THE ANATOMY OF HUMOURS: WRITTEN By SIMION GRAHAME.  PRO. 21. CAP. 
Every way of a man, is right in his own eyes: but the Lord God pondreth their hearts.  
AT EDINBURGH. Printed by THOMAS FINLASON. 1609. WITH LICENCE.   

TO HIS EVER-HONOURED LORD AND MASTER, MY LORD GRAHAME, Earl of Montrois, etc. Con il tempo.  
LIKE A STORME-beaten-ship, with many unfortunate conflicts (in my longsome journeys) here and there have I still been tossed, till now at last I have arrived to the safe harborie of your Lordship's favour: being sore fatigated in my troublesome travails, I am very eagerly willing to be comforted with the rare fruits of your Honour's admired Engine, who with a most generous spirit, can temper thy greatness with benignity, thy Majesty with meekness, thy Heroic mind with courtesy, thy Noble hand with liberality, and thy Herculian-heart with clemency, such is the inestimable riches (of thy renowned worth) which hath made (and still makes) conquest of many hearts. O what can I say of myself (who without any merit in me) hath so often felt the force of your Lordship's love, I am sorry that I shall never be able to value the rich treasure of such great desert: Good will is all my wealth, and yet my service (bound by duty) craves no thanks. Than most worthy (to be named worthy) Lord, receive these my Labours as the true tributary effects of my affection, the beholding of this Humorous world, the strange alterations of Time, and the inconstant wavering of my ever-changing Fortune, will afford me no other Subject, it may truly be said, Fortuna vitrea est, quae cum splendet frangitur. My peregrinations enlarged my curiosity, my soldiers estate promised to prefer me, and the smiles of Court stuffed my brains with many idle suppositions. here abruptly must I needs break off, fearing lest the great occasion of this discourse, make me forget myself, and become tedious in reckoning up my loss of Time. So in my never-ending-love, I end, wishing your Lordship's valour, good fortune, your estate all happiness, and that your Honour's discretion may sepulchrise this boldness of  
Your Lordship's ever-obedient servant, SIMION GRAHAME.   

TO HIS EVER-HONOURED LADY, MY LADY COVNtesse of Montrois, etc.  

GReat is the worth of thy triumphing Fame,  
With Faith, Hope, Love, in thy sweet soul inshrind,  
A endless world shall eternize thy name,  
And crown the glorious virtue of thy mind.   

Thy fervent faith to Christ is so inclined,  
Which makes rich hopes up to the Heavens aspire  
From thence thy love, descends in ruthful kind,  
And helps the poor in their distressed desire.   

Long may thou live, and long may God above  
Increase, confirm, reward, faith, hope, and love.   
S. GRAHAME.   

TO THE READER.  
IN A FEARLESS Humour, I have anatomised the humours of mankind, to the mouth of the honest man, it hath a most delicate and sweet taste, but to the wicked, it is bitter as gall or wormwood, for if thou be a dissembling hypocrite, one of the sect of fleshly and bloody Gospelers, 
Math. 7. Chap.  one of the generation of Wolves clothed in sheepskins, which are nought else, but hatchers of deceit, to entrap souls, inventors of treason to murder Kings, hellish instruments to ruin Countries, sworn enemies to God, and diligent factors for the devil. If thou be a man of this category, I hate thee to the very death: but if thou first be true to God, and next to thy own Prince: if thou be faithful to thy Country, if thou judge all men with equity in spite of love or bribery, if thou wrong no man: and last of all, if thou be all in all a good Christian, thou art an honest man, & thou art the man whom I place in my heart's heart: if thou be a woman of a modest behaviour, & discreet in all thy actions, of a chaste mind, and of a good life, who still aims at honesty, and prosecutes all thy desires with the fear of God: it is thou who is the honest woman, and thou art the woman whom I honour to the death. Then be what thou wilt who reads this Treatise, be sure to find thyself set down in a true fashion, I have taken the pains to paint thy portrate, if thou find thyself in fair colours, then be careful how to entertain thyself in the true Luister, if thou find thyself in filthy colours, wash, clainge, and purge thyself from such pestiferous blots, which even infects thy very soul, and makes thee loath some to the sight of God. I have searched thy feastred wounds, I have bared thy ulcered sores, and for fear of putrefying cankers I have tainted thee to the very quick: so to keep thy weakness in a good temper, I have applied this Cataplasm, to appease thee of all thy pains: I am surely persuaded, that these my labours shall merit thanks of the upright man who loves God, obedient to his King, and is true to his Country, and that the good report of the righteous shall guard me, from critical barking of wicked malice, and I am assured, that the honest Matron, the wife true to her husband, and the chaste virgin will ever party me, and ever be ready to countercheck the detracking reports of the shameless woman, whilst my revenge shall be with silence, and simple patience to smile at never-blushing- impudence. To conclude, I only expect to be quarreled with the deceitful villain, whom I will prove to be an arrant Knave: if thou challenge me, I scorn to be a Coward, and therefore I will answer thee. So I shall ever rest thy hateful Enemy, and the honest man's Servant to the death.  
SIMION GRAHAME.   

TO HIS EVER-HONOURED LADY, MY LADY COUNTESS of Erroll.  
SWeet Lady look & grant this begd-for-grace,  
My servile Muse doth crave upon her knees,  
Now here she comes before thy sacred face,  
And of her Labours makes a sacrifees,  
Then overspread them with thy glorious eyes,  
Let lustre fair inritch my rural rhyme,  
Thou hast the power (great Potent) if thou pleas,  
To register my verse in endless time,  
If quickness of thy wit find any crime,  
In thy discretion sepulchrize my wrong,  
For why thou knowst my Muse in youthful prime  
Did what she could to please thee in her song:  
Great is the glory of my wish'ds-for-gaine,  
If dearest Dame, thou patronize my pains.  
S. GRAHAME.   

THE ANATOMY OF HUMOURS.  
A SILK WORM first eateth itself out of a very little seed, and then groweth to be a quick creature: a while after, it is fed and nourished upon fresh and green leaves, than it comes to a greater quantity, and again, it eats itself out of that coat, and worketh itself in a coat of silk engendered full of small seed for many young-ones to breed of, in the end it leaves the slugh of silk for the Ornament of mankind: And last of all, it dieth in the shape of a white winged fly. A King may be compared to the silk worm, which first of the earth becometh a creature, and then being fed & nourished upon the grace, favour, and mercy of God, with the love, fear, and obedience of his subjects; he becometh a King of more kingdoms, and so from kingdom to kingdom he groweth to be an imperial and free Monarch over many Countries, for him and his posterity to possess for ever: in the end, he leaves his virtues education, his good qualities, his upright justice, his mercy, his compassion on the poor, and his love to all his people, to be a mirror to the rest of earthly Kings, one example to his children, and a never decaying Ornament to all his Offspring: then last of all, he returneth again to the earth; and his soul clothed with pure innocent whiteness, flieth up to heaven in the beautiful shape of a bright, winged Angel, Who shall ascend (says the Prophet) into the mountain of the Lord, and who shall stand in his holy place? even he that hath invocent hands, and a pure heart, who hath not in the rage of cruelty sucked the blood of innocents, who hath not suffered the greater powers to oppress his poor Subjects: it is he who extols justice, and triumphs in mercy. 
21. Psal.  O God, this man is he whose glory is great in thy salvation, both dignity and honour hast thou laid upon him: It is thou, O Lord, who governs all his actions, and still instructs his mind what he shall do: Cor regis in manu domini quocunque volverit inclinabit illud: 
Pro. 21. Cap.  Then thou o earthly King, behold how the great and mighty King of all Kings is thy sure bulwark, his strength guards thee against the malicious minds of men, the poisonous Calumny of wicked vipers shall not offend thee, nor the subtle hatchers of unnatural Treason, shall never prevail against thee, because God assures thee of thy life in all thy journeys by day or by night, he still says unto thee as he said by the voice of his Angel to Gideon: Peace be unto thee, 
judg. 6. Cap.  fear not thou shalt not die: How bold may thou be to build upon this assurance: if God be with thee, 
Pro. 20 Cap.  who can be against thee Thy anger is like the roaring of a Lion, he that provoketh thee to wrath, sinneth against his own soul. Who should not tremble at thy fury, & who should not be afraid to offend thee? who dare calumniate a King, or yet speak against the uprightness of his justice; God himself gives this strait command, 
Exo. 22. Cap.  saying, Thou shalt not rail upon the judges, neither speak evil of the ruler of the people. Then the Apostle Saint Paul tells thee why thou should not do it: 
Rom. 13. cap.  Because he is the Minister of God to take vengeance on them that do evil. I say to thee, O King:  

