Microcosmos The discovery of the little world, with the government thereof. By Iohn Davies.

MICROCOSMOS . THE DISCOVERY OF THE LITTLE WORLD , WITH the government thereof . SIth that thou hast so soundly slept my Muse , Dreaming on that which thou before had'st done Being awake againe , thy Spirits rowze , To make an end of what thou hast begun : Be'ng rest-refresht therefore , now forwards run With bright * * Christ the true God of Wisedome , & the onelie Sunne in●lightning our Intelligence . Apollo ; ( pray him be thy guide ) Vntill thou touch the Tropicke of Reason Where Wisdome puts Plus vltra , there abide , For past that point to passe , is passing pride . For our Will's Baiard blind , yet bold , and free , And , had she way made in hir maine Carreere , sh'would runne into that Light that none can see Saue light of Lights , to feele the secrets there , Which Angells wonder at , yet not come neere : But Reas'ns conduct is nothing safe * * The secrets of the highest Heaven are farre aboue the reach of humane Reason● herein , Therefore the Will hath too iust cause of feare Lest shee should runne into presumptuous sinne , For which divinest Angells damn'd haue bin . For since our Proto-parents lowest fall , Our wisdoms highest pitch ( God wot ) is low : But had they stood Hee had infus'd in all His Word , ( selfe - Wisdome ) which alone to know Is to know all that Wisdomes selfe can showe : But since , the state of things is so vnstay'd That humane wisedome stands it wotts not howe ; Vnsure in all ; for , Iudgment 's oft betrai'd In that which proofe before had well * * Every knowledge hath its beginning of the senses , which are often deceiu'd . Therefore all sciences which are deriu'd & fast rooted in the senses are vncertaine , & deceiptfull . assai'd . But having toucht the Braine , the Soule , the Will , ( All which ( saue of the soule ) can brooke no touch ) It rests that Reasons heasts wee doe fulfil , To prosecute much more , or more then much , That Witt for Will wil willingly avouch : Th' al-giving Giver giveth al that liue ( His Creatures ) such desires , and Natures such ; As for their good with good wil stil should striue , And shun what ere should them of it depriue . Beasts more than Men ( the more Beasts men the while ) Pursue that good that doth their natures fitt . To them for that ( though they be nere so vile ) Is highest knowledge giv'n , and they vse it , Thereby condemning both mans Will , and Witt : And yet hath Man a ( synn-peruerted ) will To seeke that good he knowes most ●requizit , Who knowes & loues the good , yet takes the ill Oft for the good , but for the evill stil. Yet as he was ordain'd to greater good , So greater knowledge was in him infus'd ; With no lesse will , ( were it not sinn withstood ) To seeke that Good ; yet the will witt-abus'd When it hath found it , is oft witt a a The vnderstanding abused by the misreport of the inferior senses diverts the will from embracing good obiected to hir . refus'd : Vnhallowed sense , drown'd in that damned iuyce , ( Synnes Syder ) from Eaues fatall Apple bruiz'd , ( Be'ing deadly drunck ) makes stil the worser choise , Wherein ( like Sow in mire ) it doth reioyce● Among the hoast of Natures creatures , bee Three kindes of Appetites , ( there ay consorts ) 3. Kinds of Appetites in all creatures . Naturall , sensitive , and Voluntarie . The first divided is into two sortes ; One found in all that to the World resortes : That 's inclination voide of Sense or Soule , To doe what the owne nature most importes : The naturall apetite two-folde . As light things mount , and heavy downwards roule , Which nature , Natures selfe cannot controule . The other with this vertue action haue , Which nerthelesse proceedeth not from sense ; To Vegetatiue Soules this , Nature gaue , Soules Vegetatiue . Which in Trees , Plants , and Grasse hath residence ; Who doe desire to sucke that influence That feedes them , and avoides the contrary ; A plant will thirst for moistures confluence ; And draw to it all kinde humidity , Retayning that it liues and pro●pers by . The like in our owne members we obserue , Who wanting nutriment doe sucke the vaines ; The vaines doe sucke the bloud themselues to serue ; Thus each attracteth foode when neede constraines , And all things living seeke the same with paines : Hence we devide this naturall desire The natural desire how devided . Into two kindes , the one , each plant retaines , The other , things which life doth sense-inspire ; As Man , and Beast , and what doth els respire . The Seate of this desire stands on two feete , Which fixt are in two places ; That 's to say The liver , and the Stomacke ; there doe meete The forces of this Appetite to slay With famine , or with foode fraile life to stay : The sensitiue desire is two-fold too , The sensitiue apetite two-fold . From sense the first , the last comes not that way , The first , to ioy and griefe is fixed so , That no force can it from the same vndoe . For in the sinewes ( Feelings instruments ) This pow'r is plac'd , or in the Synewy skin ; And that the Synewes ioyes , or discontents , That wel , or ill , affecteth them within : By heate , or cold , they paine , or pleasure wyn , As they to them are wel , or ill applied . For sense and motion synewes made haue bin That by them paine or pleasure , should be tride , And make our Bodies moue on ev'ry side . Nor doe these Appetites wait on the will , Ne from the Phantazie doe they proceede , For wil we , nil we , we shal hunger stil , When food 's with-drawn , that should our Bodies feed ; And we shal feele what sense affects with speede , How ere the will or Phantazy impung ; We may abstaine from nurrishment in deede , But then thereby much more for it we long , And Flesh wil pine with paine , if hunger-stung . But th' other Appetites bredd without touch , Are forged by the thoughts or Phantazie ; These , discreete Nature in the hart doth couch , Which be Affectes that lurke in secresie , Be'ng motions of the hartes Hart properlie : These wait on witt , and choose or else reiect What it holds deerest , or doth most defie ; So Witt's the cause , and they are the effect , That loue , or loath , as witt doth them direct . This witt , and will , the Beasts doe not possesse , For their most knowledge is most sensuall ; Guided by Nature in their Brutishnesse , Onely by inclination naturall , Which moues their sense vn-intellectual , Or this , or that way , without Reasons a a Though Beast● haue much more perfect outwa●d senses then Men , yet can th●y not imploy them reasonably as Men doo . sway ; Then witt and will their sense wee cannot cal , Though sensuall will and witt we cal it may : For man alone hath both to guide his way . The Voluntary Appetite we finde Is gott by Reason , and produc'd by will , By it we are to good or ill inclin'd , As Reason doomes of them by Iudgments skill : Two actions hath the will in reason still , By which we good embrace , and ill refuse , Reason revealing what is good or ill , Who rules hir not as though will could not choose , But as one teaching Hir● hir pow'r to vse . As in the Vnderstanding and the Minde Of Men , and Angells , God hath fixt his forme , So to Mannes will b b Free-will is not avoided by grace but established : because grace healeth the Will , that is , giveth vs a will to righteousnes . Aug. de spiritu & littera . Cap. 30. his loue was no lesse kinde , That to Gods wil he might his will conforme : Ah woe ! that sinne should since the same deforme Without constraint ! for Hee Her freedome gaue , And did with vnderstanding her informe , That voluntarie c c That we do● will well● God worketh of himself without vs , and when we will so well that we doe accordingly , God worketh togither with vs . August . De gratia & libero arbitrio . Cap. 17 service hee might haue ; As that , his nature most doth loue and crave . For , as himselfe doth nothing by constraint , So he constraines d d God draweth vnto him , but he draweth none but the willing . not those that him obay ; Lest that their wil might haue cause of complaint , For want of libertie it selfe to sway : Those praiers please him not , Constraint doth say , But true obedience flowing from the e e God giues regenerate Men free-will to do well but the reprobate haue free-will onely to doe evill . Musculus common places . will ; Then will should force her selfe ( for so shee may ) His gratious good will freely to fulfiil , Sith good he made hir loue , and loath the Ill. Then Iustice would that God mans will should doe When Man doth Gods will , f f Godlinesse hath the promises of this life and that to come . When Man pleaseth God God wil please Man . All is to be given to God who prepareth the good-will of Man to bee holpen , and helpeth i being p●epared . Aug Enchir. ad Laurent . Cap. 22. this exchang is iust ; And Gods free-wil must needes subscribe thereto , Sith it is free to doe that needes itmust , Which cannot doe the thing that is vniust ; For that were bondage free , or freedome bound ; Sith ro doe evill but to haue a lust Were Vassallage to Sathan that Hel-hound , Which fredome to doe good would quite confound . But yet the will hath many motions else , Diverse degrees therein doe plaine appeare ; Some haue such open harts and wilful wills As that they loue and hate through passion meere : So , Reason their Mindes Sterne in vaine doth steere , For sense they serve , and have no patience The seemeing neerest pleasure to g g These are Beasts in humane shape , whereof the World 's too full . forbeare For further good ; but forth-with please their sense , As sensuall appetite doth them incense . But will in others , so hir selfe commaunds , And those Pow'rs to her pow'r subordinate , That ( being free ) shee bindeth both in bands And vnto Reason all doth captivate : As , many Dropsy-drie forbeare to drincke , Because they know their ill t' would aggravate ; So , will herein from her owne selfe doth shrinke , And cleaves to that , that Reason best doth thinke . The Heau'ns , and Earth , and all the Elements , ( And what besides Man , is of them compos'd ) Doo GOD obay in his commaundements , For , as Hee wils , so are they al dispos'd ; Yet never he himselfe to them disclos'd : Then not from knowledge their obedience springes , But from the nature in their kinds inclos'd ; Yet Men he made to know and doe the things That be of him , which grace and Knowledge bringes . And that he should with more heede doe the same , A Will he giues him ioyn'd with griefe and h h Griefe & Ioy are alwaies Consociates of our will Ioy ; Which will might ioy when she doth passion tame , And in the contrary might feele annoy , All as shee doth her natiue powres imploy . Here hence we know the odds twixt Ioy and Griefe , For in extreames they comfort or destroy Such as leade here a good , or evil life , Both flowing from the will , their fountaine chiefe . This pow'r hath highest vertue of Desire , And Caesarizeth ore each Appetite ; Shee rules ( being taught ) with libertie intire , Whose actions are to will and nill aright ; Whose Obiect 's real good or so in sight : In nature shee hates ill in deede , or show , And in the true , or false good , doth delight ; If ill for good shee choose , hence it doth gro Because ill seeming good , shee takes it so . Shee nought can loue but hath some show of good ; Nor ought can i i The will naturally cannot desite that which in nature is evill . loath but hath like show of ill ; Desire of good by her may be with-stoode , But it shee cannot loath , or leave it still : So may shee choose to execute her will , When ill is tendred her indeede , or sho , But cannot leaue it , or her wil fulfill , Because to ill shee is a mortall foe , And lothes it as sole worker of her woe . Then must shee needs be ever vnconstrain'd , Sith her Creators Wil would haue it so ; Shee could not be her selfe , were shee restrain'd , And though shee waites on Reason to , and fro , Will makes Reason to attend her . Yet shee makes Reason waite her will to kno : For , touching her , her Lord confines his powre , Which cannot take that he did once besto , Namely , arbiterment , ( her richest dowre ) Except Not-beeing , should her quite devoure . The Wil may obiect , or not obiect what shee will to the Minde . For shee hath powre , to obiect to the Minde What pleaseth her , or not the same obiect ; And while the Thoughts the same do turne & winde , Shee may oreturne those Thoughts or them neglect , And turne the Minde to what shee shal direct : Yea when as Iudgments final doome is giv'n , Shee may , or may refuse the same t' effect ; For Men are not as Beasts by Nature driv'n , Vnlesse of Reason they are quite bereav'n . The understanding straineth out of the secret & hid● causes of thinges that which to wisdome is incident . Wil exacting the same . About shee goes when Iudgements doome is past , And re-examines what it hath decreed ; Which done , perhaps the same shee will distast , ( Although the sentence be direct indeede ) And runnes another course , lesse right , with speed : Which second * * The Wil refuseth Good being found , not for being good , but not being so good as it willingly would hau● . I●l spirits may provoke our fantasies & wil● search yet aimes at greater right , Though shee mistakes the same for want of heede , Which want proceeds from Sins extreame dispight , That blindes our Mindes eies in extreamest light . Wherefore it vs behoues Grace to invoke , Whereby wit vprightly may weld the will ; For as ill Sprites our fantazies provoke , So on our wils they may the like fulfill , And make her scorne to rule by Reasons skill : For , shee 's ambitious and delights to raigne Without controle , how euer well , or ill ; And beeing free shee runneth on amaine , To ioy if wel , if otherwise , to paine . This liberty of Monarchizing thus Shee deemeth good , what ill so ere ensues ; It is a kind of bondage to haue powre , wil , and liberty to doe ill . Which libertie , is bondage base to vs , And free we were , if our will could not chuse But vse His will , that gaue vs wils to vse : Whose only service , only freedome is , And only they are Slaues that it refuse ; Sith they are Sathans servants ( if not his ) Which please him most , when they do most amisse . For in this great commerce of terrene things , The bad whereof exceeding so the good , And that so fast the one to other clings That twixt them both there is great likelyhood , Hardly by will can they be vnderstood : And sith Men Bodies haue aswel as Soules , Things bodily best like the bodies moode , Which often so the Minde and Will controules , That as it lusts it rules and over-rules . Herehence it is , some mortall life doe prize Whosoever seekes felicity where it is not shall finde infelicity where it is . Aboue eternal , and their guts aboue The highest God , that doth their guts suffize ; And though the will herein may rigor proue , Yea , may be forc'd to leaue what it doth loue , Yet nought can her resistlesse powre constraine , For nothing can desire from her remoue , Although shee cannot doe what she would faine : So maugre force , shee freedome doth retaine . Reason and mans desires shoulde be in continuall league . Sith Reason then the Wils desires should sway , And bring th' Affections to obedience , It s requisite they should accorde alway To mainetaine warres against rebelling Sense ; Which is the rule of Reasons consequence : Wherefore we may wel iudge of Reasons rule , By the Affections and Wils continence ; As a good Prince or Master of a Schoole , Make them they governe , hate , and shun misrule . The Hart and Minde beeing at Vnity procure the tranquility of the Affections . And , for th' Affections from the hart proceede ( Which is the Seate of loue to God and Men ) If then the hart and Minde be wel agreed , The hart with flames of lasting loue will bren , And fire out froward Passions from their den : Then wil the Tongue from harts aboundance speake Gods highest laudes till they report agen ; Then loue twixt Tongue & Hart shal marriage make , To bring forth naked Truth , which loue doth seeke . Wherefore the Providence divine did place The lunges ( the voices Organs ) next the Hart ; ( As the Mindes instruments the Braines embrace ) That they may neere at hand , soone vse their Art ; As Orators of Princes play their part Neere to their Sov'raignes ; And wert not for sinne , The Braines and Hart are the Seates of Reason and the Affections . Sin is nothing because it was made without him , without whom nothing was made that was made . The Will , from Reasons rule should never start , And twixt the Hart , & Braine there should haue bin A lasting league , as beeing neere of kin . Sin , noughty Nothing that mak'st all things nought , ( Except the Thing of Things that made them good ) Thou wast vnmade thy selfe , yet ill haste wrought ; Whereby thou haste so perverst Flesh , and Bloud , That now by it all goodnesse is with-stood : Damn'd Nothing that hast such a some-thing stride , How wast begot ? by whom ? and in what moode ? Through lust ; By Eaue and Adam ; In their pride : Now a a Sinne . . Error speakes what b b The scriptur Truth hath iustifide . For wit , will , Anger , and Concupiscence , Are fowre powres of the soule , wherein should lie Fowre vertues , taking thus their residence : Wisedome in wit , in will Integritie : Valor in Ire , and in lust Temprancie : But wit with ignorance , and will , with wronge , Anger with Feare , and lust , with libertie Are so pervers'd , that they themselues impunge , Except preventing grace be mixt amonge . The totall frame of mans divinest part , By light divine we see is out of frame ; Th' antipathie betwixt the c c That is , betweene Reason and the Affections . Minde and Hart , Giues but too good assurance of the same : And though the minde in all her limbes be lame , Yet in our little world shee raignes as Queene , And seekes wilde passions of the Hart to tame , That in her selfe there might bee ever seene , Soule-pleasing ioy and peace to flourish greene . For shee 's the mancion of Felicitie , Contrived so , that there its safe confin'd ; To which there is no way nor entery , But through th' Affections , servants of the Minde : Yet they too oft disloial prooue by kinde , Who liers , and sinne-soothing claw-backes are , Whereby our iudgments eies they ( Traitors ) blinde , That it erres mortallie ere it beware , If reason of their treason haue not care . Reason , Concupiscence , & Ire , 3. speciall powres of the Soule . For three Powres speciall in the Soule reside , Reason , Concupiscence , and ardent Ire , The first , to Truthes obscure abiding guides ; The second , good-things gladly doth desire ; The third , doth from the contrarie retire : In bowels of the first the Wits are bred ; Th' Affectes are forg'd in both the others fire ; In nomber fowre , Ioy , Hope , Sorow , and Dread , Which from the last powres spring , as from their head . First , from the first Powre , Ioy and Hope proceedes , ( For what we covet , wee ioy in with hope ) And Ire , the last powre , Dread and sorow breedes ; For , hate to dreade and sorow lies wide ope ; Griefe in hates hell the way to dreade doth grope . From these Affects ( as from their fountaine ) floes All vice and vertue which in Man doth cope , For vice and vertue ay are mortall foes , And as Reas'n rules , so either overthroes . Anima . The soul 's call'd Anima our flesh containes , While shee the same with vitall fire filleth ; Mens . Mens , while shee mindeth , or shee Minde retaines , Animus . And Animus , while shee hath Will or willeth ; Ratio . Shee s Ratio , whilst shee iudgement iust fulfilleth : Spiritus . Then , spiritus shee hight , when shee respires . From all which , science to the soule distilleth , Scientia . So , call'd scientia ; thus her names doe change , As shee her qualities doth interchange . The outward senses outward parts possesse , As th' inward to the soule are knit by kinde : And , for the soule her powre doth most expresse In that whereto her soule is most inclinde , Here-hence it is , men mortified in minde Whose spirits powres on things divine are bent The soule vseth not the ministry of the outward senses when shee is swallowed vp with divine meditations . Fare , as they were sometimes , deafe , dombe , & blind , Their contemplations are so violent : But , Vulgars outwarde sense is excellent . But while the soule can take a strict survay Of all the instruments which shee doth vse , So long the owner of that soule may say He hath a iudgement sound , and perfect Muse : But if those instruments that Man misvse , Or ruine them , the soule straight seeing it , Her ruin'd Iaile shee striues then to refuse : Which strife the senses frame doth so vnknit That it confounds it , or distracts the Wit. And in this moode ( though we esteeme it madd ) Men prophesie , and truely things foretell , The soule being divine works divinely , if shee bee not hindred by her Clog , the body . Speake diuerse Tongues , which erst they never had , And in Artes which they knew not , they excell . Thus whilst the soule doth hold her house an Hell , Striving to be enlarg'd , becomes more free , Then workes shee like her selfe ( exceeding well ) That wonder t is , the same to heare and see : O sacred soule ( but God ) who 's like to thee ! NOw , for the Hart fraile life first intertaines , And is the last part that from it departes , ( Without which , dull were reason , dead the braines ) It 's taken for the part which powre impartes To Wit and Will , whereby they play their partes ; So as it 's held the Mirrour of the minde : The Hart the Mirror of the Minde . For , when the Minde vnto herselfe converts , The Hart is interposd , where shee doth finde Her feature fowle , or faire , cleere-eied , or blinde . Then , for the Hart is such a powreful thing , My hart desires to touch it feelingly : And , for the Hart doth paine or pleasure bring , A cleane Hart and a cleane soule are convertible . The paine is pleasure , when Head properlie Makes hand discribe the Hartes hart handsomly . Earst Mans internal partes we did devide Into three Wombes , the Braines , the Brest , & Belly : About the Braines ( before ) our skill we tride , And now by it , the Brest must be discride . Which is the Shoppe of al the Instruments Wherewith the vitall Vertue operates ; The Hart , the Lunges , with al Lifes incidents In region of the Brest , doe hold their States , Whose Bulke them Bulwarkes from what ruynates : The Midriff parteth them from partes that feede ( Which the third Wombe , ( the Belly ) circulates ) It being a Muscle made for Natures neede , Assisting in the Breathing Acte and Deede . And next , there is a Tunicle , or Skin , That over-spreads the Concaue of the Brest , Much like a Spiders webbe , subtile , and thin ; Wherout two others grow to part the rest , Because two places should be breath-possest : So that , if one ( being hurt ) could not respire The other might one halfe retaine ( at least ) To keepe * * Natures providence for Manns good , should lift vp his minde to the consideration of the loue of a greater Good . Lifes breath ( at point to part ) intire , And blowe the sparkes that kindle vitall fire . These Felmes ( like to a Nett with fruite repleat ) Together hold what ere the Brest doth bound , They line the Ribbes , that when the Lunges doe beate They might performe their office whole and sound , Without being bone-bruiz'd , which might them confound ; So likewise in a Caule the Hart 's inclos'd , Call'd Pericardion , being Ovall round , Or like a Flame for forme , and so dispos'd ; To shew that vitall fire is there repos'd . There , in the Hart 's the fountaine whence doth flow The Hart is the fountaine of naturall heate . Naturall heate , and by the Artires sends It al abroade to make the Members grow , And keepe them growne , in plight to doe their ends . And though each Instrument of breath attends And serves the Voice , yet were they chiefely made For the Hartes vse , ( that Lifes-fire comprehends ) That by their service that fire might not vade , Which vnkinde coldnesse else might overlade . Wherfore the Lunges ( breaths-forge ) is preordain'd First to receaue the Aire that cooles the Hart , Who doe prepare it ( being intertain'd ) And so prepared , doe the same impart ( As Nature wills ) to that Life-giving part ● The Lunges therfore , are Spungy , soft , & light , That Aire might enter , and from them depart , Which guard the Hart ( on left side and the right ) From bordring Bones , that else annoy it might . Which hath a double motion ; One , when it It selfe dilates , the other , it restraines . The Hartes motion is double . When it goes out , in goes Aire requisit : And when it shrinketh in , then out it straines All smoky Excrements procuring paines . This motion 's kinde , proceeding from its kinde ( Not as the Muscles moved by the Braines ) For which it hath fixt filaments assign'd , Wherby it selfe , it selfe may turne & wynd . This double motion hath two double vses , ( A two fold vse whereof we mention'd haue ) The next to draw in bloud ; and then , by Sluces To send it to the Lunges , for foode they craue At the Harts hands , sith they the Hart doe saue . Thus gratefully they kindnesse interchange , To teach vs how we should our selves * * A motiue to brotherly loue taken from the disposition of the Members . behaue ; For when we disagree , it is as strange As Hart and Lunges should cease to make this change . Thus , this subordinate Lord of Mannes life ( The Hart ) resides in his wel-fenced for t ; And , though with it al vitall force be rife , And members keepes from being al-amort , Yet should it die , if their helps were cut short . Hence Kings may learne , that though they Monarchize Yet doe they , whom they rule , maintaine their port , Which should induce them , not to tyranize , But , like good Hartes , lifes-pow'r to exercize . The flesh of the Hart is the firmest flesh of any part of the Body . The flesh whereof is firmer , then the flesh Of all the parts the Body hath besides : So , Kinges should be most firme , for , being nesh , Their Subiects might be wounded through their sids . Such be the People stil as be their Guides . The Hart with Passion , passion may each part , Which Ioy or Sorrowe with the Hart abides : So , Kinges their praise and People may subvert , If Passion over-rule their ruling Art . And in the Bulke it is so situate As that its Base is Center of the Brest ; The end whereof ( where greatnesse doth abate ) Leanes to the left-side more then al the rest ; ( So Kings , where they from * * Iniust●ce makes great Kinges lesse , then Fame can take notice of . Right decline , are least . ) Yet leanes the Hart so , for two causes great ; One , that the Brest-bone should it not infest , The other , that it should the left-side heate , Sith on the right , the Liver doth that feate . And though the Hartes left part more heavy bee , Because its hard and greater then the right , Yet Nature hath so ballanc'd it , that shee Makes it to hange ( by admirable sleight ) As if the both sides were of equal weight : For in the left part ( heaviest ) shee putts The vitall spirit , of its nature light ; And in the right part ( lightest ) loe , shee shutts The waightie Bloud , wherwith that part shee glutts . Lo , thus the Highest holy vpright hand By even counterpoise hath hang'd the Heart In the Brests Center , ( like as th' Earth doth stand The Hart is hang'd in the Brest by even counterpoise . In Center of the Heau'ns ) by matchlesse Art : Hence we may learne the duty of this part , Which should be vpright in Affects , and will , And never from the rules of Vertue start To right hand , or to left , for good or Ill , But come life or come death , be vpright stil : This part likewise hath two Concavities , On left side one , the other on the right : And for this vse , are these capacities ; The right receaves the bloud ( be'ng boild aright ) That from the Liver runnes , to give it might To feede the Lunges , and vitall spirits breede , Bred of pur'st bloud in the left Concaue dight , Like sweate that from the right one doth proceede , Which sweate with vitall Spirits it doth feede . That is the furnace , wherein still doth flame The vitall Sp'rit , resplendent , quicke , and cleere , Like the celestiall Nature , for the same Both heate , and life to all the whole doth beare ; This Primum mobile that All doth steere : These concaues thus are made commodiously ; Many good com●lexions are ill in conditions . But now ( alas ) most harts all hollow are , That Bloud and Spirits therein confused lie , So as no Art can one from other spie . In this left concaue where the Hart doth trie His chiefest skill , the vitall sp'rits to make , There is the roote of that great Artery From whom the Artires their beginning take : Which neere the Hart doth so it selfe forsake , That part ascends , and part thereof descends To carrie vitall fire to parts that lacke ; These are the pipes whereby the kinde Hart sends His cordiall comfortes to th' extreamest ends . And , for the Veines and Artires neede each other , And that their succors should be neere at hand , They meete , and ( for the most part ) goe togither , Thereby to vigorize the vitall Band Which the Harts vertue wholy doth command : For , th' Artires being lincked with the Vaines , Lend Aire and Spirit , least their bloud should stand ; And from the Veines some bloud each artire draines , Which to disperse , the vitall spirit constraines . Mutual loue is to be learned from the mutuall assistance of the partes of the body . Betweene the Hart and Lunges the like is seene ( As erst was said ) to learne vs mutuall loue ; For , certaine Pipes doe passe these parts betweene , By which , each others kindnesse they doe proue : The hart from his right side doth bloud remoue Vnto the Lunges by the Arteriall Veine , The Lunges through veyny - artire , aire doth shoue Vnto the hart , it to refresh againe , Whose side sinister doth it entertaine . The hart ( besides ) hath many members more , Which are distinguisht by Anatomists : The right , and left side hath a little dore , And many a pipe so small therein subsists , That scarse mans eie can see how each exists ; Yet all haue vse ; for , when the hart doth seeke Such bloud as without which no hart consists , The meanes wherewith it draws it , should not break , But that the strong therein might helpe the weake . And , that the Aire might enter in thereby More mildly , and for Nature , more concinne , Therefore , the hart doth not immediately Draw from the Mouth the aire it draweth in , But through those passages it first doth rin , Lest be'ng too cold t' would coole the hart too much ; For all extreames , saue extreame good , are sinne , And Nature Vertue in the Meane doth couch , Vertues Throne is erected iust betweene extreames . Shewing , that our desires should still be such . That God , whose powre no power can resist , Resists all powers that are too violent , And ever doth the moderate assist ; From whose hand ( only ) comes the Thunder-dent , To plague the prowde , and wound th' incontinent : For , should his Creatures powre b'immoderate , Then should not his owne bee so eminent : So , if they it affect , he them doth hate , And with a thundring vengeance ends their date . Thus having sleightly toucht this tender part , ( Touching his substance , proper place , and frame ) It now remaines that we doe proue our Arte Touching another motion of the same , Belonging to our soules affections lame , Lam'd by our Flesh too lustie , yet too fraile , Too lu●tie in desire of its owne shame , But fraile in that wherein it should prevaile , Yet when its weak'st , the Soule doth most assaile . It not suffiz'd that nere-suffized Loue That al things made , to make Man only Bee , But to Be well , as wel some men doe proue , Who though of Beeing , they desirous be , Yet not being wel , they * * Murder themselu●s . end ill , sith they see Their being Well , and Being disagree : Then a a The Soule Vege●atiu● d●si●es to Be , The Sensitiue to be well , The reasonable to be best , and therfore it never rests till it be ioyned to the best . Being , was not Manns creations end , But to be happy in a high degree : And therfore al men al their forces bend , T' inioy that Good , that Beeing doth commend . Which good desire of Good , in Man is knitt To a detesting of the contrary ; But , for that sinne hood-wincks Mans Eie of Witt He gropes for Good , but feeles the * * Evi●l cleaves to each worldly Good , as Canker doth to Silver . Evill by : From this desire of Good , th' affections flie ; Which with their motion swift● draw that desire Heere , there , and where soere they please to hy , In pursu●e of that Good which they require , To which ( though base they bee ) they would aspire . Yet they were good , & kindly lov'd their like ; But they are ill , and loue Ill seeming good ; Yet they by Natures instinct Ill dislike ; And yet by nature evil is their moode , Basely obaying the sinne-soiled Blood : At first they were Truthes other selfe , for friends ; Yet now by them shee 's too too much with-stoode , Adhering to her foe , while shee pretends To blesse the Sense , though to accursed endes . The motiues of the Soule these motions are , Whose other names are called the Affects ● By foll'wing good , and flying ill , they ARE ; Consisting so of these two good Effects ; Though Syn their sense with error oft infects : Some vsher Iudgment , some on her attend , The later , take or leaue as shee directs ; The Former , naturally cannot offend , For they desire but Nature to defend . As when the Body ( Nature to suffize ) Desires to eate , or drinke , ( as neede requires ) Or when good happe or ill doth it surprize , Then * * Ioy and sorrow ( as Plato affirmes ) are the Ropes wherewith we are drawne to the embracing or avoiding of euery action . Ioy or sorrow moueth our desire : These stil fore-run our Iudgment , & conspire With Nature , to vsurpe her highest Throne ; For nature runneth on , or doth retire , As shee is mov'd by iudgment of her owne , And so doe these that Nature wait vpon . But those Affects that follow Iudgments Traine Wait hard , as long as Hart is wel dispos'd ; Then lasts the League betweene the Hart & Braine , For , al their iarres by Reason are compos'd : But when the Hart against the Brain 's oppos'd , ( Which oft proceeds of too much pampering ) Out flie th' Affections that were erst repos'd , And from their neckes the Raines of Reason ●ling , Impatient of slow Iudgments tarrying . Yet true it is that Hart cannot be mov'd , Ere Iudgment doomes what 's good or badd for it ; Then Hartes desires by her must be approv'd , Or els the Hart cannot desire a whit : For what * * Iudgement foregoes the Affections . she holds vnmeet , it thinks vnfitt . But for the motions of the Minde are free , And neede not stay , as it is requisit , So before Iudgment doe they seeme to Bee , Although they follow her as bond , and free . But though th' Affections cannot moue at all If Iudgment wing them not and make them flee , Yet sound advice ( which heere we Iudgment call ) * * The Affections may work without sound advisement . May be at rest when they too busy bee , Mov'd by the iudgment of the Fantazee : This Iudgment 's blinde , yet is it most mens Guide , And no lesse rash , yet ruleth each degree ; This makes th' Affects from Rights straight Pathes to slide , For Fantazy doth fancie waies too wide . This skipp-braine Fancy , moves these easie Movers To loue what ere hath but a glimpse of good ; Then straight she makes them ( like vnconstant lovers ) To change their Loues , as she doth change her moode , Which swimmeth with the current of the Bloud : For as the body 's well or ill compos'd , ( Which followes oft the nature of its foode ) So Fancy and these Fondlings are dispos'd , Though in the Soule , and Minde they be inclos'd . And yet the body 's but the Instrument Wheron the a a The Soule worketh by motion , and the Body by Action . soule doth play what she doth please ; But if the stringes thereof doe not concent , The harmony doth but the soule displease ; Then tune the body Soule , or playing cease : And when a String is out , straight put it in With Phisickes * * Phisicke can extenuate the Humors that make the Body vnapt to execute the workes of Vertue . helpe , which Passion may appease , By humbling that which hath too lowd a dyn , And put the Parts on a Soule-pleasing Pyn. These Partes though many , yet of three consist , That 's , Humors , Elements , and Qualities ; Which three , doe of fow'r partes , a part subsist , For from Earth , Water , Aire , and Fire doth rise All that the Heav'nly Cope doth circulize : These are the Elements from whom proceede The * * Humors be the children of the Elements . Humors with their foresaid qualities ; For , Bloud , Flegme , Choller , Melancholy breede Hott , Cold , Moist , Dry , a fowr-fold vital Seede . An Element is the most simple part An Element , what . Whereof a thing is made , and in its wracke Is last resolved ; And in Phisicks Art There are but two , which two of those doe lack That al the Elemental bodies make : These two , are tearmed Simples , & Compounds , 2. Elements in Phisick-Arte . The first , is borne on Speculations back ; The last , is bredd by Practize , which confounds Two or moe Simples in each others bounds . The Elements of Natures famelies Produce the Elementals temprament , Which is a mixture of the Qualities Or composition of each Element : ( As these doe bend , so are their bodies bent ) Which we Complexion cal ; wherof