mee a Dametas , who hath of late extracted gentility out of dung ; if this foist be more fine then the former , his entertainement shal bee rich , and sumptuous , the others poore and beggerly . But this is not onelie a fault in this frailer sexe , but also in men of eminency ; who though they should be the eyes of our Iland , yet their sight is dimmed with this foggy mist . If one man excell another as farre in height of knowledge , as heauen earth in distance ; yet hee that is the best able in purse shall be iudged worthiest of preferment , and imployment . Seneca had lied in his throate if he had saide in our time , Nemo sapientiam paupertate damnauit : for , as the world goes now , the inversion would be most true , Quiuis sapientiam opulentia approba●it . Pouerty , thou veile of wisedome , curbe to the minde , thou common enemie to vertue , through thee Natures greatest gifts passe vnrespected , and the best deserts vnrewarded . How many braue spirits ●urke , and become pliable to wretched seruitude , and all for want of meanes to declare their meaning ? I haue seene a decayed merchant put-on the spurs of him who in times past made clean his shooes ▪ & man him whose master hee was once : but he did it not without an eye of indignation . Why , pouertie fashioneth a man to any thing ; Nobilium familiarum Tacit. Annal. lib. 14. posteros egestate venales in seenam de duxit , saith Tacitus . Wherefore I cannot but meruaile at the sottishnesse of the Papists , who teach men to vow pouertie : which in it selfe is euill , as Beckermane a late dutch writer very wittilie proueth against the Stoickes ; where he saith , that a free prae●lection , is not but of good , nor a free shunning but of euil . If then they grant , saith hee ( as indeede they doe ) that health , riches , libertie are to be chosen , and ( on the contrary ) diseases , pouertie , griefe to bee auoided ; they yeeld perforce , these to bee bad , those to be good . For my part , would riches come for the vowing , it should be the first vow I would make , and bless God for them as blessings bestow'd vpon the blessed ; the want of them being as a punishment laied vppon man to bring him vnto God , and to the knowledge of himselfe : which if a man do attain-to in prosperitie , what needeth humiliation ? O penury ! through thy perswasions , kings think Cottages Kingdomes , and subiect themselues to their owne subiects . Thou monster , thou cunning Artist , thou transformer of men ( that of a gentleman , canst make a scullian , of a prince a pesant ) craule along with plebeians ; but mount not the backe of vnsaddled honour , nor goe about to iade the generous : for , if thou doest hee will fling thee , though himselfe lye by it . Thus haue I assaied to swim against the current of swift , vnstaied humors : and if my labour may amend others , it shall sufficientlie commende itselfe . Yet , whether it do , or doe not , I must and will write , because my spleene is swollen . To this purpose Sen. Epist. 29. speaketh Seneca , Quare verbis parcam ? gratuita sunt . Non possam scire an eiprofiturus sim , quem admoneo : illud scio , alicui me profiturum , si multos admonuero . Spargenda est manus . Non potest fieri vt non aliquando succedat , multa tentanti Why should I spare wordes ? saith he . I know not whether , or no , I shal profit him to whom I write : this I am sure of , that in warning many , I shall doe good to some . Much happeneth to him that trieth much and if this hand sprinkle , it cannot bee but other hands will gleane . By whose counsell being hartned I will proceede , & scourge the hard-hearted world , and so I descend to womens third frailtie , to weet , losse of chastititie . A losse , said I ? a losse to her that loseth it , and a losse to him that gaines it . For , when a man hath with much losse of time , expense of mony , neglect of friends , chased this tame game , and made a preye of it ; then , I saie , satietie of one makes him loue varietie of all , and he thinkes her easie to be lost who is no harder to bee wonne . O what seas of vnequall passions keepe their dailie ebbe , and flow in him ? To-day hee coueteth what to-morrow he loatheth : his minde is with a little thing erected , with a less deiected : hee pursueth that with a great desire , which once obtained hee abandons with a greater : one and the same thing in one , and the selfe same houre bringeth him content , and discontent : he laughs , he weeps , hee pines , hee repines , not knowing ( himselfe ) why . At last , he learneth , that praise is the Pandar to lust ; and therefore with mellifluous speeches charmes her listning eares : and the fortresse of her eares being wonne , the bulwarke of her heart is conquered . And now he hath her , hee cannot keepe her long , hee must haue sharers ; for , her eares are open to flattery : and who knowes not , that complement is a sure friend to copulation ? His onelie course therefore would be , to change his mistresse into a master , who is Heb. 13. 