Thou earthly God, whose overruling hand  
The Sceptre sways, and doth unsheath the sword.  
Now servile Kingdoms stoops at thy command?  
Who dare control thy unrecalled word.  
Thou with great glory of thy triple crown,  
Erecks the good, and throws the wicked down.   
God hath anointed thee a King, and placed thee here on earth to be a God, and to do right to all men, without respect of persons. God himself calls you a God, and commands you, saying: Do right to the poor and fatherless: do justice to the poor and needy, because I have said thou art a God: And therefore be sure that the great God of heaven, will judge you that are Gods on earth: remember how he is to crave a most sharp reckoning at your hands, therefore how careful should thou be ever to discharge thy great and weighty charge which hangs over thy head: thou art a ruler of many, and many things will be asked of thee; respect always the poor more than the rich, and let not the complaints of thy people come to thy ears by the mouths of thy briberous Minions; call the poor complainer before thee, stay and hear them with patience, and weary not to examine their wrongs, when thy pity hath pondered their estate: Pronounce sentence with thy own tongue, then let thy diligent eye see judgement executed, and delay not the poor man's cause, nor let no senistrus request recall thy just resolution. And so shall the tears of the distressed creatures imbalm thy soul, thy righteousness shall crown thee, and thy mercy shall set thee on the majestical Throne of God's eternal glory! O remember what thou art, where thou art, and what thou shalt be, as I have said: thou art a King anointed by God over many people: thou art here on earth a Judge; and thou art to be called before the tribunal seat of God, to give a reckoning of thy behaviour! O then how narrowly should thou look to thy journey, how perilous is thy Progress? what weighty burden hangs on thy shoulders, what continual fashires, what incomprehensible care, and what great memory craves thy careful estate? With eyes of wisdom govern thy sight about thyself, and if thou chance to see sheltered under thy own wings, the deceitful parasite, the malcontented Mutenar, the murmuring whisperer, the detracker of honesty, the invier of virtue, the ambitious oppressor, or the unmerciful briber: then if thou find such caterpillars about thee, sweep them away; because they are consuming cankers to thy state, bloodsuckers of innocents, vessels of treason, and sworn enemies to the true Union of thy Kingdoms. O says the great King of wisdom, 
Pro. 25. cap.  Take away the wicked men from the King, and his throne shall be established in righteousness. Shake off all kind of such infectious scabs, and purge thy company of such pestiferous evils; keep ever with the men of truth, and place such men in office as fears God, and loves thee. Let grave and honourable counsellors conduct thee, and guard thyself with them. Command thou them as God hath commanded all you that are Kings, 
Deutro. 1. cap.  Say ye shall have no respect of persons in judgement, but shall hear the small as well as the great: ye shall not fear the face of man, for the judgement is Gods: Thou art the Lieutenant of God, therefore thou should look well to thy officers, and how they are inclined. A true and faithful subject, who doth the will of his King, is worth the half of his King's kingdom. O says Solomon, 
Pro. 14. Cap.  the joy and pleasure of a King is in a wise servant. He putteth the charge of himself in his hands, he is the pillar of his state, and executes the actions of his King with a sincere equity. It is not birth that makes thy subject noble or honourable. The original of Nobility is like a small spring, which good desert makes the grateful favour of a King to enlarge to a great river, which by bound duty ought to pay their dutiful tribute to the King their Ocaean: but how many are they that becomes ingrate, and swells with pride, ambition, envy, treason, sedition, and emulation, they become rebellious floods, & overflows their banks, and in dispersing themselves, loses their name, and becomes ignominious to the world. When such men beholds their own ruin and swift destruction (which blind pride did never look for) then how may their shame smother ambition in a helpless repentance, making the eyes of man (which was curious to behold the glorious triumph of their upraisd pomp) turn with amazement to look upon their sudden fall, this tragical spectacle of the great man's groveling on the ground, makes despair cry out, Qui jacet in terra non habet unde cadit. O how should that man have his mind tortered within his loathsome body, when he beholds how swiftly his glory hath left him, his honours drowned in disgrace, his salutations turned to contempt: his bareheaded petitioners the spectators of his ruin, and the voice of the world (mixtured with love and disdain) making many misconstrued suppositions, his friends weeps and laments his estate, his foes smiles, and makes the accidents of his destruction their discourse, whilst he poor rejected soul cries out, Colocatus sum in obscuris sicut mortuus seculi. Here is a just reward to an unjust subject. True service to God, obedience to thee who is King, and upright judgement void of partiality nobilitates the man, it crowns him with honour, and makes his glory to shine eternally: blessed is that King who may freely give his subject this most glorious and honourable Epithet, saying, I have a faithful servant: this man is he whom the book of God calls the wise servant, in whom the pleasure and joy of a King remains: he boldly tells thee thy error, his wisdom prevents thy evil, he whispers in thy ear, and desires thee to read before thou set thy hand Litera scriptamanent! O how secure may the just man be in his soul, his safe conscience makes him fearless: he hath compassion on the poor, 
Deutr. 16. Cap.  he wrists not the Law, neither hath he any respect of persons, neither taketh he rewards to blind his understanding, nor yet perverteth he the words of the just man, but ponders the estate of all men with wisdom: this man may truly be called a righteous Judge: when Augustus Caesar gave authority to any judge, he also gave this advertisement, I put not (says he) the treasure of my honour in thy hands, nor do I commit my justice to thee, that thou should be a destroyer of people, the blood shedder of innocents, nor ane executioner of malefactors, but with the one hand thou should maintain the good, and with the other hand raise up the evil man from his wickedness. Therefore I send thee forth to be a preceptor and defender of Orphans, a helper of widows, a Chirurgeon for all wounds, a staff for the blind, a pittier of the poor, and a father to all persons. To speak fair to my enemies, and rejoice my friends. O how much is that man to be esteemed, who with a fearless regard executes the will of his Prince, and in spite of envious malice, gives a true testimony of a good conscience: this man is he who is blessed in the sight of GOD, his rich treasure lays hoarded up in heaven, the glory of his GOD, the honour of his King, and the weal of his Country is the only contemplation of his soul in this present time: how perilous is the estate of mankind: how is the honest man's actions misdeemed, and his behaviour misconstrued, if he be an actor in the affairs of his King and Country, then is he censured to be a man of partiality, and a busie-headed body, if he retire himself from Court, and meddle with nothing, then is he suspected to be a Malevole, on who expects the change of Court, a suborner, or else a faction-maker: then begins Envy to pick quarrels, Malice will bark and invent false information! O how watchful should the honest minded man be in this latter days of deceit, to save himself from the subtle snares of secret envy. This inconstant world being so full of subtle deceits, in whom can the upright man trust, how many in external complementing shows vows affection, where secret grudge is grounded. And besides, what a quarrelous pickthank time is it, when a man dares not trust himself, but doubts his dearest friend. Some reads so much on Matchavell, that in the end they turn matchless villains; the honest and plain dealing man is abhorred and termed a Gull, whilst politic they employs their wits to exploit other men's destruction, when extreme necessity and misery of want doth urge the poor men to steal or rob; then are they presently taken, put in prison, and laid in chains of iron: But when a politic Matchavilian robs the common wealth, and doth oppress the poor, he triumphs in golden chains: it is he who gets the Lawstouping salutations on the street: it is he who makes his deceiving piety, his cutthroat flattery, his dissimulation to God, to his King and his Country, poison the air. It is he whose understanding could never reach to that imagination, that there can be a God, and it is he, who for a swift passing glory damns his soul eternally. 
16. Cap.  This sort of men are they whom our Saviour Christ speaks of in the evangel of S. Luke, that they are clothed in purple, in silk, and in fine linings, well fed, and delicate in all things, in their secure sensuality they contemn the poor Lazarus lying at their gate, they hear not his ruthful cries, they are blind, and sees not his sores, their hearts are hardened and considers not his miserable estate. These are they who lives in Kings Courts, Qui molibus vestiuntur in domibus regum sunt: In brave apparel, in pride of life, and choked with this world's vain glory, what reckoning shall be taken of such men, and what answer can they make to God Almighty, when he shall say, Red rationem vilicationis tuae, Give me a reckoning of thy stewardship; 
Luk. 13  and therefore the greater thy place, the greater thy reckoning shall be before God: And the more thy pleasures in this life, the more thy pains shall be in the life to come. O what a terrible sentence gives Christ in the apocalypse when he says, Quantum in dilitiis suit, tantum date illi tormentum. What pleasures hath the rich man had in this world, let him have as many torments in the world to come. All thy senses which did abound in delectation, shall become most loathsome, thy delecate ears, shall for their sweet music, receive most detestable howling of tormented spirits; thy feeling which was used to fine linnings, and soft silks, shall feel the burning fire of brimstone: Thy sight which had the prospect of fair buildings, rich and curious Architectors, & pleasant gardings, shall see the ugly sight of fearful and terrible devils; thydian tie gust which did surfeit with all sorts of sweetness, shall be tormented with thirst and hunger; and thy smell which was fed with rare must, & filled with art of fine oders, shall now be perfumed with stink and sent of most intolerable filthiness. This shall be the reward given to the rich gluttons of this world. God speaking by his Prophet Esay, he bids, Tollatur impius ne videat gloriam Dei; Take the wicked man away, that he may not see the glory of God. Then thou who sucks forth the heart-blood of the poor, think on this, and thou who art a grievous oppressor, look to thyself, or rather thy heart is hardened and can not see, thou triumphs in the abundance of worldly glory; thy conscience feels not the forcible stroke of sin; thy too much sensuality hath made thy soul senseless. But o when sickness the foreruning harbinger of agonizing death doth seize upon thy body, & wills thee to pay that doubtless debt, no surety will be taken, nor no shifting excuse can help thee, thy soul must needs be sequestered from thy body, all thy friends will forsake thee, thy flattering troops which doth attend thee, will leave thee, thy pleasures shall loathe thee, and in thy loathsome bed shalt thou lie destitute of all comfort; the devil in most fearful and terrible form shall haunt thee, holding thy heinous sins before thine eyes, and still crying in thine ears, Despair and die. What miserable estate shall this be, when thy wicked life layeth this before thee, and tells, this must thou suffer, and this way must thou go. And when the malediction of the oppressed man, the distressed widow, and fatherless Children, whose ruth-begging-clamours, disturbs the Heavens, and brings thee (O wicked man) to this miserable end. Can thy riches rid thee, or set the free from the horrible pains of Hell? Where is the glory of thy wealth and substance now? Divitiarum jactantia quid vobis contulit? And besides all this, how infamous shall thy name be amongst the Commons still, like a Tennis ball, tossed from mouth to mouth, Saying, the most pernicious instrument of our age hath left this world; The only Glutton of Ambition whose insatiable desires could never be filled, one who subornde the ear of his Prince, and made him believe that every strange face was comde to cut his throat, on whose envy would suffer no man rise but himself. When ever he did mark any aspiring branch, flourish under the shining favour of the King, then did his seditious wits, and his Luciferian pride, search by all means how to destroy him. This ever biting hound whose teeth was a contagious canker, when his heart was most full of mischief, than was his tongue most full of flattery. O filthy disease of flattery, it were better for a man to follow a dog, and live upon his surfating vomit, then to be a flatterer. O flattery the very enticing snare of deceit, under the which all kind of dangers lieth obscured in Ambush, to be short he was such a one, that still did impoverish the King's coffers to inritch his own, he did not love to see these to whom he was beholden, to all his friends unthankful, of all good deeds forgetful, and to all well-deserving minds ingrate. O thou filthy ingratitude, thou art even the very excrament of all evils, ill faring, man fair ill: I must leave thee for my breath is putrefied with sounding the Trumpet of thy ignominious imperfections. ride on thy posting journey, for indeed thou may ride a swift gallop to hell, when thou hast the Archdivell thy guide to wind his horn before thee, let him who is hulcerus shrink at his own smart, when his sores are serst. Now as for the young aspiring gallant, I have most rare and excellent Colours to paint thy portrate in a true lustring form; take Physic to engender thy patience, although my speech be satyric, What then? bitter drinks are good for the stomach, Therefore come on thou ungracious Boy, for I must have about with thee, Thou child of unthrift, when thy parents gives thee store of wealth, before God give thee wit to govern: Then be sure thou selst all, pawn'st all, and spendst all. How carls art thou of what's to come? Thou never thinkst on want, but plays the infant perdu freely, still assuring thyself, that thy father hath a fatted Calf to be killed at thy Conversion. Upon the hope of this, thou lettest all go, like the smoke of Tobacco, or like a soppy billow, which flees from the shell of the walnut, and strait doth vanish in the air. It may be thy father or mother, hes scraped this substance together with labour, hunger and pinching of their belly: How beggarly perchance hath thy parents lived to provide for thee? How careful were they to get it? And how careless how they got it? evil and unlawful conquesse makes such Imps of perdition come after and spend all. Thou art like a raging Courser, which runs without a bridle, or rather like a storme-beaten-ship amidst the Rocks, having no Rudder at all. Thou doth quintiscens thy understanding, and employs thy wits, leaving no deceit unsought how to get money. Thou intrudest thy self in the King's favour, building great authority on his smile; if he grace thee with his ear, than becomest thou homely, bold, and audacious lying, cogging and flattering, that the beholders and hearers may think thee a true and perfit Courtier in deed. By this means, many men employs thee to speak to the Prince in their afaires, suits, complaints and requests, are put in thy hands. What is offered thee for thy pains? Thou wilt do nothing till thou get half, or all in hand; then thou selst the poor man's suit to some other, and so makes thy shifting delays excuse thy shameless deceat. If thou be sometime altogether out of money, thou call'st thy wits to a reckoning, and then disguises thyself in some strange apparels; and on the his way will rob the passenger of his purse A King may give honour o● knighthood, but he cannot give moyen to maintain it. After thy robbery, then come to Court with thy bold erected face, and an impudent gesture most majestical, to mask thy rogish villainy in a vagabounding humour, thy nights are spent in whowring, so thou mak'st thy bawdry & spending in a Bordello. Increase thy reputation, and then thy lecherous life makes the blue circle under thy eye. Tell the world how much thou art over-spent insubstance of body. Besides all this the Paliards token which thou carries of a Mersenary woman, most pleasant for the Apotecharie, and very profitable for the Barber. Thou affirmest thyself to be of the Judaical law, and much more in going beyond the jew in thy upright Circumcision. Notwithstanding, of all this, every Lady in the Court, must be thy mistress, but thy chief choice is a gallant, and most quick-witted Lady, whose experience knows what duty belongs to the quiet opening of a back door, perfumed smocks, a whispering voice, and cloath-shooes, & who in a veneryan discourse, with the want of shame, will make her fan serve to cover the bloodless blush of her never blushing face, thy want of purpose is supplied with many apish triks, and in thy interluds doth praise her mistaken beauty, affirming, that it is not painting makes her fair, nor that her perfumed breath gives delicacy to the smell, no thou swerst nature hes done all The crew of unthrifts are thy comrades, such cumpanions as hes made compaction with the devil to ride post to hell; when thou comest to a tavern, and enters in the second degree of drunkness, than playest thou the Rodomontado, and in thy Orlando Furioso humour, calls for Oceans of vine, a world of Tobacco, and whole mountains of sugar, who will refuse to carouse thy mistress health, then is he called the son of a whowre, the wine thrown in his face, & strait cartalisde to a combat, thou must be stout and out-swagger all, & still curse the celestial signs which are not in Cancer or Scorpio, to the effect thou may let out thy colerick blood, in thy swearing most horrible, so that the grievous terror of oaths, makes the hair of the hearers head stand right up, when the host brings thee a reckoning, than thou wilt swear to pay all, and so takes it in trust, for I grant it is the true pendeckles of gentility, to black books with reckonings, to hunt with dogs, to play at dice, and dally with drabs, and sometime to make a cuckold of thy furnisher: when a married man becomes a Monster, what kind of glory is it to see him walk on the streets, with a pair of egregious erected horns, and every one pointing their finger at his horned-worship. Thou art of no Religion, but a mere Atheist, then assure thyself to live unquerrelled, thy room and large conscience will make thee to escape excommunication, because the Libertine goes always fry, yet for all this thou goest to Church for fashion sake, and makes thy seeming piety wear thy brieches on the knees, as the young Lawyer goes to the house of Justice, and without profeit, wears the fore-breast of his gown on the Bar, so that he is forced to make a summer cloak of the posterior part: All this misery proceeds of the want of Client's, and fearful complainours, who dares not trust the defence of their action in the hands of such a skil-wauting Novice. Thou imitating all kind of strange humours, still becomes inconstant in thy clothes, Thy traffic is with the Lombard, thou makes it thy Gwardarobba, and thy serce is amongst the Phrepryes, and oft-times a purpose thou stayest from Court a pretty while, that occasion may offer thee to return with a new fashion of clothes, not unlike a citizens young wife, who in curious pride of a newe-fangling Humour, will take the advantage to change her busk when she comes from her childbed. If thou hast any thing, sell, pawn, borrow, and beg, to buy knighthood, thy wife must have a hood, and be called Madame, although thou and she should live beggarly, and lay the most part of your clothes in lavender, to maintain the naked style; it is a base ambition, which brings nothing with it but the bare name. Poverty makes such sort of people turn Cunny-catchers, take up commodities, skambell, beg and borrow of their betters, and still live by the trial of their wits, attended on by brokers, who spares not to seek & search be all means to know who will give their money out for interest, making large and fair promises, damning his soul to confirm his lies, till at last with vows and oaths, he deceives his neighbour; and that which an honest man hes gathered with great pains, and longsome travel, gotten and scraped together, to maintain him and his family: Then is it put in the hands of a deceitful villain, who never thinks to repay a penny of it. How soon his credit is lost? then is he gone, and becomes bankrupt. So is many a poor man left with his wife and children to make new shift, this is a voluntary robbery, which a good conscience could never yet excuse. The sergeants attends like pages of honour upon such careless unthrifts, whose ears are ever attending, I arrest you sir. The damned Crew, and the swaggering Consort of companions, haunts commonly about the Court and capital Cities, and waits on Taverns, the ordinaries, stages playe-tilting, bawling, and reveling, so are they at all sorts of conventions, and with cunning authority becomes pocket-sersers, and purspykers their promynado is in some other part like Paul's Church at London, where many poor gentlemen dines with Duck Vmphra, and then comes to to the strets spaniard-like with an emytie belly, piking his teeth, in this abused place, these imps of unthrifts makes their meetings, and there invents new stratagems how to get fresh money, some by horse, and some by foot, will walk like night Owls on the fields, waiting scholars coming from their friends, farmorers coming to London, merchants going to mercats, & lawyers coming from the visitation of their client's, and so transforming the word of God save you sir, in rander your purse sir, they become obsolut commanders. O they have no revenues of lands, this purchese makes them go gallant in fair clothes, & entertain an horse & a whore, & sometime for necessity sake, himself will be Pander; of what proceeds all this villainy? It is true, the King hath no wars, nor will not grant Commissioners, nor letters of Mark for the sea, every Galies and Galias lying idle and waist without slaves, so that my Lord chief Justice is forced to fill prisons, and flourish Tyburn with the lewd consort of this damned Crew. These sparks of perdition, carries the name of Gentlemen's sons, having great revenues and rents, and for the most part are called Captains, or else Lewtenants, ask him where he was made captain, he will presently answer in eighty eight, that time when the king of Spain's great Armado was overthrown; or else in Ireland, when the Earl of Essex was general. O to hear them tikle a discourse of valour, what great bravadoes (as the Spaniard says) Que son Mais los amenazados, que los acuchilla does, and how they kill men be apprehension, leads on troops, and never takes them off again, Como uno spanzola Rodamontado, that says, his beard grew with smook of muscats, and the hair of his head decayed with the noise of Cannons, such sort of men makes the wind of their stomach become firmeaer, so that every word (by self consate, and a lying discourse) appears in his own mind a brave man. These are the men who affirms transmigratioune, and makes it the chief Article of their belief, as when he says, Bota adios io sta hidalgo Nassido, So by imagination, he is the most valorous man that ever lived, he will have a ragement, and all his Soldiers must have Monarches minds; all his drums must be made of king's skins, and presently he will vow and swear that his sword shall kill none except it be Cornels, Captains, e Cavelleros muy honorados. What man of a sole wit would not smile to hear such base Coward's discourse, and chiefly in a Tavern, or else in a bordello amongst whowres, away with such cogging villains, which are nought else but the very excraments of mankind. What may be thought of the busy headed man, who ranges from Country to Country, he haunts Courts, and becomes a spy, still curious to search news and very diligent to know the secrets of all estates; in this point he proves a rare intelligencer, and so much the more by ingyring himself with hanging on the company of young and lightheaded Courtiers, with a counterfoot gesture, still plausible to their idle humours, at his coming to town before he come to Court, he takes his lodging in the suburbs and inquyres for the Phrepry, and then, be sure he will enter like a Polonian, a Sweish, or a Flemiug; But o how swiftly will he be changed in ane Italian, a French, or else in a Spanish suit? In this new Metamorphus, he comes boldly to the street, and makes his promynad towards the Court, pressing (as it were) to accompany his unacquainted apperrell with a borrowed gesture, making the world point at his old garment, furnished with new fashions, till some poor Gentleman take notice of his own late pawnded suit. Then (even then) begins poverty to make the true owner blush at the Bastard behaviour of baisnes itself, whilst the boy of the Phreprey is set to attend on his hired apperrell, and still to remember the stranger to come back, and make restitution, and that he may lean off the wall, and always keep his clothes clean. When he circuits the Palace, he scorns to be ashamed, but needs will intrude himself amongst Gentlemen and Ladies, then begins Curiosity to inquire what's he? O says one, he is a Traveller, a man of a most rare wit, and of a very quick discourse, he is an Heretic Poet, who can rhyme extempore, Mitolat-lynes, Stropyat-verses, with halting-feetes, and make any object his subject, and more than this, he hath the true art of face painting, he knows the secret virtue of complexions, and he can lay an upright vermilion colour upon the pale cheeks of bloodless Ladies. What follies and superstitious vanities may the eyes of Wisdom behold in the affronted and damnable customs of wicked mankind, whose minds are a mirror of mischief, a bordello to vice, and an excramentle corruption of all enormities, it smells of treason to knock at the door of a King's minion, so with scretching (the long waiting petitionar) nay wear his nails to the flesh, before he shall be dispatched, this makes many mal-contented minds stand upon the Thaeater of impatience, beholding the glittering stage of an evil furnished and deformed Court, where blind Forton plays a prologue to the triumph of Time, acted with the abominable sins of Envy, Pride, Ambition, Gluttony, Avarice and Licherie, etc. But o how happy is that man whose heart is not polluted with the imperfection of Court, whose head is not stuffed with a world of fascheries, and whose mind is not crossed with tormenting refusals. This man is he who lives at home void of treason, secure without fear or danger, and most rich with sweet contentment, it is he who scorns to climb a falling Tower, and whose chief felicity is not fixed, nor placed upon uncertain toys, so very well may it be said,  

HOw blessed is he whose happy days are spent  
Far from the Court, and lives at home in ease:  
It's only he whose rich with sweet content  
And builds no nest on top of Cedar trees:  
No storming strife, nor yet no Viprich kind  
Of treasons gilded, doth harbour in his mind.   

He eats that bread, which sweeting labour yields,  
With open doors, secure in his repose;  
He walks alone, abroad on spacious fields,  
Go where he please, he needs not fear his foes:  
He trades on that, which proud ambition brings,  
And scorns the threatening terror of great Kings   

I grudge to see when many a scurvy Clown,  
Of no desert traumphs, in their desire,  
And from the top of Honour doth throw down  
Heroyk spirits, presuming to aspire:  
shame where's thy blush? can heavens content with this  
To see good Kings, deceived with Judas kiss.   

Thou hellish Court where cutthroat flattery dwells,  
Where simple truth no kind of shailter finds,  
Where base minds, with pride and envy swells  
Where rueling hearts are like inconstont winds,  
Where Forton blind plays to a poultrons' chance,  
And makes deceat in glittering robs to dance.   