are two , Complexion what . Well , and ill tempred ; And the Aliment That feeds the Body , herein much can doe , For that can make & marre Complexion too . Wel tempred Complexion , what . Well-tempred , is an equal counterpoise Of th' Elements fore-mention'd qualities ; Whereof ther 's but one thing of Natures choise Wherein shee made the mixture thus precise : ( As Galens tract of Tempers testifies : ) Which , of each hand , is the interior skin : And hence we may thus fitly moralize ; That Nature to the Hand so good hath bin , That it might temper what the Mouth takes in . Il Complexion , what . Ill tempred's that where some one Element Hath more dominion then it ought to haue ; For they rule ill that haue more regiment Then nature , wisdome , right , or reason gaue : So doth this Element it selfe behaue : Yet each ill temper doth not so exceede , As that it spils what better tempers saue ; For some surpasse the temperate in deede , In some small ods , whereof no harmes succeede . The Bodies temper is fiue waies discerned . Fiue waies the Bodies temperature is knowne , By Constitution , Operation , Clime , Coulor , and Age , by these the same is showne , As Dials by an Index shew the time . The Body fat is cold , for fat doth clime By cold degrees ; and that , full-flesht is hot , For heate proceedes from bloud , as doth my rime From braines ; where no heate were , if bloud were not , And bee'ing too cold they would my sense besot . By Operation too , the temper 's found , For when a creature , ( Man , Beast , Hearbe , or Plant ) Doth that which they by right of kinde are bound , Then no good temprature those bodies want : The Clyme in shewing this is nothing skant ; For South-ward , Men are cruell , moody , madd , Hot , blacke , leane , leapers , lustfull , vsd to vant , Yet wise in action , sober , fearefull , sad , If good , most good , if bad exceeding bad . The Northen Nations are more moist , and cold , Lesse wicked and deceiptfull , faithfull , iust , More ample , strong , couragious , martiall , bold , And , for their bloud is colder , lesse they lust : Then cold bloud being thicke , it follow must They are lesse witty , and more barberous ; And for they inwardly are more adust , A natural reason for the gurmandizing , and qua●fing of the Flemmings . They meate and drinke devoure as ravenous , The panch and pot esteeming precious . Yet are they most laborious , loving Artes ; Whose soules are in their fingers ( as it s sed ; ) For , all our best hand-workes come from those parts , As from the hotter Climes , workes of the hed : And those that twixt the South , and North are bred ( As France and Italy , Spaine , and the like ) Of hot and cold , are ev'nly tempered ; Therefore they are not made so apt to strike ; But warre with Wisdome , rather then the Pike . The coulor likewise shewes the temprament ; The Coulor shews the bodies temper . For Sanguin's red : and yellow's Cholericke : The M●lancholy is to blacknesse bent : The white or whitish , is the Phlegmaticke : The white , and blacke , are cold and rhewmaticke : The Red , and yellow , hot by course of kinde : To this consents each skilfull Empericke , Who by experience of their practise finde That coulor shewes the temper , notes the minde . The Sanguin's frolicke , free , ingenious , Couragious , kinde , to women over-kinde ; True Iovialists , by nature generous ; And hot and humid they are by their kinde : The Chollericke is hasty , and inclinde To Envie , pride , and prodigalitie ; The reason why men cholericke of complexion are ●oone angry . As Herc'les-hardy , though with anger blinde ; And in its temper it is hot and drie , Which is the cause it is so angery . The Phlegmaticke are idle , sleepie , dull , Whose temper 's cold and moist , which drownes the wit : The Melancholy's mestiue ; and too full Of fearefull thoughts , and cares vnrequisit ; Who loue ( as loathing men ) alone to sit : In temper cold and drie too like the dust , ( Dust of the earth , ere God life-breathed it , Where hence we came , and wherevnto we must ) Which flies ( as fearefull ) from a little Gust . These are the humors , whereof Man consists , A humor , what . Which is a substaunce thin , to which our foode The Stomackes heate by nature first disgests , And hath dominion chiefly in our bloode : These like the Elements moue in their moode : For bloud is hot , and humid , like the aire : Flegm's cold , and moist , in Waters likelyhood : Then Melancholy's like Earth , cold and dry'r : And hot , and drie is Choler , like the Fire . Howe the meates are changed to Humors . And , that the meates to humors should be chang'd They must be thrice concocted thorowly : First , in the Stomacke they are interchang'd And made that Chyle wherein potentially The Humors ( Chaos-like ) at first doe lie : Next , in the Liver the Masse Sanguiner Of Chyle composed is , successiuely : The third , and last's through al the bodie , where Humors are made , that Meate and Chyle first were . These raigne by turnes , vntill their tearmes be done : Bloud , in the spring , from three till nine each Morne : How the Humors raigne in mans body Choler , from thence , till three in th' after noone In sommer-season : Then Flegme in his turne From thence till nine at night doth rule the sterne In Autumne : then sad Melancholy thence Till three next Morne , when Winter doth returne : Thus in their turnes they haue preheminence , Till Time turne vs , and them with vs from hence . And as these humors haue their turnes in time , How , & when the Planets rule in mans body . So rule the Planets in like consequence : For , by the Moone is governed our Prime That 's hot and moist , but the preheminence The moisture hath ; So our Adolescence Is swaid by Wit-infusing Mercury Being hot and moist , yet doth more heate dispense , Which tunes the voices Organes erst too hy , Making them speake with more profundity . Then , youth ( our third age ) Loues Queene , Venus swaies Bee'ng hot and dry , but yet more hot , then drie ; In this we Wantons play , in Venus plaies And offer Incense to a rowling eie : Bright Sol ( the gloriou'st Planet in the sky ) Doth rule our Manhoode which is temperate : Hee Author is of race and gravity ; Of haplesse life this is the happi'st state , Which they hold long'st that are most moderate . And lastly old age being cold , and dry , By al-wise Iupiter is governed , Author of Councell , Craft , and Policy : Which Age againe in two's distinguished , The first yonge old age may be Christened : The last Decrepit is , and so is call'd ; Which Saturn rules with Scepter of dul lead : This Age to Life like Death , is stil enthrall'd , Thus in our life the Planetts are enstall'd . Precise dates assigned to severall changes of mans age in his life . And to these Ages , dates precize we giue ; As Child-hood from our Birth till thirteene yeares : Adolescence , from thence to twenty fiue : And youth from thence til fiue , & thirty weares ; From whence , til fiftie Mannes-estate apperes : And to the rest old-age we doe assigne ; But one his yeares than other better beares , As time their temprature doth enterteigne , Therfore the temprature should age designe . For al men cold & dry are old , though yonge , Psal. 31.11 . Some yong at sixtie , some at forty old ; In growing old the youthful Sanguin's longe , For it doth store of heate , and moisture hold : The Melancholy , being dry and cold , Is aged soone : So women more then men Soone meete with age , which makes some be so bold ( As vnder * * Paint the face . Coulor that they are wo-men ) To keepe off Age till they be * * Bis puer . yong agen . The Aire wee breath may hasten our age . The Aire we breath doth beare an Ore herein , And being subtil moves the simple Minde ; For , never yet was foole a Florentine , ( As by the wise hath well observed byn ) So subtill is the Aire hee draweth in : The influences of malignant Starres , Causes of the Aiers putrification & consequently of grosse witte . Vales , Caves , Stanckes , Moores , and Lakes that never ryn Carion , and filth , all such the Aier marres , Which killes the Corpes , and witts Carreër barres . From Regions , Winds , & standing of the place Where we abide , come the Aires qualities ; Vnder the Poles ( the Sun nere showing face But as a stranger ) the Aire so doth freeze That whosoever breathes it , starving dies : And in the Torrid Zone it is so hott That flesh and Bloud ( like flaming fire ) it fries , And with a Cole-blacke beautie it doth blott , Curling the Haires vpon a wyry knott . The winds , though Aire , yet Aire do turne & wind ; The passions of the Aier do affect our Minds . Which Passions of the Aire , our sp'rits affect ; These by the Nose and Mouth a waie doe finde To Braines , and Hart , and there their kindes effect , And as they are , make them , in some respect : For , where the Windes be cold and violent , ( As where rough Boreas doth his Throne erect ) There are the People stronge , and turbulent , Rending the Sterne of civill government . The situation of the place likewise The situation of the Place makes the Aier good or badde . The Aire therein doth wel or ill dispose ; If to the Sea , or Southerne winde it lies , It 's humid , putrifactiue , & too close : So fares it in fatt grounds ( Slouthes chiefe repose ) The Sandy grounds doe make it hott and dry ; As cold , and moist it is , that Fennes inclose , But cleere & piercing on the Mountaines hy ; Thus Place with Aire doth chang our quality . Foode good or badd , helpes or hinders Witte . Of no lesse vertue are our Alements , Which Winde , & Aire , vnto our sp'rits prepare , Who are conformed to those Condimentes ; Then fine they be , if most fine be our fare : The Goodnesse , Quality , and Time of yeare , Vse , Order , Appetite , and Quantity , The Howre and Age , these nyne require our care If we desire to liue heere healthfully , And make the Soule aboue her soule to fly . The soone-concocted Cates good iuyce affoording And but few excrements , are those alone That make the mind to boord , when Bodi's boording , If temp'ratly the stomacke take each one : These in the Braines base witts doe oft enthrone : For , these the Mouth prepareth for the Maw , Where be'ng concocted , to the Liver runne ; From whence , a sanguine tincture they doe draw , Then to the Soules Courts hie by Natures lawe . The Hart 's the lower house , the a a The Hart & Brayne . head the hie ; ( The Roomes whereof we did discribe whil-ere ) Where once appearing they are wing'd to fly , And in their flight the Soule and Body steere With motion such as both Coelestiall were : What mervell is it then , though Geese some be For want of Capons , that would Cocks appeare ( Cocks of the Game ) and chaunt melodiouslee , If with their kinde , their Commons did agree . How subtill doth a simple cupp of Wine Make the Soules faculties , and their effects ? It makes their divine natures more divine , And with a world of Ioy the Hart affects Which , Sorrow though in panges of Death reiects : Hence comes it that some Captaines doe ca●rowse When they must * * Wine moderatly taken chee●es ●he Ha●t & spi●it● . Combate with contrary Sects , To heate the cold bloud and the spirits rowse , And so make Courage , most couragious . But here ( as erst was saide ) some over drinke , While they desire in fight to over-doe ; On nought but wounds , & bloud , they speake , & think , While Healthes goe round , & braines goe rounder too ; Wyne-making Bloud to Wine & Bloud them wooe . But Nequid nimis , is the List wherein Courage should combate , and the Barre whereto Valor should venter , what is more is sinne , Which by the wise and Valiant damn'd hath bin . Drincke hath three ; offices , The first assists 3. Offices of Drinke . Concoction , for in it is boil'd the meate : The next , to mixe the foode the first disgests : The Last , to bring it to the Livers heate , There to be made redd-hott , & apt to ●leete : Now when the Current is too violent , It beares awaie ( vntimely ) small , and greate , So crossing Nature in her kinde intent , She back f f Vomitt● . retires not knowing what she ment . Then meate must soak , not in the Stomacke swimme , If Nature duely we desire to please ; For , when the Stomack 's g g Gluttony & Drunken●s●e are he horrible sepulture● of mans reason & iudgment . full aboue the brimme , Tyde tarries none , how ere it may disease And Nature drowne in those vnruly Seas : Breath most corrupt , behaviour more then most , And Mind much more then most , is made by these ; Then how corrupt are they that of it boast ? So much corrupt , they may infect an Hoast . It s said of one , , that did help to behead The mounting Monastries that deckt this land , That he ( at last ) lost his all-wittie Head For words he spake , to which he could not stand , Nor stand to speake , Wine having vpperhand : Who vsd ( as Fame reports ) his wits t'refine , To let them often rest at Wines commande ; But wit abused , by abuse of Wine Abusd One that forc'd Law to force his fine . Now as a moderation in these things With Iudgements choise in their varieties , To Soule , and Body , health , and glorie brings ; Temperate exercise available to minde and bodie . So both are bound to temp'rate exercise For helping them to vse their faculties : For without health the same were hindered , And health from hence as from an helpe doth rise ; For holesome labour breakes those humors head By which the enemies of health are led . Natural heate It helpes the heate that helpeth all the parts ; The Spirits it quickens , and puts ope the pores ; Whereby each loathsome excrement departs As at so many straight wide-open dores : Our limbes it strengthens and our breath restores : The morning walkes to the intestines send The first digestions filth ( which kinde abhorres ) And make the seconds to the bladder wend , So labour lets our sicknesse , so , our end . All travell tendes to rest , and rest to ease ; Then must the bodie travell to this end : The Sons of Adam , borne to labour . The Spirits travell hath respect to these ; For idle Spirits that actiue Sp'rit offend That for such ease a world of woe doth send : Yet naught was made that was not made to rest ; But nought was made to rest vntill the end : For Heau'n , Faith , Man , Beast , Fish , Fowle , & the rest Doe travell , in fine to be rest-possest . Yet Nature hath ordained a repose Which we call rest for Man , which rest is sleepe ; The cause whereof from the Braines cheefly floes , When mounting vapors in their moisture steepe Doe humors wax , and in the Nerves doe creepe ; And so their conducts close , which shuts the eies ; Then rests the corpes in death-like darknesse deepe , And Spirits animal Rest doth surprise : So , are they said to rest vntill they rise . This makes the head so heavy after meate , The fumes ascending make the head descend ; For they like hammers on the braines doe beate , Til they haue hammerd humors in the end , The weight whereof doth cause the head to bend : Yet sober sleepes , in place , and season fit Doe comfort Nature , and her hurts amend ; The Spirits it quickens , and awakes the wit , For hart must sleepe , when the head wanteth it . Dead sleepe , Deathes other name and Image true , Doth quiet Passion , calme Griefe , Time deceiue ; Who pay'ng the debt that is to Nature due ( Like death ) in quittance thereof doth receiue Supply of powres , that her of powre bereaue : So sleepe her foes wants friendly doth supply , And in her wombe doth wakefull thoughts conceiue , Making the Minde beyond it selfe to spie , For , doubtlesse Dreames haue some divinitie . Divinity oft in dreames For , as the influence of Heavens leames Frames diverse formes in matter corporall : A natural reason , for the divinity of Dreames . So of like influence visions and Dreames Are printed in the powre fantasticall ; The which power being instrumental , By Heav'n disposd to bring forth some effect , Hath greatest vigor in our sleepes extreames ; For when our mindes doe corporall cares neglect That influence doth freely them affect , And so our Dreames oft future haps proiect . Watching oremuch , oremuch doth Nature wrong , It blunts the braines , and sense debilitates ; Dulleth the Spirits , breedes crudities among ; Makes the head heavie , Body it abates , And kindely heate it cooles , or dissipates : Over much watching debilitates our wittes . Yet thorny cares , or stings of ceaslesse Smart , May keepe out sleepe without the senses Gates , ( By pricking them as it were , to the hart ) Till vitall Sp'rits from senses quite depart . Those Chieftaines , on whose cares depend the crowns ( The waighty crownes , on their as waighty cares ) Of mighty Monarches , and their owne renownes , Two burdens which in one who ever beares , This waking care breaketh the sleepe , as a great sickenesse breakes the sleepe . Eccle 31 2. Must night , and day , vse hands , legs , eies , and eares : These watch , yea sleeping wake for in their sleepes The point on which their harts are fixt , appeares , And through their closed eies their minds eie peeps , To looke to that which them from slumber keepes . Their sleepes are short , but were they short , & sweet , ●●re enemy ●o sle●pe and ●●●epe cō●or●●● of Care . Nature would longer sweetly life support : ●ut in their sleepes with wakfull thoughts they meete ; That make their sleepes vnsweet , and yet as short ; Which must perforce make Nature all amort : Care a Canker to Min●e and Body . Yet as they were all Minde , and Body none , That had noe feeling of the Bodies hurt , That Minde ( all mind ) though Corpes the while doth grone , Makes flesh all hardnesse brooke , as it were Stone . Such force hath worldly glory ( though but vaine ) To make men , for her love , themselue● to hate , Who for desire of her , their strength doe straine Farre , farre aboue the pitch of mortall state , And paine in sense , to sense doe captivate : Though pains wake sense , yet sense doth waking sleep , Dreaming on Glory in the lapp of Fate ; So paine from sense , doth paine with pleasure keepe , While sense is mounting Honors Mountaine steepe . Where Glory sitts enthron'd ( Coelestial Dame ) Surrounded with a Ring of Diadems , With face ( whose beaming-beautie seemes to flame ) Darting in simling wise those blissefull beames On those that for her a a The laboure of like Bodies be not a like painfull . For glory in a Prince makes the laboure lighter then that of a Pesant , because he wot●s it wil be notable . loue brooke all extreames : What Sense hath sense being so beheavened , And carried from it selfe on pleasures Streames ? But as entranc'd with ioy , it must seeme deade , And feele no paine in Minde or Body bredd . If then Vaine-glories loue shall so subdue The sense to sense that feeling all annoy , It s arm'd to brooke the same by glories view , And the more griefe is felt , the greater ioy ; ( Yea though the grife the sense doth quight destroy ) What shall the loue of Glory infinite Make sense endure , if sense her powers imploie To apprehend it , as its requisite ? Such love should hold the paines of Hell too light . When vnconceaved Ioy dilates the Hart To th' vtmost reach of his capacitie , When sense no leasure hath to thinke on smart , Being so busied with felicity That soule , and sense are ravished thereby ; What marvell then though fire doth comfort such , ( Although with quenchlesse flames their flesh it fry ) Sith that much Inward ioy annihilates outward paine . pain their ioy makes more than much And paine , that sense can feele , no sense can touch . This made a woodden Esay the Prophet so marti●ed . Sawe sweete to the flesh wherewith it sundred was in savage wise : This makes the burning S. Lawrence . Grediorne flesh refresh That on the same in hellish manner fries , This makes paine pleasure , and Hell Paradise . Then give me , ô good giver of all good , An Hart that may ore paine thus signiorize , For thy deere love ; then with my deerest blood I le wash the Earth , and make more Saints to budd . When Stones ( as thicke as haile ) from hellish hands Battr'd that blessed S. Stephen . Act 7.56,58 . Proto-Martyres braine , The sight he saw his senses so commands , That , as the Stones did fal the sense to paine , It deem'd that Grace on it did pleasure raine : And that deere blood , like-worthlesse water shedd , Did make the springing Church to sprout amaine ; One Martyr begets many . For that no sooner was this Martyr dead But many ( as from him ) came in his steede . And that the Elements doe loose their force ( ●hat by such losse their Lord might lovers win ) It wel appeares ; for , did he not divorce The heate from fire , which his deere Saints were in ? Some too wel knew that this perform'd hath bin : For out it flew and brent their enemies , And where it first began , it did begin The powre thereof with powre to exercise , Dan. 3.22,23 . To shew his powre , that loth'd their sacrifice . NOw , to retire from whence our Rimes doe range , And touch the soule , & minds mind at the soule ; We see the bodies state the minde may change ; So may the minde the bodies state controule ; Thus they the state of one another rule : The soules soule is the minde , and the mindes minde Is that , where Reason doth her lawes enrowle : Yet fuming Passions both of them may blinde , When body , with them both are ill inclin'd . Phillipides , that comedies compil'd Orecoming one that with him did contend In that light Art , ( when hope was quite exil'd ) Sorrow doth occu●ie the the place of extreame ioy . Petrarch . A suddaine ioy wrought his as suddaine end . Like fate did one Diagoras attend , Who , see'ng his three sonnes at Olimpus crown'd For deedes there done ( which All did much commend ) Extreme ioy ( being suddaine ) is enemy to nature . He them embracing , straite fell dead to ground , Because his ioy was more then hart could bound . As extreame suddaine ioy doth kill the hart , Leaving it bloudlesse which is ioies effect Simil. ( For ioy sends bloud amaine to ev'ry part ) So , extreame griefe the hart may so affect ( Or suddaine feare ) that life may it reiect ; For both revoke the sp'rites , bloud , and kind heate , And to hartes Center doe the same direct , Which place bee'ng little , and their throng so great , Expels the Vitall spirits from their seate . Marc Lepidus , divorced from his wife Whom he intirely lou'd , with extreame griefe ( For it conceav'd ) he quickly lost his life ; So loue reft life , that erst was lifes reliefe , For loue of that his woe was fountaine chiefe . So , with a suddaine feare haue many died Which name I neede not , sith I would be briefe : By it the haires haue suddainely bin died , As by graue writers is exemplifide . Of no lesse force ( though lesse the reason be ) Is shamefastnesse , in some of mighty minde : Shame may bring life to confusion in generous spirits . One Diodorus died because that hee Could not assoile a Question him assign'd : The like of Homer we recorded finde ; Who died with shame for being so vnsound Not to be able ( like one double blinde ) Quod capio perdo , quod non capio mihi seruo . To answere that , base Fishers did propound ; So sense of shame did sense and life confound . These Passions are the suffrings of the soule , Body & Soule That make the Inne to suffer with the Ghest : For , Perturbations both togither rowle Here , there , and ev'ry where , as they thinke best ; Heate naturall Kinde-heate they fire , or quench with their vnrest : For , some ( as all obserue ) haue died with ioy ; And some with griese , haue bin life-dispossest : For in extreames , they Nature so annoy , As ( being suddaine ) her they quite destroy . Yet Mirth in measure , kindly warmes the bloud , And spreads the Sp'rits , b'inlarging of the hart : This mirth in measure is the only moode That cuts the throat of Physicke , and her Art , And makes her Captaines from her coulors start ; Phisition● . It makes our yeares as many as our haires : Mirth makes mans yeare● as many as hi● haires . Then , on earths stage who play a meery part , Shall much more more than much offend their heires By overlong p●olonging their desires . Then , should I liue by Nature overlong , For I to mirth by nature am too prone ; But Accident in me doth nature wrong , By whom vntimely shee 'l be overthrone : For Melancholy in my Soule inthrones Herselfe gainst Nature , through crosse Accident , Where shee vsurpeth , that is not her owne ; And Nature makes to pine with discontent That shee should so be reft her regiment . Thus as the Corpes the qualities compound , So are th' Affections moist , dry , hot , and cold , The Affections follow the qualities of the Humors . The last are humor'd as the first abound : Ioy ( hot and moist ) the Sanguine most doth hold , As sorrow ( cold and dry ) possesse the Olde . Meane ioie's a meane to make men moist , and hot , In which two qualities Health hath her Hold : But griefe the heat consumes , and bloud doth rot , Which health impaires , and cuts lifes Gordian knot . And as meane mirth mans age maks most extreame ; So doth it cloth the bones with frolicke flesh : For , to the partes it makes the bloud to streame , Which makes them grow , & doth them ioy-refresh ; This mirth the hart must haue when head is fresh , For wyny mirth proceedeth from excesse ; Sicknesse i● ( as Seneca saith ) the chastisement of intemperance . And all excesse doth but make nature nesh , Vnable to endure times long processe , How ere it may spend time in drunkennesse . This correspondence then twixt flesh , and sp'rite , Should make our Mouth the House of Temperance ; For the Corpes qualities will answere right Her rule of Diet ; Then intemperance , The Head and Hart doth odiously entrance : The Har●s affects begett the Mindes The Hartes affects , produce the Heades effects , Which make the Soule and Bodies concordance : Then sith the Bodie breeds the Soules affects , The Soule should feede the same with right respects . Respect of Health , respect of name , and fame , Depending on our moderation , Should be of force to make vs vse the same ; But , when the Bodies depravation Toucheth the soule , and bothes damnation , All these respectes should ( being things so deere ) Inflame Desires immoderation Coldly to vse hott wines & belly cheere , For belly - gods are but the Divells Deere are fatted but to be killed ; So Epicures &c. Deere . Sith sicknesse then in bodie , and in soule , From tempers ill , and ill affections flo , Witt ought Wills appetites to over-rule When they ( to follow sense ) from Reason go ; And bring them to the bent of wisdoms Bo : For , sith our soules by Knowledge things discerne , From whence the will hath pow'r of willing too , The power of The will is derived from Knowledge . If Knowledge then be to them both a Sterne , They should do nought but what of her they learne . And so they doe , but their Guide being blinde Of the right Eie , no mervel though they runne Too much on the left hand from place assign'd , Directed by Delight , the senses sunne : But Cloudes of sinne our Knowledge over-runne , Which make her run awrie in rightest waies , Whereby our silly soules are oft vndunne , When as shee weenes to winne immortall praise , And crowne her Craft with everlasting Baies . Who learnes a trade , must haue a time to learne ; For without time an Habit is not gain'd : So diverse skills the soule cannot discerne , Vntill they be by exercize obtain'd , Pr●ctise the Moth●r of Habit. For by it onely Habittes are attain'd : Which Habitts stretch not onely to our Deedes , But to our suffrings , beeing wrong'd , or pain'd , For Customes force another Nature breedes , And pyning soule with patience it feedes . Vnto a soule impatient ( seldome crost ) Each Daie a yeare , each yeare an Age doth seeme ; The Soule is possest in patience , if shee possesse patience . But a meeke soule with troubles often tost , The time , though long , doth ordinarie deeme ; For Time and Troubles she doth light esteeme : This well appeares in sicknesse , ( though most ill ) At first we still doe worst of it misdeeme , But staying long with vs , we make our will Familiar with it , so endure it still . Afflictions water cooles the heate of sinne , And brings soule-health ; But at the first like frost It soule benummes , as it were starv'd therein , And sense , and Life and sp'rit thereby were lost : The Crosse doth quell to Hell the seldome crost : Hence is it , Christ doth with his Crosse acquaint Those that be his , whereof they glory'ng boast , For that the Crosse wel borne creates the Saint , Frst the crosse and then the Crowne . As it to Fiendes transformeth them that faint . Affliction , Ladie of the happy life , ( And Queene of mine , though my life happlesse be ) Give my Soule endlesse peace , in endlesse strife , For thou hast powre to giue them both to me , Because they both haue residence in thee : Let me behold my best part in thine Eies , That so I may mine imperfections see ; And seeing them I may my selfe despise , For that selfe-love , doth from selfe-liking rise . Enfold me in thine Armes , and with a kisse Of coldest comfort , comfort thou my hart ; Breath to my Soule , that mortified is , Immortall pleasure in most mortall Smart : Be ieloues of me , play a Louers part : Keepe Pleasure from my sense , with sense of paine , And mixe the same with pleasure by thine Arte ; That so I may with ioy the griefe sustaine , Which ioye in griefe by thy deere loue I gaine . When from our selves we are estranged quite , ( Though it be strange , we so estrang'd should be ) Thou mak'st vs a a Affliction being familier with vs , doth make vs most familier with our selues . know our selves at the first sight And bring'st vs to our selves , our selues to see ; So that we throughly know our selues by b b As a man cannot know him selfe , if hee know not God so he cannot know God well if hee know not him selfe . So inseperable are these knowledges thee : But bright Voluptu'snesse doth blinde our Eyes That we can nothing see , ( and lesse foresee ) But what within her gaudy Bozome lies , Being a Mappe of glorious miseries . Pleasure , thou Witch to this bewitching World , Eare-charming Siren , sold to sweetest Synne , Wherwith our Hartes ( as with Cords ) is ensnarl'd , That breake the Cords we cannot being in , How blest had we bin , had'st thou never bin ? For hadst not thou bin , Griefe had nere had beeing , Sith at thine end , all sorrow doth * * The end of worldly pleasure is the beginning of Payne . begin , And it with thee hath too good-ill agreeing : That 's leagu'd in ill , and in good disagreeing . Observaunce , looke about with thy right Eye , View this Worlds Stage , and they that play thereon , And see if thou canst any one espie , That plaies the wanton being wo-begon ; Or in Wealth wall'wing , plaies not the Wanton : Wealth makes men wanton . See how deepe sighes pull in each panting syde Of the first sort , in all their Action , And how the second sort no where abide , As standing on no ground through wanton pride . The first , with downe-cast lookes stil eie the Mould , As waying whence they came , & where they must : The second , with high lookes the Cloudes behold , To see how they for place and grace doe thrust , Like these vngratious proude Oppressors iust : Quiett and sadd the first doe still appeare , The otherm * * Ample fortunes , haue as ample passions . madde with mirth , for * * Prov. 13.10 . quarells lust ; Affliction thus to God doth Soules indeere , When welfare makes them to the Devill deere . Revile mee world , say I am Sincke of shame , Nay worse then Ill it selfe , ( if worse might be ) Thou dost not wrong me World , for so I am , Although I am the worse ( dam'd World ) for thee : Spitt out thy fame-confounding spight at me , Make me so vile that I my selfe may * * Our ●nemies will tell vs wherein wee are faulty which friends will forbeare● so may we profit by our foes● hate , That so I may to my Reformer flee ; And be'ng reform'd , I may still meditate On that pure Minde , that mended my Minds state . Then though Affliction be no welcome Ghest Vnto the world ( that loues nought but her weale ) Of me , therefore shee shal be loved best , Because to me shee doth the World reveale , Which worldly welfare would from me conceale : Affliction is the best Tutres●● to make vs know the World . It is a gaineful skill the World to know , As they can tel that with the World doe deale , It cost them much ere proofe the same doth show , Which knowledge from Affliction streight doth flow . And though the entrance into Vertues way Be straite , so strait that few doe enter in , Yet being entred , walke with ease we may , For labour endes when we doe but begin : , , Sweat before Vertue lacky-like doth rin To ope the gate of Glory sempiterne , That her triumphant coach might enter in ; So outward temp'ral toile ' gets blisse eterne Vpon the corpes of Vertue most interne . Custom is another nature . Custom is overcome by ●ustome . Sith Custome then is of such liuely force As it hath powre it selfe to overcome , How blest are they that doe themselues divorce From Custome ill , by force of good custome : And ten times blessed they that from the Wombe Accustom'd are to Vertues straightest Way , For , such by Custome vertuous become , Though powreful Nature doe her selfe say nay ; For Nature , Customes powre is forc'd t' obay . When , the affections are called vertues or Vices . When the Affections Acts are habits growne , Then Vertues or els Vices are they nam'd ; A vicious Habit 's hardly overthrowne , For our Affection is therewith enflam'd , As with the fire infernall are the damn'd : Who though they would , and though they anguish haue , Yet cannot that outragious mood be ram'd , But still they raging sin , and cannot saue Themselues from that , that makes their griefe their graue . A vicious Habit is Hels surest Gin , Wherewith a Man is sold to sinne , and shame , Running from sinne to sinne , and nought but sinne , As Rivers runne the same , and not the same . Til the mindes Iointes , sinnes force doth so vnframe That it becomes most loose and dissolute ; Neither regarding heav'n , hell , shame , nor fame , But to liue loathsomly its resolute ; Thus Habits ill , make evill absolute . But few there are in whom all vice concurres ; And fewer are they , that all faults doe want ; Vnto the worst , offences cling like Burres ; And to the best as to the Adamant The Iron cleaues ; for the Church militant By nature is accompanied with sinne ; Yet the least force of faith partes them ( I grant ) Sin inhabites , but is not habituall in the godly . Because it cleaues but sleightly to the skinne , But to the wickeds flesh it s fastned in . For as a burre the longer it abides Simil. Vpon a garment being cott'nd hy , The more the Wooll windes in his hooked sides : So sinne the longer it in Flesh doth ly , The faster to the same it s fixt thereby . If Nature then sinne soone doth entertaine , Vse violence to Nature by and by , That it perforce may from the same refraine ; For what skill cannot , force may yet constraine . Simil. And as the Burre to Wooll so being fixt , With skill , or force cannot be parted thence , But that some part will with the Wooll be mixt : So , sinne where it hath had long residence , Will leaue remaines there , maugre violence : Simil. But Iron from the loadstone cleane will fall With but a touch : and so wil sinnes offence From those in whom it s not habitual With but a touch of Faith , though nere so small . That I may touch the Subiect of my Rimes More home , ( though homely I the same doe touch ) And for , my travell'd Muse might breath somtimes , And , that the Reader too might doe as much , ( Lest that prolixitie might make him grutch ) Here shall shee make a stande , and looke a-backe , Simil. As Riders rancke on Steepes haue customes such To breath their bony - Nags , when winde they lacke , And courage them againe like toile to take . In knowing our soules , we know ●he wel-head of al our Actions . THe knowledge of the Soule , and of her Powres , Is the well-head of morrall-Wisedomes flood : Hence know we al ( worth knowing ) that is ours , In body , or in Soule , that 's ill or good : And if these Powres be rightly vnderstoode , We know the founts from whence our Actions slow , And from what cause proceedeth ev'ry moode , Or good , or ill , and where that cause doth grow ; Al this and more , this knowledge makes vs know . For in the Soule doth shine ( though sinne-obscur'd ) By Natures light , great light of such science ; Whereby the Soule is made the more assur'd In all her Actions , and Intelligence ; Though oft deceav'd by seeming goods pretence : And for the Soule is to the body bound , Affections therein haue their residence , That , as with wings , the soule with them might bound , Aboue her selfe from being bloudy drown'd . Wherefore shee hath Affections of two kinds , The Minde turns & winds the body by the Affections of the Hart. The one eggs on , the other doe restraine , By which the Minde the body turnes and windes , As they the mind , and minde the Corpes constraine : Yet when these Curbs our head-strong nature paine , It winceth with the Heele of willfull-will ; Orethrowing those Affects that doe it reigne , And in extremities it runneth still , Which is the Race of Ruine , Rest of Ill. This comes to passe when as we overpasse The bounds of Nature , by our Natures vice ; And in some one excesse we do surpasse , Desiring more then Nature may suffice , To which our corrupt natures vs intice : For let the least Necessity appeere A ken from vs , ( though neere so smal of price )