8 yesterday , to-day , & the same for euer . But the best iest is , that some of our young novices , our guls passiue , are so cheated , as that they spend the best remainder of their daies in courting mercenary whoores , and make a long sute before they can obtaine . It is not onely flesh will make one of these haukes stoope to the lure ; but she must haue siluer too : which , my young practician not being acquainted with , maketh his request in vaine . When hee speakes of loue , she lookes so strangely as if shee heard a miracle , swearing shee neuer as yet sawe any man who could gaine the least corner of her heart . He belieues all ; and ( like a kinde natured man ) presents her with rich gifts , desiring no gift from her but her selfe : which she ( with a pittifull looke ) condescends to , exclaiming against Fortune for subduing her to man ; when God he knowes shee hath beene as common as a Retraict . And now my plaine , downe-right squire ( who neuer before was further then his fathers winde-mill ) in taking is taken himselfe with a hooke that will not easily let him goe ; and many a land-knaue , and sea-gull shall feede vpon the reuenewes of his purse , and he shall be called patron till all his patrimonie bee spent . Their soule dieth in youth , Iob. 36. 14. saith Iob , and their life among the whooremongers . But it were good heere to spurre a question , and aske whether a whoore hiring , or hired , is the more detestable in the sight of God ? Deut. 23. 18. The scripture determines , and iudgeth , that a woman , taking money for prostituting her body to men , is infamous ; Ezech. 16. 33. but she that giueth money to enioye her louer , is most infamous of all others . All are abhominable before the Lord : and therefore Salomon in his Prouerbes saith , that the mouth of a strange woman , or an harlot , is as a deepe pit : hee Prou. 22. 14. that is a detestation to the Lord shall fall therein . And in another place , hee saith ; A whoore is as a deepe Prou. 23. 17. ditch , and a narrowe pit . Noting thereby , that if a man be once in with an harlot , hee shall as hardly get out againe , as a man that is plunged into a very deepe , and narrowe pit , where he can hardlie stirre himselfe . The same Salomon , in the booke of Ecclesiastes , yeeldeth vs the reason heereof ; namely , because shee is as nets , snares , & bands ; where if a man be once in , he is fast enough for getting out . I finde , saith he , more bitter then death , the woman , whose heart is as nets , and snares , and her hands as bands : hee that is good before God , shall be deliuered from her ; but the sinner shall be taken by her . O that flesh , and bloud would listen to the aduise of the spirite , and follow the counsell of the wise man ! Prou. 26. 5 Desire not , saith he , her beautie in thine heart ; neither let her eye-lids catch thee : for , by a who●rish woman a man is brought to a morsell of bread : and the adultresse hanteth for life which is pretious . Again he saith ; Albeit the lippes of an harlot droppe as an hony combe , and the roofe of her mouth be softer then oyle ; yet her latter end is bitter as wormewood , and as sharpe as a two-edged sword . Chastitie , art thou fledde from Christians to Pagans ? Virginity ( thou , in whom Antiquity did glorie ) canst thou finde no moderne person worthy thy presence ? The ancients honoured the very title of virgine , so much , that they thought virgo to be named ● virtute : that as Vertue is vnspotted ; so Virginitie should bee vncorrupted . They all concurred in applause of this estate : but they differed in degrees of praise ; some of them thinking virgo to bee deriued ● vir● ; because they hauing passed their tender yeeres , desire the societie of man . Others thought virgo to be so nominated a vigore , because they flourish most in those yeeres . Others deduced virgo à virga : not because they are scourges to men ; but they called them so ab atate viridiori : because that as greennesse is a token of the spring ; so those green , tender yeeres are markes of virginity . Some compared a virgin to a Lilly : the similitude was this ; they thought the six leaues of the Lillie did represent the heart and the fiue senses in a virgin , which ( like the former six ) should be kept fresh , hauing no sauour of euill : and that as those leaues are spread abroade ; so maiden-actions should be open : not close , nor secret ; but secure , as able to indure the most searching eye . How manie plantes , riuers , springs , temples , cities did they consecrate to the name Virgine , and gaue them that name ! They thought the same difference to bee between matrimonie , and virginity , that is betwixt to sin , and not to sinne , good , and better . And therefore Hierome in his exposition of the Psal. Homines et iumenta saluabis domine ; Per homines , inquit , intelliguntur solae virgines , per iumenta Albert. Mag. de mulier . fort . reliqui omnes . Him followes Albertus Magnus . Continentia , inquit , habet fructum triplicem : scilicet , ●entesim●m in virginibus , sexagesimum in viduis , et tricesimum in coniugatis . Continence , saith he , hath a threefolde degree , or condition : i● virgins it bringeth forth a● hundred , in widdowes threescore , and in the wedded thirtie . Scripture runneth cleane , and cleare on our side : which the passages following demonstrate . 1. Corinthians , 7. 1. Kings 2. Wisedome the 3. Matth. 19. Esay 56. Syrach . 26. But , amongst all these places , this one in the Reuelation is most Reuel. 