You painted snakes, whose bitter poisoning gall,  
With want of pity, plagues the poor man's purse,  
Gasping damnation, doth attend you all,  
there's no Relax ●or your Eternal curse:  
Then cursed be Court, thou monstrous Map of Hell,  
Where envy, pride, and treason loves to dwell.   
O time, what a precious thing art thou to be thus abused and wronged with so many? When thou art lost, who can find thee? When thou art gone, who can recall thee? How happy are they who employs thee well, and spends the not in hunting idle and uncertain toys? What a pity is it to see brave spirits so careless of time, and still waisting of their wits in vain? Consuming their youthful years in such slavish service, where virtue could never harbour, and at last guardond with ingratitude, how oft hath the cowardly flatterer cropen in favour, and catched the gallant man's reward? O but the disgrace of indiscretion pertains to the distributer, & not to the well-deserving man. Let the man whose meriet is great, put on Patience, cross his arms, and smile at shameless ingratitude, what a shame is it for such as are borne to great riches, and yet wants nobility! O to be noble now in these days, it is thought to be prodigal, and so the hearts of higher powers, are transformed in the hearts of avaricious usurers, who makes their gold their God, he holds his hand fast, his blind pride, and voluntary forgetfulness, thinks every man bound by duty to serve and do his utermost, without so much as thinks, how shall brave men in this miserable extremity live, or keep good clothes on his back? seeing his service is all his revenues, Poor man, he is forced to go seek his forton be some other means. Because when he goes to the wars, every captain will be his Comrad, and if his courage deserve honour, he shall get it, and what he hath by hazard is sweet content, he gets elbo-roume to eat his meat, he needs not lay down his cloak in vain to sit at the great-mans' table, for if there wants room, he must stand like the pillar of salt which Lots wife was turned in, or else steal to his cloak, and stay for the latter meat, where never yet was ceremony of sitting down, for he that comes first, sits first, and then sits like one flightred in rops, if he hold not his hand on his trinsher, he may be robbed whilst he drinks, if he eats at leisure, he may be sure to rise with an empty belly; if he be hungry, he must swellow all with uncivilitie, and put himself in peril of chocking. I think the stomach of a latter-meateman, and the stomach of a dog, must be very like of disgesture, and their throats of a like measure, for they without use of their teeth swollows all. At hunting after the Deer is killed and cwird, then is his entrails thrown to the hounds, whose greedy appatide, and eager strife, without regard, slabring the guts about their ears, and every one pulling from another gormounds filth and all. In truth me thinks, there is nothing in similitude, can come so near the form of a Courtier's latter-meat breakfast, the savage rudeness of such creatures, tells modesty, that they never learned, Quos decet in mensa mores servare docemus, They are altogether ignorant of civil instructions, their quick expedition, makes their patience cry, either a short grace, or else no grace at all. O what a heavy cross is it for an honest heart to live in such a graceless and slavish life, let him serve, wait, rid, all is in vain, and without profit. Behold the Catigorie of whisprers. One will round in his Lord's ear an errant lie; another forge and invent a slattring discourse to please the humour of his master's mind, some will do no good service except it be in sight, that he may gain thanks, and the villain proves nought else but a pyk-thank knave, and a backbyter of his dearest companions. I wonder but some of the wiser sort of noble men, should ponder and consider very well, sic villainy, and still grace the pyk-thank with a listing ear, take good heed to his detracting discourse, and ever aim at all his actions with a diligent eye, protect his knavery with a smile, why? because such men are mali necessarij, o but good my lord, believe him not without great triell, take a reckoning of his relation, and keep not malice in a misconstring mind towards an honest man, if it be a matter of importance, which concerns both honour and credit, then spare not to call the suspected man before thee, and ask him in secracie, if this or that be true, if thou findest any knavery, either be malice, or be just tryell, guerdon the honest man with honour, and ●asleir the knave with shame, contrare-poyson such consuming cankers, & keep not such venomous vipers in thy company, but still away with savours of dissension, and breeders of mutiny, for how can a city stand, or yet hold out against the enemy, when it is divided in itself: Or if the members of thy body be cresd or feistred with filthy sores: thou who is the head, can never be well; thy followers are thy guard; and therefore thy guard that guards thee should be sound and of one mind, accompanied with love one to another, without envy, grudge, or malice: and above all things, they should carry a great and awful respect, to thee who is their only head and master: thy glory is to see all that attends thee in good equipage; and it is thy shame to see men that corrupts good manners, to bide in thy company, or to attend thy person. The honest gesture decores the grofnes of the apparel, but evil education would spoil a diadem. If thy servant or retainer, after two or three admonitions refuse instruction, decard him, and let him go: because simple ignorance can be no excuse to arrogant wilfulness, be courteous to thy friend, and still be noble to thy followers. Because they who attends-thee, are as strengthie pillars of thy estate, and without them thou can not stand. Be liberal, but no ways prodigal, and as a contagious Pest, ever eschew that filthy and detestable vice of avarice. Contemn that beggarly Canalze, who counsels thee, to shame thy worth with a niggards mind, great is the great-mans' honour, which consists in a wise servant. It is not the discreet holding of a great house, will impoverish thy state. And it is not thy noble heart to thy followers will empty thy coffers: No, it is when the unthrift in his prodigal humour, most ungraciously spends his rent upon change of whores, and diligent Panders in secret villainy, when the darkened clouds of the quiet night, brings silent rest to the honest sort: even than is the sparks of perdition ranging the streets, and making their ritcht triumph in bordels. O heavens why made thou night to cover sin: it is this and such abuse as this be, that cankers the state of many a man: these abominations breeds many beggars, and draws down God's unresistible wrath upon themselves, their house, and their offspring. And again, how will other misers spend their riches so narrowly, and yet how swiftly will it consume, because God hath not blessed their portion, some will hoard it up, and neither hath joy nor comfort of it: they hold in their hand, and with earnest eyes overlooks every thing niggardly: it is they who ever takes a sharp reckoning of the kitchen- Counts, and still gives straight command to the Butler and Pantry keeper, betwixt meals to go take the air in some quiet corner, where he can not be found. O these be they who subscriues their precepts with a counterfeited Character, to the effect the deburser should not answer his masters warrant, but only make payment with shifting delays. These sort of men wears their clothes till they wear out of fashion, and than transforms them in the last edition. When this ma is called to any convention concerning his King or Country, or yet to pleasure his friends in any affairs, to eschew the journey, then be sure he will have the meagrime in his head, a pain in his teeth, some colic in his entrails, either Siatike, or else by guttish, then must his beggarly worship keep his chamber, & take some Physic to expel the humour of expenses: they are always deaf when they hear of any thing that sounds of ask: they can never be found in their giving humour, but are always stark blind at the sight of the well-deserving man: this ignobilitates honour, it crowns shame, it treads down virtue, it inthrones vice, and makes hellish ingratitude, to become the triumph of time. Should a Princely spirit be so base, as not to have a care of the man whose merit is great: should he have that ingrateful mind to make a forged fault, rob him of his reward, and then send him to thee yet: or should he have that unchristian heart, to let him know of want. O worse (yea ten thousand times worse) then the very hearts of brute beasts: Cursed be thou ingratitude, the chief of all evils: fie on such beggarly breasts, which are borne to be Noble, and then contains nought else but pinching avarice. Ocancro, le Spalle d' un huomo da bene non debbono portare la somma di tante injury. O it grieves me mightily that I can not rail enough, and it grieves me more, that nothing else but bare railing should work revenge upon the base abuse of such strange monsters, whose degenerate haerts from true Nobility are gilded overwith golden words. But what can be said to a cautarisd conscience, a remorseless mind, or to a hardened & senseless heart, who never died the face of honour with the blush of shame, the gentle heart of an honest minded man, holds his turret of recompense upon the ruinous ground of idle promises, still credulous, and ever rich in naked hope, till at last his merit grows so great, that his sight becomes loathsome to him, who should reward him. Who is it then that gets and gathers all the gains? flattering pickthanks, unworthy fowls, cowardly poltrones, and canailies, who still keeps begging in request. So idiots, stoyicks, and parasites, are rich, when Princes and gallants are poor. Such is the subtlety of snaky hatchers of envious treason, and subtle villains. To see two crafty knaves meet in Court, in street, or any where, how will they salute one another with shaking of hands with low courtesays, annixt compliments, offers, vows, and large promises will pass betwixt them: how ware will they be ever doubting, not unlike two cunning and sure Fencers lying at a safe guard: O that then their body were transparent like crystal, and that an honest man might see what hid mischief lies in their hearts. I think the honest man might gnash his teeth, to see the hot rencounter of equal deceit, the true race of Babylonian rascals, the slaves of pride, and generation of Haman. If any such villain have the credit to gather & take up his Lords rents and revenues, in receiving and debursing: then be sure he keeps the two rules of Arthmetick, to wit, Substraction and Multiplication, the one helps him in his receiving, the other in his debursing, he must interline his counts, enlarge his sums, invent new journeys, exploit all kind of courses that may be expensive, only a purpose to make great volumes of reckonings, that his vantage may be the greater, & his theift the better covered. He robs his Master of his revenues, and makes himself a great rent, and with a godless purchase he lives like a Prince, enritching his own posterity, and puts his Master ever in debt: the Noble man thinks himself to be well served, and that he hath a faithful and trusty servant, when the villain is a cutthroat, a underminder of his masters state, and brings his lands in mortgage: this man will counsel his Lord to sell his lands, and this villain will be the first will offer him money; these kind of deeeaving Parasites are made rich with falls and godless conquest. O this man is he that hath no soul, he plagues the tenants, and stops the ear of his Master from the poor farmourers complaint: he hath no compassion on the widow or fatherless, in giving of rewards he robs his Lord's honour, being commanded, he either gives little, or none at all: he pays the well-deserving man with fair excusing-words, & the poor distressed beggar with God help you, but when the purse-bearers reckonings are produced, how large, how liberal, and how honourable will he make his masters rewards to be. O this affronted villain with a shameless face, and with perjured oaths, will damn the very soul of himself. O that the King, the Duke, Lord, Laird, Master, or the superior, be what thou will, would take such a treacherous knave by the neck, and say, Sirrah, give me a reckoning of my goods; thou art a cogging villain, thou art a traitor, and betrayed me: thou hast stolen my substance and begird me, thy deceit hath over-siled my Parents, robbed their lands, & made me to live in poverty: thou hast won all with false dice, lay down again, or else thou shalt smart for it. I think, be what thou may be, thou may do this, and thou may do it with authority of a good conscience, and so give an example to all cozening rascals, to cogging flatterers, and to all treacherous villains. When Generals, Colonels, or Captains, receives pay from the Prince or his Pagadore, to do good service to the Country, they who are commanders of the Army, will make new Calendars of their own enlarging years and months: for sometime they will make the year to be 15. months, the month five or six weeks, to the wrack of the soldiers: and again, their monters shall be given in to be thirty, forty, fifty, or a hundredth thousand strong, when they shall scarce be half so many men, so that false monters is the ruin of a camp, the robbing of a Prince, and the only destruction of poor soldiers by the law of Arms and counsel of wars, such caterpillars of a Camp should be hanged, cashiered, raked and tortured, and at lest get the strappado. Many a Captain goes gallant, and plays the bravado with the poor soldiers pay: how can a soldier live, when he gets no pay to maintain him. Is it not a great and worthy glory, and a mighty courage to the generals heart, when he sees all his Army of gallant men in good equipage, and his Camp well furnished. And to be more careful for the soldiers then for himself, seeing the soldier is his defence, and the only fortress of his estate. O that the eyes of Princes would not wink at such villainy, and that their wealth should not be so unworthily bestowed. A king's minion that knows all the secrets of the king, and next to the King's body, perchance will be an intelligencer, a factor, & a doer for neighbour Princes, pressing to raise and keep them up, and underminding his own King and Master, taking large sums, so that he becomes a Pensioner to a foreign Prince, yea if it were to ten Kings, he will take of all▪ this busie-headed and crafty knave, for all this he is not mistrusted, but still advanced and esteemed to be a true subject, and still thought a man who doth good service to his King & Country. Now in this chirping time of peace, when none triumphs but cowards & poltrones, soldiers and scholars are banished Court & Country, they are counted a contagious Pest, and unprofitable instruments. What shall we all turn cowards, & still try our patience in suffering wrongs? when the courageous soldier begins to discourse how he hath spent his time in wars he begins to tell in the Winter how he lies in garrison, & in the spriug-time like a well managed ship going to her voyage, so in brave equipage goes he to the fields commanded by his Chieften, and animated in his march with sound of Trumpet, and tuck of Drums, if they approach the enemy in fair fields, they must march in battle, if the Camp defend or pursue a Town, they must enrich themselves, make redoubts, and conques ground, defend their Cannon, set their Gabions, and palisade their weaker places, the soldier must stand his hour sentinel perdew, under the mercy of Musket and Canon, and what is all their sport? nought else but flying of Colours, sounding of Trumpets, touking of Drums, clashing of harness, shooting off Muskets, roaring of Cannons, thundering of up-blowne-mines, giving assaults, and getting repulse with sundry & thick sorts, making retreats, and with fresh courage joining hot and fierce rencounters, bringing destruction, rape, bloodshed, murder, and cruel vengeance. O this fearful discourse makes the hairs of a coward stand right up, he will not buy honour at such a perilous rate, he will stay at home and be knighted either by moyen or money: such is the abuse of worthy knighthood, that now every kitchen-fellow may attain to, be flattering credit of evil-purchasd wealth. Non venit ex molli vivida fama thoro, Dolours, pains, guts, avarice, ambition, envy the stony gravel, the plague, inventing of treason, and thousand worse infirmities, and worse diseases are found and bred by idleness and staying at home, much more than in travail or going in far journeys. I hate this miserable sect of Epicurians, who only loves to eat, sleep, and drink. Look on a drunkard, how the continual exhausting of drink inflames his face with fire, and transforms his nose in a red rock of spurtled and white-headed rubies, whose glistering luister yields a vermilion reflex to paleness itself: and yet the more the stomach be oppressed with the strength of drink, the more it heats and dries up, Quo plus sunt potae, plus sitiuntur aquae, such sort of tipplers who loves and hath pleasure in bibbing and continual supping of strong drink: this Epicurian sect, I say, makes their back & their belly their summum bonum. O I blame the great abuse of companionrie, who can not keep society, and be merry in honest & civil pastimes: they think all nothing if that they drink not drunk: what a beastly thing is drunkenness? and what an abominable mother is it to all other sins, it is the very gate of hell. Alexander the great, when he had conquest the world with valour, yet drink overthrew him, and killed him: how many branches of mischief springs from that filthy rout? I say to thee who hath been a drunkard, & hath been an abuser of the benefits of God, perchance rather for the love of company, then for the love of drink: If thou hast remorse, and is angry at thyself, thou art happy. And I will entreat thee to behold the beastly behaviour of a drunkard, when he is in his drunkenness, and it will make thee hate drunkenness worse than any thing: 
Eccle. 26. cap.  in man it is more than filthy, and in woman ten thousand times worse, because she can not hide her own shame. I confess and allow that both men and women should drink moderately, for the better health of their body: but I think it odious, when one shall (as it were) force another to drink more than measure, to surfeit and spoil themselves to this, I say with the Italian, è qual è di pazzia signo peu expresso: Che per altri, voler perder se stesso: It is a great sign of madness, when any body for the love of another will kill himself: To whom is woe? 
Pro. 23. Cap.  to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? (and) to whom is the redness of the face and the eyes? even to drunkards. This insatiable custom is so enlarged within this Island, that it is in all sorts of estates changed from vice to virtue. How many sundry sorts of sins hath intruded themselves amongst us; strange and new invented sins comes from the Court to the Country, like the new fashions of apparel: how new fangled are we to follow them, descending by degrees, for we may still see the base sort striving to imitate their betters, and rather in wickedness then in goodness: the Clown strives in his fashious to follow the Gentleman, and the Court waiting Ladies is counterfeited with the Country drab, few or none follows the honest man's manners honesty, & truth are becomed banished traitors, nor yet dare Charity come near Court: the civil and upright man hath waited long in the glorious Coutts of Kings, & can not find favour, he is turned back wearied, he weeps to see a scurvy & ungodly consort of villains, crowned with deceit, & wrapped up in the painted robes of flattery, in the Triumph of theft, adorned with inequity in the Chariot of forgetfulness, drawn to hell with the seven deadly sins. What can heroic spirits say to the heinous abuse of precious time in this last and miserable age. Let him pity forgetfulness, and sigh at villainy, or rather let him turn home again to burden his friends when his lands are engaged, when he hath spent all, and left nothing, and when moyen and money failed him both at once, he could not beg a suit: he could not buy an Office, nor he could not get one church benefice gratis: such was the rage of ingratitude. Let this man I say, who hath spent his time, turn; & say with that most gallant man, Awful regard disputeth not with Kings, but takes repulse, and never asketh why. We may see what strange pains the worldling takes on him, to be rich, what inventions, and with what great industry: behold the Merchant what he undertaketh, to be rich: what restless travails with great hazard of his life, compassing (as it were) the whole earth to fly poverty, and leaves no corner in the world unsought: Impiger extremos currit mercator ad indos per Mare Pauperiem fugiens per Saxa per ignes. Then look again on the Machanike or artisant, with rare inventions of his spirit: the diligent labourer of the ground, with the sweat of his body, and every one by lawful or unlawful means wrings their wits, and still travails to be rich. Now let us consider what it is that riches will not do? We may behold and see how it mends all deformities, and oft-times transforms Virtue in Vice: first, it makes the base Poltrone proud, the foolish esteemed wise, the ignorant stoyick to be preferred. And it makes a Lord or Chief Commander, to honour a borne Rascal, and a very slave by Nature, he will make him speak with a covert head, wash with him, sit at meat, and eat in his own dish, with a flattering ear he will entertain his discourse, sometimes with gravity, and sometimes with smiling, as it were to give a counterfeit grace, to the ignorant Ass: why will it please his Lordship to do all this? Because his honour thinks such men are needful instruments to engage themselves, and become Cationers for the Lords debt. A help to furnish his house, to store his Citchin, and still to lend him money. O but when this poor deceived sot, begins to be beggared, than his Lordship presently decards him, because he can not serve more to make up a full hundredth. At last, this gulled rascal comes with cap in hand, with low-stouping courtesy licking the way with his slavish knees, and half weeping begs his own; then his Lordship becomes deaf, and hath no more judas kisses to bestow on his foolish worship. What may this man think of himself, and of his dear bought courtesy, the Lord leaned on his shoulder, the Lord called him Sir, and still bade him cover his head; the Lord set him at his side, and drank healths to him: and now when all is gone, the Lord pays him with a promise, and so bids him farewell. What will riches do more? it will cover villainy, invent mischief, and bring forth treason, it betrays beauty, and makes love mercenary, it corrupts justice, and with damnable deeds damns the soul of mankind. This desire of riches hath made, and still makes many a man to hazard all, there is nothing but the worldling will do for gold, even all in all: This made that heroic and learned Poet cry out, Quid non mortalia pectora Cogis auri sacra fames: What shall I say to thee who is contented with sobriety, and carries truth in thy heart, when thou seest the great abuse of riches, it makes thee desire no more than is sufficient to maintain thee with all, yet for all this, thy good deeds perchance can not purchase it: thy Lord or Master enranks thee with the deceived sort, and so forgets thee! O thou, had I wist what an excellent plaster art thou for the incurable disease of repentance. What a great grief is it to the well-deserving man, who hath a promise to be rewarded, and becomes ashamed to importune his debtor? but O, when he stands in his sight, what a loathsome book, becomes he to desired forgetnes, which yields nought else but flattering smiles, and never performed promises. Now I speak to the young aspiring gallant, learn in time to beware at other men's harms, Provide for age and sickness. Look on the aged Conrtiers, who hath spent their youth in waiting on, they go scambling like Butcher's dogs in Lentron, they are like old carthorse, like outworn hounds, and the very scoff of time. Therefore when thou looks on the Anatomy of time, & hath considered the secrets thereof, O how dear should it be to thee, & how should thou behave thyself in this time, to provide for the time to come, if thou be poor, who will care for thee, suppose thou art of the most rare wit in the world, adorned and made perfect with all the chief, & principal gifts of nature enriched & decoird with the additions of Art, yet for all this, if poverty haunt thee, few or none shall esteem of thee now in thy youth-head. I counsel thee to think well on the time past, consider the time present, & have a care of the time to come.  

Front Capelata est Sed post Ocasio Calua.  
SWeet lovely flower, in gallant flourish fair  
Whilst beauty's prayed, doth youthful fields decore,  
Take time in time, for time in time is rare,  
Once past and gone, it never comes no more,  
Than take this time, so long as it's in store,  
And hunt not toys, to peril thy estate:  
Wise may thou be, but yet be wise before  
Thou shall repent, and then it is to late:  
Dear friend believe, I wish thy sad annoys,  
Times altering Fates may turn them all in joys.   
Learning hath no Micaenas, blind Avarice hath banished Charity, good works now a-dayes doth no good, it is only naked faith that serves the turn. O happy is that man who can do for himself, and puts no trust in the pinching mercy of great men's liberality for my own part I say:  

O That I might, then should I live content,  
And not complain on Fortune's wotthlesse worth:  
What's gone let go, it's I must needs repent,  
Whilst silence sad, my sorrows shall set forth:  
My outward show, can not bewray my heart;  
I smile, but none can judge my inward smart.   
How shall I choose but pity the distressed estate of other men, when Memory calls my own deere-bought experience to a reckoning, & then revolues the great volumes of Fortune's strange Enigmatizing Characters, painted with the ruthless pencil of time, whose tragical Map is still outstretched before my eyes, where I find all the flourish of my fruitless hopes lying Winter-blasted, and scattered with the merciless storms of ingratitude.  