Little suffiseth Na●ure , but nothing Opinion .

As a little Colloquintida d●th marre a whole pot of pottage : so covetousnesse doth make all other vertues abhominable . The best vse of worldly things is● to contemne worldly● It things● Plato .

We hold what els we hold , ( though nere so deere ) Worthlesse , and for that want with woe we steere . Hence is it that with never-ceasing toile , And no lesse care , we traverse all this All ; Nay , all that All we restleslie turmoile , And bandy ( as it were ) this Earthie Ball Past reasons reach , to win worlds wealth withal : Desire of having thus still moiles the minde , Though Nature be suffis'd with pittance small ; Which makes vs loose our selues when wee it finde , Sith see our selues we cannot , being blinde . It blinds our Eyes that seldom'st are deceav'd , Eyes of our Soule , that make our Bodies see ; Then Soule and Bodie cannot be perceav'd , By their owne vertue when they blinded be ; And mine and thine , doth sever mee , and thee : Nought can content vs . Therefore the Affects Are in the soule like windes ( that nere agree ) Vpon the Sea , and worke the like effects , Some great , some smal , yet like in most respects . Beside the chiefe windes and Collaterall , ( Which are the Windes indeede of chiefe regard ) Sea-men observe more , thirtie two in all , Al which are pointed out vpon their Carde : But our Minds Mapp , ( though many may be spar'd ) Containeth many more Affects then these , All which though sett our Minds Content to guard , Yet sturr they vp ( as Windes doe on the Seas ) Vnquiet Passions which the Minde disease . A simil . When Zephire breathes on Thetis , she doth smile , Shee entertaines that gale with such content ; But , if proude Boreas doe puffe the while , Shee 's madd with rage , and threates the Continent ; For those proud puffes her soule doe discontent : So , some Affections our soules browes vnbend , And other some doe sextiply each dent ; Some meanely please , some meanely doe offend , And some doe make the Soule her Soule to rend . Those that doe meanely moue , Affections hight ; The other Huff-snuffes a a Affections move the Soule moderately , but Perturbations move her most violently . Perturbations be ; These later rudely gainst their Guides doe fight , And so enfume them that they cannot see , Or make them from their Charge away to flee : So that the soule being left without a Guide , And tost with Passions that still disagree , Doth like a Sternelesse Shippe at randon ride A Simil. On mightiest Seas , wrack-threatn'd on each syde . For , if our Reasons iudgment blinded be , Th' Affections needes must ever run b b When Iudgment is betraid , the Affections are misguided . awrie , And draw with them each sense tumultuoslee To offer violence to lowe and hye ; That God , and Nature , tast their tyranny : Let but the Hart bee loue-sicke , and the same Will carry Iudgment where his Loue doth ly ; And there confine it , setting all on flame That offers but resistance once to name . The lower Iudgment in our blood is sunck The lower is her reach in Reas'ns discourse ; For Iudgment with our blood may be so drunck , That doome she cannot better from the worse , But ( reeling too and fro ) is reft of force . The higher therfore , she her selfe doth reare Therfore moderate fasting feedes the Soule . Aboue base Flesh & Blood 's declining course , The more Affections basenesse wil forbeare , And neerer draw to that that first they were . For , Passions passing ore that break-neck Hill Of Rashnesse , ledd by Ignorance their guide , By false-Opinions Hold of Good and Ill Taking their course , at last with vs abide , While from our selves they make our selues to slide , So that we seeke not that sole sov'raigne Good , But many Goods we seeke ; which being tride Doe but torment the Minde with irefull c c Ills taken for good , grieue the mind vpon triall . moode , Because they were by her mis-vnderstoode . Had we the prudence of the brutish kinde , We would prevent these Passions Stormes with ease ; For , ere a Storme appeares they shelter finde ; Like providence haue Sea-men on the Seas , Who see them farre off , and provide for these : So ought we , when we see a Passion d d Passion is easiest extinguished when it begins to kindle . rise That may the Soule , and Body much disease , With Moderations pow'r the same surprize , Before it gather head to tyrannize . But , so farre off are we from curbing Passion , That wilfully we mount it , and so ride On it a gallopp ( spurr'd with Indignation ) To all Extreames , where Vices all abide ; The Divell being extreame Passions guide : For once when Reason●s driven from the Helme , And we twixt Scylla and Charibdis glide , Ther is no hope but one should overwhelme , And send vs straight to the infernal Realme . But with a prudent Man it fares not so , He keeps himself without th' Affections e e A wise man rules , and is not ruled by his Affections . sway ; He seekes no good , but he it wel doth kno , And knowing it , seekes it the rightest way : We say , and misse , because we mis-asay : Wisdom chalks out the way her selfe to find , So that Men cannot erre if it they waie , Except they be ( as many ) wilfull blinde , For it is straight , though strict in easie kinde . Wisedome ( the Well of ev'ry perfect good ) Is that , which wise men onely ( seeking ) finde ; Which f f Constancie holdes the Hart that holds wisdome . constant good they seeke in constant moode , And being found , most constant makes the Minde : For to the same , it selfe , it selfe doth binde : Heerehence it is , the clowds of Ignorance That erst the same did naturally blinde Away are chased , without tarriance ; For Wisedomes Sonne , himselfe doth there advance . Thus good , and ill ( as erst we said ) procure The Mindes Affects , or Moodes , ( so cald by some ) Which good , or evill , pure , or most impure , Is either past , or present , or to come , To be attain'd , or not be overcome : And , as we deeme the absence of good , ill : So , absent Ill , Ill is the privation of good . wee deeme doth good become ; Either of which affecteth so our Will , That by their meanes it is in motion still . When any good 's propounded to the soule , Shee notes , shee likes , and lastly it doth loue● But in her Mouth shee often it doth rowle , That so her Pallate may thereof approue , Before it can her Soules affection moue : This motion of possessed good is Ioy ; But good to come ( which we doe long to proue ) Is call'd Desire , Good is the obiect of loue and Desire . which loue doth still imploy To seeke that good which it would faine enioie . If Ill proposed be , it s call'd Offence , Because the soule offended is thereby ; If it abides , Hate doth her soule incense ; For shee a lasting ill hates mortally , As that which most her soule doth damnifie : And , as from present Ill , Griefe doth aspire : So , Feare proceedes from Ill farre off or ny : The moode gainst present Ill is sinnelesse Ire , To bee angry with evill , is good . And Fa●th , and Hope , gainst future Ill conspire . All which Affects haue others vnder them ; For Rev'rence , Pitty , and Benevolence , Spring out of Loue , ( as Braunches from the Stemme ) From Ioy , Delight ; Dislike , from sorrowes sense ; And in Desire , Hope hath her residence : Pride is a monster compounded of many Affections . But Prid 's a Monster , for shee is compos'd Of Self-conceit , Desire , Ioy , Impudence ; These , and such like in Pride are oft disclos'd , For in her wombe they restlesse are repos'd . And , as Affections one another breede , By one another so are they restrain'd : Ioy woundeth Griefe , & Griefe makes Ioy to bleede ; And so the rest are by the rest refrain'd , As by the Stronge the weaker are constrain'd : A Simil. As when curst Thetis chiding knitts the Brow , Her Billowes proud , that eithers pride disdaine , Thrusts out each other : So , when Passions flow , The greater doe the lesser overthrow . A Simil. And oft it fares in our Mindes Common-weale , As in a Civill-warre the case doth stande ; Where no mann 's careful of his Countries heale , Or who of right should al the rest commaund , But follow him that hath the strongest hand : So , in Affections fight ther 's no respect To the Mindes good , or how it should be scand , But ( inconsiderate ) they both reiect , And doe as strongest Passion doth a a Where Passion raignes Reason obayeth . direct . The Hart , the Hold where these Pow'res are inclos'd , Heereby is vext ; for , if it doe incline To those Affections that are worst dispos'd , It s inly griv'd , els Ioy the same doth line , And with the same doth face the Face in fine ; But , if sadd sorrow doe the Hart surprise , It doth deface the face and make it pyne ; Looking like Languishment through both the Eyes , For through the b b The Eie is the Index of the Minde . Eyes , our Eye the Hart espies . This direct Index of the Minde , the Eyes Doth oft bewraie what Reason doth conceale ; For wil yee , nil yee , we shal see thereby What 's well , or ill , in the Mindes common-weale : Eccl. 13.26 . Our Lookes , our Falshoode truely doe reveale , Whereby oft lives and liberties are lost ; Examin'd Theeves Confounded looks bewray mens lewdnes . confesse that they did steale By their confused lookes , with horror tost : Thus Count'naunce oft putts vs to double cost , It Lyvings costs , to hold it beeing hy , It costs our lives , when we it cannot hold ; We cannot hold it when through it we dye ; And two Proppes hold it high , Silver and Gold , For which oure lives , and livinges oft are sold : For too lowe State too false doth make the hands , Which in the Countenance wee oft behold , Through which we die ; and State that highly stands Lands must vphold ; So , it costs life and lands . Thus Ioy and Sorrowe send with equal pace True tokens of their presence in the Hart , ( By Natures force conducted ) to the Face ; Where they the powr's convince of Reasons Arte , And in the d d The countenance showes how the Hart is aff●cted● Front with force they play their part : If in the Hart , Griefe be predominant , The browes wil bend as if they felt the smart ; If Ioy , the face wil seeme therefore to vant , Then how Hart fares , Fooles are not ignorant . That Man is truely wise as Man may bee , That can beare weale , & woe , with like aspect ; There may be such , but , such I nere could see ; Yet good mens countenance I much respect , But of their goodnes nere saw that effect : Let Stoicks giue for praecepts what they list , This vertue may ( perhapps ) be their defect ; For though Affections force they can resist , Yet they 'l prevaile when Natures powres assist . And weakling that I am , how apt am I To martial al my Passions in my face ; Not to dissemble , is not to lyue . I oft haue tride , and yet I doe but trie , To keepe them in , in their conceaving place , Dissembling so Discretions fowle disgrace : But as I cannot colour my defects , So , can I wel dissemble in no case ; Which is the cause of many badd effects , For none ( though nere so vaine ) this vaine affects . Teares are the Tokens of a Passion'd Soule , That Hart for Loue somtimes sends to the Eies , And oft they witnes there Ioy , Paine , or Dole , But how so ere , from Passion strong they rise ; Which Passion in Compassion often lies : Mine Eies are kyn ( too neere of kyn ) to these , Which , though my Spirit doth it much despise , Yet doe they turne mine Eyes too oft to Teares quench the ●●●e of immod●●ate Passion . Seas , To drowne Harts Passion and to give it ease . But blessed were I if mine Eyes could flowe With Teares of Pittie seeing the distrest ; But much more blest , had I then to bestow And franckly giue , then were I treble blest ; In Teares , in wealth , and in both so addrest : My Secret to my selfe , I blesse Him ay For being no worse , though badd I be at best ; The lesse I speake of what I feele that way , The more I feele his grace my thoughts to sway . He , Fount of goodnesse ( holie be his name ) Was often seene ( when he as man was seene ) To weepe , and seem'd delighted with the same , Seeing the World ( through his Teares ) stil oreseene , That might by his example blest haue beene : Who never was observ'd to laugh , or iest , Either in Manhood , or when yeares were greene , At merry-meetings , or at weddings feast ; Showing thereby what moode fitts Vertue best . If Ioy at any time had toucht his Soule , ( As when his words had made a Proselite ) He ( only wise ) would wisely it controule , For that this moode with f f Mirth is too light for the gravity of Maiestie . Maiesty do●h fight , Which in his Person was enthron'd by right : This we admire as that we cannot doe , For , we in pleasures vaine so much delight , That Ioy may make vs madd , and kill vs too : For Ioy , or Griefe can our hart-stringes vndoe . Thus when our Teares doe testifie our ruth , We neede not rue , or of them be asham'd ; For , Vertue therein her owne selfe ensuth , When with selfe-love her Soule is most inflam'd , Which selfe-loue burns the Soul yet nere is g g Vertues self-loue alone is Vertuous . blam'd : Wherefore such Teares , and Teares effus'd for sinne , Is wyne of Angels , so by Angells nam'd ; Then blessed are those Founts that never lyn To send forth streames , that Angells glory in . When sighes for sinne ascend● Mercy descends , And in the rise , their flight anticipates ; Grace centreth sighes that Mercy comprehends , But sighes from sinne ascending Mercie hates ; Sighes for , and from sinne , are vnequall mates : From sinne , none but sighes sinneful can arise ; But sighes for sinne high grace consociates , The kingdom of heaven suffers violence ; and th● violent take it by force Mat. 11. 12. And did not Mercie stay them in the rise , They would with violence the Heav'ns surprise . The Hart conceaues two kindes of Ioy or Griefe . Two kindes of Ioy or Griefe the Hart conceaues , For Good , or Ill , possessed , or future ; The name of Hope , the later Ioy receaues , Which of some good to come doth vs assure ; The latter Griefe doth Feare in vs procure Of Ill to come , which we with Griefe expect : So , Ioy , and Hope , or Griefe , and Feare in powre Are much alike , their ods Time doth effect , And take their names as they doe Time respect . Hope time to come respects , bred by Desire , Desire of good , wherein we Ioie by Hope ; Likelyhood is the life of hope touching mundane matters . Hope hath no helpe of science but intire Rests on coniecture , which to doubt lies ope , And likelyhood giues her her vtmost scope : Yet Hope that 's fixt on that all-working Word That gaue Earth being , and the Heav'nly Cope , Excludes Coniecture , and is so assur'd , As if that hopt for , Time did straite afford . Then no true Ioy can hope accompany , That hath but likelyhood for her best stay ; For such hope , Posse evermore doth eie , Which ere it comes to Esse , slides away : For in each Possibilitie we may Behold a possibilitie of faile ; Which must of force our hope sometimes dismay ; Then Feare a shaking hope must needes assaile , And hope must shake , that crosse events may quaile . Such is the Wickeds most assured hope , The hope of the impious is full of feare . Who Ancor it on transitorie Toyes ; They feare the cracking of that cable Rope That holds them to their hopes expected ioies ; Contingencie their constan'st hope annoies ; Which ay is constant in vnconstancie : And oft them with their groundlesse hope destroies ; Which fils their hopes with dire perplexity , And lines their ioies with lasting miserie . But hope that hath for obiect certaine things ( As those which Truthes nere-failing word assures ) In great'st distresse great consolation brings , And like good sauce an appetite procures , Griefe to disgest , as long as life endures : This hope makes harts to hold that els would breake ; And harts almost quite broken shee recures , And when our foes by force our ruine seeke , Innocencie dreades no danger . She giues vs strength to weene their force too weake . Shee holds the powres of hell in high contempt , And makes a iest of temp'ral powre or paine ; From all annoy of both shee is exempt , For in Griefes bowels shee doth ioie retaine ; As Ionas did in the Whales intertaine : The aire shee striketh with so strong a winge Hopes winges are pennipotent . That aire , or fire , the force cannot restraine , But vp shee will through both , and ev'ry thing That lets her from the place of her biding . Nay , she with such resistlesse wings doth flie , That shee her selfe her selfe doth oft surmount ; The Patriarck Abraham . The Faithfuls Father made her so to stie , And diverse other Saintes of lesse account ; Being on her Wings she , maugre force , wil mount , Who , through the ten-fold heav'ns ( though thick & hard ) Can glide with ease , as Fish do through a fount , Nor by the high'st himselfe can shee be bard , Gen. 32.26.28 But will prevaile , as it with Iacob far'd . Thus Ioy , and Hope goe iointly hand in hand , Like Twins got by Desire , by Fancie borne ; And as Hopes ioie , on future Good doth stand , So , Fear 's a griefe conceav'd for Ill vnborne ( Which we expect ) wherewith the Soule is torne : Then looke what ods there is twixt Hope and Ioy , The like 's twixt Feare , and griefe ( in minds forlone ) A like they comfort , or the Minde annoy , As they best know , that best or worst enioy . Feare doth the Hart contract , ( that Hope dilates ) And shut so close that vitall Sp'rits it pines ; Then Nature to prevent death ( which shee hates ) Drawes bloud and Sp'rits from al the parts confines , And to the Hart in haste the same assignes : Then are the outward partes , as pale , as cold , And quake as fearing their approaching fines ; Then pants the heart that labours life to hold , Which ties the Tongue , womb loosing ere it should . And as this sense-confounding Passion , Feare , The hart with horror thus excruciates ; So , in the soule it such a swaie doth beare , That it the Powres thereof quite dissipates ; And makes most abiects , of most mightie States : How like an Idoll stands Feares servile Slaue ? Whose total senses Feare so captivates , The Senses would dy , that fea●e might ●ot ●iue That no one sense hath force it selfe to saue , But Death desires to kill the feare they haue . If this base Feare ( harts hatefull hel ) possesse The hart , the hart doth then possesse the heele ; But most of all , when hart doth most transgresse , And divine vengeance it ( with feare ) doth feele ; Then Strength may seeke to stay it , but , t' wil reele In spight of morrall strength , that it should sway ; And , as starke drunke with fear , turne like the wheele That wheeles the nether heauens without stay , Let courage say the while , what courage may . No harnesse ( though by Vulcan forg'd ) can make Feare is vtterly ha●tl●sse . Feare to be hardy , or not hartlesse quite ; If Armors could from Art such tempers take , The Artist should be king'd in Fortunes spight ; For many kings would crowne him for this sleight : But he it is , whom heav'n , and hell doth feare , Can take feare from , and arme vs with his might ; For he alone the faint - hart vp doth reare , Or make the stowtest hart most faint appeare . Wee must then armed be from Feare , by feare ; Gods feare expels feare . Gods feare , that strong Vulcanian Armor , must Guard such good Soules as doe regard it heere ; Because such feare is euer full of trust , Eccle. 1.12 . That feares no threate of any mortal thrust ; For , Hope in him , doth make the dareing hart , Which hope no hart can haue that is vniust ; For Conscience prickes will make the same to start When the least Leafe doth wagge , by winde , or Art : The Belly becomes loose though force of Feare When therfore divine Iustice sinne wil scurge , He doth dishart their harts , in whom it raignes , In sort , that they themselves with horror * * Iob. 41.16 . purge , When he on them his heavy vengeance raynes ; So that their feare exaggerates their paines : The haughti'st Hart ( erst swolne with Valours pride ) Feare striks stone-dead , when he but vengeance faines ; And greatest strength by weakenesse is defide , When as his pow'r in weakenesse doth abide . Courage comes from Hope . Then , Courage comes from Hope , & Hope from Heau'n , The Donor is the highest Diety ; The praise is His , that is to prowesse giv'n , For he alone the Minde doth magnifie : Then praise him Lowe , if courage make you Hie ; And laude him High , if feare make yee not lowe ; Yea high and lowe praise Him alone , whereby You gaine the praise that men on you bestowe , From Whom ( as from the Fount ) al praise doth flowe . How is it then , that Divills in Mennes forme swaggring * * Six-penny Champions . Man-quellers are so desperate ? Who with strong hand Gods Images deforme Fearing no man , but give the checke or mate To good and badd of what soever state● This is not courage , but an hellish fire That boiles their bloud , cal'd Ire , inflam'd by Hate , And oft of Saints they ( Fiendes ) haue their desire ; Iob. 2.7 . No otherwise then Iob felt Sathans ire . Gen. 4.8 . So , cursed Caine slue Abell in that moode , Abell , that Innocent the Highests belov'd ; Yet Caine had hart and hand to broach his blood : The like , Men Angell-like haue oft approv'd By those whome God in this life nere reprov'd . This secret is obscure , but light to those That take it light , and it abide vnmov'd ; Them Faith assures , He doth of all dispose ; In whome , come life or death , they hope repose . If divine * * God . LOVE desires my Bodies death , By soddaine death my Soule so straight to haue , What matters it , though he bereave my breath By Div'll , or Angell , so my Soule he saue ; The * * God is the Fountaine of all Power . pow'r they both possesse , to them he gave , Both are his Ministers to doe his will ; If Sathan then , my Corpes bring to the Grave , To me it is so farre from being ill , That Sathan doth me good , against his wil. Me good said I ? well may I call it good , Sith it is good of goods , good all in all ; The fount , whereof all goodnesse is the floud , That never yet was gag'd nor never shall By Men , most wise , or spirits Angelicall : It is th' Abysse of true Felicity , Which some men , more then most fantastical , Suppose they have , had they high dignity ; With pleasure fac'd , and lyn'd with Misery . Thus Ioy , and Hope , were by th' all Giver giv'n As sweete Conductors to his sweetest Sweete ; And Feare , and Griefe , from his wrath are deryv'n To awe the Mind , ( which first therwith doth meete ) And that which that Mind hath fore-done vnmeete , should be thereto as * * Sorrow remaines after sinne for sin , to make the Soule detest sinne● Scourge and Scouger iust , Which doe remaine , when sinnes sowre - Sweetes do fleete To make the Mind abhorre her former lust ; For Griefe , and Feare , are iust to Mindes vniust . Now the true pleasure which our Nature craues The whiles the Soule remaines the Bodies Ghest , Is the true rest some Good the Soule vouchsaves , Which the Hart holdeth , and esteemeth best ; As Contemplation is Reasons rest : Yet can there be no pleasure in that good If it be greater then Hart can disgest ; For , if the Continent bound not the floud , Confusion must ensue in likely-hood . If Light ( ioy of the Eye ) be , as the Sunne , Too great for the Eyes small capacity , They may be dymmed so , if not vndunne : Or if it be too small , they cannot see ; As they are strong or weake , so a a Too great Light is as offensive to the Eye , as too little . Light must bee : The like of other senses may be sedd Outward or inward , bound to forme , or free , Who must with moderation still be fedd , For excesse them annoies , nay strikes then dead . As therfore God is most most infinite , So hee 's with ioy receaved of that part That 's likst himself , which is the Soul or sp'rit ; But for that he cannot himselfe impart ( being Immense ) to them by pow'r or arte , ( they being not so ) he is to them applied By b b God is by Intelligence apprehended of vs . Vnderstanding , yet but so in part ; If otherwise he should with them abide , They would through glory be quite nullified . Now , as a man takes pleasure by these partes , So in that part he takes the most delight That to his Flesh , or sp'rite , most ioy imparts ; And with those pleasures is he swallowed quight , That doe affect that part with maine and might : Therefore the brutish Vulgar , most are pleas'd In things substantial which appeare to sight , And things divine , which cannot so be seas'd , They hold as vaine , and are therewith displeas'd . Amonge the pleasures which are sensuall , The vilst is that we feele , by that we touch ; Because it is the Earthli'st sense of all : The Tast's of better temper , though not much : Note which of the outward senses is the most supreme . Smelling is light , and lightly more will grutch At vnsweete Savors , then in sweete will ioye ; The Hearing is more worthie farre then such , Sith its more Air●y and doth lesse annoy , Whereby we gaine the Faith which we enioy . But Seeing , ( Sov'raigne of each outward sense ) Holds most of Fire , which is in nature neere To the c c Seeing is the Soveraigne of the outward Senses & why . Celestiall Natures radience ; Therefore this sense to Nature is most deere , As that which hath ( by Natures right ) no Peere . Thus much for pleasures which these senses giue , Whereof the best must needs most base appeare Compared to the worst our Soules receave , Whose powres haue much more pow'r to take and give . These are the Lures of lust , that never lyn To draw the world to be a pray to woe ; These make fraile flesh & Blood the founts of d d The outward senses are the Dores wh●re thr●ugh Sin enters into our Soules . sinne , From whence all mortall miseries doe sloe , Which flesh and blood doe groning vndergoe ; In these are Baites for Beggars , as for Kinges : Which pleasures streames doe ( swelling ) overfloe , That they are caught vnwares ; so that these thinges The World to Hell , and Hell to horror bringes . These are the windowes through which Sathan spies The disposition of our better part : Through these he hath a glimps of all that lies Within the secret'st corners of our Hart , The Divell knowes not the thoughts of Man . Which wel to know belongs to heav'nly Art : For loue of these , the Flesh the Sprite doth loth , Who for their pleasure makes the same to smart , And for their comfort soule and bodie both With Care confusedly themselues doe cloth . A Simil. As when grim Night puts on a Sable weede , Fac'd with infernal Apparitions , That so the next daies comfort might exceede : So , are the Minde and Bodies motions Care-cloth'd for senses consolations . Fraile senses ( Seede-plots of impietie Made for our Reasons recreations ) Die and bee damn'd , or liue to magnifie Your makers Mercie , Might , and Maiestie . And as in Pleasures false are true degrees , Agreeing with these Organs of the sense , Some base , some meane , some high , ( for so are these ) The inferiorst interior sense conceiues more pleasure then all the outward senses can . ( Yet all but base to pleasures excellence , Whereof the soules low'st powre hath highest sense ) So are there like gradations in the ioies Those Powres conceaue , as is their pre'minence ; The feeding Powre , in feeding powre imploies , Which pleaseth Nature , but the soule annoies . The pleasures of the minde doe far excell those of the body . Those Ioies conceaved by th' Intelligence As most supreame , doe most reioice the sp'rite ; For they belong to the supreamest sense , Wherein the Minde conceaveth most delight ( Though Nature pine the while ) by Natures right . Thus then , if iudgement these degrees would way , Shee would reiect ioie s●nsuall , as too light , And not permit the same her to betray , Which makes fraile sense the strongest Reason sway . The Gluttons Gorge ( Charibdis of Excesse ) Should ( being disgorg'd ) from surfetting forbeare : Th' insatiate Leacher would that fire suppresse , That Conscience and his secrets oft doth seare : None would be Beasts that humane creatures were . Then , sense of Touch or Tast , as vil'st they bee , So doe they bring the ioies that soonest weare ; For those that come by that wee heare or see , Doe longer last , and with vs more agree . And the more base and brutish pleasures bee , The more brutish the pleasures bee , the more paine is taken in their execution . The more 's the paine in their accomplishment ; And the more vs'd they are excessiuely , The more 's the soule and bodies dammagement ; Witnesse the Leachers lothsome languishment , The Drunkards dropsie , and the Gluttons Grease , Each clogg'd with either , or worse punishment , That health decreaseth with their corps increase , And shame increaseth with their fames decrease . Aske sensual - pleasure , in her greatest ru●fe , How little griefe will overthrow her quite And giue her soule a deadly counter-buffe , Shee wil ( as forc'd ) confesse , shee hath no might When Griefe , scarse sensible , but comes in sight . We can brooke pleasures want with greater ease , Griefes doe more annoy vs then Pleasures delight vs . Then not feele griefes though they in pleasure bite ; For , absent good doth not so much displease , As present ill our Soules soule doth disease . For corporall pleasure being sensuall Consists in some excesse , which stil doth tende To the extreame subversion of our All ; The feare whereof must pleasure needs suspend , And make her suffer pennance to the ende . No Conscience * * Gods commandements mentioned in the Decalogue . sear'd with Lusts Soul-scortching fire , But seeles the Lawes sharpe-burning Iron to send An hell of paine , where she is most intire ; For it doth death it selfe with life inspire . Now as the pleasures of the eie surpasse The rest that on the outward senses rest : So Fancies pleasures all those pleasures passe , Because Opinion esteemes them best ; Hence is it , wealth with pleasure is possest For no inherent vertue , but because Opinion holdeth the possessor blest ; This makes men ( maugre God and Natures lawes ) To bite , and scrat for wealth , with Teeth and Pawse . Wealth , state , and glorie , if they worldly be , False wealth , fraile state , vaine - glory then they are ; Only held good by doting Fantasie , Which wil no part thereof to Reason share , Least shee should finde them false , and bid beware : But Reasons pleasures are perpetuall , They are all comforte , quitted from all Care , They thrall the Minde to freedome spiritual , That makes selfe Bondage , sweet selfe Freedoms thral . Bodily pleasures are but paines compared to those of the minde . No marvell then , though Men possessing these Doe hold al other pleasures hels of paine ; That some their wealth haue throwne into the Seas , That so they might this weale with ease retaine ; These made that * * Eccles. 2. King to hold all pleasures vaine ( Save these alone ) that prov'd all vnder Sunne , These haue made Princes quitt their princely Traine , Train'd by these pleasures ( which are never dunne ) Quite from their Scepters and themselues to runne . These make the Mind and Sp'rite so Nectar-drūck That they sleepe soundly in divine delight : These make the Soule forsake the Bodies Trunck , Leaving it Ioy-tranc'd whilst shee takes her flight Through Natures workes to have her Makers sight : These , these , & none but these are Heau'ns on Earth , Because on Earth they see by Natures light The highest Heavens Maiestie and Mirth , And by his Sonnes light * * God the Father , father●le●●● . without Sire , their birth . Among which pleasures , those which doe consist In Contemplation , are the most divine ; By which this life and that to come are blist , Which made Philosophers to it assigne The Chiefe Beatitude , the Spirittes wine . If Mindes that never knew the Sov'raigne Good Mount vp so high to make this Good their fine , What shame for those baptiz'd in Christ his blood , If they ( like Swine ) doe place the same in mudd ? And as the Soule retaineth more or lesse Of pristine purity , so will the same In all hir Actions , lesse or more transgresse , And to the best , or worst , her motions frame : Therfore some place their pleasure in their fame For knowledge , and seeke knowledge to be knowne ; Some in rare handy-works , and some in Game , Some how a State may stand , or be orethrowne When it is little , or else overgrowne . And of al skils that meerely are humane , Civill Policie . This skill is it that most commends the soule : This can instruct the sword to make a lane To Crownes , & teach the same Crownes to controule , And slaues in Catalogue of kings enroule . For Policies long Arme can compasse pow'r , Which ioin'd , at wil , the Earths huge Bowle cāroule In Natures spight , if from th' aetheriall Towre , A suddaine vengeance stay not humane powre . If the swordes edge be set on Policie , It wil slip through the Ioints of Monarchies ; And shaue the Crowne of Roiall Maiestie , So be it stand in way of Tyranies , That clime to Crownes by bloud and villanies . The hand of Policie welding the sword , Directs each Blow that wounds stil multiplies , Crownes are purchased often vniustly by bloudy conquests . That slaues to Crownes through streams of bloud may ford ; For Crownes de Or , those sanguine streames afford . HEre Muse craue licence for a maine digresse , Of those that shal thine Ambages survay ; Sith Policie compels thee to transgresse The Rules of Order , her pow'r to display ; She ( most importunate ) wil haue no nay , But thou must from thy proiect long desist To blazon her high vertue by the way , That sense may see wherein shee doth consist , Wherein ( being much ) thou must the more insist . But what I shall in this behalfe insert Through my no skill and lesse experiment , Comes from a Muse that can but speake of part , Much lesse hath skill to teach al government ; Or if shee had , shee were too insolent So to presume ; sith Reason hath bin strain'd To highest reach for Rules of Regiment ; Sufficeth me to touch it as constrain'd● By that I handle ; els , would haue refrain'd . Nor wil I iustifie all rules for right , That Policie approveth for direct ; God , and Mans wisedome are repugnant quite ; Mans wisedome holdes for good a good effect Caused by ill , which Gods doth stil reiect : And to doe all that Policie doth will Must needes the soule with mortal Sores infect ; Heare , what shee wils , then iudge , if well or ill ; And vse or els refuse it , as yee will . Whose powre if it with puissance be conioin'd Policy ( vnder God ) is the overruler of all vnder heaven . Controules al powres , saue hellish or divine ; It glues together states , that Warres vnioin'd , And severs those that Concord did combine : It makes or marres disposing Mine and Thine : On Sov'raignes heads it makes Crownes close to sit , That sooner shal their heads then Crownes decline ; It makes Will law , when Wit thinkes Law vnfit , Yet wils that Law should lincke with Will and wit . It tels the Statesman sitting at the Sterne , To Princes , wee must giue our reasons by waight , & our wo●ds by measure . ( Embozom'd by his sov'raigne ) he must be Carefull the humor of his Lige to learne , And so apply himselfe thereto , that hee May neither crosse nor with it stil agree : Like Sol that with nor gainst the Heaven goes , Similie . But runnes ascue , by whose obliquitie , All Policie ought ●o tend to publicke profite● Each thing on Earth's conserv'd , and gayly groes ; So Councellors their councels shoulde dispose . Simil. And as the Moone reflects her borrowed light Vnto the Sunne , that but lent her the same : So statesmen should reflect ( how ere vnright ) Their wel-deservings , and their brightest fame

Where the worde of the king is , there is powe● , and who shall say to him , what dost thou ?

Eccles 8 4.

Vnto their Liege , as though from him it came . For Princes may put shame of their oresights Vpon their servants , who must beare the blame , Applying praises of those mens foresights Vnto themselues , as if they were their rights . A Caveat for great subiects . Great Subiects must beware of subiects loue , And Sov'raignes hate the first oft breeds the last ; Kings wil their Brethren hate , if not reproue For being too wel belov'd , who often tast The evil speede that growes from that loues hast ;

Men shoulde not bee divels to shun temporall death , or to be Gods on earth .

That which in privat persons is called Choler , in publike is called Fury & cruelly . Sal.

Rigor often buyeth her pleasure with perill of life .

Mercy & truth preserue the King : for his throne sha●be established with Mercie .

Which makes great subiects ( in great policie ) That would of King and subiect be embrac'd ) To mix their vertues deeds with villany , T' avoide the plague of Popularitie . With submisse voice it tels the Soveraigne , Severity makes weake Authoritie , If that too oft the Subiects it sustaine ; And smal faults punisht with great cruelty Makes Feare and Hate desp'rate rebell'ouslie . For , death of Patients Emprickes lesse defame , Then Executions oft doe Sov'raignty , And all that haue delighted in the same Haue hate incurr'd , and often death with shame . For Policie can hardly wel prevent Prover. 20.28 He that is careles of his own li●e , is Lord of anothers . Sen● The purpose of true Hate made obstinate With ceaslesse plagues , and extreame punishment : For , when the weakest hand is desperate It may confound a * * Which mischief ( though with extream difficulty prevented if at al avoided yet al the means to escape it are these , 4. Enquiry , Punishment , Innocencie , Destenie . Caesar , so a state . Who death desires , is Lord of others life : He feares not hell that would be reprobate : A calme Authoritie represseth strife , When much severitie makes Rebels rife● It 's better * * By reprehension which S. Basil cals the healing of the soule : Salomon an ornament of fine gold Pro. 25. and David a precious Balme , Psa. 41. Tacitus saith , every notorious execution of iustice hath some taste of iniustice therin , yet sith it wrings but some in particular it is amply recompenced in the common good . cure , then cut of members ill , If it may be ; and , if that wil not serue , Yet cut them off as t' were against thy will : For , Men hate not their members which they kerue Or cleane cut off , the rest so to preserue : For Cruelty sometimes is Clemencie ; Its mercy in the Prince ( peace to conserue ) To cut off Rebels with severity , Lest they prevailing make an Anarchie . And , if in case a mighty Multitude Of mighty Men for Treason were to dy , Policie would not haue the sword imbrude In bloud of them as t' were successiuely ; But all at once , let them al headlesse ly : For oft a a Iteration of reveng for one fault , is faulty . Punishmente is the companion of iniustice . Plato . revenge with bloud to iterate , The malice may suppresse of few too hy ; But stirres the harts of all to mortall hate , Which may impeach the most secured state . And therefore that which must be cut away Away with it at once , quoth Policie : And to the sores these b b Salus f●r the so●es growing from overmuch severity plaisters ply straight way , Doe some great good that argues Charity , And pardon some to shew thy Clemencie : To shedde the bloud of corrupt Maiestrates , Doth not a little the paine qualifie : The sacrifice of such hate expiates ; Thus bloud must heale what bloud exulcerates . Intemp'rate Patients make Phisitions cruell , And wayward Subiects make the Prince a a Austere and iust Maiestrats are like the Ligatures of Chirurgions , which hurt them that bee wounded ; for though those Bands be imployd to cure loose members , yet they putt the Patient to much paine . seveare : Ceaselesse abuses of Ire is the fuell : Can Sov'raignes beare , when Subiects nought b b By the resistance of those that should obey , the lenitie of those that command is diminished . Tacitus . forbeare ? Such must be taught to loue through cause of feare : For , oft a ijrke from a kinde Masters hand Among much cockring , makes our loue more deere , When as we know , it with our weale doth stand : So short correction tends to long command . Iudges corrupt and all Extortioners Like Spunges must be vs●d , squiz'd being full , And so must Iustice handle Vsurers ; They pull from Vsurie is a sweete poison compounded vpon the ruines of good men . Subiects , Kings from them must pull , And when their fleece is grown , sheare off the wooll . These are the Canker-wormes of Common weales , They mortifie and make the Members dull , Then when the Head thereof these Cankers feeles , He needes must clense them , ere the Body heales . For whosoever feares hate over much , Knowes not as yet what Rules to Rule belong ; Let Subiects grutch without iust d d A temperate dread suppresseth high and stout stomakes , feare in extremitie stirres men to presumption or desperate resolution , & provoks them to try conclusions dangerous . cause of grutch , They will , when they perceave the Prince they wrong , To right the same , continue Subiects long : By Punishment , and by Reward a State May be ore-aged beeing over yong ; In Mould of Love to melt the Commons hate , Is to correct without respect of state . From Piety and cleere-Eyde Providence Authoritie derives resistlesse force ; Piety makes Authority most potent . For Piety constraines Obedience , Sith all beleeves the Heau'ns doe blesse her coorse : And e e

The mother of a wary person knows not what belongs to Teares .

Paul . Emil.

Providence subiection doth enforce , For , it foresees where Riott may runne out , And with strong Barres ( which Barristers r'enforce ) Makes fast the Parke-pale there and round about , That to goe through , no one wil goe about . It teacheth Princes wisely to beware How they exhaust their store for warre in peace To maintaine f f

Superfluity in Banquets & Aparrell are tokens of a diseased Common-weale , or which is rather in danger of death .

Seneca .

Reuellings , and nothing spare That tends to Sensualities increase , Although therfore their Flocks they often fleece : It ill beseemes ( quoth Providence ) the Prince , His owne and publike g g A kingdoms superabundance if it be managed by a lascivious & voluptuous Prince , is the cause of the subversion thereof . Treasures to decrease For private satisfaction of the sense , Which sincks the State with waight of vain expence . If there be factions for Sions cause , So bee 't they breake not bounds of Charitie , Instruction sooner then h h

F●are & terror are slender bonds to bind loue .

Tacitus .

Simil.

Correction drawes Such Discords to a perfect Vnity , That yeelds a sweete Soule-pleasing harmony : For , when a Violls strings doe not concent , We doe not rend them straight , but leisurely With i i

A gentle intreaty is of more force then an imperious command .