14. of all to be noted . And they sung as it were a new song before the throne , and before the foure beasts , and the elders : and no man could learn that song , but the hundreth , forty , and foure thousand which were bought from the earth . These are they which are not defiled with women , for they are virgins : these followe the Lambe wheresoeuer he goeth ; these are bought from men , beeing the first fruits to GOD and to the Lambe . And in their mo●ths was found no guile : for , they are without spot before the throne of God . These are words that would inforce any sober soule to imbrace that single , simple , and sincere kinde of life , approued by God , Saints , and Angels ; as beeing free from all vncleannesse , and voide of all cankering cares . Yet how many now-adaies , would be ranked among virgins , who indeede are ranke whoores ? how manie are courted , who deserue to be carted ? Had Iob liued in our houres , he neuer should haue needed to haue made a couenant with his eyes , least at any time they should looke Iob. 31. 1 vpon a maide ; for , he should scarce haue found any to looke vppon . So farre is Chastitity exiled , so much is shame empaired , as that impudency and women are almost become Relatiues . And the cause of this , is vaine periured man ; who , notvsing his tongue to glorifie him that made it , imployes it to flatter , deceiue , dissemble . And when hee hath obtained his purpose , what is his victory ? That he hath seduced a woman ? A hot conquest surely , to enter and ouercome a citty whose gates stand open day , and night . Yet barre I not anie man , from admiring the Creatour in the creature ; nor from beholding beauty : which , as one saith , is radius di●inae pulchritudinis , a Castilionaeus , in suo Aulico . lib. 4 be●●e darted into man from that diuine beautie . The Platonians were so enamoured of this amiable goddess , that they thought beautie to bee like a circle , whose center they made goodness : and they were of opinion that as a circle cannot bee without a center , no more can a faire , and comely bodie be without a maiesticall mind . The Hebricians confound fairenesse with goodnesse , in calling that faire which is good , that good which is faire . And therefore when it is said , that Sara seemed very good in the eies of the Aegyptians , the meaning of the text is that shee seemed very faire . Neither did the Graecians separate this beautifull yoke , but ioy ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . saith , De ciuit . 15. 100. 23. Consuetudo scripturae est etiam speciosos corpore bonos vocare . It is an ordinary thing in the holie scripture , saith he , to call the faire of body good of minde . Columella saith , that the Bees choose the fairest , and the best formed to be their king . Pythagoras was led by beautie beyond reason : so that he falsely imagined the frame of the bodie to represent the state of the minde , and that the crookednesse of the body was a signe of a wracked conscience ; so that he could not be of an vpright minde who was not vpright of body : and therefore hee caused to bee written ouer his schoole , that no disproportioned fellow should enter there ; for , he would not giue countenance to any deformed countenance . Which sentence of his is wiselie , and iudicially contradicted by S. Bernarde . Est , inquit , nigredo quaedam foelix , quae Bernha● . Serm. 25 super canticum canticorum . mentis candorem coniunctum habet . There is , saith he , a certaine foulenesse of complexion which is accompanied with fairenesse of disposition . I , I : the gifts of the minde are able to shadowe the defects of the bodie ; but the perfection of the bodie is no way able to hide the imperfections of the minde . Although I thinke obstinacie her selfe will confesse , that that of virgill is most true , Gratior est pulchro veniens è corpore virtus : Yet , as true it is , that virtus et forma rarò conueniunt : vertue , & beauty seldom shake hands . One onlie haue I seene ( since first I could see ) admirable for both ; in whome they so sweetly kissed each other , as that it would make Hatred her selfe loue to see them . When I first beheld this glorious Architecture , this Natures choisest Art , I straight concluded , that heauens fairest Iewell was there locked vp in earths richest cabinet . Now resteth it , after a long digression , that we examine the third property of a drunkard , to weet Swearing . This vice , of all other , carrieth the most detestation with it ; because it bringeth least delight of all other . For all other vices , a man may wring out some excuse from Nature , to lessen their greatnesse : but , this admitteth no veile at all . What a desperate case is it , for a man in mirth to sweare by that bloud , the remembraunce of which would strike sorrow to the most obdurate hearts ! that bloud , I say , the losse of which gained redemption to the whole world . A good Christian would shed teares , to thinke that that bloud was shedde , a drop whereof is able to clarifie an Ocean of disturbed sinne . Mee thinkes , relenting thoughts should wound the heart of a Christian , in naming the wounds of Christ . But , where reuerence is laied aside , there deuotion is cold . Deut. 28 53. God saith , that if we doe not feare ; and dread his glorious , and fearefull name Iehoua , he will make our plagues wonderfull . Hee saith also by Mal. 3. 3 his Prophet Malachy , that he will be a swift witnesse against Zach 5. 2. swearers . The Prophet Zachary saith , that the flying booke of Gods curse and vengeance shall enter into the house of the swearer , and he shall be cut off : Wee may well take vp the olde complaint of the Prophet Ieremy , who saith , that in Ier. 23. 