Si ingratum dixeris omnia dixeris.  

WHilst I did hazard, for uncertain toys  
Vain flattering hope, expelled my present fears:  
O hapless I, who for momentall Joys  
Must pay long pain with sad repenting tears.   

This inward grief my burdened soul now bears  
With outward show I strive to make it light:  
But when the course of bypassed time compeares,  
And Tragick-like out-spreads before my sight.  
Even than I give my rigours rage all right,  
With passion strange, transported here and there,  
I spend the day and waste the wearying night,  
Imparting plaints unto the idle air.  
O what remedy, time past hath no remorse,  
Then must I needs endure this pain perforce.    
I thank my God, who with his outstretched arms hath borne me through seas, & over land, giving his blessed Angel charge of me, who never left me in all my far and wearisome journeys, so that in every course and hazard of my travails, his eyes of mercy hath ever shined on me, and many times hath he delivered me, when despairing dangers did threaten my life. All honour and glory be to thee my God, and give me grace that my experience of time past, may govern the time te come. O this is a perilous time, the time of mischief and misery, the latter days full of calamity: now is the age of deceit, when the father doth oppose himself against the son, the son against the father, broths, and sisters, and all are at strife, every one labouring how to deceive his friend, and every one seeking how to betray his neighbour, Bonds, seals, Obligations, Sureties, all can not serve the turn to maintain truth: if thou have to do with a man of greater worth than thyself, then be sure he will minas thee, and so pay his debts with threatenings. Wilt thou appeal him before a Judge, with new invented shifts of Law he will out-wearie thee: with bribery he will beggar thee, and thou shalt never be the better. O thou wicked oppressor, and thou false and partial Judge, what shalt thou answer to the head Justice of heaven, when God says by his Prophet jeremy, Ego sum judex & testis, I am both judge & witness. O says the wicked man in his heart, I fear not God, therefore I can not love him with my soul, nor yet can I love my neighbour, because I envy his good estate, and covets his riches, and would wrack him: so I own no duty to God at all, nor love to my neighbour, I scorn, spurn, & treads on the laws of God. O let me never think on that terrible & fearful day of Judgement, nor of the horrible and endless burning pains of hell. I will altogether forget it, because it will make me despair, take away this frivolous word Religion, why? because it keeps me from my pleasures, and doth imprison all my fleshly liberties, the foolish man saith in his heart, 
Reu. 22. cap.  there is no God. He that is unjust, let him be unjust still, (saith Christ) and let the deceiver be still deceitful, let him dwell in his abominations, and triumph in all kind of wickedness, For behold I come shortly, and my rewerde is with me to rander every man as he doth deserve. The custom of sin and continual use, makes sin pleasant, abundance of impiety, and coldness of Charity destroys all, and makes many Atheists. What fruits of Charity may we behold in sundry Countries? nought else but the pitiful spectacle of Envy and Malice, Oppression and Bloodshed, justice wreisted with brybrie, the negligence of magistrates suffering victual and provision to part from our Country, leaving dearth and famine amongst us, the lamentations of the poor is not heard behold the youths and scholars going idle, some becomes merchants, or else machaniks, learning is held in disdain, Scoles, Colleges, & Universities are not mentaind, all decay out of memory. O how may the heart of a true chistian bleid to see the lamentable sight of down-fallen bridges, decayed hospitals & ruenus churches, Nunc seges ubi Sion fuit, through Holland, and in many parts of the low Countries, what great objects of destruction, what overthrow of fair and rich architectors, what large prospect of abused policy? and what deformation is now found in reformation? where shall the murderer be condemned, or the thief receive the censure of his punishment? In the Church, where shall the Judge hear the oaths of perjury? In the Church, where shall meetings, blockings, buying, and selling be? No where but for the most part in the Church, My house (saith Christ) it should be called an house of prater, 
Mat. 21  but you have made it a den of thieves. And besides all this, what sacraledge is committed, and how is the riches, goods, and lands, (which be proper duty belongs to the Church) how are they desperst amongst the Commons, and keep it (as it were) in contempt of God, O saith Christ, Give unto Caesar those things which are Caesar's, and give unto God those things which belongeth to God. The greatness of our sins hath procured the wrath of God his punishment threatens us, and his judgements are laid before us, Who can hide himself from God's anger? Let us cry out with jeremy the Prophet, O thou sword of the Lord, 
Cap. 47  how long will it be ere thou cease? turn again into thy scalbert, rest and be still. But o, the dullness of understanding, and the arrogant strife against verity, makes the hearts of man like Pharos hardened, and considers not this, our ears are deaf, we hear not, our eyes are blind and seeth not his great wonders, God's displeasure comes by sin, and nothing can appease him but repentance. But the devil who is prince of this world stands like the master of a fair lotry, and foolish mankind looks upon his deceiving vanities; at last their sight being ensnared, and their heart tempted with his glittering allurements, they hazard their soul in hope of gain. O man, how art thou deceived, and how many strange ways seek'st thou to come to the kingdom of heaven? 
Mat. 7.  Many cries Lord, Lord, that shall not enter in the Kingdom of our Lord. Many professes Christ, that shall never be partaker of Christ's glory. What a great consort of Antechristians are now desperst amongst Christians. 
Revel. cap. 13.  Now is the mother of whoredoms mounted upon the seven headed best, that ten-crownd-hornd Monster, that old Dragon the devil, 
17. cap.  hath given him his power, and hath given the beast authority, and hath printed on his forehead the name of Blasphlemie, he spews, and vomets forth unclean spirits, which are Ambassaders to enlarge the kingdom of Satan, Bahilon is drunk with the blood of Saints, and with the blood of martyrs of jesus Christ, the pitiful lamentation of the Church, spoken be the Prophet in the person of our Saviour, 
jer. 1. cap.  saying, Have ye no regard all ye that pass by this way, behold and see, if there be any sorrow like unto my sorrow. Our long suffering GOD at last being forced to speak, I have long time (saith he) holden my peace, I have been still and refrained myself▪ now will I cry like a traveling woman, and I shall both destroy and devour at once. In that day of God's wrath what shall the Idols of the Gentiles help thee made of gold and silver, the workmanship of man's hands, they have a mouth and speaks not, they have eyes and sees not, and they have ears and hears not, such senseless stocks and stones can not help thee. The Prophet David cries out, Similes illis siaut, qui faciunt ea, & omnes qui considunt in eyes. Let them be like unto Idols who maketh them, and let them be deaf, dumb, and blind, let them be altogether senseless who putteth their trust in them; GOD is a Jealous God, he will not be mocked, nor deceived, he knoweth all them who boweth their knies to Baal, and looks on the filthiness of them who commits fornication with the whore of Babel, He hath marked all them that drinks the poisonus dregs of her abominations, what answer gives the dissembling Hypocrite to this? O saith he, I did it to save my life, my lands, and my possessions, or to get miantainance to sustain me. O thou fainthearted coward, thou fearest that man who hath power to kill the body only, 
Mat. 10 cap.  but thou fearest not God who hath power to kill both soul & body, and to cast thee in hell's fire. If thou think either riches, thy wife, or thy children, or thy Country, better than jesus Christ, thou art not worthy of him, nor thou shalt never be partaker with him in glory. Yet thou wilt reason farther, and say, O I did it only in outward show of body but not with my heart. Now I will ask thee again? if thou had a wife whom thou loved well, and if thou found thy wife, lying in the bosom of a stranger, adulteratting her body? would thou not say, O wife thou hast wronged me, thou hast violated thy matrimonial vow before God, the world and me: Then if she should say, dear husband, I have lent this man only my body, but I keep my heart to you, what a villainous excuse would this be? would thou not repudeat her, 
reve. 3. cap.  abandon her, and forsake her? Even so will our living God do to thee, he will spew thee out of his mouth, because thou art neither hot nor cold. And yet for all this, hear the comfortable speech of God his kind entreaty, his unspeakable mercy (saith he) Although the man forsake his wife for her adultery, yet I will not forsake thee; 
jer. 3. cap.  thou hast played the harlot with many lovers, after many strange Gods hast thou gone astray turn again to me, saith the Lord. I will receive thee, & if thou wilt not turn again, what saith the Prophet David, Nisi conversi fuerit is gladium suum vibravit, arcum suum tetendit & par avit illum. 
Psal. 7.  If thou convert not, God hath sharped his sword, he hath bend his bow, & made it ready. O that it would please God to end the discord amongst Christians, & that they would go against the Turks, jews & Infidels, either to convert them, or else to confound them, Vt edificentur muri Jerusalem, that the walls of jerusalem may be builded. These are the latter days wherein we stagger with the drunkness of sin, & the dullness of our understanding can not reach to this, the hypocrite will sigh & groan at a preaching, & be his behaviour he will appear to the world to be a reformed man. But o the villain will not make restititution of wrangous' geir, nor will pay duty for oppression, so that the iniquity of the impious & hypocritical presitian leans always to the mercy of God, they never think on his justice O ignorant fool, is he GOD of mercy, so is he GOD of Justice, 
Deut. cap. 32.  Vengeance is mine (saith the Lord) I visit the sins of the fathers upon the third and fourth generations. 
Exod. cap. 20.  Want of fear makes the sinner senseless, they build so much on faith, that the pride of their faith makes them faithless: in whom I (say again) shall the upright man trust when the world is so full of deceitful villainy? Beware of that man (sayeth the Italian) who gives thee fairer words than he was wont to give thee, for he is either minded to deceive thee, or else he hath deceived thee already, then again the Italian cries out, De gli' amici mei guarda me dio d' gli inimici mei, guardro benio. And yet for all this, what if a man had Argus' eyes to watch deceit? Yet he may be deceived, such is the craft of the subtle deceiver. O thou deceiving hypocrisy, what an Eie-blinding behaviour? What an external show of chirping piety putst thou on to mask thy damnable deiling? The pride and envy of the heart, covered with outward dissimulation, seems to correct vice, and spit at sin, thou walkest on the streets with a down-east look to Hell? thy modest apparel is the only coverture of Gluttony, Ambit on and Venery, this is the true garment of civility, thy common and smooth speeches, is all compunde with borrowed spcriptures, thy be yea and na is no swearing, but both crossed and cursed is he who believes thee, Quoniam non est in ore cornm veritas. How bravely doth S. Peter paint such men in their own colours when he saith, 
2 Epist 2. cap.  Through covetousness shall they with feigned words, make marchandries of you, their judgement is not far off, and their damnation sleepeth not. And again, hear what our Saviour cries out, O generation of Vipers, how can you speak good things, when you are evil yourselves. Thou atr a sighing ●ulla-fidian brother, who is not ashamed to call thyself a brother in Christ, sigh & sob forth thy villainy, and be damned. How many (and wondrous) damned sects and opinions are spread on the face of the earth, and every one to affirm their own erraesie, will lay hand on Scripture, wresting the word of GOD to be a warrant to their dreaming inventions. O thou Religion how art thou changed? And with what strange and divers colours art thou painted with? How is thy face dis-figurd, and thy apperrell polluted? And with in grate worms of the Earth, how art thou transformed? How can the simple soul know thee? Or to what hand shall he turn to, when so many contrare opinions are at such a miserable strife? 
2. Cor. 4. cap.  It is only to the humble heart that the truth is manifested, and the true passage of Heaven is discovered, 
Esay. 2. cap.  because jesus Christ hath placed his Tabernacle in the Soon, and he hath builded his Church like a great City on the top of a Mountain, 
Mat. 5.  blind Arrogance can not (nor will not) see it. 
Eph. 5. cap.  Our Saviour, hath bought it with no less price, than the price of himself, he hath made it a glorious Church without spot or wrinkle, having no blame at all. Let Heretics bark, and hellish spirits rage against the truth, what then? Et porti inferi non prevalerunt. Let detestable errors, and all the authors of sects, let all such vipers, (I say) turn their infectious stings in their own bosoms, Sed vestrum quis basiliscus erit, woe be unto you adulterers of God's word, and woe he unto you, who shuts up the kingdom of heaven before men, 
Mat. 23 cap.  for you yourselves will not enter, nor will ye suffer them to enter who willingly would enter. O serpents the generation of Vipers, how can ye escape the damnation of Hell. Dira tibi cum sis ut Cham, execratio certa est, nam matrem rides, risit ut ille patrem. Ye shall know them be their fruits of vain- glory, 
Mat. 7. cap.  pride, emulation, sedition, contention, and undantoned lust of the flesh. And more than all this, you shall know them by unpardonable sins against the holy Gh●st, to wit, Impugnatio veritatis, invidentia fraternae gratiae, 
Mat. 12 cap.  presumptio, impenitentia, obstinatio, & disperatio. The heinous blasphlemie against the holy Ghost shall never be forgiven in this world, nor in the world to come, 
Deu. 32. cap.  For their vine is of the vine of Sodom and Gomorach, their grapes are of gall, their clusters are most bitter, their vines are the poison of Dragons, and of the cruel gall of Cockatrises. O thou man of God, I request thee to say with the Prophet David, judica me Deus, & decern causam meam, de gente non sancta ab homine iniquo & doloso erue me Deus. Let wisdom furnish the patience, to contrare-poyson the contagious teeth of such mad dogs in these Canicular days, what detestable a thing is it, to see and hear a fraternity of obstinate ignorants, barking (amongst themselves, at their own errors, to spoil scripture, wrong Religion, and prattle of divinity, still arrogant and ever scorning to be censured with the more ancient and graver judgements. It is no wonder, but the wonder of this (wondrous error) should make the hearers amazed. Who would not smile at the gesture of a young Philosophical fellow (who in his youth-heid hes been anointed with Oleum Philosophorum) to hear him in his tedeus' talk of Juggling sophestry, in superfluous circumlocutions, in his farfetched exemples, in base applications, & in a never-ending discourse, seemeth to himself a most rare scholar by art, & then by nature he proves not else but a redicolus fool; these are they whom the Apostle S. Paul bids you be ware of, that their vain deceiving Philosophy corrupt you not, which are not else but the traditions of men. Let all men of a sole understanding allow the Spanish Proverb, 
Colos 2. cap.  A palabras locas orejas surdas, y que a mucho hablar, mucho errar, The Charleton or as the Dutchman calls him, the Quicksilver. This cogging rascal will stand upon a Market place, and there with a bold erected face, he will begin and tell of many invented miracles, how his Oils and Waters hath done such rare wonders in restoring health to the diseased persons, in curing (as it were) incurable wounds and presently he will produce some feigned Charter sealed with walx to approve his villainy, and be this means he persuades poor ignorants to buy his poisoning drogs. This is he who will undertake to mend any thing what-som-ever. The Mutebanky in Italy are not so full of deceit, but I grant in their subtle villainies, they go far beyond them, yet they are less hurtful to their auditors, and are more merry with less offence, yet I will not purge them of knavery. Who is a more selfe-deceiving fool in wisdom? or who is a greater Ass? then a Prognostication-maker, who saith, that the Conjectures, which they have is founded upon probabylities, and not upon absolute necessities, & so consequently, the most perfit Prognosticators sometimes must err; but why may not ane Astronomical villain, joined with a dreaming Astrologitian villain, make and invent leisings, it is they who will take upon them to tell what's to come, and seek to prejudge God of his glory, it is they who will tell the alterations of time, the change of weather, and in what estate a man's body shall be in, for that year into come. I think such Fortun-tellers or such Aegiptian-palmisters, when they set down such Physical rules to a man or woman's body, should be prejuditiall to the wise Physician, because he lives him nothing to say, seeing he in his Mathematical humour circumvolves the Heavens, and so audatiouslie intrudes himself in the secreetes of the Omnipotent God. But as for you ignorant Medicenars, I think you are not much prejudged, because your opinion is doubtsome, your judgement is void of understanding, and your experience is nought else but mere poison. And I say unto you with learned Antony d' Guevara, Medesyns de Valance, lungs robes & peu de sciance▪ But you whom I honour and reverence, that you may rather allow (I mean you who fears GOD) and whose understanding is great) I hope (ye, I say) will excuse me to rail upon the abuse of this rare and wonderful science. The Book of GOD sayeth, Honour the Physician with that honour which is dew unto him, because of necessity, 
Eccl. 38 cap.  for the Lord hath created him. Then I will speak against such fantastic fellows, which I have seen here in this Isle of Britain, and in many other foreign Countries (where I have traveled) profess the Art of Medicine, and produce their great Charters, and Patents, sealed and subscrived where they have been made Doctors, and then they are nought else but the very abusers of Physic, what a derision is it, to hear & se Domine Doctor discourse with a borrowed Countenance, and commonly at meat over the table, without respect of persons? O saith he, you must not eat of this, it offends the stomach; such and such is restorative, and this again breeds constipation, this is laxative, this breaks wind, and expels the Colic, and this is your only meat for confirmed stones, it purges the rains, and dissolves quickly, O what a scurvy discourse is this for the ears of a chest and skunring-hearted Lady? and chiefly at meat to talk of confirmed stones, purging of rains, and dissolving quickly. Fie upon it, I think it should not be suffered, & yet for the fashion's sake, my Lord Doctor will not spare to produce some place of Gallein to make his leysings good and currant. Then beginneth he to frame a large Comenter upon a borrowed text, interluding such a long Parenthesis, till at last his halting speeches makes him altogeher forget the origenall of his former subject. O how will he hesitat when his long discourse begins to challenge memory, then obruptly will he change purpose not unlike a bloodhound which hath lost his scent. Woe be to poor patients comes under the Cure of such ignorants, who scarce can discern a docken leaf from Tobacco. And yet he will say, that he is a rare herbest, how oft he visits the sick, as oft must he visit gold, or else his visitation is stark nought: When he feeleth the punses of any diseased person, O saith he, it is an Ague, a raging fever, hold you warm, keep yourself quiet, let no body molest you, I will come again, and see your water: Then the next time he comes with a consort of Cut-throts like himself, and after many whispering doubts, they call the Apotechar, and gives him a Recepie of I know not what, which poysones the poor distressed patient, and so sends him to his everlasting home. Then doth their ignorance lay the fault on God, or else on the poor Patient, saying, he would not be reuld, nor commanded, he would not obey their precepts; and they make the man or the woman author of their own death. When the Painter is asked why he left his trade of painting to become a Doctor of Physic. O said he, when I was a Painter, all the world saw my errors, but now being a Doctor of Physic, I make the earth to bury my wrongs, they seek forth the life and riches of mankind. Well may such ignorants be called, the Officers of death, for the life of mankind, is the tryell of their drinks, and with their poisoning drogs, they furnish graves, and feeds worms. When the Patient is dead, the Doctor must be paid for all his visitations, the Apotechar for his drogs, the Barber for his Insitions, Fmmetings, Unguents, Cataplasms, Emplastering, Balms, and mollefying Ceir-cloaths, this must all be paid and much more. What if worse, none except it be Charlytous, Brokers, and Vsurars, flesh-flees, that still gnaws upon glad backs, bloodsuckers, & a contagious pest to a commonwealth. Why should not such devoring gulfs be discovered? and why should not such hulcerous phisters be bard and tented, & Rogry striped naked? wno should not unmask the world's shedowed villainy? The beggarly invention of a subtle Pandros, the exploits & tricks of a mercenary whore, the falls reckoning host, the merchants perjury, and the Lawyer deceit; but O I do not mean be that Lawyer whose conscience and soul is not spotted with murdering brybrie, who hath compassion on the poor complainour, and taketh the tears of the distressed widow for good payment: No, I mean be a janus-headed Lawyer who hath one face to his Clayant, & another to the Compeditor, whose ever-gaiping hand must still be anointed in the Palm with the holy ounction of Gould, who must be courted like a whore with the sight of Angels, strange pieces of gold, and purse pennies. Woe be to many heart-tortred Client's, whose right depends upon the defence of an avaricious Lawyer. It is such poor souls who hath their ever-warsling minds intreacated in a Labyrinth of woes, circumveind with innumerable fasheries, and still deceived with delays.  Patientia pauperum non peribit in finem. 
Therefore, O man, arm thyself with Patience in this miserable time, and courageously fight it out; for so long as thou art here into this little progress of thy life, great is thy battle, and many are thy miseries which doth oppose themselves against thee; like unto the restless motion of the sea, one trouble being gone, another follows. Many sorrows, and few pleasures, when we expect joy, then comes grief, every one hath their own cross, some les, some more. As poverty to an honest heart brings misery, grief of mind, & melancholy, because he conceals his want, and can not practise shameless shifts to peril honesty, sickness, & many a languishing disease, which is lad before mankind. Oppression, when thy betters doth abuse thee, takes thy wealth, & thy lands, puts the widow and the fatherless to begry. Lose of friends; when they who should help thee are gone, & hes no body to comfort thee in thy desires. Shipwreck when thy substance is lost by sea, & thy life endangered. Banishment, when thou in a strange country, becomes a poor stranger, far from thy own soil, thou livest an outcast, and thy enemies enjoys thy riches at home. Prison, when the cross of rancountring misfortunes, doth imprison many a man within a Jaill, or casts him in chains within a Galies, triumphed over with Rascals (and as it were) the very resting place of all wrongs, when a gentle heart is forced to harbour patience; and when revenge in a gallant breast turns coward, O this earthly hell, which hes no other Music, but locking of doors, the noise of irons and chains, the heavy complaint of distressed prisoners, locked with bonds in misery, consuming in stink and filthiness. This said the Apostle S. Taul, Remember them that are in bonds, as if ye were in bonds with them, so that every one aught by charitable works to have compassion on the poor distressed prisoners. Saith not the Prophet David with great grief of heart Let the sighing of the prisoners come before thee O Lord: as though he would say, O Lord God, consider the great anguish of their hearts, take mercy on them, and relieve their wants, how heavy and comfortless is this grievous cros. Some again are crossed with lose of honour, when a man either falls in disgrace, and commits some base and filthy fact, or when he suffers wrong, and can not repair himself, the cross of marriage where there is no peace, quietness, nor rest, void of all contentment, and ever barking, and so makes the devil smyl at their dissension. And what can be said to the cross of idle love, which hangs on the shoulders of all sorts of people, as well married as unmarried. In this Frenasy many old dotards begins to renew their declining age, and takes upon them the apprehension of youth-heid, whilst their grey hairs, and hairles heads, reckones up their years, and tells the world their folly, Turpe senilis amor, it is more tolerable in youth, so that it be not superstitious love; as sometimes to fast from meat and drink, watching the nights, and sending their lamentations written with bloody letters, railing on cruelty; and being alone in their retearing walks, they surfat the solitary deserts with the sorrowful voice of a discontented mind, with weeping eyes in 'splain of passion, O saith he,  