Claudian .

patience put in tune the Instrument ; So must it be in case of Government . It s the least freedome Subiects can demaund To haue but liberty to hold their peace ; Who keepe their errors close from being scand Doe hurt none but themselves , in warre or peace : If Freedome true Obedience release It will k k It is an easie matter to governe good men . Salust . containe it selfe in liberty ; And Lenity Subiection doth encrease Where strife desires publike tranquillity , And still agrees t' obey Auctoritie . Policy prompts the Prince , with voice scarse heard , If any Subiects be growne over great , By l l O impious people , & accursed times , that doe constrain Princes to doe this for the safety of th●ir States , & bodies , that is so perrillous touching the State of their Soule● . death their grandure must of force be barr'd ; But if by Lawe they cannot doe that feate , Without the shaking of their State and Seate , It must be done without Law by some Chance That m m Ere the Subiect be in Armes . A Subiect placed in high dignitie hath more adoo to hold it , then others to gett it . Brutus . soddainly must fall ( ere blood doe heate ) So shall their Throne be stablisht , ( witnesse France ) And subiect onely to divine vengeance . For it is sel'd , or rather never seene That peace and powrfull men doe dwell n n Tacit Hist● Abraham and Lott must part when their wealth is over growne . togeather ; And ten times blessed is that King or Queene Who make their Nobles live and loue each other ; Lyve like themselves , & like themselves love either : This were the Quintenssens of Policie , And o o All Wisdome assisted both by nature and Arte , is little ynough to effect so great an Act by reason of the perversnes of mans nature . witte , that 's seld derive from the Mother , Which rather can be wisht then taught , for whie ? No pow'r from will can take wills liberti● . A King may from his high erected Throne With Eagles Eyes ( for Kings such Eies should have ) Behold the Members of the State alone , And what the humors are which them deprave ; So may he purge the partes the Whole to saue : But to attone the wills perverst by pow'r , As easie wer't the Ocian drie to lave ; Pow'r may constraine , but Will may choose t' endure , And they that wil be sicke , no skill can cure . Great Minds like Horses that wil easly reare , Are easli'st ruled with a gentle Bitt ; And rev'rence Princes should not gaine with p p They ought to feare many whom many feare . feare , Nor Love with q q Familia●itïe in Princes breedes contempt in Subiectes . Lowlinesse , for State vnfitt , For none of both with policy doth fitt : This skill is very difficult , because Vertues of diff'rent kindes must kindly knitt Their powres in one , which Witt togeather drawes , And guards the Prince , no lesse than Guards or Laws . The Empires a a Maiestie in a Prince is no lesse commendable then behooful . Maiestie her state sustaines ; The Prince thereby security enioyes , Free from Rebellions reach ( that State disdaines ) And from contempt of Rule , that State annoies Ingendring all misrule that state destroies : The Scepter and the nuptial Bedd detests To be b b A Crowne devided will serue no kings head . devided , or to share their ioyes ; Yet Sou'rainty in extreame perill rests Of partnershippe , when it Contempt disgests● Empires are Fortunes Obiects and Tymes Subiects , Envy and c c The Creator of all coupled Envy & a Kingdome together . Seneca . Empire be inseparate , Fortune doth often Monarches make of Abiects And Envy Monarchy doth quite abate , If it assisted be with vulgar d d The Multitudes love is light & their hatred heavy . hate : For Monarches finde no meane betwixt the Ground And the extreamest topp of their e e To attain to Empire ïs a work humane but to retaine it being attayned is a grace divine . estate ; But if they fal , the fall doth them confound : Therefore let them be sure of footing sound . Three things ( saith Policy ) doe stablish Rule , That it be Constant , Severe , and Restraind ; Constant : for innovation breeds misrule ; Innovation most dangerous to a state . Severe : for oft by Lenity vnfain'd Nought but Contempt ( orethrow of Rule ) is gain'd : Impunity breeds lawlesse f f Over much pittie bringes ove●much perill to Soveraignes . Libertie ; For hope of scape ( when Iustice is but fain'd ) Drawes on bold Vice to doe al villany Vnder the Nose of mild Auctority . For who is aw'd by him , whose Sword doth lie Fast sheath'd with rust , that it wil not come out ? Who by remisnesse , not by clemencie Makes th' edge of his pow'r ( dull'd ) to turne about : An ynch of liberty more then ought , maks the Commons much more loose then they should . This King the Commons wil command and flout , Who are contain'd with feare and not with shame , And nere abstaine from Riot or from Rout For badnesse of them , but for feare of blame , And punishment inflicted for the same . Thirdly , Authoritie should be restrain'd , ( As erst was said ) and is as much to saie , When the Rod is in the magistrats hand , he may correct , but if it be out hee may bee corrected . That the chiefe strength from Kings shoulde stil bee drain'd , And stay with them , to be to them a stay ; Lest Treason should their trust and them betray : They may dissolue the force of Emperie , When they make Kings of those that should obay ; For Slaues endu'd with Kings authoritie Make Kings but slaues , through Kings infirmity . Yet Policie doth not forbid the Prince To honor Subiects high , of high desert With highest honor of Obedience , And though obeying , rule an ample part : It is a sure guarde of thy principality , if thou doe not suffer great commaundement to indure long . Livie . 4. So be 't the honor which they thus imparte Bee short and sweete , chiefly Lieuetenancie ; For it , if long , with pride affectes the Hart , Which makes the same affect sole Monarchie ; So put the King and state in ieobardie . Hardly can men keepe a mean in dignities surmounttng mediocritye . For Men are Men how ever Angell-like ; The highest Angels were ambitious : Its death to ample fortunes , Saile to strike ; Nay Death to them is farre lesse dolorous : " For vse of Rule makes mindes imperious . Wee read but of one Scilla that having g●t●en absolute empiry , gaue it over voluntarily . Great Persons haue great Passions ; state is stiffe , Vnapt to bow , how ever curtuous : And when great Sp'rits haue tasted but a whiffe Of praise for rule , they ( drunke ) would rule in chiefe . For as the Man orecome with powrefull wine ( Although a Beggar cloathed like a king ) Simil. When some in mock'ry made him halfe divine With Lauds , and Legs , stil rising and bowing , Perswaded was , he was no other thing : So Sp'rites that are made druncke with vulgar praise Not to bee overcome with praises & acclamations of people is incident to God only . For their dexteritie in governing , Doe weene all true that vulgar vapor saies , And thinke themselues alone the rest should raise . When too great subiectes doe too well agree , Suspitious Policie them out doth set : For like as stones , which in firme Arches bee Simil. Would fall , but that they one another let , By meanes wherof the Arch more strength doth get : We ought to endevor even by laws to hinder strife and partakings among nobles . Ari. 5. Pol. c. 8. So fares it with a state or Monarchie , Whose perill might ( perhaps ) be over-great By ore-much concorde of the over-hie ; Then ods twixt them still mainetaines vnity . But among other rules of policie That are vnruly ( if by that * * Scripture . rule squar'd That al should rule ) ●t sov'raignes learnes to ly , Dissemble , and deceaue ; if it regard The common good of them they ought to guard : But to doe ill , that good thereof may come , By better * * Divinity . Rules and more assur'd , is bard ; Then how it should a sou'raigns state become To ly at all , to this I answere mum .

Kings shoulde bee so framed as they may be altogither good or halfe good , and not altogither wicked , but halfe wicked .

Ari. ● . Pol c II

But this I say from those that wel did trie What t is to rule , and ruling long to raigne : If Kings make conscience of a little lie , When it may good the state and Soveraigne , Ill may ensue , that good so to refraine : Yet when wee knowe all harts are in his hands , That harts and all doth rule and sole sustaine , We muse at Policies so crosse commaunds When as we know , all by the * * The divine Precepts . other stands . We haue two eies , two eares , and but one Tongue Which with the teeth and lippes is eake inclos'd , And is the senses Organs plac'd among Eies , Eares , and Nose , by Nature so dispos'd That nothing by the Tongue should be disclos'd , Before it hath tane councell of each sense , That are to falshoode evermore oppos'd , The Soule is the true lover of Truth . Lest they should misinforme th' Intelligence , Which haynously procures the Soules offence . Proverb . 17. Excellent talke becommeth not a foole , Nor lying lips the King ; so saith that Prince That rul'd in peace , and did his enemies coole With truth and equity ; but that 's long since , These are the last , and therfore the worst daies . And twixt the times there may be difference : Yet if we may not for Gods gloryly , Much lesse for matters of lesse consequence : Kings should be Patterns of all pietie , Which doth consist in truth and equitie . But pious Augustine ( canonized For piety ) saith there are certaine lies Whereof no great offence is borne or bred , Aug. in Psal. 5. Yet are not faultlesse ; in which leasings lies That lie , which Kings for common good devise : Hence may we see , how much deprav'd we are , When Kings sometimes must faine and temporise A Kingdome is a schoole of deceipt . Sen. Thyest. For their estate and common-wealthes welfare , Which would fare ill , if they should it forbeare . Who note withall , It breedeth small regard To bee too lavish of their presence , when Among the commons it might well be spar'd ; For Maiestis like Deity in Men , When wee it see , as farre as wee can ken : We bear m●st reverence to Maiesty a far off . Yet policie ( the proppe of waightie States ) Would haue them present with all now and then , As well to comforte , as to cease debates , Both which their harts to true loue captivates . It tels them other Documents among , That who so bridles their felicitie It is a great felicity not to be overcome of great felicity . Shall better governe it , and hold it long ; For Temp'raunce ioined with Authoritie , Makes it resemble sacred Deitie : It bids them loue the learned with effect , Who can with lines their liues historifie That ay shall last , and their renownes erect

Poets & Historiographers haue powre to giue immortality .

The Golden Worlds returned from exi●e .

As high as Heav'n , maugre humane defect . And here I cannot wonder ( though I would ) Sufficiently at these guilt times of ours , Wherein great Men are so to money sold , That Iupiter himselfe in golden Showres Wil basely stand , to gather while it powres . Mars scornes Minerva , gibes at Mercur● , He better likes Venerian Paramoures : Yet learning and Armes should bee in league by the law of nature . Greatn●sse regards not Prose , or Poesie , But weenes an Angell hath more Maiesty . Artes perish wanting praise and due support ; And when want swaies the Senses Common-weale , Witts vitall faculties wax al * * Yet if some mens wittes were measured by their wealth , they would be accounted Salomons that are nothing else but money-baggs , ïn whom there is nothing but money . amort : The Minde , constrain'd the Bodies want to feele , Makes Salves of Earth the Bodies hurt to heale , Which doe the Mind bemire with thoughts vnfitt ; Hence come those dull Conceipts sharp witts reveale , Which nice Eares deeme to come from want of witt , When want of w●alth ( indeede ) is cause of it . As poore as a Poet. How many Poets , like Anatomies , ( As leane as Death for lacke of sustenance ) Complaine ( poore Staruelings ) in sadd Elegies Of those whom Learning onely did advaunce , That of their wants haue no considerance . What Guift to Greatnesse can lesse welcome be Then Poems , though by Homer pend perchaunce ? It lookes on them as if it could not see , Or from them , as from Snakes , away wil flee . What 's this to me ( thinkes he ) I did not this ? How then to me should praise thereof pertaine ? Thou hitt'st the Marke ( deere Sir ) & yet dost misse ; For , though no praise for penning it thou gaine , Yet praise thou gett'st , if thou that Pen a a It is good to doe well , so it is also to support well doing . sustaine , That can b b But Poets lie open to a mischiefe ; for ●as Alchimists are suspected for coyning : so are Poets for libelling . eternize thee in Deathes despight , And through it selfe thy grossest humors straine , So make them pure ( at least most pure in sight ) Which to Posterity may be a light . In common policy , great Lords should give , That so , they may ( though great ) much more receaue : The more like God , the more they doe relive ; And , the more Writers they aloft doe heave , The more renowne they to their Race doe leaue : For , with a droppe of ynke their Penns haue pow'r c c

Good and ill renowme are immortal and prevaile even over the remembrance of Tyme , which Poets have powre to give .

When Poets commend mens names to monument they neede no Tombes .

Life to restore ( being lost ) or life bereave , Who can devour Time that doth all devoure , And goe beyonde Tyme , in lesse then an how'r . Where had Achilles fame bin longe ere this , Had not blind Homer made it see the way ( In Parchas ) ●pight ) to all eternities ? It had with him ( long since ) bin clos'd in Clay . Where had AEneas name found place of stay , Had Virgills verse of it no mention made ? It had ere this bin drown'd in deepe decay : For , without memory , Names needes must vade ; And memory is ay the Muses Trade . But how can these Daughters of Memory Remember those of whom they are dispis'd ? They are not Stocks that feele no iniurie , But sprightly , quicke , and wondrous wel adviz'd ; Who , though with d d Lascivious , obscene , &c. loose Lines they are oft disguis'd Yet when they list , they make immortal lynes , And , who soere by those lines are surpriz'd , Are made eternal , they , and their Assignes , Or wel , or ill , as Poesy defines . Leaue we to vrge poore Poets iust e e As good no compleyning as complayning for no good . complaint ( Sith they are deafe that should redresse the same ) That Policy we may yet better paint , And consecrate more lines vnto her name , That learnes our Pen her laudes by lines to frame . Shee would that Government should never dy , Which is the Rodd of Circes , which doth tame Both Man , and Beast , ( if ledd by Policy ) And tends to perfect Mans Societie . The put●ing vp of one iniurie be , ettes another . Shee teacheth Kinges to giue and take no wrong , One gettes Revenge , Contempt the other gaines : All gainfull Leagues she would haue lengthn'd long , And not to warre vntill iust cause constraines ; For , Iustice prospers Warres and Thrones sustaines : No Secrets , nor no publike governments To f f They that possesse all thinges want nothing but a man that will speake the truth . Seneca . Clawbacks , or to those that scrach for gaines , Shee would have shar'd ; for badd are all their bents , And evermore doe ruyne governments . In such is neither truth to God , or King : Therefore shee would have such aloofe to stand , As farre ( at least ) as a g g

Prov. 25.23 . The further Flatterers and Avaritious persons stand from the Soveraign the surer hee stands .

Take away the wicked from the King and his Throne shal be established in righteousnes .

Prov. 25.5 .

bent brow can fling Them from the Sov'raigne , or a straight command : These bitter baneful weeds doe spil the Land . But to the tried trusty , she would haue The Sov'raignes favoure constantlie to stand ; For , with their losse they seeke the whole to saue , To whome , like Fathers , they themselues behaue . Shee tells the Kinge that Treason gathers strength Extreamly in his h h The Frogs ( in AEsop ) insulted vpon the Logg and held it in scorne . weakenesse ; and requires That it be cut short ere it gathers length , And level that , that out of course aspires : Shee chargeth Kinges to quench their vaine desires Of vaine expence , without the Commons charge , Lest it enflame Rebellions quenchlesse fires , Which oft , such large expence doth much inlarge ; Who , oft the same vpon the King discharge . Shee wils that holsome Lawes should be ordain'd , Bereaving Kings of i i Not to be able to do evill is great power . It is an excellent necessity not to bee suffered to do evill . pow'r t' infringe the same : For , if their Crownes are by the Lawes sustain'd , They should not breake the k k God governs that common weale that is governed by a written law . Aristot. Props , lest al the Frame Should fal , to their confusion and shame : l l

Statute of Reteyners .

It is an Aphorisme amonge the Lawes of the 12. Tables Let the protection of the People be the chiefest Law .

That , of Reteyners shee would have obseru'd , Else most Ignobles , in a Nobles name , Wil let Lawes course , which should be safe reseru'd , And wrack the Poore which law would haue conserv'd . And as the Law should governe Maiestrates ; So should the Maiestrates the People sway . The Governours are living Lawes in States : And a dumbe Maiestrate the Lawe is ay . As Bodies , Reason and the Soule obay ; So States should Law and Maiestrates by right ; For , Law is Reason , keeping all in Ray , By which the wise themselues doe guide aright ; And Vulgares have it from Law-givers light . She m m Civill Policy bidds the Sou'raigne take heede how he heares , Much lesse embrace th' advice of selfe n n Ouer-weening a pestilent disease of the Mind , most familiar with Fooles . Conceipt : For , such Conceipt hath neither Eyes , nor Eares , To heare , or see another , but doth waite Vpon her selfe , admiring her owne height . In cases doubtfull it is dangerous T'admitte light o o Take councell of thine owne hart for there is no man more faithfull to thee then it Eccles. 37. 13. Councells ; for , for want of weight T' wil make the case to be more ponderous , The whilst such p p

He is more discreete with whom provident councels ( that carry reason with them ) do prevaile , them prosperous deliberations which happen by chaunce .

Tacit 2. An.

Treasons prevaile on the sodaine , good Councells gather sorce by leisure .

Tacitus Hist.

Councells prove Aereous . For it s oft seene that Publike Policie Occurrs with matters of such consequence , Wherein there is such depth of Misterie That it wil blunt the sharpest Senses sence Of the acut'st , and swift'st Intelligence ; Ne shall Deliberation be assur'd Of their effect , vntill their evidence Tyme doth produce , or triall hath procur'd , Wherein rash Iudgment must not be endur'd . The heav'nlyest Hav'ns , m'haue Hellish entries : Therefore , wise Pilots keepe them in the Maine , And rather brooke rough Tempests miseries , Then by vnknowen perrils rest to gaine : They shunne the flats by their experience plaine ; For , in all perils such experience Must guide the course , els perillous is paine ; Nay , death may follow double * * The faster men run being out of the way the further they are out of the way . diligence Not set on worke by single Sapience . Experience is the eie of humane wisdom . Experience is the guide of Policie , Whose nere-deceaved eie sees all in all ; Shee can make light the darkest mistery , Then , her at all assaies to councell call , Especially in matters mysticall : Realmes haue a world of crannies , where doe lurke Ten thousand mysteries from view of eie , Which nerethelesse vncessantly doe worke , And often giue the state a deadly Iurke Shee would haue Kings to haue such Councellors

A Prince ought to bestowe more in getting a wise counceller , than in achiueing a conquest Quintus Curtius .

Wher no councel is the people fall : but where manie councellors are ther is heal●h . Prove● . 11.14 Simil.

That might be learn'd in state-Philosophies ; For Kingdomes govern'd by Philosophers No Constellations feare , nor Destinies : They know what should the Soveraigne suffice And what the Subiect ; bending al their might T' accomplish both their long felicities By seeing that each one may haue his right , Preventing forraine , and domesticke spight . As when a Shippe , that liues vpon the Downes Of Neptune ( ●ightie Monarch of those Plaines ) Is neere at point to perish ( if hee frownes , ) Without a sterne and one that it sustaines : ( For maine is perill els vpon those Maines : ) So fares that state that hath nor Lordes nor Lawes , Wherewith the Liege the State from ruine raines In stormes of troubles , and Contentions flawes , Wherein wise Councels calme effectes doe cause . They are the Watch-men that stand Sentinell A good councellor is an Argust o the Cōmō-weale . T' examine all that may impeach the state ; They make the Common-wealth a Paralell To that of Rome when shee was fortunate , And Caesar make of a meane Magistrate : Who Baracado vp with Lawes strong Barres All that lies ope for Vice to ruinate , And stoppe the Passages of Civill Warres With martiall law , which Male-contents deterres . Nor neede the Statesman gage Philosophie Deeper , then well to know how well to liue In Peace , and Wealth , ( this worldes felicitie ) And Rules of Life , to that effect to giue ; They diue too deepe , if they doe deeper diue : What is the knowledge of the Transcendents To him that learnes men onlie how to thriue ? Though he nere red such wilde * * They will distracte his thoughts , and government requires the whole man . Artes Rudiments , Hee 's fitter farre for civill governments . The Mathematickes , and the Metaphysickes , Haue no necessitie in government ; But Ethickes , Politickes , and Oeconomicks , These to good Governours are incident , Where morrall vertue sitteth President : To bee well red in all good Historie To bee well seene in history necessar●e in a Magistrat . ( Which makes the sp'rite much more intelligent ) Doth stand with state and perfit policie , And maketh dexterous Authoritie . Salomon knew all in all . 1 King . 3.12 . The boundes of knowledge are the highest spheares , For , all is knowne in their circumference ; And what soere this Nurse of Earthlings beares ? Eccles. 1.16 . Is subiect to humane intelligence : Then knowledge is vnknowne by consequence : In which respect Men doe their wits apply To this or that Arte with all diligence , Vnable to know al Philosophie , Because it stands not with mortality . In all things ( as it s sedd ) are three degrees , To weet , Greate , Small , and the Indifferent ; And that which doth participate of these Is in perfection held most excellent , The Councellor should bee vertuous , for hee supplieth vertues place , which is in the middest . Which is the Councellor in government : For , hee twixt Prince and People beeing plac'd , Best sees what is for both convenient ; And for his vertue , is of both embrac'd ; For vertue from the midst is nere displac'd . If any one supply that vertuous place And is not vertuous , he a Monster is ; For , in the midst can nothing sit that 's base , Sith Vertue there ( as in her Heav'n of blisse ) Her selfe enthrones to all eternities . Physitions labour , aimes at nought but health ; Sailors , good passage ; Captaines , victories ; So Councellors should for the Common-wealth , Which iustly to her limbes her dowry dealth . Those whom the king will know shal bee to wel known , but those hee looks strange vpon , no man wil know them . He had neede be more then honest , yea much more Then vertuous ( that is , vertuous past compare ) Who when his King 's with-drawn , may ope the dore And in a Closet diue into his eare , To put into his Head how all things are : This if ill Sp'rits perceiue , and hee will bee Corrupted with pure gold , or what soere , Some Fiend will say , all this wil I giue thee ( Shewing him Worldes ) if thou wilt honor mee . Then how behouefull t is for Kinge and state , To make such Minnions ( if he must haue such ) That in their Soules corruption deadly hate , And having much , desire not overmuch ; But to finde such an one , were more then much : A man maye light a candle at noone and seek amongst a multitude , yet misse to finde , such an one . For to be neere , and deere vnto a Kinge , Fils hart with pride , and pride doth empt the pouch ; Then for supply ( sowre * * Minions are for the most part so . sweete ) a sweete-sowre thing ( Which may the Sov'raign wrest , the subiect wring ) Call'd Lieges-loue abus'd , the same must bring . But where shall Princes then , bestow their loue ( Sith loue they must , and ought , where it is due ? ) On any one that still his grace wil moue For Common-good , and private doth ensue But for that good ; This Minion in a Mew It is dangerous ventering abroade the Aire is so infectious . Had neede be kept ; for , if he flie abrode Divels-incarnate will him still pursue Till they haue made a Divell of a God , Or if hee scape , t is with temptations lode . An Hart that 's truely humbled and is dead ( For loue of Heav'n ) to all the earth holds deere , Yet serpents wisedome hath , in his doues head , And from all spots of pride is purged cleere , And stil would fast to make the rest good-cheere : This were a Minion for a God , or King , Worthy to weld the World ; and who drawes neere In nature to this Man , or divine Thing , A Prince should vse , with all deere cherishing . For , Maximilian the Emperour answered one that desired hi● letters pattents to ennoble him , I am able ( quoth he ) to make thee rich , but Vertue onelie m●st make thee noble . Vertue onely makes good Councellors , Who in great wisedome hold the State vpright ; No Halles orehang'd with Armes of Ancestors Haue in their right creation any might ; But if they haue them too , they are most right : Yet Vertue found not Tully b b It is better to bring honour to a mans house then to diffame it being there already . nobly borne , But made him Noble by his wisedomes weight ; " Vertue respects not fortune , nor doth scorne " To dwell with those whose fortunes are forlorne . Kinges come from slaues , and slaues from Kings descend : Bloud 's but the water wat'ring Fleshes dust ; Which by its nature ever doth descend , And makes fraile Flesh to fall to things vniust : For , t is but c c Act. 17.26 . The higher the Sunne is , the lesse shaddow he maks , & the greater a mans vertue is , the lesse glory he seekes . Blood in the vniust and iust : And al alike it is in high and lowe ; Not halfe so ful of life , as ful of lust , Making vs rather abiect , then to growe To high accoumpt , for ought that from it flowes . Yet some times evil men make Rulers good , As good Musitions , oft in life are badd ; These last make discords ioyne in pleasant moode ; The first the like in Common-weales have made : So either may be vertuous in his Trade , How ever vitious in their lives they are : But Policy the Prince doth still disswade From making such too great , for they wil pare The Prince , and polle the Commons d d They will make sale of the Princes favour to the preiudice of his people without care . For Slaves ( though Kinges ) in disposition Are most vnmeete to manage Kingdomes states ; And so are Men of base condition Vnfitt to make inferior Eccl. 38.33 . Maiestrates : The Floures of Crownes fitt not Mechanick f f They are , as the feete , n●cessary members , nor could a common-wealth stand without them , howbeit they are as the feete furthest remoued from the head being Reasons Seate . Pates , No more then costly plumes doe Asses heads ; They are call'd Crafts-men , quasi craftie mates , Let these rule g g Crafts-men . such ( if they must governe needes ) For they at best are nought but holsome weedes . But some as voide of honestie as Arte , Advance themselues by h h Had men no other fault yet are they therfore vnfit for government , because so desirous to governe . Authority should be denied to such as seeke it , & given to those that ( like wise men ) refuse it . wealth ( the Nurse of Vice ) And with good gifts supply want of desert ; Good-giftes , that Givers of Commands entice To part with them though they be nere so nice : These ( seing wealth hath giv'n them Vertues meede ) Doe make port-sale of Vertue , and Iustice T' enrich themselues to clymbe thereby with speed ; From whence the wracks of Common-weales proceed . Did they but good themselues by some mens harme , It might be borne , although it heavy were : But i i Example of rich men doth much good or hurt in the common-weale . they hereby make all themselues to arme With gold , that seeke authoritie to beare , Because they see it s gotten by such geare : When Vertue 's thus neglected and dispis'd , Then Vice perforce doth in her place appeare ; And where dam'd Vice hath Vertues place surpris'd , A Common-woe , with Common-wealth's disguis'd . That must be deerely sold that 's deerely k k Alexander Severus caus●d such to be deposed , and severely pun●shed , that b●ught their Offices , saying they sold deerer in retaile then they bought in the grosse● bought ; And whereas Iudgments thus are bought and sold , There , by iust Iudgment al goes stil to nought : Yet ●ustice and iust Iudgments States vphold , Whose want wrappes them in mis'ries manifold . The Iudgments of that Iust orewhelme that Land That armes Oppression ( gainst the Lawes ) with Gold ; For where it s so , there Will for Law must stand , And Law goes with Confusion hand in ha●d . Intelligence ( supreme pow'r of the Soule ) Wherein alone w' are like the l l The Philosopher saith , God is an infinite actuall Understanding Deity , Is that alone which makes vs meete to rule ; For Natures lawes , and Reas'ns authority Requires that such should haue high'st dignity , That by their vertue , and their high estate , They might conserve men in prosperity : For right it is they should be rais'd to State , That make the state of all most fortunate . For Honor is high Vertues sole m m Honor is the Prize for which Vertue endureth what not ? Reward , For which all vertuous Men all paine endure : If then such men from Honor should be barr'd , All to be vicious it would soone procure ; For Vice doth raigne where Vertue hath no pow'r : Where Honors are bestow'd without respect On good and badd , as cloudes bestowe their shower , There must of force ensue but badd effect For who 'l be good , if Grace the good neglect . Honors given to vertue in former times . In ancient Common-weales they wonted were Statues of mettall , Arches triumphal , With Publike Sepulture , and praises cleere , These , and such like , they did bestow on all That to their Common-weales were as a Wall : For they that watch whilst others sound doe sleepe To stay the State , that else perhapps might fall , And laboure stil the Lambes from Wolves to keepe ; Such Shepherds should be honor'd of the Sheepe . Simïl . For to give Rule to none but Midasses , Is ev'n as if a Shippe were rendered In greatest Tempests and Windes outrages , To richest Marchants to be governed , Not to the skillful'st to be mastered : Whereof ensues the wracke of shippe and freigh● , From which in Stormes it is delivered By skilful Pilotts which haue gott the sleight by their experience to direct her right . Themistocles is iustly famoused , For that by Valor and great Policie He did reduce th' Athenians beastly bredd To live by Lawes in great a a From wh●m the lib●rty of disorder is taken awa● he i● over-ruled for his owne benefit . civility ; But Solon's prais'd more meritoriously , Who finding Athens at the point to fall With shocke of Civill warre , he readily Did staie the same , and reestablish't all The Lawes & Maiestrats , driv'n to the wall . Nor did Camillus that repulst the Galls And Rome preserved from their furies flame Deserve lesse , ( if not more ) memorialls , Then the two b b Romulus & Remus . Brethren that first built the same : Nor yet can Caesars or great Pompeies fame ( Though they Romes Empire stretcht from East to West ) Be so renowmed , as his glorious name That found it neere by Haniball c c Scipio Affricanus . possest , Yet rescu'd it , and gaue it roome and rest . Then Rule should not be given to the rich , If with their wealth they were but fooles vniust : The Common-wealth would d d The oath of xpiān Kinges is . I will minister Lawe , iustice and protection a●ight to every one . It beh●ues them them to see that their vnder-Mai●strates make a conscience of th●er owne oathes & the Kinges● private be to such , For they would rule by Lawes squar'd by their lust ; And for their gaine stil buy and sell the Iust : Wisedome and Iustice , with wealth competent Should be in Rulers : such ●he Prince might trust With greatest charge ( next them ) in government ; For each will rule as Vertues President . For how is t possible men should perswade Others to vertue and to keepe the Lawes , If they them-selues them-selues there from * * To mak laws for others & transgresse them our selus , is to teach others ●o transgres than disswade , And by their lewdnesse , others lewdnesse cause ? " A Rulers Vice to vice the People drawes : Sylla might wel be laught to scorne , when hee Perswaded Temperance to all ; because He liv'd himselfe ( none more ) licenciouslee , For none lesse loved mediocritee . Lisander was no lesse to blame , for hee Allow'd those Vices in the Multitude , From which himselfe refrain'd a a They that favor sin are a● worthye of death as they that commit the sin Rom 1.31 . The way by precepts is obscure & long , but by example● sho●te & plaine . Senec. religiouslee : For , if by Princes , vices bee alowd , It is al one , as if they vice ensude . But iust Licurgus nere did ought forbid , But by himselfe the same should be eschude Whose subiects did no more than himself did , Such Legislators should bee deifide . Such Prince or Priest , such people , b b Princes and Priests ought to be the Exchequers of Gods inestimable Graces . saith the Saw ; Examples more then Lawes make men liue wel : Doe Priests liue so ? their liues like Loadstones c c Good works ar much more perswasiue to good life than good wordes . draw The people to the same : And doe compel Sans-force t' obedience such as would rebel : Then weigh what good or ill your d d Good life is the effect and glory of the church militant & of the good Pastors thereof . Blessed is the Prince & Priest whose liues serue for vnwri●en law . liues doe cause Ye Prophets Sonnes , that should in grace excel ; Is your life il ? its double ill , because It hurts your selues , and to vice others drawes . And where Vice raignes , Rebellion oft doth rule That diss-vnites the best vnited state : Which growes from Governors vice or M●s-gove●nment ●or the most parte i● cau●e of rebellion ; an a●gument of the goodnes of ours . mis-rule That makes the Commons ( with no common hate ) Watch al advantage , to abridge their date . The forraine Foe , then findes domesticke aide , Aide that assists all that wil innovate ; So by their Subiects Sov'raignes are betraide , When their mis-rule makes them be disobaide . ANd here my Muse leads me as by the hand Out of the way ( as it were ) by the way , To view the liues of Princes of this Land , Since first the Norman did the Scepter sway William Duke of Normandy . And scanne their vndertakings as I may : For by th' event of Actions past , wee shall The present , and future , the better sway ; Others harme teach vs to shum what caused them . Which is the vse of storie , for they fal Seldome or nere , that haue light to see All. William the Norman , surnam'd Conquerer , By his succesful sworde having subdude This compound Nation ( weake through civil war ) Brittan● Saxon , Dane . The Conquest hee so thorowly pursude As that an admirable peace ensude : This fierce Invader with resistlesse force It is a glorious matter to conquer , but a much more glorious to vse the Conquest well . Dissolu'd the state and made the Multitude To liue by Lawes , which Lawyers yet enforce , Which , of all former lawes did crosse the course . Hee pull'd vp all that might pul downe his state , Supplanting , or transplanting ev'rie plant The way to establish a state purchased with the sword That might proue poison to his frolicke fate ; And planting in their place ( ere Plants did want ) Such as were holsome , or lesse discrepant : So that no Brittaine , Saxon , Dane , or all , A consequent of removing great ones in a newe-conquered kingdome . Could to this day his Ofspring here supplant , But they haue , doe , and still continue shall , Vntill this Kingdome from her selfe doth fall . It was no little worke , nor wisedome lesse , From so smal wealth , and powre which he possest , Not onely such a people to suppresse , But erst at ods , to make them liue in rest 20 And odde descentes of Kings and Queens since the conquest . For ten descents twice tolde and more at least ; Not as a Nation mixt , but most intire , And with new Lordes , new Lawes the land invest , Which straight extinguish might seditions fire , And keepe Ambition downe that would aspire . For who so reacheth with his sworde a Crowne , If head , and hand , vse not As this of this Conqueror . like government , The reeling Crowne may soone be overthrowne , Though it ( perhaps ) be propt by Parliment : France . Witnesse our Conquests in the Continent : That were more glorious , then commodious , Because we made the sword the instrument Onely to make our selues victorious , Our glory & shame . But not to keepe what made vs glorious . From William , vnto Edward , Longshancks nam'd , Turmoiles , and Brals , to that state incident , That is not throughly staide , the Land inflam'd ; For no peace is so sure or permanent , Ava●ice and Pride the perverters of Peace . But Avarice or Pride makes turbulent . Richard the first , transported by desire To helpe to conquere Iurie , thether went ; It is meer madnes to trust the Crown in their handes that long to put it on their owne heads . And made his brother Iohn , Regent intire ; Who did vsurpe the Crowne ere his retire . In which returne , hee was tane Prisoner In Austria , from whence b'ing ransomed , Rich 1. taken prisoner in Austria . Hee repossest his Crowne ; but in the warre He made ( when he his Crowne recovered ) Vpon his foes , he life surrendered . The sincerest minds may be tempted aboue their strength by the glitering glosse of a crown lying within reach . The end of Kings thus causing their owne griefe To leaue their crownes so neere anothers Head ; A pleasant pray enticeth many a Theefe , And who 'l bee second , when he may be chiefe . Neither did Iohn escape the heavie hand Of iust Revenge , to all Vsurpers due ; In whose dire Raigne , two curses crost the Land , The Pope interdicted the land . Gods , and the churches , which made all to rue , For ceaslesse Troubles did thereon ensue : And in conclusion his life hee lost ; By poison as some saie . For vengeance to the ende did him pursue ; So , al his life hee beeing turn'd and tost , Before his time gaue vp his tired Ghost . But to descend to Longshanckes , in whose time Edward . 1. The common-wealth ( fast rooted ) gan to sprout , And by this Piller to high state did clime , For he was prudent , painefull , valiant● stout , And dextrously his bus'nesse brought about : He wisely waide how incommodiously All kings that thought so thriv●d the better . The Conquests stoode atchiv'd the Land without , Therefore he bent his powre , and industry , It to reduce into a * * Wan Scotland . Monarchie . On Wales , and Scotland he that powre imploide , That which is got●en with the Sword must so bee mainetained , which little instrument can remooue Obstac●es bee they never so g●eat , or keep them downe that wold rise without permission . Reducing both to his obedience ; And long might one the other haue enioy'd Without hart-burning inb●ed difference : If hee had vs'd King Williams dilligence : Prosperous he was abroade , and iust at home , A no lesse vertuous , then a valiant Prince , Leaving his Sonne ( that next supplide his rome ) A demonstration what doth kings become . Edward his Sonne , succeeded him in Rule , But not in To rule is as much as to amend that which is amisse or awry . Rules , by which he rul'd aright , Who being seduc'd by Masters of Misrule , Referr'd the government to their oresight , Who , all oresaw , but what advance them might : Vntill their rapine , and ambition , The loue of all from their b b A Prince once in obloquie , doe hee wel , or ill , al is ill taken of his subiects Liege parted quight ; So that the Sire assail'd was by the Sonne , And being subdu'd , ● in Prison . Tacitus Hist. Simil. A direfull end to Kinges misguided , due ; Who like to figg-Trees growing on the side Of some steepe Rocke , doe feede none but a crue Of Crowes and Claw-backs , and Sinn-soothers . Kites , which on their Toppes do ride , And plume on them ( base Birds ) on ev'ry side : A States abundance , if it manag'd be By a lascivious King , which Slaves misguide , Subverts the d d The more wealth , the more woo , if evil imployed . State which Kinges cannot foresee , When they are compast with ill Companee . Edward . 3. Edward the third , was most victorious , In all attempts and Actions fortunate , No lesse iudicious then valorous , Yet were his Conquests hurtfull to his State , For they the same did but debilitate : So that when through his ages feeble plight , And this ore-racked Realmes most poore estate , The Synnewes of the warre were cracked quight , His wonted fortunes then plaide least in sight . His Fathers blood with never-ceasing cries Filling Th' almighties iust al-hearing Eares , Importunes Vengeance , which with Argus Eyes Watcheth his shaking house for many The divine Vengeance sleepes not though it wincks . yeares , And to his Sonnes Sonne fearefully appeares : Disastrous Richard of Burdeux . Richard second of that name , Pestred with plagues , and ceaselesse cause of feares , ( Through his misrule ) can well averre the same , Who did the forme of this State quite vnframe . He , like his Grandsire great , great troubles rais'd Through his more great oppressions , and excesse : He lov'd and praised none that vertue prais'd ; Liv'd like his Grandsire great , with like One evil corrupteth another and evill put to evill is cause of mutuall destruction . successe , Who , blest a few , that few or none did blesse : Edward , and Richard , second of their names , ( The last , the first did second in distresse ) Both over-ruled were by base past-shames , So Both alike , lost Kingdome , Life , and fames . And if there be wrench in this Paralell , It is in that one had a sory Sonne , The other a like Cousin to compell Him yeeld his Crowne , be●ore his Daies were done , Which were abridg'd ( as Edwards ) in Prison : But , if this King had not so childish bin When Mowbray peacht th' Vsurper of Treason , He might haue bin secure from al his Kin : But blinded Iudgment is the hire of Sinne . . Thus fa●es it with weake Kings , and Cousins stronge ; Richard , lies naked clothed with his h h God executes his owne iustice by the iniustïce of others . gore , Exposed to the view of old and yonge , A woefull Spectacle , if not much more For Kinges that live , as he had liv'd before : But though Exampl●s ( freshly bleeding yet ) Doe Caue crie , ( or rather lowde doe rore , ) Yet Kings thus clawde , where they doe ytche , forgett The future paine ● on present i i Present pleasures take away the thought of future paine . pleasure sett . Henry 4. Henry the fourth , which thus vsurpt the Crowne , Of all Vsurpers had the best successe . For , he was provident to hold his owne , And for the Common-wealth he was no lesse : In Field , and Towne , he would direct the Presse ; Chiefe Captaine , and chiefe Councellor was k k A Kinge should be able to councell as chiefe councellor and direct as chiefe Captaine . he Who rul'd in height of Wisedome , and Prowesse ; Into obscurest Treasons he could see , And if they Were , soone cause them not to Bee . This held him Kinge as long as life he held , Which was as longe as Nature gaue him leave ; And courage gaue the Scepter wel to weld Vnto his Sonne to whome he both did leave , Who , did accordingly the same receave : Henry 5. He rul'd as did his Sire , in Wisedomes strength , And heigth of Valor , which he eke did give ; Who caught fast hold on fleeting France at length , , ,But weak Arms loose , what ere the strong Arme geint'h . And now as rowsed from a tedious Sleepe , ( After this Kinge with glorie was interr'd ) The Divine Vengeance gan againe to l l Vengeance attends the 3. and 4 generation of mercilesse manquellers . peepe Vpon his Sonne , that longe had bin deferr'd ; The Cries of Richards blood now well are heard : And silly Henry ( though a Saint he bee ) Henry 6. Must beare the plagues his Grandsires guilt incurr'd , When he imbrude his hands , or did agree To have his Sov'raignes bloud shedd savaglee . His Vncles ( more like Fathers ) first he looseth , Then by a woman most improvident He is ore ru●'d , fo● shee of all disposeth , Till Hate and Factions ore-grew government . Then Richard Duke of Yorke in Parliment Rich. Duke of York claimed the crowne in Parliament . Claimed the Scepter , ( being so ill swai'd ) Where was examin'd his claime , and descent , And then gaue waie to it , when all was wai'd ; So , silly Henry was by law betrai'd . The title of Duke Richard thus admitted , But an Vsurper needes must make the King ; Yet t' was decreed that he should bee permitted For life to hold the Crowne which death doth bring When as the Crowne is held as no such * * No king , i● but halfe on●● thing : Making the Duke by Act of Parliament His Heire apparant , without altering , Which for them both was most malevolent , For hardly can one Crowne , two Kings content . This was a fond conspiring Parliment The fruites springing from the pow●e of Parliaments to make Kings in England . Against their Liege directlie , and the Lawes ; No lesse disloiall , then improvident , And of effectes most bloudie was the cause ; For , now the King his Friendes together drawes , Who , for his safetie straight began to lay , Which could not be without the fearefull Pawse Of Yorke ( that Lion ) cleane were * * Germanicus , because one or two in the Army had only a purpose to salute him by the name of Emperor , was never wel brooked til by his own death he had paide the price of other mens rashnes . Tac Hist. cut away , Downe must his Den , his Howse must haue no stay . Who like him selfe ( beeing truely Leonine ) Stood on his strength , so to defeate his foes ; And having wisedome truelie serpentine Still compassing about the crowne he goes , Whom Henry tripping in his course * * No wisdome prevailes against Gods decree . orethroes : But his Sonne Edward kept the claime a foote Vntill that civill bloud the Land oreflowes ; Who , in conclusion , pull'd vp by the roote All Lets , & got th' imbrued crowne with mickle boot . Edward 4. Whilst this was doing , the Realme was vndunne , The Common-wealth , became a Common-woe ; Iustice , and government by Rogues ore runne , The Ministers whereof tost too and fro Like foote-balls over which al men may a a The effects of civil warre : for looke how much Peace is bet●er then warr , so m●ch is ●orraine invasion better then civill dissention . goe : All was quite out of square , by squaring thus ; The Ground did grone enforc'd to vndergoe , Continued Armies ( most contentious ) That made the State poore , as prodigious . This Claime was wel examin'd , and admitted , Here was Succession wel established , What villanie was not thereby committed ? What vertue was not quite abolished ? And who so high that were not drown'd in dreade ? Yonge , olde , rich , poore , and Babes vnborne , b b Civill warre ten●es to the preiudice of the yet vnborne . or borne , Beasts , & things senselesse had cause Teares to shedd , For all hereby away perforce were worne , And far'd at least , as Creatures most forlorne . Woe woorth such vip'rous c c Kings houses yeeld many such Vermine . Cousins that wil rend Their Mothers●wombe ( the Common-wealth ) to raigne ; From such apparant-Heires God vs defend , That care not who doe lose so they may gaine : And long may Hee in peace the Crowne sustaine , That for our peace , & his , such Heires hath brought ; We all of late for such did stil complaine ; Then now sith we haue such , and cost vs nought , Lett 's thankfull be and know them as we ought . As Pow'r doth want , so Claimes , & Factions d d For a poore and hungry Army cannot observe military disciplin . Casiodorus . cease ; Might Right orecomes , chiefly in Kingdoms claimes ; Pow'r Titles stirrs , and Conquest makes their peace : The Sword the Law ( how firme soever ) maymes , Which at a Conquest ( though vnlawful ) aymes : Though Prince , and Peeres , provide for future rule , Ambition hardly her estate disclaimes , Though for a time the Lawes her over-rule , Yet when time serues , the Law shee wil e e Ambition vpon the least opportunitie setts vpon what so ere hinders hir rising misrule . Our State stands not on Armes as others doe ; Our force lies most dispersed at the Plow , Vnready , rude , and oft rebellious f f More common weales are ruined for want of good obayers , them good commanders . too , Whose Sun-burnt Necks oft rather breake than bow , Not caring whom , ne what they doe alow : These and such like enduced our late Prince Such motions vtterly to disalowe , For this , and many an inconvenience , Whereof all Times affoord experience . This made this careful Queene as knowing well , ( By fortie fiue yeares proofe , and her sharpe sight Into events , whereof al Stories tell ) How safe to rule , and keepe the State vpright , For her rights sake , right close to keepe this g g Iealousy is glued to loue and to a Crowne . right : Better ( she thought ) such Hëires two daies old Then two yeares , and as strong in Law , and Fight : So , lou'd her States life , and her owne to hold , And made her Hart that Heires securest Hold. But sith shee did conclude this great affaire , Both Law , and Conscience , doe conclude the State ; And who resists ( by birth ) that lawful Heire , Resists the lawful Sov'raigne Maiestrate , Made both by birth and Law from iust estate : Monarchicall-inheritance resides In him from her , h h Birth , Bequest , Laws of God , Nature , Nations , and Reason , togeather with all kingly worthines makes good our now kings possession . then , who doth violate Obedience to him wounds the tender sides Of Law and Conscience , and al good besides . Edward the fourth thus hauing caught the Crown , The weake Lancastrians drave to the wall , And spared none , till all were overthrowne That might lie in his waie to make him fall : His i i Neerenesse of blood doth oft put hartes furthest a sunder , in K●ngdomes cases . Brother Clarence ( ô Crime Capitall ! ) He did rebaptize in a Butt of Wine , Being ielous of him ( how soere Loiall ) A Turkish providence most indivine ; Yet Crownes wil rest on such , ere thei 'le decline . Besides , a sliding and new-fangled Nation Ful of Rebellion and Disloyaltie , May cause a Prince for his securer station To stand vpon the like extremitie Where Vertue hath no place of certenty . What Prince ( if provident ) wil stick to straine Both Law and Conscience in secresy To cutt one Member k k The Lawe it selfe will rather admitt a mischiefe than an inconvenience . off , that letts his raigne , Which the states Body doth in health maintaine ? The more perfection and Heroick worth Such Heires , great Cousines , or great Subiects haue , The more the Multitude wil sett them l l He alwaies shal be suspected & hated of the Prince in possession whom men doe account worthy or like to be Prince in succession . Tacitus Hist. The Valor & fierce courage of the great Cousin , displeaseth the iealous Soveraigne . Tacit. foorth And more and more their rule they seeke and craue ; Then must we lose a part the whole to saue : These haue Achitophells to egge them on And make them much more restlesse then a wave , Vntil their Soveraignes they sett vpon To make them yeeld vp their Dominion . Manie a busie - Head by Words and Deeds Put in their Heads how they may compasse m m All crafty & Achitophell-like councels , are in showe pleasant , in execution hard , and in event deadly dangerous . Crownes , That Crownes at last may compasse so their Heads And sitt victoriously on steedfast Thrones : All these like humming Bees ensue those Drones ; To gather Hony if they chance to rest , And store themselues with sweete n n A Bankerours peace is in civill discord , & his discord is in peace . provisions , Whilst the Crown-greedy Cousine in vnrest Lives but for them with feares and cares opprest . Now though King Edward ( like a wary Prince ) To remoue Obstacles bent all his might ; Yet could no skill or humane providence Protect his Sonnes from their Protectors spight : Who as he seru'd King Henry , seru'd them right . The blood of Innocents on Innocents With heavy vengeance mixte , amaine doth light● Thus , Innocents are plagu'd for the Nocents Such are the High'sts inscrutable o o Gods Iudgments are inscrutable but none vniust . Iudgments . And as He murdred Henrie for his Crowne ; So for their Crowne were his Sonnes p p Iustice equal in quality , & quantity for Henry 6. and his Sonne were murdered . &c. murdered , By hardest Harts in softest Bedd of Downe They were ( deere Harts ) at once quite smothered , Which some ignoble Nobles q q Man ought not to vse man prodigally . Seneca. Richard 3. furthered : And , rather then they should not die by force , Or want a Want-grace to performe the Deede , Their Vncle and Protector must perforce Their Crowne from Head , and Head from Life divorce . Now vp is Richard , ( Monster , not a Man ) Vpon the Royal Throne that reeling stood ; Now Rule doth r r Vnder this King , to do ill was● not alwaies safe● & alwaies vnsafe to doe well , as Tacitus reports of Neros raigne , Princes that tyrannously governe their people haue greater cause to feare good men then than that bee evill . end , when he to rule began , Who being perfect ill , destroi'd the Good , And like an Horseleech liv'd by sucking blood . Now as desire of Rule more bloody was In Yorke then Lancaster , so did the flud Of Divine Vengeance more in Yorke surpasse : For to maine Seas of blood , Blood-Brookes repasse● They which cōtēn : peace and covet honour , doe lose both peace & honor . Bloud-sucking Richard ( swol●e with sucking Bloud ) When Horsleech-like he had his bloody pray , Away fals hee in bloud bemir'd with Mud , Making his Nephewes vsher him the way . For from his crowne the crowne was cut away . A good cause in publike war ( like the Cape Bone spei ) conducts to the land of triumph Henrie the sevenths keene-edg'd victorious Sword Slipt twixt both Crownes vnto his Crownes decay , And got the Crowne that was much more assur'd Which hee to his , and his to theirs affoord . God amongst Men , no King but demi - God Hen. 7. Henrie the seventh the Sc●pter takes in hand , Who with it ( as with Moises powrefull Rod ) Turn'd streames of civill bloud that soakt this land A good prince mak● war that hee may haue peace , and endures labor in hope of rest . Salust . To silver streames , that ran on Golden sand : He turned Swords to Mattockes , Speares to Spades , And bound vp all vnbound , in peaces Band , Who dra●e the erst long idle to their Trades , And chang'd iniurious Swords , to Iustice-Blades . No more Plantagenet , but Thewdor now Sits in the Kingdomes late vnstable Seate : Eccles. 5 8● Plow-men praise God , and God doth * * Where God is praised mens endevors are blessed . speed the Plow , For such a King that makes their Crops compleate , And multiplies their heardes of sheepe and Neate : Vpon Ambitions Necke hee sets his foote Keeping her vnder ; * * Two things doe establish the Throns of kings prudence & pietie , the one a●earing in their Actions , the other in their manners . And amongst the Wheate He puls vp Darnell dulie by the roote , And nought neglects that may his Kingdome boote . This Salomon lookt into High and Low , And knew all from the Cedar to the shrub ; He bare the sworde that gaue a bitter blow 1. King . 3.12 . Aswell to Cedars , as the lowest stub That in the course of Iustice prou'd a Rub : Homer faineth all the Gods to sleep except Iupiter implying ther by the care of a good King for his subiect● Wisedome and Prowesse did exalt his Throne , Iustice and Mercie propt it , which did curb Those that would shake it , so that he alone Did rule the Roast that all did liue vpon . He , ( vertuous King ) still fear'd the King of Kings With louing feare , that made him Lion-bold . He ordred things as pleas'd the Thing of Things , Princes ought to measure their Actions by the standerd of their Laws ; as this did . Like David , that of him his Crowne did hold , That on his Throne his Ofspring doth vphold : Laden with happinesse , and blessed daies , His Realme repleat with blessings manifold ; This prosp'rous Prince ( to his immortall praise ) Left Life , Realme , Children , all at happy staies . Then no lesse fear'd , then famous Henry , Hen. 8. ( That had a sacred Caesar in his pay ) His sword was so successefull as made his neighbours glad of his friendship , & feareful of his indignation . With some-what more then mortall Maiestie , Sits on the Throne ( that hands divine did stay ) As Heire apparant , and the state doth sway : He weilds the sword with his victorious hands That the whole Continent doth sore affray , Wherewith he makes to crouch the Neighbor lands Which in a manner lie at his commands . Hee was as circumspect , as provident , Mercie may haue her excesse in human things . And by his Fathers observation Did right well know , what kinde of government Was fitt'st for this vnkinde revolting Nation : Clemency is most daungerous where & when soft quiet dealing draweth on more evil then severity● Well knew hee how to part a Combination That stood not with the state , or his availe ; And if he were severe for reformation , T' was Emperik-like , that knew what it did aile , So , kill the cause lest all the Whole should faile . His for●aine Warres , and famous Victories More glorious were● then for our Contrie good : For , such Wars haue these inconveniences , They make vs spend our Treasures with our bloud , Where both are cast * * Forrain Conquestes were costly in achiving costly in holding , & oft no lesse costly then dishono●rable in forgoing away in likelyhood , When wars abroad drinke vp our wealth at home , The fire must out , when spent is all the wood ; And if nought from without come in the wombe The Body needes must die by Natures dombe . The wealth hee prest from Monastries supprest With the Revennues which to them pertain'd , * * In liberal larges to his friends & servants . The Crowne possest , but hee it dispossest With open Hand ; which , had they , still remain'd T 'had bin aloft ; for lesse hath Crownes sustain'd . Lone , Reliefe , Subsedie , and such as these Might ( for the subiects ease ) haue bin refrain'd : The crownes Revennues such might well release , And haue maintain'd the state in warre and peace . If these had still bin adiuncts of the crowne , And all that hold them hold as of the same ; Our Kinges might haue had a double intrest in their subiectes . Our Kings might warre with Tenants of their owne , Who would vnprest haue yet bin prest for shame To follow their Liege-land-lords by that name . The Crowne then , like a Condite neuer dry , Stil might haue stream'd ( to th' owners endles fame ) Rivers of Riches vnto Low and hy That well deserv'd of King or Contery . Those harts , whose life their Liege should thus maintain ( No lesse then bodies to their souls are bound ) Should haue bin tied vnto their Soveraigne To goe with him at ev'ry needfull Sound , And in their service bin most faithful found . But that , that shal be , shal be . That high hand That all disposeth , thus did it The hearts of Kings are in his hands that disposeth all things to effect his inevitable decrees . confound For purposes which hardly can be scand , But for the Crowne ill , how ere for the Land . Hee , Caesar-like in 's fortunes confident , Ere first he crost the Seas to warre with France , The Marquesse of Exceter made Regent And Heire apparant ; but no ill by chance Ensu'd till he did him quite Beheaded him disadvance : Hee had forgot the direfull Tragedie Of the sixth Henry , and like heires apparance : But more advis'd , he held it policie He knew it was not the speach of a wise man to say , who woulde haue thought it ? To spare that heire till more necessitie . When he had cleer'd the coast , and clensd the waie , Of all that lay in either to molest , And having put the state in perfect staie , He with his Fathers laid him downe to rest , And left a Sonne in whom the Land was blest : Edw. 6. Who being yong , could not yet stirre the sterne , But rul'd by those his sire esteemed best ; And while the vertuous King to rule did learne , His Realme ( misrul'd ) in vp-rore did discerne . Heere raign'd Ambition , like Obedience clad , There rul'd Sedition , in Concordes coate ; And here and there Rebellion rag'd as mad , Simil. And ev'ry where the Common-wealth did floate Like to an halfe-suncke tempest-beaten Boate : Each for him selfe , no one for King or Sate , Vpon the Wedge of Gold the best did doate , All stood as falling still in each estate , Knights giving Earles , Earles giving Dukes the Mate . Many a Demas then forsooke poore Paule ; In Summe , the Summe of all was out of square , And yet ( strange Paradox ) at square was all , None Compasse kept , yet a a For private good . compassing they are , And Circumvention held discretions care : Thus whilst the Sov'raign's in minoritie , Each would be sov'raigne that about him were ; The smal in grace strave for maiority , And Youth with Age for Seniority . Disorder thus dividing the whole b b Disorder mother of Confusion . State , And subdividing those divisions ; The Lord of Love , to show his vrged Hate , Tooke the wrong'd Kinge from his Dominions , And left the Land fir'd with c c Sedition the plague of perver●nesse . seditions : By Angells hands this Kinge Angelicall , ( A● one of high Iehovahs Minions ) Was borne from this Nation vnnaturall , That vengeance on it , so , might freely fall . No sooner had the Heavens seis'd his Soule , But a left hand began to seize the Crowne ; Which seisure a right hand did soone controule , And Wrong that would aspire , Right straight putts d d