20 his time the Land did mourn because of oathes . The tongue alone of man is able to worke mans condemnation , without any notorious action . And let vs consider the ingratitude of man to God . God blesseth man ; man curseth God : God blesseth the earth to man ; man blasphemeth against God , and heauen : God reuealeth himselfe to man ; man reuileth the name of God : in a word , God made not man in vaine ; man taketh Gods name in vaine . And yet these swearers , when they haue searched the very entrailes of God for an oath , they can hardly gaine beliefe , except it be from some plaine meaning man , or weake woman . They may couzen all sorts of men with this their damned Art , but one ; and him they cannot cheate . Lett them sweare to an vsurer , that it lyeth in his power to oblige them to him ; he will reply againe , that it lyeth not in his power to doe it without an obligation : for , he will haue a gage , and yet engage them too . This man is too wise to be caught by his neighbour ; and yet hee catcheth at his neighbours substance . Co●etonsnes , saith Saint Paul , is the roote of all 1. Tim●t . 6. 10. euill . The same Apostle saith , that the ende of all Phil. 3. 19 such as minde earthly things , is damnation . They doe not rightlie vnderstande those words of Christ , when hee saith , Though a man hath aboundance , Lu. 12. 15 yet his life consisteth not in the things that he hath . Doubtlesse , saith the Psal. 39. 6 Prophet Dauid , man walketh in a shadowe , and disquieteth himselfe in vaine : he heapeth vp riches , and cannot tel who shal gather them . But , they haue a sufficient torment laied vpon them heere in this world : which is implied in these wordes ; Eccl. 5. 9 Hee that loueth Siluer , shall not bee satisfied with siluer . Hee carkes and cares , hee hoordes and rakes-vp ; yet no satietie can cloy him . He hath wealth : yet hee will scarce vse it , though to purchase his owne health ; but sterues his poor hide-bound carcasse , and impouerisheth his bodie to enrich his purse . He is neuer secure ; hee cannot heare the winde whistle , but he thinks it to bee the call of a thiefe ; & if a storme com , he straight diuines the ruine of his ship at sea , or of his house on land . But , God were not iust , if he should giue content to that conscience , which makes warre against Widdowes , and Orphanes , and insults ouer pouertie . Thou sterne-fronted , hard-hearted man , thou terrour of the poore , thou that sufferest the image of God to decay when one penny of thine may repaire it , thou that lettest one of those little ones sterue for a morsell of Mat. 18. 10. bread ; thou little thinkest that their Angels behold the face of their heauenly Father , and pleade for iustice against thee vniust . The voice of the beggar beggeth for reuenge against thee : Which God will heare , and pay thee with Sulphur , when that bodie of thine shall render-vp it selfe to neuer-consuming flames ; & thy mercilesse soule ( which being voide of pittie , did depriue the needie of comfort ) shall be depriued of the presence of him , whose absence possesseth the soule with more horrour , then the fier can the bodye with torment . Who shall receiue then the Interest of thy money ? these that laugh at thee , for keeping thy coyne that they might inioie it ? It is better bestowed vpon them , then vpon thee : for , they reioice in it ; thou hadst not it , but it had thee . Vsurie , thou bane to manie a distressed gentleman , thou deuourer of the oppressed , thou nipper of mirth , thou vnpleasant toyle , thy sinne is so weightie , that it makes passage for it selfe , through earth into hell . Yet knowe I their common caution , with which they vse to cloake these their intolerable wrongs ; to weet , that a man may let out money to vse , so he giue it not in morsum ; when I le be sworne they giue it in dorsum , and laye on such loade that they breake the backes of manie decayed men . Sure , it was auarice which first made theft so capitall a crime ; it hauing in this our Land a greater punishment allotted to it then adultery , and many more enormous , hainous crimes . I knowe no reason why adulterie should not be rewarded with death , as well as theft , but onelie this ; that whereas man accounts of his wife , but onely as flesh of his flesh , and bone of his bone , he esteems of his coyne , as soule of his soule . It is Auarice , that makes greedie fathers force their children to seeme to like what indeed they loath , and to take vnto them one for better for worse , then whome ( indeede ) they can like nothing worse . From hence it comes to passe , that age is matched with youth , fairenes with foulnes , beautie with deformitie ; which doubtlesse is farre from the first institution ; for , In the Mat. 19 ▪ 8 beginning ( as Christ replyed , concerning wiues , to the Scribes , and Pharisies ) it was not so . GOD at first created man , and woman , in their full vigour , that they might be full of loue one to the other . What an vnseemlie sight is it , to see an olde grandsire as frostie in flesh as haire ( whose eyes are readie to set in his head , and whose rotten lungs scarce afford him breath ) march to the Church with his young spouse , whose eyes roule in her head , whose marrow burnes in her bones , whose heate scornes colde , and in whose heart disdaine of age dooeth breede desire of youth !