THe furious force of loves consuming fire,  
No time can quench, nor thought can not expel:  
Such is the restless rage of my desire,  
Which makes my wits within myself rebel:  
Thus am I wronged, and ever saikles slain,  
I shift my place, but can not shift my pain.   
They ever esteem their pains worse than the pains of hell, such are the sort of penitential lovers, who are always Anatomisd with humorous folly. & yet how often comes it to pass, that they who takes most pains to please, are most displeased, for it is known be unfallable experience, that the dutiful lover in a respected pursuit, is often rejected with many ingrateful disdains. For some they are which are Monsters in the womanish sex, will hate that man most, who loves her best, and yield herself to a cowardly pultron of no desert. And again, we may evidently see, how some men of a currish & mastish kind, will be most careless of that woman who is most careful of him. Such are the unthankful discords and interviewing controversies, of this frivolous thing which the world calleth Blinde-love, it is not the rich apparel, nor the rare beauty, nor the art of curious engines, nor yet is it the gorgeous gesture of a glorious woman, which makes the woman: it is the good education, which brings forth good qualities, & it is the virtue of the mind, which doth produce discretion, makes the woman a perfect woman; and that man, may truly be called a perfect man, who makes wisdom the unseparable companion of valour, whose liberal mind aims at honour, and whose courageous heart treads on fear to conques fame. O it is not the external show of a Peacock's pride, who with the gesture of his painted plumes, seems to threaten Kingdoms: it is not the man of parsonage, nor the robust nature, neither is it the quantity, but only the quality doth the turn. A woman may seem very coy in brave attire, with a fair face, and yet a whore: a man may be clothed in fine clothes, he may be very strong of body, of a great stature, and he may in a fearless humour discourse of valour, but when it comes to the push of Fortune, he may prove nought else but a faint-hearted-coward, a turne-back to courage, and a runaway from honour. What a world of vanity is it to see a painted fellow, that can do nothing else but court a woman, how effeminate will he be, and how prodigal will the tongue be to lend vows to the heart: 
Nec jura retine, veneris per juria venti  
irrita, per terras & freta longa ferunt.  How perilous is it to believe a Lover, how tempting will their words be, and how will they strain themselves to speak with vehemency. Lady Rhetoric ever haunts the mouth of a Lover, and with borrowed speeches of braver wits, doth enlarge their deceit, his perjured promises, his oaths, his vows, his protestations, his waiting-on, and all his iron senses drawn to feed upon the actractive humours of her Adamantall beauty, as when the song or lisping speech of a Sirenical wench doth enchant his ears, the feeling of her toomuch tempting flesh, doth entangle his touch, her perfumed breath doth sweeten his smell, the nectar of her lascivious kissing, gives delicacy to his taste, and her petulant beauty feeds his sight, her smile is his heaven, & her frown is his hell, she is the only idol of his mind, for when he should serve God, he worships her, if he comes to Church, his looking on her behaviour takes away his hearing, robs him of devotion, and makes him a senseless block, with staring in her face, he learns the Art of Physiognomy, his vain apprehensions will read a woman's thought in her visage, and when he looks on her hands, O then he becomes a rare Palmister, for he will not spare to read her fortunes by lines, for here (says he) is the true score of death, and there goes the score of life, from this part comes the venerean score, and if this close with that, ye may be assured to lose your Maidenhead, it is only this makes the toomuch believing wenches despair of their virginity, his brains are tormented with new inventions, fancy leads him to a frenzy, next lunatic, and if he escape madness it self, he may thank God. He spends the time in his Chamber, with no other thing but with a great Looking-glass, how to take off his Hat, how to make his gesture, and in a discourse how to frame the motion of his hands, to kiss his finger, to make courtesy with his leg, to set his arm, to smile, to look aside, to walk, and then he stands gazing on the full proportion of his own body, which I swear is not else but the very true image of superstitious vanity. When the Mistress of his desires beholds the Lovers diligent attendance, then to keep the Lover still proud in a slavish service, often times she will in a willing slothfulness, make her Glove or any such thing fall, that he stooping may attain to that looked-for-honour, to kiss what he takes up, and so receive a smile for his offitious humour: He will entertain her dog, keep her Fan, call to light Torches, hold up the Tapestry, bring the Coach, and with a loud voice he will call, to make way for my Lady, to make vows, wear favours, and do penance, they are the true follies of idle love, but once being cooled of that hot and lunatic frenzy, O how will he then blush at his own folly, when he begins to examine his wits, and considers with himself how far he hath gone astray. But what can be said to such who wants grace to make a retreat, but still dwells in that endless misery, they never weary, but thinks all slavish pains pleasure, some by night with music, some with walking in her sight, some with gifts, songs, letters, and convoys, every one by degree doth pouse his Fortune, and every one by degrees counterfeits their betters. I often smiled to see a Pandorly-fustian-Rascall, lead a mercinarie-Perpetuana-drab, there is nothing invented and put in practice by higher estates, but the base sort do still strive to imitate, and chiefly in apparel. It is most true that a man is to be commended, if he be cleanly, and chiefly in his linings, his hair well dressed, his beard well brushed, and always his upper lip well curled, with an fresado upstart, as if every hair would threaten to pull out his eyes, for if he chance to kiss a Gentlewoman, some rebellious hair may happen to startle in her nose, and make her sneeses, so by this means, he applies both physic & courtesy at one time, than he may freely say, God bless you Lady, receiving back the chirping Echo of I thank you sir. But look again on the other part of snotty nosed Gentlemen, with their drooping moustaches covering their mouth, and becomes a harbroy to meldrops, and a sucking sponge to all the watery distillations of the head, he will not spare but drink with any body whatsoever, and after he hath washed his filthy beard in the cup, and drawing out dropping, he will suck the hair so heartily with his under lip. I ask at Civility, if such a poisonous sup can be wholesome? of if the kiss of such a slavering mouth be sweet? far may such beastly filthiness be from handsome and perfect men, who still attends upon the handy labour of pitiful Ladies, if a Lady be a perfect woman indeed, and still aims at honesty: what although she hit not the mark of gentility? yet the pendicles of her desires should be cleanly: as she herself is most dainty, neat, pollite, and fine in all things, and chiefly in her sleeping chamber, to see the whiteness of her linings, the cleanliness of her night-clotheses, her chamber-pot filled with sweet flowers (to stay the stur of water) her perfumed odours, sweet-washing-balls, Pomanders, sundry sorts of smelling waters, fans, hats, feathers, glasses, combs, brouches, ruffs, falling-bands, red and white face-colours, scarves, farthingales, artificial locks of curled hair, with up-standing-frisadoes, their smoothing-skin-clouts, night-smocks, muffels, masks, petticoats, waistcoates, gowns, picadels, attires, chains, carkats, cases, coffers, boxes, and many things more, that if a man intrude himself in a Lady's bedchamber, & look upon every thing about him, he shall think himself to be no else where, but in an evil deformed shop of Merchandise. But on the other part, look upon filthiness itself, when some women in a sluttish estate, hath their bedchamber like a swines-stie, ill-favoured (and unscoured) Pisspot, their combs and brushes, full of loose hair and filth, their foul smocks ill laid-up, their knotty phlegm and spitting on the walls and floor, the black and slavery circle on their lips, sweeting, smoking, and broathing in their uncleane-sheetes, that if any would hold their head within the bed, I think the strong smell were an excellent preservative against the Pest, and none like it, except it be the jumbling of a Jakes, or of a Close-stool: for it is a true Maxeme, that the force of such odious and hateful smells, doth occupy the sense, and holds out the pestiferous air of the Plague, GOD forbid, but the beastly filthiness of some women, should make the delicate and fine fashions of other women (who are civil and honest) appear pleasant. And even so, why should not the grave and good life of a discreet woman (who fears GOD) make the filthy fashions of an harlot (whose actions are most abominable) appear loathsome to the world? and still to be disdained and hated of all honest Matrons. What a monstrous thing is it, when a shameless woman carries the jewel of impudency on her forehead, giving her boldness to exploit any thing, and to execute all her filthy actions without any regard: far be it from me to cry out against the modest Matron, the chaste Widow, or yet to misconstrue the civil behaviour of an honest Virgin, whose education is true Virtue, who resolves constantly, and performs wisely, and whose doubtsome actions, are all mixtured with fear, and accompanied with a Virgin blush, in every thing discreet, a grave gesture, a spotless speech, a moderate smile, and a chaste mind, and whose thoughts are not polluted with lecherous exploits: Such sort of women are to be valued at a high price, they are of great worth, and most worthy to be honoured and esteemed of by all men, when wild and brutish women (that is robbed of all virtue, and loaden with vice) makes the transparent perfection of a good woman seem glorious to the secret sight of God, and to the outward show of the world? so I do what I can to imitate the skilled Painter, who makes a dark shadow, give a bright lustre (& an shining life) to his upright colours. Why should not filthy kennels avoid the corrupted excraments of Nature from fair streets? And why should I not strive to make an honest behaviour, spurn at a shameless gesture? and I do not doubt but the wiser sort will spurn at the increase of such superstitious vanities that are in this present age, and the great abundance of idle, strange, and new invented toys: as when some women decks and trimmes themselves of purpose to tempt the eyes of man. And setting forth their wantonness (which is compounded of all kind of farre-fetched fashions) that every one may read in their apparel, as it were in a Cart. The description of all foreign Countries, with such new additions of Art, as seems in dumb shows, to say, What lack you Gentlemen. This sort of women do not follow the command of Saint Paul, 
1. Timo. 2. cap. 3. Cap.  That a woman should be arrayed in comely apparel, with shamefastness and modesty: And what says the Prophet Isaiah, The daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, making a tinkling with their feet. And what says he more, 
5. Cap.  Woe be unto them, that draw iniquity with the cords of vanity, And are not these things the true cords of vanity, which draws both man and women to eternal destruction: Our Saviour affirms it, 
5. Math. 5. Cap.  saying: Whosoever looketh on a woman to lust after her, hath committed adultery with her in his heart. And for all this, how often falls men upon the stumbling blocks of iniquity: the wise man says, Stumble not at the beauty of a woman, beware of all her insnaring-engines, for they are many and very tempting.  

CAn not thy eyes, the eyes of man command:  
Hath not thy face sufficient force to kill,  
But that thou must unglove thy juorie hand,  
Whose beauty robs proud Cupid of his skill:  
So with thy hand thou shoots Cupidous darts,  
And shoots at nought but at poor Lovers hearts.   
But how can that man eschew, such fleshly temptations, who makes their company his summum bonum, when all his felicity is placed upon their dancing, singing, speaking, playing, and with sweet and serious notes (moving her fingers upon a Viol d'Gambo) enchants his ears, and allures his sight. Can a man (says Solomon) take fire in his bosom, 
6. Cap.  and his clothes not be burnt, As he would say, can a man haunt the company of wanton women, and not be alured with their lascivious stratagems, when a man beholds their legs clothed with silk stockings, rich garters, fine pearled and well wrought smocks. Such Hermophradites, such pretty tempting instruments with ten thousand more artificial tricks, which doth enrage the lustful man, and makes him,  
Fremitando Come uno Stallone, che à veduta la Cavalla.  

SOme Martial men bewitched with beauty rare,  
Are intricate in Labyrinths of Love:  
And forced to try in fancies flattering snare,  
What sweet-mixt-sowre or pleasing pains can prove.   

Then Nymph-like-she with strange enticing look  
Doth so enchant the gallant minded men,  
The bait still hides the poison of the hook  
Till they be fast, and thus betrayed, what then?   

Poor captive slaves in bondage prostrate lies,  
Yielding unto her mercie-wanting-wîll:  
She in disdain scorns all their carefull-cries,  
And Circes-like triumphs in learned skill.   

With ambling trips of beauties gorgeous grace,  
Aurora-like in fiery colours clad,  
And with bright reflex of her fairest face,  
She tempting goes with brainsick humours lad.   

Fearing that if she should but look below,  
Then Beams would from her burning eyes descend  
On Juorie breast proud swelling hills of snow  
Would melt, consume, and all their beauty spend.   

And so she lets her curled locks down fall,  
Which do allure the gentle cooling wind  
To come and play, still wrapping up in thrall  
Chains of her hair, fond Lovers hearts to bind.   

Beauty in prime adorned doth feed the sight  
From crimson lips sweet Nectar's gust forth flows  
Odours perfumes the breath, not Natures right  
White ivory hands a sacred touch bestows.   

And when those pearl of Orientall-rankes  
With treasure rich of tempting sound divides  
From two bright dainty moving-corall-bankes  
In-circkled ears calm smoothing speeches slides.   

Each senseless sense on doting pleasure fast  
Doth in a careless Register enrol:  
Wishing that course of swift-winged Time to last,  
Which spots the spotless substance of the soul.   

But oh behold, Nature in mourning weed  
Weeps to be wronged with superstitious Art,  
For what can brains of rare invention breed?  
Or what's unsought which pleasure may impart?   

The sharpest wit whose quick deceiving still  
Makes restless musing of their mind to try  
Vain trifling snares, mixtured with Magic's skill,  
So Art adds that which Nature doth deny.   

And thus much more sweet Siren's songs she sounds,  
To charm, conjure, and tempt his listening ear:  
Oh, than the poor Captived wretch abounds  
In perverse vows, and monstrous oaths to swear.   

By furious force of Fancy more than mad,  
With fond desire in restless course he hunts:  
Blind Love can not discern the good from bad,  
When on the eye-plumed tail of pride it mounts.   

The curious mind makes choice of good or ill,  
Then scales the Fort of his Engine to climb  
Above the top of Art exceeding skill,  
Perfect in that predominates in him.   