Fortune often reserveth t● the hardest chance● them whom she advanceth to the greatest dignity .

The fortunate cannot doe ill i● they would .

downe ; Which fatally in fine was overthrone : Yet was that Wronge made Right by their consents That were to see that each one had his owne ; But Heau'n disposeth Earth and her intents , And Earth gainst Heav'n oppos'd , too late He is made wise too late that is made wis● by his owne h●rme and irrecov●rable l●s●e . repents . Who trusts in Men in whome was never f f D●p●●t from th●●e enemies and bew●re of thy f●iendes Eccle. 6.13 . trust ( Except they were at warre with Wealth and State ) Few Statesmen such ) shal see how much distrust Doth Men advantage , and prolongs their date ; Treason's in Trust ; Repentance comes to late : When Powr's deriv'd from those that are but weake ( Weake ev'ry way ) it stands in desprate state : Frailty sticks not fidelity to g g Frailty is ful of falshood . breake When it doth favoure , and advantage seeke . In case of Crownes ( when it our Crownes may cost , If we misse holding when at them we catch ) It 's deadly dangerous at al to trust , Much more to trust h h There is nothing more profitable to mortall men then distrust . Euripides . all that advantage watch By thy losse , from losse themselves to dispatch : Religion cannot dwell in double i i They that stand with all worldes will stand with no world if the world stand not with them . Queen Mary . harts ; Such Harts haue All that with al states doe match : Then where Religion slideth , promise starts , And feare of perill , worldly frendshippe parts . Queene Mary ( for , she was that which shee was , Namely our Queene , and neere to our late Queene ) Her faults in silence we will k k Love covers the multitude o● sins in our neighboure what should it doe them in our Soveraignes that haue more meanes & inducements to sin than private pe●sons . overpasse ; Let them be buried with her , sith I weene Sh' hath bin well taxt whose memorie is greene : Shee now is Crown'd , and Crown'd to others cost ; With Spaine shee matches , being overseene , Her Kinge forsakes her , Calis quite is lost , All goes awry , which makes her yeeld the Ghost . Now sacred l l Queene Elizabeth . Cynthia girt with silver Orbe From out Cimerian Clouds of Prisonment , ( Faire Queene of Chastity ) appear'd to curbe Contention , which oreranne this Continent ; And ioyn'd the same with peacefull government , Which we doe yet enioy , and long may wee The cause of it m m All that vnderstand the worth of blessed Peace will say Amen to a praier for Peace . possesse in all Content ; Amen say I , and all that peacefull bee In him that saith Amen when all agree . God will rather heare the Orisons of them that pray for Peace , them the Trumpets that proclaime warres Pray for thy King ( ble'st Ile ) lest that a Change A five-fold change , to Desolation tend ; Or thou made subiect to a Subiect strange , Which may thy publike-weale in peeces rend , And make it private onely to the frend : Gods Mill grindes slowly , but small meale it n n So often wee play with Gods iudgments because we feele not the force ther●of , that at length ( like the Fly in the flame ) we are consumed of them . makes . Then praise him for thy peace and lesse offend ; Be not as one that stil occasion takes To sin the more , the more he peace pertakes . Farre be it from Religion , to pretend Obedience whil'st it aymes at Princes spoile ; It s not Religion Soveraignty to end , That Servitude thereby may keepe o o Civill warre is fa●re worse then Tyranny or vniust iudgment Plutarch . in Bruto . a coile , And for her freedome covett Freedoms foile . If Kings Commands do crosse the Divine will , In their discharge Religion must recoile , But not confound the Charger , for its ill ; And ill can never good p p Gods commandements . A Recapitulation of what hath bin discoursed touching the Kings of England & their governments . Commands fulfill . Now , brifly t'recollect what we haue sedd Touching the Actions of these Potentates : William Conqueror . In William Conquerer's considered How soone are conquered devided Stat●s ; , ,For force disioyned● small force q q Vis vnita fortior . ruinates . He , being desirous to reteyne the Pray His Sword had purchas'd , it quite dissipates ; And like a Chaos at his feete it lay , To forme it as he listed ev'ry way . New Lords , new Lawes . With the new Kinge , he gaue new Lords and Laws , Which curb'd the Head-strong , & did yoke the Wild , Till Disobedience with obedience drawes , And all as one to one and all did yeeld , That with and for that One did winne the field : Who , finding his possession to bee sure Did ease the thralldome wherein they were held , And that which erst he wounded , he did r r To hurt and heale for more health is holsome . cure ; And ev'ry waie their loves did then alure . Now are the Kinge and the Nobility True freinds , and fathers to the Common-weale ; The Commons now obay s s Blessed is the affliction that procures greater perfection . vnfeynedly : The Victors and the Vanquished doe feele How much these Corsiues deadly hatred heale : Now all , being whole and sound , are made intire , And all aboute , their Liege doth Larges deale , By meanes whereof he hath his harts desire , Whilst with his love , he thus setts Harts on ●ire . If he to mercy had the Peeres receav'd , Or trusted to their Oathes ( true Fallacies ) And so departed when hee had perceav'd The State well settled leaving Deputies , H 'had lost the value of his t t Soone ripe , soone rotten . Victories : Ne had the Land bin free from warrs and woes , That doe consort divided Monarchies ; Ireland a woefull wittnesse is of those , That for a Conquests want , wracks Friends and Foes . Omitting other Princes , to descend Edward 1. Longshancks . To the first Edward , that did first refine This Common-weale , and made the same ascend When through mis-swaying it seem'd to decline : In whom we see the Providence divine Worke by his Wisedome , Valor , Industrie , Glorious effects , which in the State doe shine ; For Hee it made an intire Monarchie , Which now remaines so to Posteritie . Edw. 2. Rich. 2 Hen. 6. Edw. 5. Edward and Richard , second of their names , With the sixth Henry , and the Infant King , By these ( bee 't spoken not without their blames ) Is seene the dire and diverse altering Of kingly state , through evill managing . These beeing childish , fraile , improvident , Laie open to a a Ambition gathers resistles strength in a Kings weakenes . Ambitions canvasing ; Who ( sp●ing time ) vsurpt their government Making them Mirrors for Kings negligent . The faults fore-mention'd in these haplesse Kings , The vniust rule of those that ruled them , Maiesty without magnanimity is vnassured . Livie . 2. ● The subiects strength which Sov'raignes weaknesse brings , A fatall Potion made for King and Realme , Whereof they dranke a deadly draught extreme : Kings must be Kings indeede and not in show , Like as the Sunne is Actiue with his Beame ; For if they suffer Subiects , Kings to grow , Kings must bee slaues , and to their Subiects b b I haue seene servants on horses , & Princes walking like ● servants on the ground . Eccl. 10.7 . bow . Edw. 3 Hen 4. Edward the third and Henrie Bullenbrooke , Hen. 5. Edw. 4. Henry the fift , and the fourth Edward , These Princes were of Fortune nere forsooke , Because they governed with due regard ; And whilst they watcht , they made the rest to warde : By others errors they did rule aright , Loving feare a sure guarde to Soveraigns Who made their subiects loving feare their guarde : Ambition durst be dam'd ere come in sight , Or but once moue her head to looke vpright .

No kingd●me free from Ambition .

Kingdoms the obiects of fortune & Envy .

Kings cannot safely raigne without mistrust , Because no state without Ambition is , Which ever hath her Train● ( for so shee must ) To helpe to guide her , when shee guids amisse ; For shee is blind , and oft the way doth misse , Impatient of delay in her desire , Now running that waie and streight trying this ; Like to a restlesse ventlesse Flame of fire , Simil. That faine would finde the way streight to aspire . Ther 's a a Perfection humane no perfection without some defect , Yet may 't be cur'd , or tolerable made ; Onely Ambition doth all cure reiect , Wealth doth augment it , want makes it not fade ; Ambition a sore of the minde incurable . And into deepes vnknowne in both t' will wade : In doing well it is most insolent , And no lesse impudent in doing bad , Too wil'd to tame , and violently bent With Tooth and Naile to catch at government . The Conquests which these Kings in France obtain'd ( As those in Scotland ) were by others lost : " ( For Vice will lose what is by vertue gain'd . ) Their keeping put the state to ceaslesse b b An inevitable inconvenience cost , Which ●ost the Commons ( rag'd ) being racked most ; And with their losse , the King lost many frends , Which were as Fortes to guard his Kingdoms coast ; " But ill beginnings haue vnlucky ends , And worse proceeding , worse in fine offends . In the last Richard may be liuely seene Richard . 3. Ambition really annatomiz'd ; Which orelookes all , and yet is overseene , Advising all , yet none more vnadvis'd , Destroying all till shee be sacrifiz'd : Shee , a a Ambition would destroy al to be aboue all . Faith , Sex , Age , Bloud , State , and Contery , Divine and humane lawes ( immortaliz'd ) Respects not , in respect of Empery , All which appeer'd in this King copiouslie . Hen. .7 In his Successor ( Englands Salomon ) Are diverse things well worth the imitation In our states policie : for he alone Bent all his powres to benefit this Nation : He saw our forraine Conquests ill probation , And that for Islanders it was vnmeete To spend their wealth for forraine domination , Which was no sooner fixed , but did fleete , And did this state with ill Salutes regreete . He thought it losse to purchase Vniust peace is to be prefer red before iust warre Livie . Yet open war is more secure than suspitious peace . Tac. 4. Hist. warre and hate , Where loue and Traficke might be helde with gaine ; He well remembred , how each Runnagate And wandring Nation , here ran in amaine , Making their profit of this Nations paine : He saw the safetie , and Great heapes are made of many litle things in peace , & brought to nothinge in warre . weale of this state Rested in wealth and peace , and quiet raigne , And not in forraine Conquests , and debate ; Which haue as short , as most vncertaine date . Through Peace and perfect government this Land May in her rich Peace & good government the Parents of Prosperity . Commodities abound , Which may confirme the Neighbor-friendships band , And intertrafficke with them , tunne for pound , So make the Landes adiacent , to her bound : Thus God is pleasd , and King and Contrey eas'd , The Tradsmen God selleth vs riches for the price of labor . thriue , that dearth & wars confound , The People are ( as with great profit ) pleas'd , And none , but those that liue by spoile , displeas'd . This prudent Prince perceav'd this Common-weale To be by Trafficke strong made in the We are said to be well backt when wee are no worse frended backe ; So , as an head that Members wants doth feele , He leagu'd him , where might be suppli'd their lacke , Or be as walls to keepe the Realme from wrack : He seeing that ( which he did often trie ) The a a Gold makes al thin●s pregnable . Money-Sacke , best kept the Land from b b Money is the very sin●wes of a State . Mucian . sack ; Therefore the Angells which from him did fly Had but short wings , and lighted but hard by . Among the things which he did least regard , His Belly and his Backe were more then least ; He fared wel , when so his c c The good of the Subiects is the obiect of the good ●rince . Commons far'd , ( Although his commons were not of the best ) Yet fared like a Kinge without a feast ; He rather chose to haue Exchequers d d Money ( saith Thucidides ) makes weapons forcible and profitable . rich Then wealthy Wardropps ; yet would well be drest When it his Maiestie and State did touch ; Yet held , save Common-wealth , all wealth too Cyrus● was wont to say , he heaped great treasures when he enriched his friends & Subiects . much . Where Kings be not in ceasselesse guard of Armes ( Like these of ours ) the State lying open so T' invasion and Rebellions soddaine harmes , Let not the Kinge looke Friends should ●oile the Foe At their owne charge , for feare of overthro : And in tumultuous times to breake their backs Will make them from their Necks the yoke to thro , And to be freed from such tormenting Racks Wil ruine all , though them with al , it wracks . Such great improvidence f f Let Kinges that desire to live in peace , provide in time thinges necessary for warre . and want of heede vnseasonable Taxing ( Tempting rather ) Hath made the Soveraigne with the Subiect bleede ; Witnesse the two last Richards among other , That knew how greevous then it was to gather . Store is no Sore ( they say ) except of g g Tiberius of Constantinople accounted that for counterfet coyne , that was levied with Teares and cryings of the people . Sores , Yet t is sore h h The bitings of enraged necessitie are most dangerous● Portiu● latro . store with hate to heape togither ; Hate havocks in each hole in al vprores , As Water havocks life through all the Pores . This spectacle of Kingly providence Nere cloi'd the subiect with too great estate , Nor would he of a Pesaunt make a Prince ; His best belov'd he held in sober state , That he might liue with them without debate . Hen. 7. a true Pa●terne of a wise and vertuous Prince . Of all the Kings that ere this Land possest , For government discreete and temperate , This King deseruedly is deemed best , And to be imitated worthiest . In his Triumphant most victorious Son Hen. 8. Henry the last in name , and first in fame , Is to be seene great wisedome , vsd to shun Crosse Accidents and courage in the same : Yet some suppose , that he incurred blame For be'ng too open-handed in expence Bounty doeth cover manie faults , & Avarice obscureth many vertues . And giftes excessiue ; but it is a shame For Kings not roially to recompence The rich desert of any Excellence . Ingratitude in all 's most monsterous , But most of all in roiall Maiestie , Wherein it s more then most prodigious : Munificence makes great , Authoritie ; Guiftes doe superinduce the heart to loue . And standes with Greatnesse in great policie : The force of Guifts doth offer violence Even to savage Inhumanity , Forcing therefrom such loues obedience , As singlie workes with double diligence . He more respected honor then profit . His forraine Conquests much more famous were Then any way commodious to this state , Yet ●hem his actiue sp'rite could not forbeare ; For Caesar-like he would predominate Where he had least iust coulor of estate : In raising lowest shrubs to Cedars hie He from his sage Sire did degenerate ; Yet vertue though it nere so low doth lie , Is worthy of high praise and dignitie . In the last Edwards and Queene Maries raigne Edward 6. Q● Marie . Is seene , what to those states is incident Where subiects doe not feare their Soveraigne , But striue to liue beside their Regiment , Contemning so their too-weake government : Contempt in subiects is the con●usion of government . This made the Rebell rise in strength and pride , From Sov'raignes weaknesse taking couragement , T' assault their Gates , led by a feeble Guide , Shaking their Thrones a while from side to side . In our Queenes no lesse long then peacefull reigne Q● Elizabeth . Blest ( as appeer'd ) by that blest Prince of Peace , Was seene much more then wisedome feminine , If wee respest how soone shee made to cease The olde Religion for the oldes increase : That suddaine change that did the soule acquite Of olde devotion ( which none will release Vpon the suddaine ) still to stand in might , May make a Newter deeme sh' was in the right . Act. 5.35,36 , 37,38,39 . And now descend yee spirites Angelicall , That , chargde , doe guard th' Anointed of your Lorde ; Crowne my Liege Lord with crowne imperiall , And put into his hand the awfull Sword Of Iustice ; so , the good shall bee assur'd , And so may yee bee freed from your charge , Whereby the good are evermore secur'd ; For , hee that office will for you discharge , Sith Iustice goodmens surance doth inlarge . Blesse him ô ever-blessed Vnion , Making a no lesse blessed Trinitie ; Blesse him as thou hast never blessed one That ever did possesse this Monarchy : Showre downe thy blessings on his family : The blessings of the womb giue to his Queene , And let them as the Sea-sand multiplie ; That from their roiall loines may still be seene Heires , as the starres of heau'n , for store , and sheene . Thus haue I breath'd my Muse in Policie , Or rather runne her out of breath therein ; That so shee may with more facility Runne ore the rest lesse difficult , wherein Shee hath much more then much delighted bin . But Policie is but abus'd by me , I doe but mangle her , and make her sinne : But were shee whollie seene as shee should be , Sh'would seeme no daughter of Mortalitee ! REturne my Muse from whence thou hast digrest , ( To toile thy selfe in states deepe misteries ) And now directly prosecute the rest Touching the soules yet vntoucht faculties : Wee varied , where we toucht varieties Of dispositions of the soule and sp'rite ; In touching which , wee toucht these Policies Wherein the worldlie wise so much delight , Because they tend to rule the World aright . The Mindes pleasurs much more pleasant than corporal delightes . The pleasures of the Minde ( as erst was said ) As farre surmount all pleasures corporall , As the Minde doth the Bodie , which is swai'd But by the Minde , with swaie Monarchicall ; Yet some base bodies keepe the Minde in thrall : Who doe s'extremely doate on fleshly ioies , That they doe wish they had no minde at all , That so they might not feele the Mindes annoies , For those delights which Flesh and Sprite destroies . These Men-beastes are as if they never were , Sensuall persons are vselesse burdens to the earth . They burden but the Earth , yet are too light , Who liue to lust , yet streight away they weare , ( Like Dew against the sunne in highest height ) With flesh-consuming fleshly fraile delight . These senslesse spunges of Improbity Are full of pleasure , but it is vnright ; For Gods hand squizeth out their iollitie , And fil● their Mindes with reall miserie . The Minde , her pleasures needs not intermit The senses soone weery of their pleasures . And then retake them , as the senses must : But changeth them as shee thinkes requisit , ( Sometimes the iust , for pleasures most vniust , So changing Loue too oft to lothsome Lust ) Except the powre , from whence the motion springs Be hindred by ( and so betrai'd in trust ) Some let in th' Organs , vsd in her workings , Wine & sicknes 2. Obstacles that lets the m●ndes actions . Which Wines excesse , and sicknesse often brings . But those impediments bee'ng tane away , Shee , like a River , keepes her wonted course Simil. In motion still , ti●l shee bee at a stay By some strong Damme ; yet doth her selfe enforce ( Stil gath'ring strength , & courage from her Sourse ) To breake away through all Impediments , Wee ought to propose nothing to the minde vnworthy of her . That so shee may imploy her wonted force Vpon the pleasures , which her most contents , Be they vaine Ioies , or divine ravishments . It then behoves vs to be wel advis'd What matter we propose vnto our minde ; Or good , or ill , or ill with good disguiz'd : For if shee should therein a liking finde , Shee will thereto be evermore inclin'de : Simil. Like some pure virgins , that nere knew the sport That men doe yeeld them , in the kindest kinde , Having once tasted it , are all amort But when ( though damn'd ) they a●e at that disport . If then we would cheere this ay-moving mind , We must haue care , that that be perfect good Which shee doth chew ( how different e're in kynd ) For , corrupt Aliments breede corrupt blood ; And blood corrupted is Confusions flood : But sensuall pleasures cannot please the Sense Without being cloied , though they change their mood ; Sense must awhile forbear plea●ures to make them more pleasant . For Sense sometimes must hold them in suspence , To sett an edge the while on her dull'd sence . Likewise , the pleasures which we doe receave From * * The pleasurs which sense receiues from natural things are more pleasant than those from Artificiall . Natures works haue much more force , then those That we from Artificiall things conceaue : For lett all Artes vnto our view expose What Arte it selfe in each kinde can disclose , They bring satiety soone with the sight ; But who is cloi'd to see a flowred Close , Hills , Dales , Brooks , Meads , Woods , Groues , all daintie dight , Sunne , Moone , and Starrs , & al in perfect plight ? For we , being naturall , doe best agree With things in nature no lesse naturall ; Yet , to confesse a wel-know'n veritee , Our often seeing these faire Creatures all Doth make the pleasure much lesse * * Nothing vnder the Sunne long contents : therefore wee should seeke contentment aboue the Sunne . Cordial , Herehence it is , that we doe lesse admire The pow'r of that Hand supernaturall , Which did this al with al these Faires attire ; And so not praise him , as his workes require . Yet if a Child , confin'de t' a Dungeon deepe Vntil he had attained Manhoods yeares , Should on a Sōmers-day from some high steepe Vpon a suddaine see these glorious Fayres , His Eyes would ravisht be , how ere his Eares ; For Eares should solac'd be , aswell as Eyes , With the melodious * * Birdes . nimble-winged Quiers ; Nay I suppose such ioy would him surprise , As he were plung'd in ioyes of Paradize . But while he 's Dungeon'd , let the expert'st Tonge yonge , ( That able were to create Living wordes ) Paint out the Earth with quicke - words , great with And though that Fry againe like Spawne affords , And ev'ry one had pow'r to pierce like Swords Into the nature of these Rarities , To make him comprehend the highest Lords Inferior'st workes , he could not well comprize The thousandth part of grace which in them lies . As when a Man ( though with an Angells tongue ) Simil. Whilst we are Dungeon'd in this World of wo , Tels vs of Heau'n , and all that doth belonge Vnto the state of those that thither● go , With words that from a well of Wisdome flo , Yet tells he not the hundred thousandth part Of that rare blisse which none on Earth can kno ; As good Soules wel perceave , when hence they None know it but they that feele it . part ; Which farr surmounts the highest thoughts of Hart. But herein's faulty this Comparison : To Mundane things is fixt satiety , But those blest Things that are aboue the Sun Are priviledg'd from such deficiency ; For they are ful of all a a The propertie of true felicity is alwaies to concent the desire and exclude feare . felicity : The more they are beheld the more they may , For they content Desires best-sighted Eye , And please the more , because that still they stay ; " For true ioyes are compleate by their delay . Aske that same third - Heau'n-rapt b b St. Paule . Saint , what hee saw Or what he heard , when he was ravisht so ; Hee 'l tell you ( though most learn'd in sacred Law And no lesse learn'd each way ) he doth not kno , The ioye thereof his Sense did so oreflo . If then so great a Clark , so pure a Saint , Being but in the Heau'n , two lofts belo , Wants words the ioye there of aright to paint , Who can the highest Heavens blisse depaint ? Thus the Affects of ioy and Griefe , are giv'n By him , that giues all onely to one end , To weet , his Glorie , and desire of Heau'n ; Ioye to alure , and Griefe th' Affects to bend From that which doth to Griefe and Horror tend . Now then , to runne through other strong Affects , And to descend to Love , ( that doth Loue doth descend not ascend . descend ) Which is a Passion powrefull in effects And chiefely the chief good by kinde respects . When Iudgment hath alow'd a thing for good , Shee foorth-with tenders it vnto the Will , Which doth embrace the same in ioyful moode , Because it doth hir Soules desire fulfill : And when that ioy ( conceav'd ) doth tarry still It s called Loue , How love is bredd . which doth the wil incline To simple good , or good scarce toucht with ill : Thus Loue is bredd or humane or divine , Which in the soule like a faire Flame doth shine . But Loue , that hath respect to any thing Besides the goodnes of the thing belov'd , Is rather doating , which doth loathing bring Doating b●ings loathing . When things therby desir'd are wel approv'd : If God himselfe bee for his bounty lov'd And onely therefore , who doth loue him so Doth loue him for his goodnes , by him prov'd , Yea for that goodnes which to him doth flo , Not for that good which he cannot forego . Who loveth vs for his owne goodnesse sake , And for no good in vs , ( for we have none ) We should loue him , not for he did vs God should simply be loved for his own goodnes . make , But for his goodnesse onely and alone , And loue al goodnesse , for , and in that One : A father loues his sonne , not in regard Of any gaine , but for he is his owne ; Nor should a Sonne , his Sire loue for reward , But for he is his Sire in Nature dear'd . For , if we loue ought for the good we have From it , we loue our selves more then the same , Or loue it for our selves , our selues to save From want of that which from it to vs came : So such loue is selfe-loue , which Love doth blame : It is selfe-loue to love God for his bounty towards vs onely . But we must loue the Lord of Love for love ; Nay , though he hate vs , we must love his name , Sith to make man b b Loue made vs to loue . Loue onely did him move But to loue him againe for Mannes behove . If then we weigh , by what degrees wee mount To him from whom our soules did first descend , We finde that as through loue ( which doth surmount ) They came from him , so to him they ascende God is mans beginning & his end . The selfe-same way , as to their proper end . For comming from him , they must know him needs ; And knowing him , they needes must to him tend , But so they cannot , but by loues good - deedes ; For what is not of loue , from sinne proceedes . The order of loues progres The order then , of the degrees to loue Is , first wee at things corporall beginne ; For , our birth to that Steppe vs streight doth moue ; Vnto our outward senses then wee rinne , To Fancie next , and so wee never linne Till through Reas'n , Iudgement , Contemplation , We come to loue , and so wee rest therein : But to descend by the selfe same gradation , And there to rest , descendeth to damnation . For , to dismount from true loues loftie pitch ( Loue of the High'st , ) so lowe as to selfe-loue , Is , Sow-like , to lie mired in the ditch Of lowest Hell , where we all Sorowes proue , And cannot for our soules from thence remoue Without kinde heav'nly loues all-helping hand ; He workes in vs both the will and the deede . Which onely and alone hath powre to moue Our Mindes from Earth vnto the Livings Land , And breake the linckes of selfe-loues mortall Band. Loue makes an Vnion of Diversitie ; If then wee loue God , hee and wee are One , One ( although diverse ) through true amitie ; Wee loue him and our selues for him alone : So may we loue our selues , as wee loue none . Selfe-loue is iustifiable when we loue our selues for god only . Likenesse breedes loue , which makes him loue vs so Who made vs to his Image ; and his Sonne Assum'd our shape , which makes his loue the mo : Then , by like reason , wee should loue him to . The more his Image is renew'd in vs , The more he loues vs , and wee loue the more ; Then to deforme the same 's most odious , And he detesteth vs alone therefore , Which makes vs likewise loath him and his lo●e : All which proceedes from dissimilitude , For , God and Beliall are foes evermore ; Then sith wee are with his faire Forme indu'd , Let it by vs bee euermore renew'd . For , Beauty is an vrgent cause of Loue ; Beauty is a speciall cause of loue . If so , wee should embrace the fairest Faire With loue that should be farre all loue aboue , Yea , die for loue , that Loue might life repaire , And glorifie the same as Beauties Heire : See wee an hue that mortall beauty staines ( As doth the Sunne the Moone by his repaire ) This sov'raigne Beauty all the glorie gaines , God the Fount of all Beauty . Sith but a sparke thereof the same sustaines . Then Beauty blush to glorie in thy Blaze , And much more blush to blaze thy glorie vaine With coulors fresh , to make fraile eies to gaze , Painting the face . And such as cannot iudge of coulors , faine ; No coulor hast thou so thy selfe to staine : The best is too too bad , and bad 's the Best , That without * * Without coulor of Reason . coulor doe their face ingraine : In earnest such ( I thinke ) doe loue to Iest , As Chaucer , but my , Muse will owe the rest . But outward beauty loue procures , because Outward argues inwarde beauty . It argues th' inward beauty of the Minde ; For goodnes is th' effect , Beauty the Cause , And both togither commonly we finde ; For Nature both togither stil doth binde . A good Complexions disposition Is , for the most part , vertuously inclinde ; But Weomens beauty by permission Being often tempted breedes suspition . Sinne is conceived in the womb of concupiscence . For hardly is that kept , that many craues , And chastitie with beautie 's stil at strife ; For , much more beautiful are Frailties slaues Then ( for the most part ) they of vertuous life : And , aske a man , that hath a beautious wife , How much he fears the fowle fal of his faire , Because that nothing in the world 's more rife Then at faire beauties byding mens repaire ; And where they haunt , they do not stil * * They rather ruine then repaire the ●ender honors of women . repaire . But this by accident is rather thus , Then any waie to beauty naturall ; For it , by Nature , is most vertuous , A well tempred body makes a like tempered mind ordinarily . Sith Tempers good , to Ill are seldome thrall : For , bodies meerely are Organicall , Wheron the mind doth play al parts in one , If then they be in tune , most cordiall Their motions must be needs , sith there is none That moues then but the minde or God alone . But for that beauty stil alures the eie , An vnchaste eie loues to looke vpon ● light eie . The ●ie the hart , the hart the soule & Sp'rite Of those , that on the same do chance to pry , Because it doth beheau'n them with delight : This makes them instantly the same incite To yeeld to loue , or lust , and their desire ; Then being subiect thus to restlesse fight . It oft enflames , and is ens●am'd with fire , That Flesh and Sprite makes but one flame intire . How many may wee see distracted quight , Or pyning liue , or rather dy with paine ? Yea some to spill themselues ( with all despight ) For others beautie which they cannot gaine ? If beauty then so ore fraile sense doth raigne ,