Drunk with the wonders of a worthless worth,  
From prospect of a looking-glass he takes  
Strange Apish tricks to set his folly forth,  
Mocked with the gesture that his shadow makes.   

When foolish feats no ways will serve his turn,  
All hope is drowned in despairs groundless deep:  
In restless bed (he martir'd man) must mourn,  
Thoughts, sighs, and tears admit no kind of sleep.   

Thus lays the Conquest Conqueror of fields  
On his hurt heart he carries Cupid's scar.  
The scurvy fainting Coward basely yields  
To idle Love the enemy of war.   

Now Trumpets sound, brave Martial music turns  
To fiddling noise, or else some amorous song,  
That glorious Fame her wings of worth now burns,  
When golden youth in prime must suffer wrong.   

Thus gallant sprights do quintessence their wits,  
Spending the rare invention of their brains  
On idle toys, at which high honour spits,  
Nor memorised memorials remains.   
IS it not said? that fair windows, lascivious looks, curled locks, the discovered mountains of the moving breast, often crossing of streets, and the haunting of assemblies, are the true harbingers, and forerunners of venarie. A lecherous bed, is commonly decored with all kind of allurements, for the better execution of vulgar actions, and the secret discharge of Venus' lascivious mysteries, painted with the true colours of Ovid's works, as the disguising of naked Gods, and Venus dallying with Adonis, Tarquin at strife with Lucrece, Hero sporting with Leander, and such other wanton Objects with pretty conceits, to encourage the unwilling, and to warm the cold humour of frosty desires: besides all this, the sheets must be perfumed, and sundry fine drying clothes, some well furnished glasses of delicate reviving liquors, to give a new life, and to make a more swift resurrection to the fatigated creatures. The often change & mixtures of many sundry natures, doth hinder the propagation and issue of children, and so regardless women by this means gives lust free liberty, so to the eyes of the world, with simple denials they live long honest. There is nothing more profitable to a Tavern, then well-skilled (and pretty wenches) it makes the wine to have an excellent gust, it covers the imperfections of the house, and gives a Curtain to all kind of corruption. To mercenary women all sorts of men are welcome, the Clown as well as the Courtier, the Rascal, the Gentleman, the Boy as well as the Master, it is only gold and gifts makes choice, if they conceive with child, what then? some women fearless of Gods heavy wrath, will take drinks to destroy her conception, and so commits a murder against Nature: and what's more against Nature, than that abominable sin of Sodomy? O what filthy and strange inventions hath mankind, to sloken the fiery lust of the flesh? but behold what is the end of all such filthiness, such beastly lust, worse than beastly, because the brute beasts keeps the rule and direction of Nature, & they against Nature hath no appointed time in particular, but takes their time in all manner of times. And I say again, what is the end of this abomination? and what reward hath God prepared for such wild creatures, Gli scadali, Gli homicidi, la pregione, le Crapuli, gli morbi, ele bestemmie, sono la legitima prole del putanisimo, They are the true children of whoring, & the true offspring of filthy lust: the tormented Italian lying martyred, cries out, Donna ma fatto, E donna ma disfatto. Who should pity such sort of miserable Caitiffs?  
Non si doilga d'altrui, non si lamenti,  
Chi da Occasion, ai sui propitormenti:  
That honest and universal woman, Mistress Werolle gave a general command, that Mounsieur Camuis should by no means brangell his joints, nor yet play at jaktaleg: Is it not said, that fire, water, and women, are the greatest three dangers in this world. The old and learned Father giving his opinion of the lustful person, and what harm it brings with it, he says, Luxuria sensum habetat, confundit intellectum, memoriam obdurate, evacuat sensum, obnubilat visum, reddit hominem pallidum ac foeàum, senectutem inducit, mortem denique maturat. All these miserable things are the true revenues of lechery, when vanishing beauty begins to decay, and then looks in a Mirror, than it shall see the strange ruins of time, the wrinkled impression of unwelcome age, which blind vanity never did look for: they shall behold their eyes sunk in their head, and their face all disfigured. Let the most beautiful body that ever was in the world, be but four hours deprived of life: how hard favoured will it be? how loathsome both to the sight and smell will it become? then where shall the Prophet of Painting be? where is the virtue of complexions? and where is all the Engines that did abuse beauty? all thy fairding can not help the defects of Nature, at last, it will bewray itself. O but hear what that learned and godly Father S. Augustine says, Fucare figmentis quo vel rubicundior vel candidior, vel verecundior appareant adulterina fallacia est: quanta amentia effigien mutare naturae, picturam querere: tollerabiliora prope modum in adulterio crimina sunt, ibi enim pudicitia hic Natura adulteratur: And what says that divine man Saint Ambrose, Deles picturam Dei mulier, si vultum tuum Materiali candore oblinisti. Again, Saint Cyprian with the rest of these learned and devout Fathers, says, Foeminae manus Deo inferunt, quando illud quod ille formavit reformare contendunt. How detestable a thing is it to see a filthy creature seek to reform the handiwork of God: how unthankful and ingrate art thou to thy Creator, when thou seest the blind, the cripple, or any strucken with God's hand? how shouldst thou thank God, who hath created thee with all the joints of thy body stretched and even, and hath given thee all thy right members, he might have made thee a monster to the world: But O! thy pride considers not this: but thou with Art will correct the wondrous works of God: O come è indegna è stomachevole cosa il vederte talhor, con un pinello pinger le guance & occultar le mend di natura è del tempo, è veder Come il livido pallor fai parer di ostro, Le rughe apianis è il bruno imbianchi è togli col defetto il defetto. All their inventions, their ever-devising conceits, are nought else but snares to entrap our own souls: the man with enticing vanities, doth allure and persuade the women, and the women with superstitious and superfluous follies, tempts the man, and yet for all this, there is many women (no doubt, who means well) are deceived with the subtle deceits of false and perjured men: they will make their own sex by an instrument to overthrow them, when a woman will for gold or money tempt another woman, and use all deceiving tricks to ensnarcher: so I say, a woman to a woman is a great enemy; such Pandrosses cares not the wrack of young damosels, and then the distressed woman becomes an outcast to her friends, ashamed of themselves, and a slave to all kind of misery. But can such sort of women be excused, who desiring to be deceived, will compound and yield upon reasonable conditions. This sort of women are the weaker vessels, who imputes their wantonness to their toomuch weakness, and whose natural infirmities must be excused with their simple ignorance, who trusted so much to oaths and vows. O God, was ever man bewitched to think that the conques of a woman can crown honour: or can it raise any Trophies to virtues victory: or was ever the stealing of a Maid's virginity registered in any chronicle for a valorous act of worth, and being got, what is it? A hastie-past-pleasure, with a speedy following repentance, where a swarm of torturing thoughts still works, a swift revenge, a trifling toy, and like a feather blown with the wind before children, for when one boy gets it, he opens his hand to see it, then the wind blows it strait away again, than others runs and gets it again, again, and again, and so it goes still from hand to hand. And what's all this they run for, it is but a feather, let it go, Who builds his hopes upon the ruenous ground of a wavering woman's Constancy, shall have a sudden fall: And well may he with a pare of crossed arms breath forth and say,  Donna adorata, e, un nume del inferno. 

IF hapless I, had harboured in my heart  
The festered sting of ever-tortring grief,  
Reuthles disdain had never scorned my smart,  
Nor I have baisde myself to beg relief:  
But O, my Mistress, hath a woman's mind,  
Who loves her best, there proves she most unkind.   

Do what she can, O cruel faithless fair,  
Be still ingrate, and never grant me grace:  
For why? the proud triumph of my Despare  
Hath lad my hopes before her slaughtering face:  
There must they starve, murdered with misregarde,  
My Love is loathed, and I have no reward.   

Then farewell Love, a woman is a toy,  
Which being got, some other gets again:  
Cursed be that man, whose jealousy is joy,  
And yields him servile to a Sluaish pain:  
Who courts a woman, must not think it strange,  
That want of wit, still makes her mind to change.   

O man whom GOD his chiefest wonder made,  
And Treasure rich of his all-seeing Eye,  
The winter blast, thy flourish fare shall fade:  
Swift-posting-time, still tells thee you must die:  
In fancies lap spend not thy days for shame,  
Go spend thy days where honour lives with fame.   

Then get you gone, sweet Syrins of deceat,  
Full well I know your strange enchanting skill:  
I scorn that Coward of a base conceit,  
That Pandor-like waits on a woman's will:  
O let him die deceived, that will not doubt you,  
And happiest he, who best can live without you.   
When a man hireth an horse, either to ride Post or Journey, as it pleases the rider, at his journeys end he receives but a hirelings pay, and so he is presently gone. But when a man hes an horse of his own, he will have a care of him, and spare for no expenses to see him well furnished, well fed, and well dicht, neither will he burst him, nor spurgall him, but he will ride him softly and spare him. Now what if his horse should learn gades, and do nothing without the Bastenado, kick with his feet, and not be answerable to the Rainzie, but must be ridden with a French bit; in faith then I think that man had better ridden on a Caronze hyrling, when his own horse proves nought else but a wearied jad. If a man could say this word My own, he were happy so being he could say it with contentment, as my own house, my own wife, my own children; 
1. Cor. 7. cap.  is it not written, Let every man have his own wife. But now in these days, such is the detestable abominations cropen into the hearts of men, which makes them to polut the sacred band of Matremonie. Now in this godless time a man cares not to put away his own wife, and take another; he will allege a thousand lies, he will corrupt men and women to bear false witness, or else he is not ashamed to discover his own filthiness, and take the fault on himself, 
Mark. 10. cap.  What God hath coupled together, let no man separate. 
Luk. 16. cap.  And again, our Saviour says, Whosoever shall put away his own wife, and maries with another, committeth adultery: And if a woman put away, or devorse herself from her own husband, committed adultery, in case she marry with any other man. Said not the man to the woman at their first Creation, This is now bone of my bones, 
Gen. 2. cap.  and flesh of my flesh, and for that cause she shall be called woman. And again S. Paul speaking of the love should be betwixt the wife and the husband, and what authority he hath over his wife, he sayeth, 
Cor. 11. cap.  The man is not of the woman, but the woman of the man, for the man was not created for the woman's sake, but the woman for the man's sake. And why then should a man hate his own flesh and bones. Why should not a well-deserving wife be well cherished, and above all things, most respected, as his second-self, yea, even all in all as himself. But many men are to blame, who maries a woman, and presently after he is married, goeth to far Countries, and longsome journeys, and lives her to the mercy of all misery, it is a great sign and token that this man whatsomever, hes neither respect to GOD nor shame of the world, and he is a Rebel to the command of GOD, 
Deu. 24. cap.  When a man taketh a new wife, he shall not go a warfare, neither shall he be charged with any business, but he shall be free, and remain at home one year, and rejoice with his wife. It were better never to marry, then to mary and abuse Marriage. But the original of this mischief proceeds partly of Parents, and partly of the parties themselves, whose avarice and gread of gear is such, that they care not whom with they join, so being they be rich; they look not to education, to qualaties, not birth, riches hides all imperfections, and what follows, nought else but hatred, grief, a languishing repentance, a mutual contempt, a continual battle, and a loathsome bed when days of anger, and nights of sorrow, are waited-on, with Argus-eid jealousy. The wise man saith in his Canticles jealousy is cruel as the grave, 
cap. 8.  and the coals thereof are fiery, and coals of a vehement flame. And the Italian making a description of jealousy, he crieth out, with a vehement passion, Da quell sospetto rio, da quell timore, da quell Martyr, da quella frenesia, da quella rabia detta gelesia. How many are they who are robbed both of shame and honour, yielding to insatiable lust, no restraint, nor yet setting limits to modesty, but gives their own desire free scope to a more than beastly appatyte, entertained with all kind of delicate allurements, that their filthy flesh may ever be craving, and the better furnished with that consuming pleasure. And again, when some shameless creatures makes their body the moving stage of licherous sin, where all the fates of activaty, and walting tricks gives a general trial in a particular form; when base blood corrupts Nobility, & makes wrongous heirs possess other men's lands, when voluntary ignorance becomes a Nurse to unlawful children: And when the sacred vow of Matrimony is made a juggling mask to oversyle the eyes of true simplisetie: The wronged Spaniard cried out, De la mala muger te guarda, y de la buena no fies nada. Alas, poor horned bucks, whilst they judge charetably and makes their foolish ignorance impute all to a kind courtesy, which brings nothing with it but an homely honesty, even than is least misdeming minds made a mocking stock to secret villainy, and if the party (who is wronged) appear to misconstrue any thing, or to smell knavery, then presently is there a complementing application of borrowed embracements accompanied with urged tears, feigned kisses, false perjuries, flattering speeches, with broken vows, and a number of unperformde protestations. All this villainous dissimulation hoodwinks verity, & makes one become the pointed-outsport of another's pleasure, one beat the bush whilst others catch the bird, and the righteous owner feed on idle shows, whilst strangers injoies the true substance. This tricking Humour takes both chesses and bells from many a one, & sends them to the Rangild. 
Prov. cap. 5.  But hear what opinion the word of GOD hath of such, The lips of a strange woman drop as a honey comb, and her mouth is more soft than Oil, but the end of her is more bitter than wormwood, and more sharp than a two edged sword. And again to that same purpose, Then why should thou delight, my son, in a strange woman, or embrace the bosom of a stranger? With what eyes can thou look upon thine own wife when thou givest thy body to another woman; is not her face a book that unfolds a volume of accusations to thy spotted soul: Is not the Echo of these words, I take thee before God, still sounding through the corners of thy Conscience, took thou not her to thy wife? did thou not vow before GOD and the world, to keep thy body clean only for her. Why should thou then embrace the bosom of a strange woman. And here again what description the word of GOD maketh of an Harlot, and how it paints forth the filthiness of a shameless woman, And I saw among the fools, 
Prover. cap. 7.  and considered among the children, a young man destitute of understanding, And behold there met him a woman with an harlot's behaviour, and subtle in heart, so she took him, and kissed him, and with an impudent face said unto him, I have peace offerings, this day have I paid my vows, therefore came I forth to meet thee, that I might seek thy face, and now I have found thee, I have decked my bed with ornaments, Carpits, Laces of Egypt, I have perfumed my bed with Myrrh, Aloes, and Cinnamon, Come let us take our fill of love till the morning, let us take our pleasure in dalliance, for my husband is not at home, he is gone a journey, far off, and he followed her strait ways, like an Ox that goeth to the slaughter. The price of such pleasures are great, and ever brings with it a swift repentance, and the end of it is nought else but Misery, Poverty, shame and Beggary. O what pleasure is it to see the man & the woman both of one mind, comporting with others imperfections, and still yielding to others weakness, El consejo de la muger es pocoy quien no le toma es loco, When a modest discretion, and silent patience is applied to their own infirmities; for when the woman is in rage and storms at her houshold affairs, correcting wrongs with the furious rage of her tongue. O than the man should labour to pacify her with sweet words, gentle admonitions, and large promises. Is it not a common Proverb, that wiles helps wake folk. And when the man is in rage, the woman should not then tempt his patience, but hold her peace, and with loving words, obedient duty, and all kind of courtesy cars him, and be quiet. 
1. Tim. 2. cap.  saith not S. Paul, I permit not a woman to usurp authority over the man, but to be in silence. This is the true duty of a woman towards her husband, and this woman is the woman of wisdom, as it is written, A peaceable woman, and of a good heart, 
Eccl. 26. cap.  is the gift of the Lord, and there is nothing so much worth as a woman well instructed, this is great riches, and a rich treasure. This woman brings peace with her, she hes a careful desire, and an earnest love towards her husband, and discharges an upright duty to her children, with many eyes watchful over her house. And what is such a woman worth? The Scripture tells thee, That her price is far above the pearls, the heart of her husband trusteth in her, and he shall have no need of spoil, she will do him good and not evil all the days of her life, she seeketh wool and flax, and laboureth cheerfully with her hands. This is the woman whose ears doth not itch for strange teddings, nor is she curious to search secreets of others affairs, nor yet goes she abroad to seek news, nor hes she any disease to be cured with the air taking, she breeds not her child with the languishing disease of a new fashioned gown, nor yet needs she any molefying Ceir-cloath to be lade at her stomach, because she can not get her will, her domestic affairs is a pleasant pastime, which brings profiet by the purches of her own hands, She putteth her hands to the wheel, and her hands handle the spindle, she is it not afraid nor ashamed to file her fingers for the well of her family, and so by her handy-labor helps to sustain them, Her husband is known in the gates, when he sitteth with the Elders of the land, she hath a care to see him civil, in all things his honour is her glory, she is not a prattler, but she openeth her mouth with wisdom, and law of grace is in her tongue, she over-seeth the ways of her household, and eateth not the bread of idleness: her children rise up and call her blessed, her husband also shall praise her. O what a world of happiness liveth that man and woman in where mutual concotde, peace and quietness, true tranquillity of mind triumphs, where external dissimulation is not aplyde to cover the inward deceit of the heart, and where a modest discretion excuses and dantons the fleshly desire of insatiable lust. This may be called felicity. All their prayers are acceptable to GOD, what they pretend is prosperous, because all their actions fears the Lord, it is only to such as these that GOD will keep his promise, spoken by the mouth of David the Prophet, He hath given a portion unto them that fear him, he will ever be mindful of his Covenant. And what is it? Even this, Thy wife shall be as the fruitful wines on the sides of thine house, and thy Children like the Olive plants round about thy table, thus are they blessed that feareth God. For all these kind promises and large blessings bestowed on mankind. Yet there are many men and women whom God hath blessed with children, who are unworthy & unnatural Parents, they are careless, of their children's education, and cares not what becomes of them; how far is it against Nature to see a woman carry the Infant in her belly nine Months; and that while vexed with so many sundry sorts of intolerable pains, and when she approaches near the delivery of her birth, what a fear and terror will possess all the parts of her body? what pitiful exclamations will she make through her grievous torture? what an extreme agony and peril of her life will she be in, before the Child part from her belly? This is a great and stupendeous miracle of Nature, ordained by GOD Almighty, and for all these torments, griefs, and vexations, some unnatural mothers will forget their children, she will be so delicate, she will not nourish them, nor file her fine clothes with slobbring younglings, she must have a stranger to nurse her child, for the beauty of her snow-white skin must not be blabered with sucklings. It appears very well, that these sort of women gets and engenders their children only for pleasures sake, and delivers them to the world for mere necessity, to empty their womb. Again when they come to perfit years, some Parents will give over their children to all kind of misery. When GOD in his superabundant mercy speaks to Zion be his Prophet, he saith, 
Esay. 49 cap.  Can the mother forget her own infant, or can she not be merciful to the child of her own womb, if she could be forgetful, yet I will not forget thee, nor can I reject thee, for behold I have written thee in the flesh of my own hands. In this comparison our GOD shows how far it goeth beyond all natural reason that the Parents should forget their children. But there are many children who deserveth the wrath of their Parents, through their own ingratitude, and through their great oversight of duty, Honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God hath given thee. Let ingrateful children go look on that wondrous work of Nature, and of Love; the young Cigonz●is will vomit up their meat from their stomach to nurisch their parens, when they are old and can not flee. Look to all beasts by Nature, what love they carry one to another, & what mutual concord in their own kind; and how much more ought reasonable creatures, the Parents to the children, and the children to the Parents: Ye Parents (saith S. Paul) provoke not your children to wrath: Meaning be over great austeirnes, when Parents and Children lives all in peace and quietness, and in charitable concord. O how good a thing is it (saith the Scripture) and how joyful is it, to see brethren and sisters, and the whole family to live in love and peace, they eat their bread with sweet contentment, and spends their days in great happiness. But woe be to seditious tail-tellers, to leying lips, to harkners and rounders, to back-biters and slanderers, who are sowers of dissension, and with their wicked and malicious tongues, are inventors of mischief: The wisdom of GOD saith, A wicked person soweth strife, and a tail-teller maketh dissension. It is upon such wicked instruments that the great GOD hath promest to rain fire and brimstone, with stormy tempests: this shall be the portion of their cup, with many more grievous and endless torments, which are provided for detractors and slanderers. 
jam. 3 Epist.  All beasts are tamed be man, but the tongue no man can tame, it is an unruly evil, full of deadly poison. Contentment is great wealth, and sobreatie with love, is better than Kingdoms with strife, 
Eccl. 25 cap.  I had rather dwell with a Lion, then keep house with a wicked wife. And again saith the Scripture, A wicked wife maketh a sorry heart, an heavy countenance, and a wounded mind, wake hands, and feeble knees, and can not comfort her husband in havines. Can any go more near the husband then the wife? are they not both one flesh? But such is the wake fragility of our wicked nature, that even they who lieth in others bosoms sometime will discord; but the discord amongst friends should be short, as betwixt the Parents and the Children, betwixt brother and Sisters, and chiefly betwixt the Man and the Wife; Is it not written, Let not the Sun go down upon your anger: The anger of some women are dangerous. the wise and learned man Ausonius' speaking of a woman's anger, he saith, That the wild Boar persewed of dogs, the Viper whose tail is tread upon, the Lions bitten with hunger, the Tiger robbed of her young-ones, are not more cruel and fierce than an angry woman. 
Eccl. 42 cap.  Melior est iniquitas viri, quam mulier benefaciens. There should be no up-casts betwixt the man and the woman, as to say, thou art come of this, or of that, we are all the children of Adam, and also what ever secrets are amongst them, should not be revealed, were the occasion never so great. Many times great mischief hes bred of such things, for this cause woman should not be curious of the man's particular affairs. 
judges. 14. cap.  Samson being married with the uncircumcised Philistanes, his wife did never rest, but importuned him to know his secrets, and then she revealed all to his great harm. The wise man Solomon sayeth, A virtuous woman is the crown of her husband, 
Pro. 12. cap.  but she that maketh him ashamed, is as corruption in his bones. But many times it falls out, that the man is author of his shame, blowing and sounding abroad the Trumpet of his own ignomy; in this respect, that when he knoweth a particular imperfection to predominat in his wife, he will not be secret, but makes the world point their fingers at his turpritude; when he is to come home, he should send word before, and tell he comes, and if his mind assure him that Occupata ela stanze, then should he be very aware to enter his house upon a suddainty, lest he catch a moat in his eye, and then his eyesore will sting his heart with impatience, turning all the misty-clouds of his dark doubts, in a clear-shining verity, it will bring Jealousy to a true and perfit resolution, it will give him possession of Horns, and so by this means, it inrolles him amongst the Cathegory of voluntary Cuck-colds, then must he maintain a backdoor for the ingress and egress of his wife's vulgar actions. A sentenall must have a good ear, a quick eye, and a swift retreat, that the alarm may be the more tymous, and to make a more large preparation for Patience. O what a spacious subject is this, and how endless appears this profound discourse, like a stranger Pilgrim in a wilderness, I have lost my way; or like the Sea-faring-man fatigated in a longsome voyage, sounding his lead where he findeth no ground, in such groundless deeps; then at last he returns hopeless to end his (seeming endless) journey, with a dissembling courage, and a heartless cry, he comforts his company. So (good Reader) I am forced here obruptly to break off, for so long as this Subject is the load-star of my discourse, I think, and am assured that my Ship shall never arrive to the sight of Capa dell buena asperanza. Then in despair I bid this large Ocaean farewell, for this fearful, and tempestuous storm threatens Shipwreck, I must stand by my Taikling, shut my Rudder a lee, and seek up for the next shore.  

Away vain world, thou Oaecan of annoys,  
And welcome Heaven with thy eternal joys.   
O How far (behold) doth it go beyond the reach of man's capacity to ponder the great and wondrous works of GOD, when we meditate upon his miracles, to see the frame of every thing, presenting such strange objects, this large prospect of Heaven and Earth, the admirable operations of every thing which hath been wrought, and still works in the swift course of time; and when we have considered all that we can, or may, we shall see that mankind of all other creatures, are most ingrate to his Creator. So that this great and universal Glob, whose spacious shoulders is over-lodned with the wickedness of mankind, and wearied with the heavy burden of weighty sin, and the unnatural strife in all kind of estates, even from the rich Monarch to the poor beggar. We may see Kings opposed against Kings, these great and earthly powers triumph in other men's spoil, we may see mighty rulers usurp Kingdoms, subjects mutein against their own natural Prince, contemn his Laws, & in spite of GOD, oppress the poor, and turn careless Rannegats to all Christianity, Virum sanguinum & dolosum abhominabitur Dominus, GOD abhors and detests the bloody and malitiove man, he shall never get mercy, all his abominations shall not leave him, but shall follow him and accuse him, his ambition, and the complaints of the oppressed, shall condemn his Soul. And what is all this world, it is nought else but a stage where every one acts their part, and then makes an eternal retret without return, Heavens inclostred powers looks down, and they see all the dulfull Tragedies of unrecalled time, and marks the unspeakable wickedness of mankind, how many follies are acted upon this stage, for the most part plays the Buffone, and all their life is but a pleasant Comedy, and with the Ethnic they cry out, Ede, bibe, dorme, post Mortem, nulla voluptas. Upon the other part we may behold the picture of true repentance, painted with ten thousand miseries, the pitiful gesture of men, how unlawful Law hes made miserable, the beggared Merchant, who hath bankerd-out his credit: the Artisan whom age and sickness brings to poverty, and we may see how the threadbare Cationer goeth with melancholious groans, dispersing the sighs of his grieved mind in the Air: we may see how the curious Alchamist in seeking the Philosopher-stone, with continual travel, and far-soght inventions hath wrung out all the substance of his wits, and seeking to find wealth, hath lost all his wealth, so till at last, his sweeting labours, ripes nothing else but smoke. O then, his repentance begins to challenge time, when all his smooking hopes are vanished in the air, in end, he payeth his debt to Death, and dieth a beggar. And we may see the Necromancer, one who hath studied the black Art, for a little borrowed (and yet a very uncertain) time dambs his own soul, and gives it as a proper tribute to Hell, and why? because with the Arch-devils direction, he will command all the infernal spirits. O most vain illusion, and deceitful pleasure which brings nothing with it, but eternal horror. Now when all men hath acted their part upon this universal stage, then comes Al-commanding Death, & swiftly cries to every one, Away get you gone, your part is played. So with his Imperial Dart, he streaketh all kind of Creatures without respect, and then with his reuthles hand, he draweth the dark Courtaine of the Grave, over the pail body of mankind. So shall thy soul compear before the Great Spectator of Heaven, who hath seen all thy actions, and how thou hast played thy part in this world, there the book is opened where all thy doings are in Register, if they be upright, than art thou crowned in the Majestical Throne of Eternal Glory; if thy actions and doings be false, and found deceitful, if thou hast stopped thy ears, and would not hearken, 
Revel. 20. cap.  nor hear unto the voice of God's Messengers, then shall thy name be blotted and scraped out of the Book of life, and thy soul and body shall be condemned to burn perpetually in the Everlasting fire of Hel. O what a pitiful thing is it to see so many caitiff creatures careless of the life to come, and what great debt they take on their soul to be paid at the letter day. The wicked abominations of man's heart made GOD in his great wrath, 
Gen. 6. cap.  Cry out and say, I repent that ever I made man. And why did our Saviour Christ hate this world, he telleth the reason, Quia mundus totus in maligno positus est. Because the World altogether is placed in wickedness. For we may behold, what wickedness possesses mankind, even from their very youth-head? of what evil inclination? how perverse in their actions? and how contemptious to age? how will they mock, scorn, and disdain the reverend Father, and the aged Matron. O says the word of God, 
Pro. 16. Cap.  Age is the crown of glory, therefore we should honour age, help and reverence age, the pernicious nature of man is such, that it breeds contention, emulation, and continual discords, how uncharitable without law, reason, or religion, so that man to man are the most cruel enemies of any other creatures: when the neronical heart of man being in a tyrannical humour, what kind of strange tortures will they devise one against another? how unnatural is this? and how far is it against all Christianity? it hath kindled the wrath of the Almighty, when anger calleth Israel, Gentem apostatricem dura fancy & indomabili cord, an apostatical Nation with a shameless face & encourageable heart, who will not acknowledge the wondrous mercies of our loving God, Miseros facit populos peccatum sin maketh people miserable, and when holy job speaking of wicked men and of careless sinners, he sayeth, Bibit quasi aquam iniquitatem, they drink up sin like water, even like a thirsty stomach, with as little care and as much pleasure drink they up wickedness, and that thou who readest this, may the better believe me: go and with experience thou shalt see (go I say) & walk abroad into the streets, and behold the doings of mankind; look and mark well their behaviour, and fashions, consider well and attentively what is done in Market-places, in King's Courts, in Justice houses, in common meeting places, what lying, & deceiving? what slander & shameless villainy? thou shalt see nothing in this world so little accounted of as sin, thou shalt see Justice corrupted with bribery, and variety sold for money, and impudent faces despise equity, thou shalt see the innocent condemned, the wicked and malicious malefactor delivered and set free, the villain advanced, & the virtuous despised, thou shalt see the proud oppressor triumph, & thieves command, usurers and Brokers deceiving their neighbours, extortioners at liberty to execute their own desires: and thou shalt see ignorant fools preferred to great authority, because they are rich, worthless men reverenced, honoured, and drawn up to great dignities, and thou shalt see how the eager desire of ambition cuts innocent throats, treason covered and cloaked with flattery: and to conclude, thou shalt hear the general voice of the people, to be nothing else but of vanities, bawdry, and whoring, detraction & backbiting, pride, envy, deceit, drunkenness, dissimulation, wantonness, dissolation, flattery, lying, swearing, perjuring, & blaspheming. And so this shall confirm (that in their perilous and latter days) how mischief abounds, & what abominations are spread on the face of the earth, having no regard to law or justice, to reason nor religion, but in an unsatiable appetite of beastliness, are become drunk with sin: how glad may the man of an upright mind be? how quiet may his soul be? at what sweet repose may his conscience be? when all his actions are upright before GOD: 
Pro. 15. cap.  the Scripture says, Secura mens juge conuivium, a secure conscience is a blithe banquet: but O thou wicked man! O thou malicious oppressor! O thou deceitful and avaricious villain: how shalt thou have thy soul and conscience tortured? the terror of thy unrighteousness shall torment thee, thy nights shall be void of rest, and thy soul shall be wrapped up in the pricking thorns of thy own wickedness, every thing shall affray thee, all objects shall threaten thee, and restless despair shall haunt thee with ten thousand devilish temptations: 
Pro. 28. cap.  Solomon says, the wicked man flieth though no man pursue him: He will start at his own shadow, the heart of him is always aloft, Conscientia mill testes: O but hear in the end what is prepared for such wicked and insolent sinners (who hath such pleasure in this world, & with their abominations procures the heavy wrath of God) even this is prepared for them, Cruciabuntur in saecula saeculorum in stagno ardente igne & sulphur, they shall be tormented for ever & ever in a burning lake of fire & brimstone. O that the horror of this sentence might make us mark our own blindness, and amend our beastly life, Nol ti fieri sicut equus et mulus quibus non est intellectus: Be not like the horse or the Mule, which hath no understanding, as the Prophet would say, be not so brutish nor so void of reason, nor yet set not thy salvation to such a small reckoning. O thou reader, I will request thee, & all mankind ever to remember and hold this most worthy and infallible sentence printed in thy heart, Hoc momentum unde pendit aeternitas, This short life is the very moment, whereon dependeth all eternity either the eternal joys of heaven, or else the eternal pains of hell. O I say again, remember this true sentence, and have a continual care of this moment, and spend it not in such idle vanities, 
Math. 5. Cap.  Agree with thine adversary quickly, whiles thou art in the way going with him, lest thine adversary deliver thee to the judge, and the judge deliver thee to the jailer, and the jailer cast thee in prison, where thou shalt not come out till thou have paid all. How careful should we be in this little moment of our life, to prevent the intolerable and endless burning pains of hell. What would the damned souls in hell do, if they were in this world again? how would they spend this moment, to escape that unspeakable torture, that ever-burning Gehenna, where nothing else is but goashing of teeth and everlasting horror, yea, and worse than the tongue or heart of man can tell or think, out of the which part there is no redemption. Good Christian Reader, again I will request thee, and all sinners, to print this in the depth of thy heart: And I myself, I confess to be a most grievous sinner, when I think upon the loss of precious time, it shrills my weary soul with grief, it wearies my days, and disturbs my rest: with that holy Prophet David, I cry to God with a repenting heart: O Lord, remember not the sins of my youth, nor my ignorance, but according to thy great mercies remember thou me, even for thy goodness sake, O Lord: The works of our Lord God are great and wondrous, they are incomprehensible, and yet his mercies exceeds all his stupendious works, therefore once more let us consider so near as we can the great works of God, the creating of all things. The heavens (says the Prophet David) sets forth his glory, and the firmament shows the works of his hands: The earth, the seas, and all living creatures therein, the strange course of every thing in heaven in earth, & the natural inclination of all living creatures. Look on the seas how they are limited, that they shall not pass their bounds, but keeps their due course: Look on the creation of mankind, he hath made us according to his own image, and of the very dirt and slime of the earth hath he created and form us, he hath also made us subject to many infirmities of Nature, the filthiness of our flesh, the excremental corruption of many sundry and strange diseases, which are natural, and incident both to man and woman: And what would this carcase of ours be, if it had not the change of clean clothes? it would be nought else but a mass of vermin, and with time the smell of our flesh would be loathsome, and so in the end we would putrefy and consume to nought. O man, why is all this done? only to base our pride, and God hath done it to let us see what stuff we are made of: and what bath our good God done more? Within this earthly vessel of our body, he hath placed a soul made of a divine and heavenly substance, adorned with all her faculties, and garnished with reason: The Prophet David says, 
Hebr. 2. Cap.  Little inferior to the Angels. And besides all this, he hath cast under our feet all kind of other creatures, 
Gen. 1. cap.  and above all his works that work of udspeakable love, that miraculous work of our redemption, and yet the mercy of our Lord God goes far above, and far exceeds all his wondrous works: for the holy Prophet David says, The Lord is good and kind to all, and his mercies are above all his great and wondrous works, And hear what our good & loving God says more with his own mouth: 
Esay. 5. 4.  The mountains shall remove, the hills shall fall down, but my mercy shall not depart from thee: neither shall I break the covenant of my peace, saith the Lord, that hath compassion on thee? What great and true confidence may we then have in God's mercy? he says again by the mouth of his Prophet: 
Esay. 30. Cap.  The Lord doth attend the sinner's conversion, to the end he may take mercy on him, and thereby be exalted: Yet hear more what God speaks to Ezechiel the Prophet: Say unto them, as I live, saith the Lord God, I desire not the death of the wicked, 
33. Cap.  but that the sinner should turn from his sinful life & live: And farther, with what great compassion goes he on to allure & persuade his people to convert: O says he, Turn you turn you from your wickedness, for why will you perish and die, O you house of Israel: How many kind & loving persuasions doth our loving God give us to draw near, and come home to him. What gentle & kind corrections? what large and great space of repentance? what wonderful & sweet Parables of our Saviour Jesus Christ in the evangel: Of the good shepherd who brought back the sheep upon his shoulders, which had gone astray, what joy and feasting makes he with his friends, and of the honest woman when she finds her lost peace of silver. And the pitiful father with tears of mercy & compassion received his forlorn son, with what joy and gladness did he embrace him. Here doth our sweet Saviour jesus, show what great joy is in heaven at the conversion of a sinner. Our loving God again entering in more conference with the sinner, he begins to reason with him: Thou sayest that I am rich, 
Revel. S. john. 3. Cap.  and increased with goods, and full of substance, and that I have need of nothing, and dost thou not know how poor thou art? how wretched? how miserable? how blind? and how naked thou art? Then our Saviour goes on with sweet persuading speeches to allure the sinner, saying: I counsel thee to buy of me gold, tried be the fire, that thou mayest be made rich, and white raiment, that thou mayest be clothed, and that thy filthy nakedness may not be seen, and anoint thine eyes with eyesalve, that thou mayest see: And when he with chains of love keeps his own fast to him, he says, As many as I love, I rebuke and chasten, be zealous therefore and amend. Now again at last he concludes with fervent compassion, Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in unto him, and I will sup with him, and he with me. What more comfortable speeches would the heart of mankind crave? or what greater consolation can we Caitive and distressed sinners desire, who would refuse to open the door of his heart to entertain such a worthy guest of infinite love and mercy, even Christ Jesus the only son of God omnipotent: he gave his life to ransom the souls of sinners, he left the glorious heavens for our cause, and clothed himself with our wild and filthy nature. Many years did he preach, he suffered cold, hunger, and reproach, he was tempted, and fasted forty days in the wilderness, in the agony of his Prayers, he sweat blood, he was tortured, sold, and imprisoned, his head was crowned with sharp thorns, his body torn with scourges, he was mocked, buffeted, and spit in the face, his body hung on the Cross betwixt two thieves, and his arms outstretched, his hands and feet pierced with nails of iron, and his side and heart wounded to death, neither was we bought with silver, gold, or precious stones, but with the infinite price of the blood, and life of our Saviour jesus Christ, the only son of our everliving God. O it was our sins and wickedness put him to death, and laid all his cruel torments on him, it was our wickedness made him fast forty days when he was tempted in the wilderness, we crowned his Imperial head with sharp thorns, we bound his delicate arms with cords, we mocked him, we stripped him naked, and scourged his blessed body, we buffeted and spat in his most glorious face, we laid the Cross on his patient shoulders, we cast lots for his upper garments, we crucified him betwixt thieves, and nailed his innocent hands and feet to the Cross: it was for us he sweat blood and water in his prayers, and it was we, even only we who pierced and wounded his heart, and it was we who made him in his cruel pains of death, cry out in his last passion, My God, my God, why hast thou forsaken me: All this, and much more hath our wickedness done to the incomprehensible Majesty of almighty God. Hear with what great admiration the Prophet Isay cries out, speaking of the Passion of Jesus Christ long before his coming: 
53. Cap.  Who will (says he) believe our report, and to whom is the arm of the Lord revealed? Then he begins and tells of his sufferings & torments for our sins, saying: Surely he hath borne our infirmities, and carried our sorrowee, yet we did judge & esteem him plagued, and smitten of God, and humbled, but he was wounded for our trasgressions, it was for our iniquities he was punished, The burden of our sins was laid on his back like a simple sheep, so was he led to the slaughter, in patient silence suffered he all sorts of pains, neither was wickedness with him, fraud nor deceit was never found in his mouth: this Innocent was put to death amongst thieves and malefactors, for the sins of the world: The Evangelist S. john says, For God so loved the world, 