Beauty ●igniorizeth the sense .

The beauty of a Woman cheereth the face , and a man loues nothing better . Eccl. 36.22 .

Sense , being subiect to her sov'raigntie Doth sue and serue , her favour to obtaine , With most impetuous importunitie , Till shee as subiect , to her Subiect lie . And never times ( except the times of old For whose corruption al the world was drown'd ) But these curst times of ours , durst be so bold , To make it common with estates renown'd To cou●t bright beauty * * Maried . match'd , as t' were vnbound : Call yee it Courtshippe ? cal it what yee please ( Though it be in request ) it was not found In chaster times ; ●or oft it doth disease The head with swellings which nought can appease . Mee thinkes I see , ( as I haue often seene ) A well-made Male , as male-content to stand ( In silke or silver clad right well-beseene ) Wringing a match'd faire Female by the hand , Adultery Luxury , wantonnesse , slouth , Pride , &c. are sins in Specie , the Genus to all these is Caro. Whil'st , in her eare , he lets her vnderstand How much shee ought to loue him ●or his loue ; Meane while hard by stands Patience the Husband , And lets Temptation his weake vessell proue , Which in his sight her vnseene Spright doth moue . It s prettie pastime so to passe the time , It savoures of good breeding , and good Witt : The Howres are made more pleasant by this Chime , Who would not stil to here the same stil sitt , Although a man transformed were by it ? O t is a iolly matter to give eare , Nay to give leaue to Musicke in her fitt : He is a Beast that wil not then forbeare Though he thereby be made a Beast to beare . 4. Kindes of divine furie . Foure kinds of divine fury are obseru'd , The first ( and first by right ) Propheticall , Which by Apollo is rul'd , and conserv'd ; The next by Bacchus , called Misticall ; The third by Muses , hight Poeticall ; The fourth and last , by Venus governed , Is call'd the Fury Amatoriall ; Which doe inferre , that Love is borne and bredd Without the breach of Natures Maidenhedd . What force it hath , is better felt then showne , Loues force is vnvt●erable . For Words cannot expresse the force of loue ; Call we it Love or Lust , it is well known It hath the force of both , the Heart to move ; Which these can testifie that it did prove : Semiramis ( whose Vertue past compare ) This furious Passion her did so remoue From that shee was ; that lusting to reshare Hir Sonne , her Sonne her Threed of Life did share . The Macedonian Philipps peerelesse Alexander Mag. Sonne , That over-ranne the World with Sword and Fire , This flaming fury yet did so ore runne , That for his Thais ( that kindled his desire ) He burnt b b Plutar. in Alexand. Persepolis , sans cause of ire : Yea , did not onely that fowle fact command , But with his Hands he lab'red ( as for hire ) To burne the buildings which as yet did stand , Till he had laid al level with the Land . A Wonder worthy of all wonderment , That he that foil'd what ere his force withstood , Should bee thus foil'd , and made a President Of Lusts fell force , which so enflam'd his Blood That made his Flesh Wild - Fire in likelyhood : A Man by woman , a King by a Queane To be so overcome through Lustfull moode , ( Being so effeminate and most obscene ) Argues , in Loue and Lust there is no meane . Loue is lawl●● Strange are th' effects of Lust. For , Men with Men Nay , Man with Beast : A Sinne not to be toucht So much as with the Tongue , much lesse with Pen , And least of all with that too oft bewitcht , With loue of that which is by Nature grutcht : Lust is so blinde that it cannot discerne A Man from Beast , ( how ever beastly coucht ) But doth a Man-beast moue ( though Nature yerne ) The tricks of Beasts , with lothsome Beasts to learne . Graue Xenephon lov'd Clinias in this kinde ; So as hee crav'd of Ioue when Clinias di'de , That ( if he might see him , and still be blinde , Or not see him , and still be perfect Eyde ) He rather mought the want of sight abide To see him once , then still to haue his sight And not see him ; See see how blinde a Guide Is lothsome Lust , that leades men so vnright , Lust is blinde . As for her pleasure so themselues to spight . Semiramis an Horse ( ô brutish Lust ! ) Did lust to haue ( ô monstrous Mare humane ! ) Pasiphaë long'd for a Bull to thrust Her from a woman to a Cow vncleane : And Cyparissus made an Hynde the meane To coole his courage ; Aristom●chus A silly Bee would haue to be his Queane . Lust whither wilt ? wilt be so monstrous To long for Bees that be but moates to vs ? Publius Pilatus fell in lusting loue With Hellens Image ; and Pigmalion Such lovers are as sensles as the stones which they loue . For his owne Picture did like passion prove . Damn'd Lust what pleasure provd'st thou in a stone That 's cold by kind , as Snow on Libanon ? To tell the Mischiefes , Spoiles , & Masacres , By hate effected , though through loue begun , Were but to tell the number of the Starrs ; For Lust and Mischeife are ioynt - passengers . Troy might ( perhappes ) haue stoode vnto this Age , Had Lust not laid it levell with the plaines ; And seas of Blood spent in that ten yeares Siege Might still haue kept the Chanells of the Vaynes : Lust is most willfull . But lewde Lust is so loose that shee restraines Her will in nought , though it bringes all to nought : Shee pleasure takes in pleasure causing paines ; For by her painfull pleasures such are wrought , Yet on such pleasures shee doth fixe her thought . Shee will not let the Thoughts so much as prie A minutes space , on ought , but what shee loues ; Shee ( Tirant ) captivates the Fantasy , So that it cannot stirre till shee it moves : Or if it doe shee forth-with it removes . My Fancies Mistris , saith some slaue to Lust , Is my Thoughts Heau'n : So swallowed with his Loues Are all his Thoughts ; and though as dry as Dust He lusts to please his loue with loue vniust . For this , al that pertaines , must be in print , Weeds , Words , Lookes , Loks , in print , not one awry , Whose Motions must be currant for the Mynt ; His glances must keepe iust time with her Eye , O toile intollerable ! And seeme to die , se'ng her rich beauties dye : Yet with a carefull carelessenesse , he must Avoide the hate which too much loue doth buy , And loue no more then may provoke to lust ; These are their loue - tricks , trickes of loue vniust . One makes an Idoll of his Mistris Glove , And offers ( thrice a day at least ) a Kisse Vnto each finger , so to show his loue ; Another her Haire-Bracelett makes his blisse , And Night and Day t' adore it wil not misse . These Fancies , fancie doe with kindnes cloy , Witt nere , in loue , taught Pupill so of his , ( As saith the Book ) but doth his powres imploy With kindnesse coy , to winne his witty Toy . Whist Muse , be mute ; wilt thou like Naso proue , Quoth Speculation . And interlace thy Lynes with levity ? Wilt thou add Precepts to the Arte of Loue , And show thy vertue in such vanity ? So to polute thy purer Poesy ! No more , no more , ynough , ( if not too much ) Is sedd already of this Mistery ; My Conscience at the same doth ( grieving ) grutch , But let it goe this once , with but this Touch. Be●uty promis●th more honesty then deformity . And how-soere Beauty may bee abus'd , It promiseth more good then shapelesnesse : If it proue otherwise , it s thus excus'd ; The High'st to shew that good-guifts ( more or lesse ) Proceede from him , and not from Natures largesse , Let s beauty fal , and soile it selfe with sinne , Which is more dam'd if beauty it doth blesse , As Vertue is most faire , that blest hath bin With beauty being resident therein . But loue , that Beautie breedeth , is threefold , According to three obiects of that loue , All faire , some good , which thus we may vnfold ; 3. Causes of loue viz Pleasant , p●ofitable , & honest . The Pleasant , and the Profitable mooue As doth the Honest , true loue , which we proue : The first concerneth things that please the Sense , As beautie , and at what the sense doth roue ; The second hath to welfare reference ; The third and last to Iustice and Prudence . The first and second kinds of lust or loue , Among the Perturbations may be put , Sith they so many ill affections moue That make mans life to be in Sorrow shut , Which like a Razor off the same doth cut : But loue of honest things is vertuous , And from mans praises takes away the But ; It shows the Minde is right magnanimous ; ‛ For that 's most great , that is most gracious . Perfect loue . This loue is kindled by that heav'nly Flame That like fine Gold , doth purifie the Sp'rite ; And like it selfe ( transmuted ) maks the same Good , gratious , holy , wise , iust , clear , & bright , Glory'ng in him that makes her glory right : God , the Exchequer of Beauty . This is the loue of beauty most extreame Wherein celestial soules doe most delight ; Of loue that feedes the Sp'rite it is the creame Infus'd by Iustice Sonnes inlightning Beame . This loue resembles that of Seraphins , Who burne in loue of the extremest Good ; And makes Men like the sacred Cherubins Still priviledg'd from outward charge ; whose moode Is stil t' attend on LOVES Trin-vnion-hood . This loue , this beauty , ( Loue of vertuous thi●gs Whose beauty flowes from divine beauties Flud ) Doth make Men Gods among the mighti'st Kings , And Kings with highest God , in high'st dwellings . Goodnesse is Beauties Mother , and true Loues ; Goodnesse is mother to loue & beau●y Beauty and loue are both bred in one Wombe : Then loue and beautie stil it much behoues To tend to Goodnesse , as vnto the Tombe That must at last for ever them enwombe . But there are diverse loues , and beauties mo , According to the creatures all or some Proceeding from that LOVE and BEAVTY , who Sheds both on things aboue , and things belo . Fowre special beauties , Goodnesse hath created ; Goodnes hath made 4 especiall beautie● . The first is that , whereby the Minde and sp'rite Hath Wit and Vnderstanding in them seated : The second , them adornes with Knowledge bright That mounts the Minde to Contemplations height ; The third , in seede preserving mortall things ; The last in corp'rall things that sense delight : Science the Soule to Contemplation brings , But her to things materiall Fancie flings . Yet , did the soule but weigh how shee is bound To her Creator , for his matchlesse loue ; Shee would from thence ( by Reason ) soone rebound , The little consideration we haue of Gods goodnesse towards vs , is the cause of our coldnesse in loue to him And wholy stil contemplate things aboue : For this , his loue requitlesse doth approue ; He gaue her beeing , meerely of free grace Before shee Was , or could his mercie moue ; Then if shee loue him , her loue is but base Compar'd with his that made her what shee wa● . Who giues a Guift much more affection shoes Then the Receaver for it can bewray ; The giver giues , beeing free to giue or choose , But the Receaver's bound to loue alway : Yet , if the giver giues to th' end to pray , It s not of Loue , but Lucre , ( loth'd of Loue ; ) GOD cannot giue so , in whom all doth stay : But Men giue thanks for Blessings which they proue , And God thereby to giue them more doe moue . The loue that is bought is ●●ark nought . Such loue in giver and receiver both Is meerely merc'nary corrupt , and base , Which hatefull loue the Lord of loue doth loth , And from such lovers turnes his loving face , As from false Hypocrites , abusing grace : But true loves scope , is ( in a gracious moode ) To loue all those that Mercie shoulde embrace , Respecting nought , but to streame foorth the flud Of goodnesse , which it hath for others good . For loue is free , and freely would be lov'd ; It s actiue , like a Flame in operation ; Saue that , like fire it is not vpwardes mou'd , But doth descende by Reasons computation , For such descent on Reason hath foundation● The Sire doth loue the Sonne , more then the Sonne Doth loue the Sire , because by generation Part of the Sire into the Sonne doth runne , A natural re●son why loue descendeth . But no part of the Sonne in Sire doth wonne . Sith loue in nature stil doth thus descende , God loues man more then Man his God can loue ; For Man proceedes from God who is his ende ; But God from Man likewise cannot remoue , In him we liue move , & haue our being . For Man is finite , and in God doth moue : This made him loue Men when they were his foes , And for their loues a world of woe did proue : Therefore hee 's Fount of Loue whence all loue floes Which loues for hate , and hate doth loue-dispose . Now , how to loue this Well of loue the more Loue doth direct , by kindling the Desire Truely to know and minde it evermore ; To know god● loue is the way to make Man loue . Both which so sets the soules frame all on fire , That it is made one flame of loue intire : The more wee know it , it the more wee minde ; The more wee minde it , it wee more require ; The more we seeke , the more wee it doe finde , And being found , it quite doth lose the Minde . For then the Mindes no more that which it was , For to this loue it 's transubstantiate , To weete● as neere as loue can bring to passe It s ev'n the selfe-same thing immaculate , And like this LOVE , this loue doth contemplate ; Reiecting all that would inveagle it To loue ought els , and stil doth meditate To loue nought els , and bends all powres of wit To make it selfe for this Loue onely fit . Thus Sinners may turne Seraphins by

All true loue is either Amor Coe●i or amor Secul● , this of our neighbou●e , that , of God .

As ●here is no l●ue without faith , so there is no faith without loue .

Loue , wounding with Loue-shafts Gods hart ( pure alone ; ) So , as the ones hart so the others moue As twixt them a● there were no Hart but one : This is to lye next the chiefe Corner-stone In the Church-militant , ( Triumphant rather , ) For God and man this Loue doth ●o attone As doth , nay more then loue doth Sonne and Father ; For loue makes both intire still altogether . Loue , of all humane Affections is , the most pui●ant & passionate . For Loue doth graue ( though in an Hart of Brasse ) The forme of the Beloued in the Hart , So that a Lovers Hart is like a Glasse Where the Belou'd is seene in ev'r● part ; So , in Gods Hart w' are graven by Loves Arte , And in our harts Loue doth his forme ingrave ; Thus interchang'd we eithers forme impart To others liking by the b b Loue is the Bond that vnites God & man . Loue we have , And make the Hart the Lodge it to receave : The ende or scope of loue is to vnite ; The faster therefore it conglutinates Two harts , or of them makes an vnion right , So much the more her vertue shee elates , And perfectly her kinde effectuates : Then , Loue in God ( in whom Love perfect is ) His vertue so to man participates , That they become Brothers by redemption ought to be more neere & deere to each other , then Brothers by creation . one through that loue of his ; For Man partakes his Image and his Blisse . But man ( meere Chaos of extreame Defect ) Doth loue , but loveth onely in desire : He longs ( perhapps ) to loue with al effect , That God and he thereby might be intire , Whereto his leaden loue would faine aspire ; From which desire proceeds a pleasant paine , Pleasant , in that it setts the soule on fire With loue so good ; And paine it breeds again , In good desires there is pleasure and paine . For that it hath not , what it would haue fain . But what is lacking in Mans loue , the same God doth supply out of his boundlesse loue ; And makes Mans loue therby a working flame , Which to presse through al Pressures stil doth prove , And towards God ( her Spheare ) doth ever move : This Flame doth melt the marrow of the Sp'rite Making it liquid sooner to remove In 't Mercies Mould , where it s reform'd aright , And made intire with * * God . LOVE , true loues delight . For when the lover loues himselfe no more , But the Beloved in whom he abides , Or , if he loue himselfe , it is therefore To weet , for that he in his loue resides ; Then Loue is pure , & at high'st pitch besides . When loue is in the height of perfection . But such high Raptures are too rarely found , In fraile humanity , that on Earth bides ; Though loue the Soule therfore perhaps may wound Yet stil t' wil be to the owne Body bound . How shal I end with everlasting Loue , To ease my Reader tir'd with heavy lines ? Vnto this Labarinth of Loue ( I prove ) The Author ( LOVE ) no comming out assignes ; Yet rest I may , though it my Muse confines : As Zeuxis drue a vaile ( with curious skill ) Ore that , hee wanted skill t' expresse by Lines ; So I the like in Loue must now fulfill , And leave the Reader to thinke what he will . NOw may we range next to the Ranke of loue Other Affections , and to doe it right We must place Favoure there , by which w'approve Of some thing wherein we conceave delight , For that it 's good in deede or so in sight : Herein Loues obligation doth commence ; Yet favoure may haue force where loue lacks might , But without Favoure , Loue is a non ENS ; For , Favoure waites vpon Loves excellence . ●owe favoure i● bredd . Then Reverence with Favour we may Ranke , Bredd by comparing some high Dignitie With some inferior State ( that Fortune sanck ) Which then is in it's right especially , When extreame feare and Hatred come not ny : For though in Rev'rence , Feare and Shamefastnesse , With moderation doe obscurely lye ; Yet Feare ( by some Ill caus'd ) Good doth suppresse , Still seene in that which breedes our humblenesse . True rev'rence therefore beare we vnto God Who is all●good , as he almightie is ; For , fear'd we nought but his revenging Rodd , Our Rev'rence , would be turn'd to hate by this : Reverence springs from powre and goodnesse . Then Rev'rence growes from pow'r and grace of his ; And , whosoere with them he most endowes , Of Rev'rence from lesse Rev'rend cannot misse : For Rev'rence Pow'r and Goodnesse still ensues , And the lesse worthie to the better bowes . For when we eie the vertue , pow'r , and grace , Of the most Noble , ( truely called so ) And looke vpon our selves , and weigh how base We are compar'd with them , then bend we lo As vnto them that vs in Good out-go . For , as selfe-liking doth enlarge the Hart , Simil. Or puffe it vp ( like Bladders which we blo ) So it contracts it selfe in ev'ry part , When we see others passe vs in desart . Then as we rev'rence God for goodnesse more , We reverence God more for his goodnesse then for his powre . Then for his might , and awfull Maiesty ; So , if we would be rev'renc't of the Low'r , We must surmount them in that ex'lency That makes vs most resemble Dëity : For whereas Goodnesse doth associate Might , There the most Insolent , most rev'rently ( Though otherwise repleat with al Dispight ) Will doe their Homage freely with delight . For homage , fealty , and honor , are To sacred Vertue due by Natures Law : Honor we owe to Vertue ( though but bare ) And Vertue matcht with might doth Rev'rence draw . Then Honor , Reverence , and loving awe To whom honor and reverence are due vpon Earth Are due to Maiestie ; and that is due To Magistrats that Men from Vice with-draw , And make them Vertue eagerly ensue , Themselues therin be'ng Leaders of the Crue . The last Affects to Love subordinate Are Mercy and Compassion ; Mercy and compassion , Affectes flowing from loue These are they Which make vs ( like God ) to commiserate The miseries of those that still decay , Or are at point to perish without stay . These , these , bewraie that we are Members quick Of that same Bodie , whose Head doth bewray That they are Members mortifide , or sick Which feele no paines , that fellow - members prick . These make vs make the hand of the distrest Our Mucke and Earthly Mammons continent , Yea make vs make the Orphanes home our Brest , And our right Arme the Weedowes Sustinent ; Loue hath nothing in private . And all that want , our All them to content . O that these were more frequent then they are With those that doe our Churches so frequent ! For damn'ds Devotion that will nothing spare , But for selfe-comfort altogither care . These , Colledges and Hospitals erect , And both endow with copious maintenance ; These are so prevalent in their effect , That they vnto the Heav'ns doe Man made of earth . Earth advance , Wherein there is no want or sufferance : These doe forgiue , as gladly as they giue , Vnto their foes miscarried by Mischance ; These good and bad ( like God ) in lacke relieue , " For Mercies Bowels melt when anie grieue . These Bridges builde ore Rivers ( semi-Seas ) And turne deepe Waies ( though endlesse in extent ) To Cawseis firme , for Man and Beasts more ease , Compassion extendeth her vertue to man and beast . And ev'ry waie provide for bothes content , Through fellow-feeling of their dryriment : These make their Waredrops and the Needies , one , And their owne Limbes , limbes of the impotent ; Ioy with the ioiefull , mone with them that mone And sigh in soule , when they in Bodie grone . O that my soule could ( as it gladly would ) It selfe infuse into each worde or line That tendes to Mercies glorie , then it should ( So as it ought ) at least like Phoebus shine , If not at most , bee more then most divine : For , Mercie and Iustice are Gods mightie Armes , Mercy & Iustice are god● almightie Armes . But he most might to Mercie doth assigne As bee'ng the right Arme , holding all from harmes Though All do fall through Frailties least Alarmes . Mercie 's the true Idea of Gods Soule , Wherein his matchlesse glorie glitters most ; Which is of force his Iustice to controule : For when in Iustice all that are , were lost , Then Mercie them redeem'd , to Iustice cost ; The Lord of Iustice was vniustly slaine , That Mercie might triumph , and iustly boast : Gods Mercie triumpheth over his Iustice towards Man . As Loue first made , so Mercie made againe Man-kind , that sin had marr'd with monstrous stain . Sith Mercie then is of so high account , Shee should bee most familier with the Hy : Pri●ces and Maiestrates . For , God in mercy doth himselfe surmount , That is , it doth himselfe most glorify : So they that eie the Poore with Pitties eie , And haue most mercie seated in their soule , Draw neer'st the nature of his Dëity ; Whose names engrossed are in his Check-role . And next him ought the VNIVERS to rule . THus having toucht th' Affections most humane That humane nature doe consociate ; Now follow those that are most inhumane , Inhumane affections howe bred . Bred by Opinion of Ill , which wee hate Which make vs savage or in worse estate : The vnrest of our soules , the while they rest Within our Bodies , and predominate , Proceedes from fowre chiefe causes of vnrest , Which thus by Natures searchers are exprest . 4. Perturbations from whom do flow al immoderate passions of the soule . Desire , Feare , Griefe , Ioy , all immoderate ( Which perturbations be ) from these proceede Al Passions which the soule excruciate , Which the Mindes ignorance doth ( fatting ) feede ; As knowing not what 's good or Ill indeede . Desire and Ioie those goods accompany Which be not good , further then Natures neede , And that a little ( God wot ) doth supply For , overmuch doth her soone mortifie . Aske peace and plenty what fell fights they haue With these three Monsters , Pride , Strife , & Excesse , Hardly themselues , if they at all , doe saue , From their fell force , they eas'ly wil confesse . Wherefore God doth blesse man with abundance . Yet , God with Peace and Plentie , Man doth blesse , That Man might blesse God both in word and deede , Not take occasion from thence to transgresse : But from these Fountaines pure doe oft proceede ( By their abuse ) Abuses which exceede . There is no greater temptation than never to be tempted , & no sorer punishment then of God never to bee punished . For , sinne in peace and plentie , is so arm'd With all that may allure the simple sense , That sense by those allurements is so charm'd , That soone it yeeldes to sinne obedience , As it were forc'd by some Omnipotence : When sinne so sweetly doth intreate and pray , And promise Flesh , Heav'n in Incontinence , ( To which prosperity doth Flesh betray ) How can fraile Flesh and Bloud say sweet sinne nay ? If Tast would tast , what might her Pallate please , Sinne offers the senses their severall satisfactions . Sinne offers Manna , Nectar , and what not ? Would touching feele ? sinne opens pleasures Seas To plunge the sense therein , it to besot . The smell shee ioies with sents as sweete , as hot . The eare shee tickles with such wordes and Notes , That Hearing ( ravisht ) hath her selfe forgot . With eie bewitching Faires the eie shee dotes : And thus each sense in pleasures seas shee flotes . These senses thus bewitch'd , Fancie allures To share the sweetnesse which they say they finde : Fancie consents ; and Iudgement soone procures T' approue their pleasure , which betraies the Minde , ( Betrai'd and quite misled by Iudgement blind ) Thus in prosperitie sinne domineers , Vertue without adversitie withereth and loseth her force . Who with strong cordes of Vanity doth bi●de The soule and body , as it wel appeeres By those whom welfare to the world endeeres . O Flesh ! didst thou but know how suger-sweete The pleasures were proceeding from the Crosse ; There is no other passage to heaven than through the fire of Afflictions . Th' wouldst runne amaine , the comming crosse to meet And count al gaine , saue that alone , but losse : All sensual Ioies doe thee but turne and tosse With restlesse proofes of false felicitie , Which Ioies retaile , but vtter griefes in grosse , For , corp'rall pleasure in extremitie The center is , of endlesse miserie . Now Griefe and Feare , Griefe & fear accompanie transitory riches . though they accompany These evil goods ( goods evil by abuse ) Yet they respect all kinde of misery Which we conceiue , when wee haue not their vse : Through want whereof , as through an open sluce Flow all vexations , and annoies of minde , Into the emptie sou●e , which they reduce To their obedience in rebellious kinde ; For Reason they in rage doe rudely binde . The Body hereby ( puling ) pines away Simil. ( Like to a Bladder whose winde is out strain'd ) By such degrees , as it doth by the way A whyning make as if the same were pain'd : So , fares the Body , by the Minde constrain'd , Till she be breathles , she breathes out but mone , For want of Goodes but fain'd , her griefes vnfain'd Doe drie vp quite the Marrow of the Bone , As if shee were in wretched plight alone . Good Affects proceede from the opinion of good , and evill , from evill . For as al good Affections doe proceede From the opinion which we haue of Good ; So doth th' opinion of evill breede All ill Affections and each evil moode ; For ill Conceipt , conceaues this cursed Broode . Offence , what . Now the first touch of ill , is call'd Offence , From whence ( if it contynewe ) foorth do budd Griefe , Envy , Hate , and fell Impatience , As Loue proceeds from true Goods residence . And sith ther 's nought that doth to Earth belonge In which both Good and Ill in deede , or sho Are not ( like Phisick-Potions ) mixte amonge ; All mundane things are as they are taken . Therfore from thence may be drawne Weale or Woe As they are tane , sith both from thence doe flo : For that which likes some , some doth most displease ; According to the humors which they owe , Some take repose , in that which most disease , As some delight in Warre , but most in Peace . And the more inly that offences touch , So much the more they doe thereby offend : The inward'st is the better part by much ; Then that which thereto doth annoyance send , To the tormenting of the Whole doth tend : Offenses against the outward Senses are much lesse os●ensiue then those against the inward . Offences done to the externall Sense Are not so grievous , as those which doe wend To the internall ; No● is Witts offence So sore , as that which doth the Will incense . Nay , if our Will be not offended , we Can suffer , what not ? without al offence ; In which respect we willingly agree , That Friends reproofs should proue our patience , When with our Foes we would not so dispence : Likewise o●r selues of our selves so may speake , That others speaking so would vs incense , And make vs mortally revenge to seek : Thus Will bee'ng pleas'd , nought can our * * Nothing moues our patience that moves not our will . patience breake . Then sith Offence most grieves the tender'st Sense , Therefore are they offended soon'st of all , Whose Mindes and Bodies haue most excellence , And are most delicate and speciall , Bee it by accident , or naturall : And mong the Hoast of Natures Creatures , Man Is hard'st to please , and most to Anger thrall ; Man of all creatures hardest to please . For he with nought will beare , nor suffer can , Yet al haue cause this wayward Waspe to ban . If therefore One it be so hard to please , How much more hard to please an Hoast of Men ? What can be saide or done so wel , but these Will * * Who so pleaseth all doth more then he that made all . all , or some of all , speake there agen ? They care not against whom , nor where , nor when . Aske Generalls if this be true or no , Who though they make their Purs-strings cracke agen To please the Presse , yet they shal not doe so , But some will murmur , and speake broadly to . Some , to bee thought more iudicious are most censorious . For , some are so invred fault to finde , That they offended are without offence , Nothing they heare or see , but irkes their minde , So all offendes them without difference : And , to be thought of tall intelligence Their Tongues dispraise , what their Thoughts highly praise ; Because they weene great praise proceeds from thence : For he ( thinke they ) that sees what to dispraise , Sees and knowes how t' amend it many waies . Criticks of these times . How many may we heare and see of these , Who with bent - brow , scue - looke , and mouth awry Sleightly survaie the workes that wise - men please Protesting them to be but poore ; And whie ? Because they proue their Witts base povertie : They faine would faine to haue vnfained skill In ev'ry thing wherein they faults espie , A Foole may make the wise ridiculous to Fooles . And by depraving Witt t' haue witt at will , When all 's but fain'd , and strain'd and passing ill . When Men adore their owne sufficiencie , And weene their excellence doth check the Skies , What marvel is t , if al beneath the Skie They check ; and through their selfe-conceite dispise ? ( Who , but to see their owne woorth , haue no Eyes ) These be men of partes that would have al whollie . These Men are inly mov'd with much offence , When they another see by Vertue rise , Because high State ( they weene ) should recompence No others , but their onely excellence . Bee they most poore , yet be they much more proude , Exclaiming on the tymes wherein they live : The complaint of base male-contents . For Men of woorth ( say they ) with parts indow'd The tymes doe not respect , nor wil relive , But wholly * * Without good partes . vnto partlesse Spirits giue : Thus doe they melt awaie in Envies fire ; And whilst hart-burnings them of rest deprive , They them bestirre to part that is intire , And Commō-wealthes orethrow , so to aspire . These vnwise wittie Mal-contents are they Divells incarnate tempt men desperate . That egge on Men vnwise , and violent , T' attempt the over-sway of Princes Sway , Or rather to confound their government , That so they might be made preheminent : For , sly Vlysses must point out the place Gainst which the force of Aiax must be bent , And Men made desp'rate hold it no disgrace To be directed in a desp'rate case . These waspish over-weening idle Drones , Are mortal * * The Pestilence which infects al that comes neere it . plagues to ev'ry Publike-weale : Right anti-Kesars vndermyning Thrones ; Yet Princes hardly shal their motions feele Vntil their States and Seates begin to reele : And then too late ( perhapps ) seeke fast to sitt When they must rest vpon the pointed Steele ; These are th' effects of mal-contented Witt , Which not lookt to , wil haue a madding fitt . All which proceedeth meerely of Offence , Conceav'd by hateful natures hard to please ; Which , mischiefe and great inconvenience Bring to a State , and neither Land nor Seas Can possibly be priviledg'd from * * They walke like Devills invisible . these . Who still doe feare , their mis-imploied time Will bring vpon them that which wil displease ; Which to prevent they seeke aloft to clime , Which to effect , make conscience of no crime . For , feare of evill ( though of ill to come ) Doth grieue the minde , as if it present were ; Cold feare and griefe then Reason so benumme , That it feeles nothing but cold griefe and feare . A natural reason of rebels civill fury . This colde made hot by Ire , which it doth steere Becomes hell fire , which like a quenchlesse flame Consumeth all it toucheth or comes neere , And leaues nought els behinde but lasting blame , So , Feare turn'd Fury , Man doth all vnframe . Simil. For , as in nature , things that are most cold Made hot , are most extreame hot , like the Fire : So Feare , most cold by kind , yet if it should Bee chaf'd vncessantly with Hate and Ire , T' would be more hot , then all fires made intire . For , Man is more out-ragious , wilde , and wood In Passions heate , then Passion can desire ; A man in fury more furious then a beast . No Beast is halfe so fell , in maddest moode , As Man , when Furie sets on fire his bloud . A discription of an angry Man . From which fire flie out Sparkles through his eies , Who stare , as if they would their holdes inlarge , The Cheekes with boiling Choler burning rise , The mouth doth thundring ( Canon-like ) discharge The fire which doth the Stomacke overcharge : The teeth doe ( grating ) one another grind ; The fists are fast , in motion to giue charge , The Limbes doe tremble , feete no footing find But stampe , or stand vnconstant as the Winde . All anger springs from offence but al offence grows not to Anger . Which hellish Passion from Offence proceedes , But all offence proceedes not to the same ; Offence the Mother is that Anger breedes , But not it selfe in nature nor in name , Ne can they bee confounded without blame : For thinges offend vs oft which haue no sense , With which we cannot angrie be for shame ; For , that must haue ( like vs ) Intelligence Which can to Ire provoke our patience . For , Ire's a vehment motion of the Hart , What anger is Stirr'd vp by trespasse , scorne , or such like ill Offred vnto vs , w●olie or in part , Which in the high'st degree offends our will , For which , we would revenge in hast fulfill : For , each one rates himselfe by the Assise Of selfe-conceipt , by him conceaved still , From that great good which , he weenes , in him lies Which none ( as he supposeth ) should despise . The more therefore a Man himselfes esteemes , The better a man thinkes of himself the sooner hee is moued to anger . The more and sooner he to Ire is mou'd ; Because that so great worth's despis'd he deemes , For which hee rageth , as from wit remov'd ; Then , Rage to Rancor easily is shou'd ; Which is an Anger most inveterate , What Rancor is . By Charitie and Reason most reprou'd , And God and good-men mortallie doe hate ; Therefore to bee eschu'd as reprobate . For , Rancor is so fell and violent , That ioint by ioint , the Soule it rudely rends , Forgetting Iustice , and the Innocent God , man , sex , age , good , bad , or foes , or friends , Rancor is indifferent to good & bad . For , this all these indiff'rently offends : Then who consults with such a Councellor , That Argumentes with tooth and naile defends , Shall bee of all ( but Fiendes ) an iniurer ; For sure the Div'l's in such a Coniurer . Some call it honorable to revenge with the sworde all iniuries done against a mans honor . But how can that be honorable which God abhorreth & condemneth to eternall death . Whose furie is inflam'd so with desire To wreake it selfe on that which it enflames , That on it selfe it brings confusion dire , And oft with suddaine death her subiect shames ; Heav'n , Earth , and Hell , and all therein shee blames , Nay railes against , if they wreake not her wronge , And for her selfe an Hell , on Earth shee frames , To wreake it on herselfe , if shee be long Barr'd from Revenge , for which her Soule doth long . The quality of Rancor . Which is a motion of the Hart , then which None can be more immane , or violent ; Which turnes from that which doth it roughly tuch And seekes to quell the same incontinent ; Or on the cause to inflict punishment : A reason why angry men for the most part are pale . Here-hence it is some ire●ull men are pale , Because the bloud returnes from whence it went , Whose harts haught-courage so doth ore exhale , That they dare doe what not ? come Blisse or Bale . But commonly the bloud doth not returne As to the Heart it doth in Griefe and Feare , But in the face in furie it doth burne , And all the Spirits it enflameth there , As if no more within the Body were : The bloud and sp'rits inflam'd , the braine ascend , Which they ( confusedly distracted ) stere , For how so ere heate may the Heart offend , To the brains The Minde doth rest , if heate it not transcend . Simil. No otherwise then as a man that drincks More then a man , yet if it not ascendes Vnto the braine , no man him druncken thinkes , Nor is he drunke though drinke his belly rends : So , though the heart , an hell of - beate offendes , Yet beeing still within the heart confin'd , The soule within the braine her worke attendes Without disturbing of the Wit or Minde , Who wonted freedome in the braine doe finde . But giue Men wit at will , nay wisedome too , ( If possibly men furious * * Salomon denies it . Eccl. Chap 7.11 . might be wise ) And put exceeding Anger therevnto , All 's to no purpose , for all in it lies As fat in fier , which to nothing fries ; Moue but their choller once , and all 's on ●lame That should them coldly any way aduise : For , when the soule by heate is out of frame , Her Iudgement must be blinde , and Actions lame . So that in true effect the furious Man Is good for nought , ( for nought is all as good ) But to blaspheme , and raue , and rayling ban , And make good men amazed at his moode ; I know no man worse than my selfe , God helpe me the while . God sheild I should be any of this broode : Yet must I ( to my shame ) for shame confesse , Because it s seene what humor haunts my bloud , That Anger to my heart hath oft accesse Against my will , which faine would it suppresse . He is mine arch foe gainst whom still I fight , And though I bee to weake , and he to strong ; Yet fight I will , and aie in his dispight I will refraine my hands , much more my Tonge , Both which in wrath are apt to Instruments of revenge . The heate of the hart mak● the fingers nimble . offer wronge : Heav'n helpe me to subdue this hellish Ire , And all that doth or shall to it belong , So with the drops of grace quench out this fire , That to my heart it neuer more aspire . Yet let me coldly speake in praise of Heate , Which be'ng temp'rate , yeeldes most sweete effects ; The praise of Choler . For , Choler makes the Witt and Courage great , Yea , makes the Hart abound with kinde Affects , And abiect * * Anger is better than laughter for by a sadd looke the hart is made better . Eccl. Cap. 7.5 . humors vtterly reiects : In the best Natures commonly it s plac'd By Natures finger , for these kinde respects , And if with fury it be not disgrac'd , It should by al meanes , by all be embrac'd . How like to liuelesse Logges some Dastards are , Whose witt & Courage are quite drown'd in Fleame ; Who , though wrongs prick their Harts , yet stil they fare As they were either dead , or in a dreame ; Nothing shal moue them , be it nere s'extreame : A Coward cannot be truely honest . Heare they their frends deprau'd ( though nere so dear ) Nay heare they Fiends the Highests name blasphēe ; They dare not speake a word for them for feare ; What vse of such that such base-mindes doe beare ? Simil. For as a little fire when we are cold Doth vs but little good , and be'ng too great Doth warme vs otherwise then fier should ; But being moderate , it so doth heat As neither letts vs coole , nor makes vs sweat : So , Choler if too little , little steeds , And if too much , too much doth make vs fret ; But being meane , it many Vertues breeds , And with an actiue warmth , the blood it feeds . For to be angery and not to sinne , Is an obligatorie Eph●s . 4. 26. Heast divine ; For whiles we are that holy anger in ( Not wholly angery ) it is a signe We flame with that which doth our soules refine : For , in our Soules the iry-pow'r it is Vertue canno● performe her functions without anger . That makes vs at vnhallowed thoughts repine , And sober soules are zealous made by this , Then zealous soules can hardly Anger misse● Thus Ire I pleade for thee , but thou hurt'st mee ; O be propitious therefore , hurt me not : Then Volumes large , ●le write concerning thee Which without blott of blame , I al wil blott With blacke that shal thy * * Glory laud. bright , make bright as hott : So , leaue I thee , and would thou me would'st leaue , Yet leaue me not , as one thou hast forgott , But mind me stil , when I should thee conceaue Gainst ill that would my soule of good bereaue . For so thou didst possesse Gods patient Soule , When he as God and Man the Temple clear'd ( With Whipps ) of money-Changers , who did proule Luke 19.25 . For filthie Pelfe in place to him endear'd , Where most of al he should be serv'd and fear'd : So , be with me , deere Ire , till thou and I Must part , , or ● by thee no further steer'd , Then may agree with perfect pietie And well may stand with true felicitie . NOw from vnloving Ire doth Hatred spring , Hatred is a child of Ire . Which is more Hellish ; for , its lasting Ire As some suppo●e ; which is a damned thing , Like to the Devill her prodigious Sire , Who Loues to hate , as Loue hates that desire : Sith God and Nature hath made Man in loue , To loue God and his like with loue intire , What Vice can Vertue in man more reproue , Then that which Man to misse his Ende doth move ? Yet Ire from Hatred must distinguisht be , I●e & hatred distinguished . For Ire proceeds from some wrong done to vs , But Hatred , is conceav'd as soone as we Suppose a Creature to be odious ; Though to vs it were nere iniurious : And Time can Ire aswage , but hardly Hate , Ire would but vex , but Hatred's murderous , Revenge cooles Ire , but cannot Hate abate , Ires hart can melte , but Hates is obdurate . Love linckes men togither , Hatred putts them a sunder Loue is the Linck that lincks man kind ( by kind Louing and kinde ) in perfect Vnion ; This Statute ( sans defesance ) men doth bind To succour one another woe-begon , As if they were not diverse but al one : But Hatred is the Hatchet , which doth cleeve Mankinde to peeces in confusion ; Releefe refusing , and ●ake to releeve , Yet giues more dammage than it would receave . None harbreth Hatred , but men like the Devill , The proude and envious are like the Devill . ( The Proud , & Envious , which are ful of hate ) These hateful Hell-hounds loue this lothsome Evill , Because it seekes mankinde to ruinate : What can the Devill worse excogitate ? It is the Toade that swells with Venome such That no force can resist , much lesse abate ; The Moath of Mā-kind , worse than nought by much , Yet most indiff'rent to the Poore and Rich. A good vse of Hate . But hate inhabits Man to good effect , When he loues nought , that is not perfect good ; For he through Hate doth Evill still reiect , Which would corrupt his Nature , Mind , & Moode , And make it ( like it selfe ) a Nihilhood : Such hate is happie , holy , and divine , By which the force of Ill is stil withstood ; This Hate we ought to loue , which doth repine Hate , worthy of Loue . At al which doth not Loue aright refine . Then sacred Hate let my Loue thee embrace , And , to an Habit grow'n , inhabit mee , Sith thou flow'st from the Fountes of Loue , & Grace , O let my love be ever backt by thee ; Then Ill from Loue ( so backt ) wil ever flee . Sinfull Hate i● hatefull ●ut gratious hate is behoo●ull . It is a feaver of the Minde to hate , That 's hate to Loue , but when they both agree They doe preserve the Soule in perfect state , Whilst Ill of Ills they quite annihilate . Then hate ( my Soule ) that thou maist ever love That which this Hate doth loue , with loue intire , That is , al good below , much more aboue , Wherto this hate through loue would faine aspire ; For perfect Love inflames iust Hates desire . No otherwise then Water hott or cold , Simil. Though in some sorte it doth oppung the fire , Yet makes the flames thereof more manifold , When it is cast thereon , so as it should . Thus Ire and Hatred may be good or ill Envy is a branch of iniustice . According to their obiects ; And Envy ( Their aie - familier ) doth follow still Hatred and Ire , to make a Trinity ; Ire & Hatred the Parent● of Envy . Which may be vs'd well , ill , or neut'rally : It is well vs'd for Gods foes good successe , But ill , when it anothers good doth eye , And neut'rally when it doth not transgresse The boundes of Love , for loving more or lesse . Envy is oppo●●t to Mercy . Shee is to Mercie alwaies opposit In her true kinde ; for Mercy stil doth grieue At others harmes ; but envi's glad of it , And pines with paine , when others wel doe thriue● Yea liues in death , when others liue to liue . Some envy others gains , that hinder theirs ; Some , others weale , when they cannot arriue Vnto the like : some , other that aspires To that they sought , but faild of their desires . But some there are that envy others good , Without respect of their owne benefit , Only because they think their fate 's withstoode When others on the least good fortune hit , Or doe the least good , getting praise for it : The envy of the divel what This is the envie , than which none is worse , Ev'n that of Sathan , for Men most vnfit , This is the envie that incurres his curse , That from Heav'n for the like did Angels force . It is safer to be conversant with a Tyrant , then with the envious person for the one takes away but life but the other honor and good name . For envies eies pry most of al on praise , The noblest goods , goods of the noblest Minde They most envie ; and stil themselues they raise To highest vertue , where they ( fixt ) it finde ; Heereat the teeth of envie most doe grinde : For looke how much the Minde the Corpes excels , And the Mindes riches are of rarer kinde ; So much the more the hart of envie swels , At those that haue these goods , then any els . Shee is Prides second selfe , or other name , Monsters distinct , yet vndiuiduall ; In heav'n and earth hath wel appeer'd the same , For both made heau'nly Lucifer to fall ; So doe they Lucifers terrestrial : Pride 's more apparant , for it needs must swel ; Envy is more obscure , then Pride . But envy euer lines Prides Pectorall : Pride 's as the high'st , envie the lowest hell ; Worse Hags than either , can in neither dwel . Pride , before all desires to be preferr'd ; If anie therefore be preferr'd before , Shee instantly is with fel envie stirr'd ; And the more rise , her envie is the more . Though Meeknes mount , prids hart doth ake therfore : For shee thinkes , only shee doth al excel , Then others excellence her heart must gore : As others heav'n on earth , is Envies hell ; So others rising makes Pride still to swell . For , where there is no sunne , no shadow is ; And , where 's no weale , or glory , envi's not : Envy is as the shaddow of vertue . Shee feedes on her owne hart , and others blisse , Shee skornes to looke so low as to their lot That are of Fortune , or the world forgot : Therefore shee lurkes about the Courtes of Kings , Envies natural home is in Kings Courts . ( Whose Crownes are ever subiect to her shot ) There like a Snake , that hisses not , shee stings , And oft ere shee is seene Confusion bringes . For , not without iust cause doe Poets faine That shee ( as one of the infernall broode ) Doth poison sucke , to vomit it againe , And makes of Snakes her flesh-consuming foode ; Ovid. Met. l. 2. Simul● Which makes her like a blind-worme , without bloud : Who often creepeth like this abiect Worme , Not wotting which way , each way but the good : And in Preferments way shee doth enorme All feete shee meets with , which none can reforme . Envie therefore the hart doth macerate , The envious are ashamed to bewray their envie . Because the Tongue dares not the griefe disclose , That makes that griefe still on the hart to grate , Which the leane looke alone in silence shoes ; Yet eies shrinke in ( as loth to tell the woes ) Such lookes hath the envious . And looke ascue , as if in looking straight They might directly so discouer those , All which makes woe to haue the greater waight The soule and bodie so to over-fraight . Bion. One said , beholding one with envie pin'd , I know not by thy lookes ( which all doe loth ) If they fare well or thou ill ; for thy Minde Is vext alike , alike thou look'st for both : Which subtill speech included simple troth ; Envy is as much grieued for others good as her owne hurt . For , envi's griev'd no lesse for others good Then for her proper ill ; and is as wroth For others praise , as if hers were with-stood , And for both , sucks alike her Subiectes bloud . Shee envies all to all , except envie , And that shee envies to , if it exceede ; Like Argus , shee nere sleepes but when her eie Is charm'd by Mercuries sweete sounding Reede ; Envy flattered sleepes for a while . " For envie flattered is well agreed : When all respect is had of her and hers , And all neglected els , her All to feede , No more , till shee neglected be , shee stirres ; Then as before her selfe shee straight bestirres . The sunne at highest shee resembles right ( Though base shee be and darke as nether Hell ) Simil. For as the sunne obscureth things most bright , And makes the light of things obscure , excell : So envie seeks men famous most to quell , Before how many the more the envious person slandereth a man , the more high in glory hath he plac'd the crown of the slandered if he take it patiently . And praiseth most , men least deserving praise , Such as their deerest fame to shame doe sell ; All such ( if any at all ) shee most doth raise , And all men els , doth most of all dispraise . The more Men want of what they faine would bee , The more their want with envie is supplide , The lesse , if prowde , they are in their degree The lesse they can their betters farre , abide ; " And horse prowd Beggars , they like Kings will ride . Each Vice caries with it its own torment . Now as each Vice doth in it beare about An inbred plague : so in this doth reside The plague of plagues ; to weare it selfe quite out With fretting gainst the rich or roiall Rowt . The envious , privie to their owne defects , Doe witnesse to themselues their small esteeme , For which the World , they see , them still reiects , Through which they inly burst with griefe extreme , The envious condemne themselues for most vnworthy men . No affection is lesse disclosed then envy But dare not let the world them envious deeme . For , no Affect is lesse disclos'd then this , Because it makes men lesse then worthlesse seeme , Therefore the much more dolorous it is ; " For griefes doe breake the heart if vent they misse . What Common-weales , and mighty Monarchies , What glorious Kings , and famous Generals , Yea ( which is strange ) what heau'nly Hirarchies Whose wretched state and miserable fals ( By envie wrought ) remaine in Capitals ! Whence all may see , how actiue and how fell This Furie is , who rests in Funerals : Or when on earth Men rest i● such an Hell , Envies rest in funerals . That to th' infernall may be Paralell . Envie is the parent of Iealousie . FRom Envy springs ay-watchful Iealousie , ( Ore-plus of Loue , as iealous Lovers would ) Which ( worse then Hell ) hates al Rivalitie , And cannot brooke that any other should Possesse that wee or ours would , or doe hold : Yet some restraine it onely vnto Loue ; For being ( as they say ) more manifold , It Obtrectation is Iealousie in the largest Sense . Obtrectation hight , which who doth prove Shal finde the Minde vnlike it selfe to moue . For , she can thinke of nought but that alone That makes her iealous , and when shee 's restrain'd Of former freedome , shee is not her owne ; But like a Body bound t' a Racke , is pain'd , And thinks of nought but paine be'ng so constrain'd : This is the Linx in Loue that never sleepes , Iealousie a Linx in loue . And oft ( too oft ) by Lust is entertain'd , Who through nine walles of Mudd , or Mettle peeps , And so ( like Argus ) Loves beloved keepes . Now ; as the thinges belov'd are good or badd ,

Iealousy good or bad according to her obiect .

How Iealousie is good .

So iealousie is good or badd thereby . If Men be iealous of their thoughts that gadd From the chiefe - Good , good is that iealousie ; And in a Prince t is no impiety , When he suspects Ambition in his State ; Nor in the mari'd is t an Heresy , If loving - iealousie without debate Doe keepe each others Love from cause of hate . Like may bee sedd of Parents , Kinne , and Frendes , So longe as it aymes but at like respect , An harmelesse iealousie , from harme defends Those whom they governe , and by kinde affect : Such ieal'usie doth in God our good effect ; Gods iealousy touching vs doth procure our good . Which makes him watch vs , where wee wake or sleepe , Who in his loue thereby doth vs protect , From al those vnseene ills that on vs creepe , And by the same his honor safe doth keepe . But iealousie conceau'd through cause vniust , Evil Iealou●●● Be it in Weddlocke , Freindshippe , or where not , Makes Loue a Languishment ; for false mistrust Is not by God , but by his Foe begott , Which Loue with Lust doth evermore besott : Hence come the Quarrells twixt the mari'd Paires , When they through iealousie are overshott , This makes Affraies too oft of great Affaires ,

Quarrells raised through Suspition causlesse .

Iealousy , what .

And ruynes that which loyal Love repaires . The fell disturber of Loves sweete repose , Copesmate of Care , tormenter of the Minde , The Canker of faire Venus sweetest Rose , The Racke that over-racks the over-kinde , The over-watchful Eye of Loue stil blinde : The Hart of Caution wherein ay are bredd The vital Sp'rites of Arte to State assign'd ; Soule of Regard , alive when it seemes deade , All this is Iealousie that holds the Heade . The Caucasus whereto Loues Hart is bound , Prov. 6.34 . The Vulture which the thoughts thereof devoures , The Primum mobile which turneth round The Braine , which to the rest vnrest procures , A Sore which nought , that 's good for ought , recures , That 's Mummy made of the meere Hart of Love , A temp'rall Hell , whose torment still eudures , The Pennaunce of Mistrust , which Lovers proue , All this is Iealousie which I reprove . And now to ende ( where we should haue begunne When we began to touch corrupt Affects ) With Pride , because from her al Vice doth runne Ecles . 10.14.19 . ( As from the Fountaine ) which the Soule infects ; Which may be thus describ'd by her effects : A swelling of the Hart which doth proceede Pride what . From Selfe-conceite , that gainst the Soule reflects , And showes more glorious then it is indeede , Which makes vs thinke our gifts al mens exceede . The proude person hates pride in all but in himself . THis Prodigie , this more then mounstrous Pride , This Soules envenomn'd Botch , This Sourse of Sinne , Can nothing lesse than hir owne selfe abide , When shee doth see her selfe another in : If shee her selfe doth hate , what can shee wynne But hate of all , that see her as shee is ? Still loth'd may shee be , for had shee not byn , We stil had liv'd in earthly Heavens blisse , And Lucifer held heav'nly Paradis . Sith Man was made a creature sociable , And that his liues-ioy should therein consist , What vice in man is more detestable , Then that which doth this ioy of life resist ? For Pride , as if shee were with nature blist Pride holdes all in scorne but her selfe . That farre surmounted more then half-divine , Scornes al Humanity ; if so , what is t On Earth that shee thinks ( be'ng so superfine ) Worthie to suite her , but alone to reigne ? Shee ( swelling Toade ) lookes with disdainful Eyes If Humility be the mother of true piety , what is Pride , her contrary ? On highest things that are sublunarie , And ( Lunatick ) aboue the Moone doth rise In minde , though she mindes nought but villany , So to aspire to highest Dignitie : Therefore the most prowde are most ignorant Of wisedomes hid in blest Theologie , Because they meerely minde things miscreant , As earthly pompe , and port extravagant . If not impossible , yet hard it is , For the most learn'd and lowly wel to know Themselues in ev'ry part , and not to misse ; Then sith the Prowd doe never looke so low , That skil nere comes but with their overthrow : The proud are taught to know themselues by their proper overthrow . For they by nature are most prone to pride That know all but themselues ; and yet doe show They know themselues too wel , for , nought beside They loue ; which loue , that knowledge doth misguid . For who so lookes with well-descerning eies ( If he be mortal , be he what he wil ) Into him selfe , he wil him selfe despise ; For in him selfe he findeth nought but ill , He that know● himselfe best esteemes himselfe least . Corrupting Soule and Body , Minde , and Will : The best shall finde but matter too too bad To humble them , and so to keepe them still ; The worst shal see ynough to make them mad , Seeing themselues through Ill , so ill-bestad . Al vnder Heav'n mans pride hath made so vile , So fraile , so ful of sorrow and vexation , All vnder the Sunne is vanity and vexation of Spirit . Eccles. 1. That should a Man possesse al , yet the while He should possesse but temporall damnation ; And with it likely divine indignation . Can Men be prowde then , of an earthly hell , Affording nought but griefe and molestation ? Or can their harts with Pride and Sorrow swell When one puffes vp , the other downe doth quel ? Proude men are senselesse in the strictest sense . If so they can , it is for want of sense To feele the griefes that are most sensible ; And senselesse Soules haue no preheminence Of humane Nature ; nor extensible To brutish , which is not insensible : Then what are proud Soules by this iust accounte But either deade , or comprehensible In that of Plants ; which from Earth cannot mount , But that a worthlesse Wren may them surmount . The Eyes that Sunne-bright Robes , or smoke of praise Doe dimme , are feeble-sighted , and such Eyes Cannot themselues as high as Heaven raise , Nor pierce to Hell which in their Owner * * The proude haue Hell with the Prince thereof abiding in their hartes . lies : For if they would or could in any wise , Pride could not possibly surprise their Hart , For Heav'n they would admire , and Hell despise , And from that Hell they would their Eyes convert● To highest Heav'n , and from it nere divert . Simil. But as the Toade to venome turnes her foode ( How pure so ere it be ) shee feedeth on : So Pride turnes Vertue to her venom'd moode , Then which no prid 's more neere Damnation ; Spirituall pride God doth most detest . For sp'ritual pride God hates as he doth none : Which pride is Luciferian , and the fall Of those , whose Soules are with it over gon , Shal be like Lucifers , for no one shall Over-weening , an odious Vice . Be sav'd that weenes his vertue passeth all . Pride is a winde that makes the Soule to swell , And without Issue it the same wil rend : Therefore the proude their owne perfections tell ; Yea , onely tell of what them most commend , And with whom not , for praise they stil contend ; Prov● 13.10 . Which if they misse , or others praised more , Out goth that wind , ( which they with thundrings send ) Against al those that are preferr'd before , And as distracted , raile , and rave , and rore . Doth Pride a Tenent hold , it must be so , Although it cutt the Throate of Reason quite ; The proude obstinate in their opinion . All her opinions can abide no No : And though them to defend shee hath no might , Yet to defend them shee wil rage and fight : No time , no truth , nor no authoritie , Shal putt Pride , if shee wrong be , in the right ; For shee desires to haue the masterie In al , that al may give her dignitie . Nothing so much shee dreades , as to be deem'd Any's inferior in any thing ; This makes her loth to learne , sith shee hath seem'd To know much more then al , by her learning : She a a Reproofs do enrage the proud , though for their good bestowed . scornes reproofes that information bring ; Her Vices shee wil haue for Vertues tane , Or like a Serpent shee wil hisse and sting , Blaspheme and what not , for shee 's most profane , And if shee can , be her impugners bane . The frendshippe is as dang'rous as vnsure , Where * * The proude man , the drunckard and the Coward are nought to make f●ends of ; the proud will scorne thee if he out start thee in fortunes , the drunkard wil in wine bewray thy secrts , for what is in the ha●t of the sober , is in the tongue of a drunkard , & the Coward dares not speake one word in defence of thy reputation though hee heare it slanderously depraved . Pride hath any place in any frend , Pride wil the downfall of a friend procure If by such fall the proude friende may ascend , For al his frenshippe to himselfe doth tend ; Comes good from him , to him must goe the praise , As if good in him did begin and end ; So robbes God of his glorie many waies , And faine aboue his God himselfe would raise . If he with fained modestie doth vaile His height of Pride , and doth himselfe dispraise , T is but the higher to advance the Saile Of swelling Pride , which he to Cloudes doth raise , Nay thunder-cracks the Clouds , that clouds his praise : The highest Heau'ns ( he weenes , ) must giue it way Vnto the Throne where perfect glorie staies , Sith the Earth cannot hould her , Hell must and can . And there sitt cheeke by Iowle with Glorie ay ; This , Pride desires , and those that her obay . If shee associate Learning , shee wil leade That Heav'nly Lady into Hellish waies ; Then shee misledd , each Soule must needes misleade That on her seeming-wel-stai'd Iudgment staies ; Pride the Fountaine of all Heresies . Hence spring al Heresies ; which Pride doth raise : For lett a Scholer famous for his skill Maintaine dam'd Error , he for peevish praise Wil ransacke Bookes and Braines to do it still , Though he thereby his Soule with Millions spill . For should we harrow al the Soules of those , The Soules of al the Heades of Heresies , We shal finde Pride did thereto them dispose , That they might liue to al * * If a man live Soule & Bodie in Hell to all eternities that his name may live in the mouthes of men to all posterities , he hath but an hellish purchase . Posterities In Mouthes of Men , though but for Blasphemies : Knowledge puffes vp , and if the dewes of Grace Swage not the swelling , it so high wil rise , That Earth nor Heav'n shal hold it in that case , Till Hell doth take it downe and it embrace . The knowledge of the Best consists in Each man seemes to know more then he doth . show , This Man is wise compar'd with one more fond ; Yet this great wise man nothing lesse doth know Then he would seeme to know , and vnderstand : Suffizeth him he beares the World in hand That he is wise and learned ; Nothing lesse : But wise in this , that can Mens thoughts command To thinke him wise , when should he truth confesse , His wisedome were but wel-cloakt foolishnesse . Latine and Greeke are but Tongues naturall , Which helpe , but not su●fise to make men wise ; For the effect of speech is al in all , * * Eccl. 39.1 . ● . 3 Sound Sentence , which from wise Collections rise Of diverse Doctrines , which Witt wel applies : Then he that hath but Tongues ( though all that are ) Not the tongs but the matter contained in them make men learned . And not the wisdomes which those Tongues comprise , May amongst fooles be held a Doctor rare , But with the wise al Tongue , and nothing spare . Giue me the Man that knowes more then a Man , Yet thinkes he knoweth no more then a Beast : Giue me him ( quoth I ) where is Wee may light a Torch at none day & seeke such a one among a multitude & yet misle to finde him . he ? and who can Give me that Gifte , sith such are al diceast , Or if they bee , not to be found at least ? Sage Socrates is deade , and with him gon His Pupills that knew more then al the rest , Yet thought they knew farre lesse then ev'ry one , But now al seeme to know , yet know doth none . O! had a man al learning in his braine , And were to heare or see the wondrous Writt Of some deepe Doctors , he should track them plaine From place to place where they haue borrowed it , And nought their owne ( perhaps ) but what 's vnfitt : Yet as if all were b b

As if wisdome and learning were buried in them .

For they haue the name of wisedome , but there be but few that haue the knowledg of her Ec. 6.22 .

theirs , they are admir'd , As if their Sculls ensconst al skill and Witt , Or with some sacred furie were inspir'd , When as ( God wott ) their Witt is al-bemir'd . Wee shall bee modest if wee take not that vpon vs which we haue not , and brag not of that which we haue . Yet all take on , as if all were their owne , So t is , all thinke , or few know otherwise , Which few perhaps as well as they haue stolne , ( Borrow'd I would say ) but yet they are wise Not to detect each others pilferies : The greatest skill these present times affoord Is others * * If any where I haue followed our newe learning and Time in their fashion , Time and Learning ought the more to favor me , considering how little I am beholding to them both sayings cleanely to comprise In ours : so that it be not word for word , Which wit with moderne wisedome doth accorde . But say a Man knew al , that Man can know , Yet doth the a a The Divels knowledge far exceedes mans . Divell know more then that Man ; What cause of pride then can it be to show Lesse knowledge and more pride then dam'd Sathan , Who hath obseru'd all since the World began ; Nor doe the Elementes repugnance marre His wits ; for he of Aire consists , and can Command the same : But in b b The warr of the Elements in man mars his wit . Man so they warre That he is taken Follies Prisoner . Who knowes nought in the Cause but in th' effect ; The Divels knowledge to the cause extends , Who enters Natures Brest , and doth select All secrets of the same , to secret endes : For he th' Abysse of Causes darke descendes , The Divel can looke into all the hidden causes of nature . And with his Owles-eies ( that see best in darke ) Those Causes to the Causer comprehendes , And how they are togither linckt , doth marke ; Yet is lesse prowde of this , then some meane Clarke . Yet he can wonders worke amusing all , For having view'd the forces of all thinges , How the Divell workes wonders . Whether celestiall or terrestriall , And with most curious search their true workings , Their forces he with sleight togither brings , And actiue to their passiue powres doth binde , Yea one another so togither minges , That it brings foorth ( by sympathie of kinde ) Wonders surmounting all conceite of minde . No one excels him ( but that Three in One ) In wondrous workes , which may amaze the wise ; But that same onely-wise Trin-vnion Workes Miracles , wherein all wonder lies ; For Miracles aboue all Wonders rise , The Divels wonders are Mira , non Miracula . Sith they are truely supernaturall ; But Wonders he to Natures Secrets ties : Then wonders simplie are but naturall , But Miracles meere Metaphysicall . But be it that some * * Elixer-makers , a golden yet beggarly corporation● for they are as poore as a Poet. Begger can extract By distillation or some other meane The Quintessence of any thing ; That Acte Suffiseth him to be as prowde as meane : And though the starueling be as lewd as leane , Yet thinkes he Kings should feede and make him fat , Nay , doe him homage : O base Thing vncleane ! Canst thou for this , thinke thou deservest that ? Or can a The skill i● Earthly and earth is the basest of Elements . skill so base , thee so inflate ? What Brest coulde bound thy Heart then , if thou couldst Make the Elixer , which so many marre ? It 's past most probable● , that then thou wouldst Seeke to be Deifide , or els turne starre , That Dull-heades might adore thee from afarre : It is a Because it tends to the attainment of riches , which in this worlde are of most estimation . skill indeede of rich esteeme , And worthy of the rar'st Philosopher , But could one doe the same , as many seeme , Yet no great wise one he himselfe should deeme . For al his wits to this should be restrain'd ( Sith to worke wonders the whole - man requires ) And though at length ( perhaps ) he it attain'd , Yet should he bee to seeke that Wit desires , In other matters , then these feates by fires . Sage Salomon , whose wisedome wonder wan , Knew al in all , which all in one admires , Eccles. 1. Yet knew that all was vaine , and he a man Vainer then Vanitie , that nothing can . Our knowledge is so slender , and so fraile , That the least pride cannot depend thereon ; Pride breaks our Connings necke , which oft doth faile To hold aright the nature of one Stone , Much lesse to know the kindes of ev'ry one . Compare the All we know , with the least part Of that we know not , wee shall see , alone God only and alone is wise . That God is wise : And men are voide of Art , And blinde in wit and will , in Minde , and Hart. Be he a Pleader , and a wordie Man ( Whose Winde the true Elixer is ; for it The Aire to a a

Some lawyers sell both their silence and speech .

Immoderate desire of having , & honor be enemies , & can hold no congruency in one man togither .

If it be an in●allible token of health , when the Physitions be poore , them is it a true sign of contention ( a states disease ) when Lawyers bee rich .

Aurum transmute lightly can ) If once he gets a name for law-ful wit , Hee thinkes high pride for him alone is fit : Convoies of Angels , then must help the most Vnto his speech ; for he makes benefit Of ev'ry word ; for not one shal be lost , Or if it be , the next shall quit that cost . Vp goe his Babell-Towres of Pompe and Pride , That to the High'st he may next neighbour be ; No neighbour neeres him , his grounds are so wide , Then not a Nod without a treble fee , An Angell ( though most bright ) he cannot see : Verie manie laws are notes of a corrupte Common weale Tacit. And yet to know the Law , is but to know How Men should liue , and without Law agree : Which , Reason to the simplest Soule doth show ; Then pride is farre too high , for skill so low . But though the Lawyer liues by others losse , And hath no place in Platoes Common-weale , Yet if he will not Cato in R●me forbad al to be called to the Barre that were found eloquent in a bad cause crosse Law , for the crosse That no Man hates , but all doe loue to feele ; Hee 's worthy of the * * Money . The duty of Lawes and Lawyers . Crosse sweete Comforts Seale : For Lawyers ought ( like Lawes ) to make Men good , And who are in the wronge , or Right , reveale : Then are they worthy of al liuelyhood , That make men liue in perfect Brotherhood . But , that a Petti-fogging prating patch , That gropes the b b Petty-foggers the grand disturbers of good mens quiet . Law for nothing but for Galles , Should be so prowde as if he had no match , For tossing Lawes as they were Tennis - Bals , This vexeth God and Good-men at the Galles : Yet such there are , ( too many such there are , ) Who are the Seedes-men of Litigious Bralls : And are so prowde that by the Lawes they dare Contend with Crassus , though they nought cāspare . I graunt the Law to bee an holy thing , Worthy of reverence and all regard ; But the abuse of c c If hee ought to be punished which offereth to corrupt a Iudge with guiftes , howe much more ought he which goeth about to blind his iudgment wi●h lies , or eloquence : because a vertuous Iudge wil not be corrupted with the first , but he may be deceived by the last . Law ( and so of King ) By such as will abuse both for reward , Is dam'd ; hard tearme ! yet that course is more hard : Can such finde patrones , such course to protect ? They can and doe , but would they might be barr'd From Barres , or that ore Barres they might be peckt , El● at Barres with as hard a doome be checkt . Hinc ille Lachrymae ! ô griefe of griefes ! My Muse be mute , defile not thine owne Nest : O let the longest Largs be shortest Briefes In this discordant Note , and turne the Wrest ; So that this Pride in whom so ere is notable . for she wil be seene , being still overseene . Note by thee bee nere exprest : Canst thou my Muse ? canst thou my cruel Muse Make Men , the Muses Minions detest ? Forbeare , forbeare thy Soules loue to abuse , Or touch that tenderly which thou dost vse . I st possible a Poet should bee proude , That for the most part is past passing poore ? That can paint Vice with & without a Cloude , And be'ng most vgly , make her vgly more , Can he be proude ? & only b b Proud of a conning invectiue against pride . proude therfore ! It cannot be in sense , and Poets are Sense-masters subtilized by their Lore ; Yet t is too true that scarse one Poet rare Is free from Pride , though Back be leane as bare . Poetry no skil humane . I cannot but confesse the Skill's divine ; For , holy Raptures must the Head entrance , Before the Hand can draw one lasting Line , That can the glory of the Muse advance ; And sacred Furies with the thoughts must dance , To leade them Measures of a stately kinde , Or iocond Gigges : Then , if Pride with them prance Shee wil be foremost , then shame comes behinde , Both which disgrace the motions of the minde . Wilt thou be lofty Muse ? then scale the Mount Where Ioues high - Alter On the topp of Olimpus at the foote whereof runs Helicon . stands ; and on the same Offer thou lowly , that which doth surmount The reach of Vulgars , in no vulgar Flame : There sacrifize to Ioue thy fairest fame In lowest depth of high'st humilitie ; Humility is the surest foundation for the highest glory . Humility that can advance thy name To highest height of immortalitie , Embosom'd by diuinest Dëitie . Art great with yonge with numbers infinite The least of which hath pow'r to peirce the Skie ? Yet lowly be , that the wombe of thy Witt That rare Conception may yeeld readilie , Their mother so to glad and glorifie ; Thou art from Heav'n my Muse , them be thou such , As Heau'nly be , ful of humilitie ; Is thy skill much ? be d d

Humility doth best become the highest knowledge .

Extreame precisenes or affectation in words & stile doth quench the heate of our invention and bridleth the freedome of our witts . Wee must vse words as wee vse Coyne , that is , those that be common and currant ; It is dangerous to coine without priviledg .

meeke then more than much , For Pride's most dam'd , that heav'nly thinges doth touch . Plunge thee ore head and eares in Helicon , Dyue to the Bottome of that famous Fludd , Although it were as deepe as Acheron , Thence make thy fame vp-dive although withstood With weeds of Ignorance , & Envies Mudd : But though thy fame faire Sol should equalize For height and glorie , yet let al thy good Consist in that , If thou woul'st thou could'st rise , But lou'st bum-basted mountings to dispise . Yet let me giue this Poesie is the Caesar of Speech . Caesar but his due ( Caesar of speech that monarchizeth Eares ) Sweete Poesie , that can al Soules subdue , To Passions , causing ioy or forcing Teares , And to it selfe each glorious sp'rite endeeres : It is a speech of most maiestike state , As by a wel-pen'd Poëm wel appeeres ; Poesie more perdurable then Pros● . Then Prose , more cleanely coucht & dilicate , And if wel done , shal liue a longer Date . For , it doth flow more fluent from the Tonge , In which respect it wel may tearmed be , ( Having a Cadence musicall among ) A speech melodious ful of harmonee , Or Eare-enchanting matchlesse melodee : Succinct it is , and easier to retaine ( Sith with our Some Philosophers supposed our soules to be musicke , some others Number . sp'rits it better doth agree ) Then , that which tedious ambage doth containe , Albe't the Witt therein did more then raigne . It s deckt with Coulors fresh , and figures fine , Which doth the Iudgment ay inveagle so ( Making the Eare to it of force incline ) That b b Poesie inveagles ●he iudgment to assent to her assertion● . Iudgment often doth her selfe forgoe , And like Waxe , bends Opinion to and fro ; In Prose the speech is not so voluble , Because the Tongue in numbers doth not flo , Ne yet the accent halfe so tunable , Then , to our spirites much lesse sutable . And , for it s ofter vs'd , it cloies the Eare Be'ng not contriv'd with Measures musicall , And not alow'd that beauty Verse doth beare , Nor yet the Cadence so harmonicall , Much lesse the Relifh , and double-relish words of arte incident to the Soule-inchanting Arte of musicke . relish so Angelicall : It s not adorn'd with choise of such sweete Wordes ( Words that haue pow'r to sweeten bitter'st Gall ) Nor licence't that fine Phrase , Arte Verse affords , Which makes huge Depthes , oft times , of shallow Foorde● ● Therfore the Poets from the Worlds first Age , As best persuaders , whose sweete Eloquence ( They playing best partes on this Earthly Stage ) Was the first retorick borne of Sapience , That glorie giues to Wisedomes influence : Oracles delivered alwaies in Verse . Herehence it came that divine Oracles ( Apollos speech of highest excellence ) Were stil exprest in measur'd Syllables , The voice of Wisdomes truest Vocables . In which respect , t' was meet'st to make Records Of memorable Accidents of Time , Of Princes liues and actions of great Lordes , Which Poets first did Chronicle in Rime ; And farre aboue Chronography did clyme : For they were first of al that did observe ( Though Poets now are neither flush nor Prime ) The workes of Nature for Mans vse to serve , But now gainst Nature their works make them d d They give those men fame that recompence them with famine . sterve . They searcht the causes of things generable , With their effects and distinct properties ; And made them ( by their skill ) demonstrable , Mounting from thence vnto the loftie skies , To note their motions and what in them lies : They first did finde the Heav'ns plurality , Poets ●irst found the distinction of the Spheares . And how they did each other so comprise That in their motion they made melody , Caus'd by their closnesse and obduracy . Yea , sought to finde each substance seperate , And in their search they were most curious Of divine Essenses to know the state , Which having found● were most laborious Them to expresse in Poems precious : They were therefore the first Astronomers● Poets were the first Astronomers Metaphisicks , and Philosophers . ( That travell'd through the Heau'ns from house to house ) First Metaphisicks and Philosophers , Vnfolding Heav'n & Earth , Sun , Moone , & Starre● . Thus much for Poets , and sweete Poesie , In whose praise never can be said too much : Yet Pride their praise may blemish vtterly , For she defiles like pitch what she doth tuch : And maks both heau'n & earth at it to grutch : For no Perfection can be toucht with pride But it wil looke as if it were not such , Deform'd in fauour , which none can abide ; For Grace is base being thus double dide . But that which grates my Galle , and mads my Muse , Is ( ah that ever such iust cause should Bee ) The stewe● once stoode where now Play-houses stand . To see a Player at the put-downe stewes Put vp his Peacockes Taile for al to see , And for his hellish voice , as prowde as hee ; The Peacock . What Peacocke art thou prowd ? Wherfore ? because Thou Parrat-like canst speake what is taught thee : A Poet must teach thee from clause to clause , Or thou wilt breake Pronunciations Lawes . Lies al thy vertue in thy Tongue stil taught , And yet art prowd ? alas poore skum of pride ! Peacocke , looke to thy legs and be not haught , No patience can least pride in thee abide ; Neither delighteth he in any mans legs . Psal. 147.10 . Looke not vpon thy Legs from side to side To make thee prowder , though in Buskine fine , Or silke in graine the same be beautifide ; For Painters though they haue no skil divine , Can make as faire a legge , or limbe as thine . Good God ! that euer pride should stoope so low , That is by nature so exceeding hie : Base pride , didst thou thy selfe , or others know , Wouldst thou in harts of Apish Actors lie , That for a Reproofes wher they are wel deserved , must bee well pa●ed . Cue wil sel their Qualitie ? Yet they through thy perswasion ( being strong ) Doe weene they merit immortality , Onely because ( forsooth ) they vse their b b Meant of those that haue nothing to commende them but affected acting , & offensiue mouthing . Tongue , To speake as they are taught , or right or wronge . If pride ascende the stage ( ô base ascent ) Al men may see her , for nought comes thereon But to be seene , and where Vice should be shent , Yea , made most odious to ev'ry one , In blazing her by demonstration Then pride that is more then most vicious , Should there endure open damnation , And so shee doth , for shee 's most odious In Men most base , that are ambitious . Players , I loue yee , and your Qualitie , As ye are Men , that pass time not abus'd : And c c W. S. R B. some I loue for d d Simonides saith , that painting is a dumb Poesy , & Poesy● a speaking painting . painting , poesie , And say fell Fortune cannot be excus'd , That hath for better vses you refus'd : Wit , Courage , good-shape , good partes , and all good , As long as al these goods are no worse vs'd , And though the stage doth staine pure gent●e bloud , Yet Roscius wa● said for his excellency in his quality , to be only worthie to come on the stage , and for his honesty to be more worthy than to come theron . generous yee are in minde and moode . Your Qualitie , as fa●●e as it reproues The World of Vice , and grosse incongruence Is good ; and good , the good by nature loues , As f f ●her is good vse of plaies & pastimes in a Cōmō-weale for thereby those that are most vncivill , p●one to moue war and dissention , are by these recreations accustomed to loue peace & ease . Tac 14. An. Ca 6. recreating in and outward sense ; And so deserving praise and recompence : But if pride ( otherwise then morally ) Be acted by you , you doe all incense To morta●l hate ; if all ha●e mortally , Princes , much more Players they vilifie . But Pride hath skil to worke on baser Skils , For each Bagg-piper , if expert he be , Pride fils his Soule , as he his Bag-pipe fils , For he supposeth he and none but hee Should be advanc'd ; For what ? For Rogueree . Hee can repine , and say that men of Though these words be vnfit ●or his mouth yet he fits his mouth to these words partes Are not esteem'd ; Goe base Drone , durtie Bee , Rest thou in dung , too good for thy deserts ; For durt to durt should goe , and praise to Artes . Though no man can more willingly commende The Soule-reioycing sound of Musickes voice , Faire figure of that blisse that nere shall end , Which makes our sorrowing Soules ( like it ) reioice ; The ende of Artes giues them their true valuation . Yet at the best it s but a pleasure choise To make vs game , when wee are woe-begon ; It is too light graue Artes to counterpoise , Then no cause is there to bee prowde thereon Albe't thou wert as good as Amphion . Pride , wilt thou still be subiect to my Muse ? Be subiect to her stil , and so to me : But now shee should ( if shee did well ) refuse Longer to haue to doe with cursed Thee ; For shee hath found thee in the low'st degree , The Hangman sav'd , whose ba●●●esse doth surpasse : Yet he of London , that detested He Gentlemen should hate Pride ●owe , sith she is become the Hangmans loue . ( Whose hart is made of Flint , and face of Brasse ) Of decollation brags , but let that passe . Then pride farewel , base beastly pride farewel , Or fa●e farre worse , then ill in worst degree , Sith thou scorn'st not in such an hart to dwell , That by the fruit liues of the Gallow tree : Who wil not scorne now to be toucht by thee ? Sincke to Earthes Bowels from her burd'ned Brest , ( For on the Earth thou canst no lower bee ) Sith Hell 's thy Spheare wher thou should'st ever rest , Hell , the home of Pride . For , on the Earth thou mov'st but to vnrest . Thus having past these Passions of the Soule , That are as founts from whence the lesser flow ; We are arrived ( through faire waies and fowle ) Vnto the third Wombe situate below The third wombe . The Midrife ; where the growing pow'r doth grow : But for it is so farre remov'd from thence From whence the Soule doth her arch-wonders show , ( Namely the Seate of the Intelligence ) Wee 'l balke the same for its impertinence . Referring it vnto Anatomists , Who marke each Mortesse of the Bodies frame , The Pynns , the Tenons , Beams , Bolts , Windings , Iists , All which they marke when they doe it vnframe : To these Crafts-masters , I referre the same ; Suffizeth me to looke with my right * * Of mine vnderstanding . Eye ( Though it dimme sighted be and so to blame ) Into the Seate of each soules facultie , Fixt to Witts wonder-working Ingeny . Yet as I could I haue the Soule exprest , If not with proper Coulors , yet with such As doe distinguish her kinde from the rest , Which Kind , by kind , in Beasts & Plants doth couch : But to paint her in each least part were much ; Philosophers haue beene to * * All Philosophers have erred touching the Soule . seeke heerein , Although they sought but sleightly her to touch , And haue through Error much abused bin , When her faire Picture they did but begin . Crates . For Crates said , there is no Soule at all , But that by Nature , Bodies moued be : Hippa●ch●s & Leucippus . Hipparchus , and Leucippus , Fire it call , With whom ( in sort ) the Stöickes doe agree : A firie Sp'rite betweene the Atomes Democritus . Democritus wil haue it : and the Aire Diogenes . Some say it is : the Barrell'd Cynick , hee And with him others of another haire , Doe thus depaint the soule , and file her faire . The soule ( say they ) is Aire , the Mouth takes in , Boil'd in the Lights , and temp'red in the Hart , And so the body it throughout doth rin ; This is the soule ( forsooth ) made by their Art . Hippias . Hippias would haue it water , all or part : Heliodorus . Heliodorus held it earth confixt ; And Epicurus said it was a ( ) Namely , a Sp'rite of Fire and Aire commixt : And Zenophontes , earth and water mixt . A diametrical repugnancie of opinions , among the Philosophers touching the soul. Thus ( simple Soules ! ) they make the simple soule fowle , Of simple Elements , or els compound : Meane-while they make her ( most faire creature ) And dimme her glorie which is most renownd , Through mists of Ignorance , which them surround . Others , of other substaunce weene it is , Critias . For Critias with bloud doth it confound , Hippocrates Hippocrates ( that went as wide as this ) Said t was a thin sprite spred through our Bodis . Some , Flesh would haue it with the senses vse ; Some the complexion of the Elements : Galen . And Galen doth not much the same refuse , For to an hot Complexion he assents , For so 's the soule ( saith he ) and not repents : Not that Complexion , ( some say ) but abides In some point of it ; and those Continents They hold the Hart , or Braine , where it resides As Queene enthron'd , and all the body guides . Some Light would haue it , as Heraclitus ; Heraclitus . Others , some thing tide to no certaine place , But wholy present in each part of vs ; Which , whether sprong from the Complexions grace , Or made by God , yet they weene cleer's the case , From Natures lap the same of force must fall . Some others said a Quintessence it was : Some , an vnquiet Nature moving all : A number , some , that it selfe moues , it call . The Caldees say it is a formelesse Force , Which nerthelesse al forms doth apprehend ; And Aristotle doth him selfe inforce Aristotle . To make the same vpon the Corpes depend ; For these his words do sort out to that end : It is ( saith he ) an high perfection Of bodie , that lifes powre doth comprehende , Which vnderstanding giues it , sense , & motion ; This in effect is his description . Plato ( surnam'd divine ) affirm'd , it is Plato . A divine substance which it selfe doth moue , Indu'd with vnderstanding . He doth misse Lesse then the rest , though Truth doth all reproue : And Senec saith the soule is farre aboue Seneca The knowledge of the most intelligent ; Which speech of his Lactantius doth approue , Thus doe they all about the soule dissent , Aswell for substance , as where resident . Hippocrates . For in the braines Hippocrates it puts , Strato . And Strato , in the space betweene the eies ; Diogenes . In the harts hollow veine the Dog it shuts , That alwaies in a Tub enkenell'd lies : Stoickes . The Stoicks say , the Hart doth it comprise : Democritus . In al the body , saith Democritus : In al the brest , say others as vnwise : Hierophilus . In the braines ventricles , saith Hierophilus : Thus al in al were most erronious . Empedocles . Empedocles in bloud the ●ame doth bound : Galen . Galen would haue each limb a soule to haue : Renowned Galen , how wast thou renown'd , That didst thy selfe so foolishly behaue ! Thus for the place they with each other straue , And for the soules continuance no lesse . Epicures . The Epicure the bodie makes her Graue , And dies and lies with it . But some confesse Shee 's capable of everlastingnesse . Pythagoras . Pythagoras , by transmigration Wil haue it everlasting , or at least As long as beasts shal haue creation ; Man is the Horizon between Angels and Beasts● as far from Beasts as Angels . For it doth passe ( saith he ) from Man to beast : What Foole could more ridiculously iest ? Yet he disciples had , and not a few , That this grosse doctrine did with ease disgest ; Therefore no Beasts , these more beasts , euer slue Sith they their frends souls held , for ought they knew . The Stoickes , held the meane twixt Epicures And Pythagoreans : for that soule ( they say ) That 's vicious , whilst the body it immures , Doth die , and with the bodie quite decaie : But if it vertuous be , it liueth aie : Some partes of it ( as Aristotle holdes ) Aristotle . That haue seates corp'ral , with them fal away : But vnderstanding which no Organ holdes , ( As free from filth ) AEternitie infoldes . Thus for their ending or continuance Do they contend ; & no lesse Christians striue Christians differ touching the soules beginning . For their beginning : some , the same advance To heav'n , and say they there did ever liue Since Angels fel. And other some beleeue That one soule doth another propagate : Some others , their commencement do deriue From time that first the Angels were create , Which sacred Austine doth insinuate . Others there be , who constantly affirme That soules created are from day to day , Thomas Aquinas his opinion touching the soules beginning . Which he of Aquine boldly doth confirme : For sith the soule doth forme the bodies clay , It with the bodie must be made , they say . Whereto agrees each moderne Schoole-divine : So that these Men doe from each other stray Touching the soules birth , which they mis-assigne , " For they speake ill that cannot wel define . And Epicures the same doe mortal make : The Pythagoreans it doe transmigrate ; Some say , the heavens do the same retake : Diverse opinions concerning the souls continuance . Some put it into hell , in endlesse date : Others would haue it earth perambulate . Some say there 's but one vniversal soule , Whereof particulars participate ; Which saying Plato doth not much controle ; Plato . But that he would haue either to liue sole . Some , make each Man two distinct soules to haue , The Intellective , and the Sensitive , And that the Sensitiue the parents gave , But the Creator the Intellective : Others , the soule doe of the same deprive , Some make two distinct things of the Soule and vnderstanding . For they the soule and Vnderstanding part . Some make no difference , but doe beleeue The Vnderstanding is the chiefest part ; Thus in Conceite they from each other start . Some suppose that humane soules are portions of the divine nature . Some , held opinion Soules are bred in Heav'n , And of the divine Nature portions are , Deckt with al vertue , by that Nature giv'n , Togeather with al skill & knowledge cleare , Which in that nature ever doe appeare : From whence they did descend to animate Mens bodies , which by nature filthie were ; Which did those pure Soules so cotaminate , That they those Skills & vertues quite forgat . So that they could not vse them further foorth Then they were taught , which made them to suppose That what skill , vertue , or what other woorth Our minds do remember Sciences , not learne them . Plato . The Soule bewrai'd , was but a minding those It had in Heav'n , and so knowes al it knoes : So that the portions of the divine fire Be'ng wel neere quencht by Blood , which then orefloes , Must be rekindled and made to aspire By Doctrine , which the spirit doth desire . Wheron they do conclude , that sith the soule By entring in the Body most vncleane Is made prodigious , and extreamely fowle , To Heav'n cannot a a Truth it selfe faith , no vncleane thing can enter into the heavens . Galat. 5.21 . returne be'ng so obscene , Till it by Discipline , bee purged cleane ; And decked with the rights of her Birth-right , Which to regaine , Instruction is the meane : Or from the Body being parted quight , They may be purg'd , some saie , though most vnright . Now , when we ballance al these Arguments In the sincere Scales of the Sanctuary , Wee finde them viler then Witts Excrements , And lighter then the Skumme of Vanity : For true it is The Blinde eates many a Fly . A Proverb . But that Man hath a Soule , none is so blinde , But sees her almost with Eyes bodily : And that shee 's endlesse the dymst Eyes of Minde By Natures dymest light , may lightly finde . God is a sp'rite , the World a Body is , God and the world are epitomiz'd in man . Both which in Man are plaine Epitomiz'd , Of God hee 's Abstract in that soule of his ; And in his Corps the World is close compriz'd : As if the divine Wisedome had devis'd To bring into a Centers Center all His greatnesse , that cannot be circuliz'd , And the huge magnitude of the Earthes Ball ; For Microcosmos men Man fitly call . Microcosmos . Who in a Minute can the Earth surround , And sincke vnto her Center , then ascend The agilitie , subtilty , and capacity of the Soule . And compasse , with a trice , the Heav'nly Round Yea Heav'n & Earth at once doth comprehend Not touching either ; But doth apprehend A thousand places , without shifting place , And in a moment ascend , and descend To Heav'n & Hell , & each of them embrace ; It selfe being compast in a little space . This , Man can doe without the Bodies aide , Man is said to be man in ●espect of his humane Soule . Then must he doe it as a Man he is ; And in respect of his soule he is said To be a Man , for by that Soule of his And onely by that Soule , he acteth this : When the Minde is busie the outward Senses be at rest . Which seeth when the Bodies eyes be clos'd , And when those Eyes bee ope , oft sight doth misse : It travels when the Body is repos'd , And rests when as the same by Toile's dispos'd . Th' external senses may loose all their pow'r , If but the Instruments of them decay , Yet Life and Reason may continue sure ; But Senses stay not if Life doe not stay , Life & Sense depend vpon the Soule . And Life the soule doth stay or beare away : The more the Corpes decaies , so much the more The soule is strengthned ; which sick-men bewray , Who when their Bodies are most weake and poore , Their Minds reveale most strength , and riches store . The Soule is no Quality but a Substance Then it s a substance and no Qualitee , For Qualities in Substances subsist ; Then that which makes another thing to Bee , No Quality can be , but doth consist In its owne substance , which doth sole exist : Then sith a man 's a man , that is to say A lyving Creature with right Reason blist , He hath a soule that forms , & him doth sway , Else were he but a livelesse Lumpe of Clay . Which soule is Bodilesse , else could it not The Soule is of capacity to comprehend Heaven and Earth . Containe so many Bodies smal and great , By some of which it would be over-shott ; For al this All , were it much more compleate , In it may sit , without place for a Seate . Yet doth our bodie bound it , which is smal , But wert a Corps it could not doe that feate ; For that which can containe Heav'n , earth , and all Which they containe , cannot be corporall . The more it hath , the more it will receiue , The more it holdes , the more it doth desire , The more the soule doth the more it may receiue . The more things bee , it best doth them conceaue , Whether they be distinct or els intire ; All which at once may in the Soule retire Without disturbing or annoying either : All which t' effect doth such a Soule require , That infinite had neede be altogither , The soule is in a sorte infinite . And in a sort the soule can bee no other . We may in Minde conceaue anothers Minde ; Then , that which can conceaue things bodylesse Can be no body ( though pure as the winde ) But meerely Sp'rituall , which may haue egresse Into each Sp'rite , and from thence make regresse , Without those Sp'rites perceaving of the same : We may enter into anothers minde with our mind Then must the substance that makes such accesse Bee immateriall in deede and name ; The soule therefore is of a sp'rituall frame . Two formes at once of quite repugnant kinde No Matter can receaue : but the soule can ; No matter can hold 2. formes at one instant of contrary kindes . Black , White , Fire , Frost , Moist , Dry , these place doe finde Without resistance in the soule of man ; Then soules wee see at Matter nere began : Nay , sith the lesse with Matter we doe mell , The lesse flesh the body hath the more wit the soule hath commonly . The more we vnderstand : it followes than , That nought can more against the soule rebell Then matter , which the soule doth hate as Hell . For , wer 't Materiall , whereof is t made ? If of the Elements , how give they sense That never Life since their creation had ? Much lesse then can they giue Intelligence , That cannot give Sense that is senslesse , nor intel●igence that is vnintellectual In whom nor Life nor sense hath residence : A Body's meerely Passive ; But the Sp'rite Is absolutely Active : And from thence The Bodies Actions doe derive their might , Or els no Limbe could stirr or wrong , or right . And that the soule is an immortall Minde ( Not mortall , like the Body ) doth appeere , That whereas Time in his turnes , vp doth winde The Bodies substance , which those turnes doe weare ; The Soule not subiect to Time . Yet can those motions , the soule nothing steere ; But to more staidnesse , they the same doe turne , And make her more immortall ( as it were ) Who ( like the Pow'r divine ) can Time adiorne , Or make it stay , or it quite overturne . The Time past , present , or to come , are all ( As to the soules sire ) present to the soule , Which makes her matterlesse and immortall ; For that which can stay Time , when he doth rowle , Must be Divine , nought else can Time controule : Time is the Soules subiect Then Time is subiect to the soule ( wee see ) Which as his Sov'raigne him doth over-rule , And though in Time the soule was made to Bee , Yet shee makes Times turnes to her tunes agree . The Soules food ( Truth ) argues shee is immortall like her foode . Beside , her Food doth her immortall make , For mortall Creatures feede on mortall things , As Beastes on Grasse , and Beasts mens hunger slake ; But shee doth feede on Truth , which truely bringes Immortall state without al varyings : For Truth 's as free from al corruption , As from Tymes Turnes & restlesse alterings , Then sith the Soule doth feede on Truth alone , It needs must be immortall in Reason . What soule can doubt her immortality , The doubt of our Soules immortality , prooves their immortality . But such as is immortal ? for that doubt Doth rise from Reas'ns discourse ingeniously ; Then if by Reason shee brought that about That souls are mortal : That soul 's not without The pow'r of Reason : & who hath that pow'r , Must needs be of that rare Coelestial Route , Which Iron Teeth of Time cannot devoure : For Reas'n made Time , and past Time doth endure . God the Fountaine of Reason . No Soule humane but covetts stil to Bee , Which could not be if shee but mortal were : The eternitie past , overwhelmes the Soule as being too great for her capacitie , but that which is to come she can and doth conceave . When shee lookes backe AEternitie to see , Shee sees she cannot past beginnings beare ; But be'ng begun would faine past Time appeere : Then how is it that Men are al so faine If Nature therevnto all doe not steere ? But how is t naturall if it be a a Nature made nothing in vaine . vaine ? And vaine it is , if it doe nought obtaine . If ever thou resolved wer't to dye , Consider how thy Soule discoursed then : Coulde shee perswade her selfe that shee must fly The Soule cannot p●ssiblie perswade her selfe that shee is mortall . ( Sith shee was made of nought ) to nought agen , And as Beastes died , so did mortal Men ? Maugre thy soule while shee doth thus discourse , Shee slipps from al Conclusions , and doth ren Quite from her selfe by Natures proper force , To weigh which way she wends , free'd from her Corse . The damned Epicurean-Libertine At Deathes approach , ( stirr'd vp by Natures might ) No Athist but would faine dye the death of the righteous . To Life immortall would his Soule resigne ; And in his soule resistlesse reasons fight , To proue the soule immortal by Birth-right : Doe what he can his Thoughts to pacifie Whiles they immortal striue to make his Spright , He cannot for his soule them satisfie , But they wil stil beleeve shee cannot die . If one weake thought say thy soul 's but a Blast , That with thy Breath is vapored to nought ; A stronger thought saith it doth ever last , For nought can mortal be , that hath that thought : The Soule is taught by naturall reason , & by the light of nature that shee is immortall . By Reason thus the soule is inly taught . If wandring thoughts perswade that Soules depend On that which Nature in the Bodie wrought , Domestick thoughts against those thoughts contend , And say , Soules Bodilesse can never end . They came from God , to him themselues they lift , They mount as high as they dismounted bee ; Simil. Ev'n as a Fountaine doth her Current shift As high , as it descended , naturallie : So Soules doe mount to him of whome they Bee . Beastes know no more but natures partes externe , But our soules into Natures secrets see ; Nay stay not there , but they thereby doe learne Who gaue them sight such secrets ● to discerne . Some say the Soule and Bodie are but one , Because their outward Sense perceaues no more : They might denie God too by like reason Because they see him not : yet evermore They see his deedes , for which we him adore . Then let the actions of thy soule perswade The actions of our Soules proue their immortalitie . Thy thoughts thou hast a soule ; & let the lore Which God in her infus'd , when he her made , Teach thee to know that thy soul cannot fade . The soule consists not by the outward b b The Soule is not subiect to the impression of the Senses because she is of an incorporall nature . sense , But by the soule the outward sense consists : The outward sense hath no Intelligence , ( Which in and by an Instrument subsists ) But as an Instrument sense her assists : The sense can see a Fort , but if w'inferre , Men made the same , and it the Foe resists , This doth surmount the outward senses farre , The Soules discourse surmountes the reach of the outward sense And doth conclude , our soules aboue them are . Our Reason often giues our sense the lye , When sense would misinforme th' Intelligence : For sense gaine-saies the Heav'ns pluralitie , But Reason proues the same by consequence : Our Reason doth oft correct our erring sense . The Moone at full hath greatest light saith sense , But Reason by cleere Demonstration Doth proue her then to haue least radience : Then Reason by this illustration The soule , not sense , makes Her foundation . The Sunn 's one hundred sixtie six times more The Sunnes magnitude . Then the Earthes Globe in compasse ; but the sense With Tooth and Naile with-stands it evermore , And saies , ( nay sweares ) ther 's no lesse difference Then twixt the Center and Circumference : But Reason by right Rules them both doth meate , Which shee hath made by her experience ; And findes the Sunne ( as erst we said ) more great By c c Demonstration is the Piller wheron al science depends . Demonstration more then most compleate . We by our soules conceaue ( as erst was said ) Wisedome and knowledge bee'ng incorporal : But outward sense is altogither stai'd , On qualities of things meere corporall : The Soule makes generall rules of many particulers : but se●se insists vpon particulers . The soule , by reason , makes rules general Of things particuler : but sense doth goe But to particulers material ; The soule by the effect the cause doth sho , But sense no more but ba●e effectes doth kno . The true essence of things is vnknowne ; and to man knowne by their accidents and actions . The proper essence of things is obscur'd , And by themselues of vs cannot be knowne : Therefore the knowledge of them is procur'd By accidents and actions of their owne , Which to the soule by wits discourse is showne ; Who vnderstandeth his waies ? and the storm that no man can see ? for the most part of his works are hid Eccle. 16.21 . For , she concludes by Reasons consequents ( Though of themselues they meerely are vnknown ) That thus they are ; which high experiments Lie farre aboue the reach of sense ascents . In them which wil not vnderstand this Truth , In them which wil not vnderstand true doctrine ignorance is sinne , and in them which cannot , it is the paine of sinne . Their ignorance is sinne most pestilent ; But they which cannot , ( ah the more the ruth ) Their ignorance , of sinne 's the punishment : And who denies a Truth so evident , Hath neither grace , nor sense ; for all may see The soul's immortal , and divinely bent , And hath most force when shee from flesh is free , Which proues her powre and immortalitee . If soules and bodies then be so distinct , The soule is free from sin as shee was made by God . And that the soule , as she of God was made , Is free from sinne , and by her owne instinct Shee hates that sense that doth to sinne perswade , How is it then that shee should be so bad ? Sinne deriues her force from the soule . For from the soule , sinne doth her force deriue , Which with her waight the body doth orelade ; To God all things are lawfull that like him , and nothing likes him that is vnlawfull . Can shee both cause , and yet against sinne striue ? Shee may ( quoth All ) but few doe it beleeue . This is a Gulffe that swallowes vp the soule , And quite confounds her , if shee enters it : This secret deepe , deepe wisedome did enroule , In that still-closed booke of secrets , fit For Her alone to know , not erring wit ● Therefore the more presumption we show In search hereof , the more are we vnfit A secret so vnknowne as this , to know : For they know most thereof whose sp'rits are low . The lesse sobrietie we vse herein , The more we a a Some certaine things though true are not vttered of God without danger whom we seem best to knowe when we confesse him and his councels to be incomprehensible . erre in by-pathes of Offence ; And ( giddy headed ) headlong fal to sinne , From which we hardly rise by penitence ; For sinnes presumptuous , grace doe most incense . Then let vs b b In doub●full matters wherin we may be ignorant without danger , it were better suspend out iudgements then offer occasi●n of contention Calv. curbe our head-strong thoughts , when they Would run beyond the reach of sapience ; And make them stop , where wisdome points a stay , That is , to go no further then they c c Warrantably . may . Many a curious Question hath bin mou'd Touching this d d Divine matters are ful of obscu●ity . Cat. secret , and no fewer Iarres Hath it procur'd ; and all to be reprou'd ; Sith ev'ry one his owne conceite preferres , e e Th●s secret must be lookt vnto not into . Which to maintaine , stil maintaines wilful warres . Some so desire to know , that faine they would Breake through the f f Faithf●ll ignor●unce is ●etter then rash knoweledge . Bounde that humane knowledge barres , To pry into His brest which doth infold Secrets vnknowne : These , strange opinions hold But let it vs suffize thus much to know , That though the soule cannot be soild with sinne As God created her ; yet sinne doth flow From a a Sinne flowes from Adam to the soule , and enters into her when she first giues motion to the body . Adam to the soule ; and enters in When shee the bodie doth to moue begin : Nor must we make her sinnefull in respect Shee with the Corpes is Cas'd , as soild therein , The fault of Adam only infects the soule But make the Fault of Adam her infect , Which is , indeede , sole cause of that effect . At large to proue her immortalitie , I should ( like her ) well-neere be b b It is farre off , what may it be ? and it is a profound deepnesse , who can finde it ? Eccl. 7.26 . infinite ; For , if the Image of the Deity Bee found in Man , in his soule it is right : And though by Adam shee bee made vnright , Yet by the second Adam ( full of grace ) Shee is againe c c Since the elementary & diuine partes of Man are corrupted one by another and both from Adam , they must be borne againe , by elementary & divine meanes , by Water and the Spirit . reform'd and made vpright , Which makes her striue when sin would her deface , To foile it , or at least not giue it place . Inough my Muse of that , which nere ynough Can well be said , and let me ( restlesse ) rest ; For , I must ply my Penne which is my Plough , d d Eccl. 25.3 . Sith my lifes sunne is almost in the West , And I provided yet but for vnrest : Time flies away , these Numbers number time , But goodes they number not : for their int'rest Is nought but Aire , which though to heau'n it clime , Is but meere Vapor rising but from slime .

There is no end in making many bookes , and much reading is a wearinesse of the Flesh. Eccles. 12.12 .

Yet this we doe , and pleasure take in toile Although we doe but plow the barraine Soile . FINIS .