3. Cap.  that he hath given his only begotten son jesus Christ, that whosoever believeth in him, should not perish, but have life everlasting. And what shall this life everlasting be? the Apostle tells thee, 
1. Corin. 2. Cap.  That eye hath not seen, nor care hath not heard, nor yet the heart of man can not imagine what happiness and glory is prepared for them that shall be saved. Now dear and loving Reader, consider with what little pains thou may (in this little moment of thy life) prevent the everlasting pains of hell, and make conquest of the eternal glory of heaven, to see and behold the unspeakable Majesty of God, set on his triumphant Throne, evironed & compassed with the glorified Saints, & the innumerable Martyrs, who hath suffered for the faith of his son jesus Christ, when the woman in travail and bitter pains of her birth is relieved of her natural burden: how will the pleasure of her child expel the pains, and give her comfort? Even so after the weariednesse of this world, 
Isay, 25. cap.  the pains and anguish, then comes the joyful pleasure of heavens, which expels all our vexations, 
Revel. 7. cap.  comforts our souls, and wipes all the tears from our eyes, 
Revel. 21. cap.  what persecution? what cross or worldly temptation should hold or keep us back from such an infinite treasure, from such an endless joy: Let us say with that constant and blessed servant of Jesus Christ, 
Roma. 8. cap.  Who shall separate us from the love of Christ, shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword, as it is written: for thy sake are we killed all the day long, we are counted as sheep for the slaughter: nevertheless in all these things we are more than conquerors, through him that loved us: for I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. And a little before, this happy and godly Apostle says in this same Chapter, For I count the afflictions of this present life are not worthy of the glory which shall be shown to us in the life to come: And for this respect, When he considered of the joy of heaven, 
Phil. 3. cap.  he esteemed all the riches, all the glory, and all the honour of this world, but veiled filth and stinking dirt: How careful then should we be of this word Eternal? and that in this moment we should be good provisors: Our Saviour desires us saying, 
Luk. 19 cap.  Negotiamini dum venio, Be diligent, and lay much treasure to thee fore against I come, and seek for a reckoning of thee: For behold (says he) I come quickly, 
Apoca. of S. john 21. cap.  and my rewardis with me, to give every man according to his works: And what shall this reward be, if thou be upright, constant, and continue firm and faithful to the end, 
2. Cap.  Be thou faithful unto the death, and I will give thee the crown of life, In hope of this glorious Crown, how gallantly should thou fight against all the woeful miseries of this world, and still contemn all their earthly temptations: In the word of GOD the wise man forwarnes the saying, My son, when thou art to come to the service of GOD, stand fast in justice, and in fear, and prepare thy mind for temptation. here thou art forewarned in what estate thou shalt be in time of battle, and how to lie at thy guard against thy three ghostlle enemies, 
Ephe. 5. cap.  The Devil, the World, and the Flesh: Stand therefore, and your loins gird about with viritie, having on the breastplate of righteousness. What should hinder us to fight against our own infirmities, having such a Captain to encourage us, and fight for us, to strengthen us, to hold us up, and help us. Our Saviour says, You are they who have stood with me in my temptations, and therefore I prepare for you a Kingdom. And I pray thee hear good Keader what a Kingdom, even to be pertataker of his own glory, to sit crowned with him in all eternal joy and happiness, but our infirmities, and weakness, and want of faith, and our strengthless hearts, and our great faintness hath made our Captain Christ to say, You have left me in time of temptations: this lets us see how feeble we are of ourselves, and that without the help of God we are nothing, nor can do nothing. Our omnipotent God diminished the Camp of jerubaall, and with a very small number made him overcome the great & strong army of the Midianites, 
judg. 7. Cap.  lest jerubaall should have said, It is the strength of man hath won the victory, and so taken away the honour, glory, & power from God, Non nobis domine, non nobis sed nomine cuo da gloriam. O man, base thy pride, for of thyself thou art nought else, but a miserable and strengthless worm, and all thy resolutions are but mere folly, for behold the foolish hearts, and thou shalt see what course, and what strange decree they will make to themselves. What vows and promises sealed with oaths will they make to perform wonders: but O let the foolish man hear what the wisdom of God says, 
Prou. 19 cap.  Many devices are in a man's heart, but the counsel of the Lord God shall stand: Thou mayest flatter thyself with many fair promises, but all in vain, because God almighty must be the chief actor of all things. This made the Apostle Saint Paul say, 
Philip. 4. cap.  I am able to do all things through the help of Christ which strengtheneth me, and when it pleases God to lay a cross upon the shoulders of any Christian, that he may be glorified, and to be a chain of love to bring thee to him, and to keep thee fast with him: how will he help thee to bear thy Cross? how will he draw the forward? and how will he peace, and peace relieve thee and set thee free: 
1 Cor. 10. cap.  is it not written, Our God is faithful, and he will not suffer us to be tempted above our strength, He will lay no more on thee than thou art able to bear, he will not suffer one hair of thy head to perish: 
Deut. 13. cap.  he says, I chastise them whom I love, for the Lord your God doth try and prove you to know, if you love your Lord God with all your heart, and with all your soul. Now in this mean time of his adversity, what comfortable speeches? and what great assurance gives he by his Prophet David, He called on me (says he) and I heard him when he is in trouble, I am with him, and I will deliver him, and set him free, and I will glorify him. Now when a man or woman is burdened with any worldly cross, can he go to a better (or can he go to a more loving and wiser) Counsellor, to discharge the burden of his grief to, then to our Lord Jesus Christ, who knows what is meetest for the Intellectum tibi dabo et instruam te in wia hac qua gradieris, firmabo super te occulos meos, I will (says he) give thee understanding, and I will teach thee how and what way thou shalt win free of thy trouble, and I shall ever fix my eyes upon thee. Now wilt thou but look on all the great rulers and principalities in this world. From the mighty and rich Monarch to the base and poor beggar. And tell me who can say he hath no Cross: believe me not any, for that man hath not been, nor for the present is not, but he hath vexation, a grief, and a continual cross. What although he appear to the eyes of this world, most content in earthly glory, in riches or authority, yet for all that, before night that day was never but he had somewhat to repent himself of. Then thou who art crossed, will think in thy heart, and say: O this man or woman are happy, they have no tribulation, they have no fight with this world, their mind is in peace and quietness, they live secure, and are crowned Kings of their own desires. O fool, thou art deceived, for what is all our chiefest joy in this vale of misery? even nothing else but a sunshine pleasure, bringing nothing with it but a grievous storm of infinite cares: O but what remedy, even this must be thy only remedy, to say with the Prophet David, Tribulationem & dolorem inveni & nomen domini invocavi, In the time of my tribulation and grief, I called upon the name of the Lord, he is the true Physician that must heal thy sores, and be assured he will say to thee as he said to S. Paul in his great temptations, Sufficit tibi gratia mea, My grace is sufficient to strengthen thee, to keep thee, and defend thee in thy greatest conflict, and to be a strong and mighty bulwark against all temptations, and above all things, let us that are sinners and grievous offenders of GOD, think and assure ourselves that it is only our own iniquities, and wicked life, which procures our cross of tribulation: O then let us not murmur against GOD, but let us look to our own sinful life, that is the only original of all our miseries: how ought we then to repent, for it is only sin displeases GOD, and nothing can please him but repentance and mourning. here I will set thee down this comparison: Take eyesalve and apply it to any feastred part of thy body, it will neither help nor relieve thee of thy pain, but take that eyesalve and applied to thy eye, it will help and relieve thy eye. Even so take mourning, and apply it to the loss of riches, it doth no good, apply mourning to the loss of friends, it doth no good, apply mourning to the loss of honour, it doth no good: but apply the tears of mourning to thy feastred soul, it will do good, it will bathe thy feastred soul, it will embalm and mollify her wounds, and give thee a true comfort in thy sweet Redeemer jesus Christ. It is only he who will hear thy lamentations, consider thy distress, and exhaust up thy remembrance in his mercy. When thou art wearied & faints, he is the true fountain who will refresh thy wearied spirit, he calls upon all that are fatigated and oppressed: If any man be thirsty, let him come unto me, and he shall have drink. How joyful may the thirsty sinner be, 
john. 7. cap.  to have access to come and drink of the true fountain of life: hear yet again what sweet consolation he powers in thy heart by his Prophet: 
Nahum. 1. cap.  I have afflicted thee already, and I will not afflict thee again: As he would say, there shall not come from me a double tribulation. Now good Christian, how may thy troubled soul repose upon this loving and infallible promise. Holy and constant job, in the mids of his torturing grief, 
job. 18. cap.  cries out to God, Although he kill me, yet will I trust in him: and to animate thee, and to give the more stoutness, that in adversity thou be not overthrown: The royal Prophet David cries to thee with great courage, Expecta dominum viriliter age, & confortetur cor tuum & sustine dominum: Trust in the Lord, and fight manfully, our Lord will comfort thy heart, and therefore abide his will, for the Lord our God will not leave thee, he will not depart from thee? what great confidence hath this holy man had in GOD, for in the beginning of this Psalm, he says, Seeing God is the protector of my life, who can harm me: And again, with great assurance he says, Si consistant adversum me castra non timebit cor meum: si exurgat adversum me prelium, in hoc ego sperabo, Give whole armies were coming against me, I shall not care, but hope in God, than he follows with this request: I have sought one thing of thee my God, that I may dwell all the days of my life in thy house, and that I may see the glory and beauty of thy Temple. Then when this blessed man begins to think upon the wondrous benefits of God bestowed on him with joy and gladness of heart, he cries out and says, What shall I render the Lord for all his benefits bestowed upon me, I will take the cup of salvation, and call upon the name of the Lord: If we poor ingrateful creatures, would meditate upon the incomprehensible love of GOD of his long suffering, and gentle patience. How slow is he to wrath, and how swift is he to mercy, what wrongs doth he receive? They have (saith he) repaid evil for good. Then when he perceived their great unthankfulness, their dullness and hardness of heart, and that all what he did, could not move his people to turn to him. Then he crieth out in great passion, O ye Heavens be astonished at this, 
jere. 2. cap.  be affrayed, and utterly confounded. And yet with more vehemence be his Prophet, he sayeth, Hear O Heavens, and hearken O Earth, 
Esay. 1. cap.  for the Lord hath said, I have nourished and brought up children, and they have rebelled against me: The Ox knoweth his owner, & the ass knoweth his masters crib, but yet my people knoweth not me: Woe be to this sinful Nation, a people loaden with iniquity, a wicked seed, and corrupt children, they have forsaken their Lord, they have provocked the holy one of Israel to anger, and they have gone backward. What an heavy lamentation is this, how grievous was this complaint to the Almighty GOD to make upon base and filthy, wake and worthless, creeping vermeine of the Earth, whom the twinkling of his eye, might have destroyed, and with the smallest breath of his anger, brought an infinite number of worlds to nothing. Who can stand before his wrath, saith the Prophet Nahum, or who can abide the fierceness of his wrath? 
Nahum. 1. cap.  his wrath is powered out like fire, and the rocks and mountains are broken with his anger. How oft hath our sins (even now in this present age) procured that heavy and terrible wrath of GOD, even that wrath, I say, which moves the Mountains and makes the hills to trimble. Look (good Reader) and thou shalt see how the sparks of GOD'S furious wrath is spread through many parts of this world, we may with tears howl and lament, and with vexation of mind complain and cry out with that holy Prophet, Thine holy cities lywaist, Zion is become a wilderness, 
Esay. 64 cap.  and jarusalem a desert, the house of our Sanctuary, and of our glory where our forefathers praised thee, is brunt and consumed with fire, and all our pleasant things are wasted and destroyed. How heavily doth this man of GOD complain, how doth he bevaill this desolation and destruction, and in the bitter passion of his heart, he crieth out, Wilt thou hold thyself still at these things, O Lord, what wilt thou hold thy peace, and afflict us above measure? As he would say, wilt thou not take compassion upon us, and wilt thou not withdraw thy heavy wrath from us? What, without all kind of mercy shall we be utterly destroyed? No, not so, because in his superabundant love, and wonderful great piety, he comforteth us, and saith, 
Esay. 60 cap.  In my wrath I have punished thee, but in my mercy I had compassion thee. And yet farther with great regrate he maketh a sweet and comfortable promise, Whereas thou hast been forsaken and hated, so that na man respected thee, I shall make thee an Eternal glory, and a joy from generation to generation. And what more will our GOD of mercy do? And they shall (sayeth he) build the old waist places, 
61. cap.  and raise up the former desolations, and they shall repair all the Cities that were desolate, and waist through many generations. What great store of Consolation doth this promise of GOD give to us? and with what meekness of heart doth he say, Indignatio non est mihi I am not angry, wrath is not mine, I will freely forgive thee, I will forget all thy sins, and cast them behind my back, I shall blot all thy wickedness out ot my memory, and believe me, 
Esek. 18 cap.  I shall never think on thine offences any more. Have I any desire that the wicked should die, (sayeth our Lord God) or shall he not live, if he return from his wickednnsse. And again he persuadeth us, saying, Cast away all your transgressions, whereby you have transgressed, and make you a new heart and a new spirit. Let the tears of remorse purge the filth of sin from our soul. O that we in all humility would consider, what and how many earnest persuasions our loving GOD hath laid, and still layeth before us to turn home to him! Again, hes our abominations and wicked life beniched us from his love? O yet let us not despair of his mercy! Although our sins were rid as scarlet, 
Esay. 1. cap.  God will make them white as snow. 
Math. 20. cap.  Come unto me all ye (saith our Saviour) that are weary and laden, and I will refresh you. And then he beginneth to reprove the sluggard, Go labour in my vineyard, why stand ye all the day idle? Although we come with the last, yet we will be rewarded with the first. Let us throw and cast away all hinders that lats us and stays us from God. Let us (I say) in time mend our life, our good GOD will help us, he will make all impossibilities, 
Mark. 16 cap.  possible. Marry Magdalen, and Marie the mother of james all the way, how careful were they to get the great stone rolled away from the sepulchre door; and how soon they came to the door, there they found the stone rolled and turned away. Even so in this happy journey of our conversion. Let us cast away all worldly cares, and take up our cross and follow Christ, His yoke is sweet, and his burden is light, we shall not walk in darkness. Let us say with S. Augustine, Et tu Domine usque quoquam diu? quam diu? Cras & cras, quare non modo? quare non hac hora? finis est turpitudinis meae. O Lord, how long wilt thou suffer me thus? How long? How long? shall I say to morrow, to morrow, why should I not convert now? Why should there not be an end of my filthy life, even at this very instant? And let us all say with the holy Prophet David, O Lord create a new heart in me, and renew my spirit, and that we May cast off the old man, and put on the new man. O Lord give us grace hereafter that we may walk circumspectly, 
Ephes. 4. cap.  and not like mad and insolent fools, in ignorance, 
Ephes. 5. cap.  blindness and error, that we may redeem the time that we have spent in sleuthfulnesse, and idleness. Try me, O GOD, and search my heart, (saith David) prove me, and examine my thoughts: Consider if there be any way of wickedness in me, and then O Lord lead me in the way of eternity. I pray GOD let us never like dogs turn to our vomit, stay still with us O Lord, because it is near the night. When S. Peter says, And if the righteous scarcely can be saved, where shall the ungodly and the sinner appear. 
1. S. Pet 4. cap.  What a perilous speech is this, for us poor and miserarable sinners, who still heaps sin upon sin. Therefore dear brother, let us cry, O Lord enter not into judgement with us, take all our sins and iniquities, and bury them in the bleeding wounds of thy dearly beloved Son Jesus Christ. Let the temporal punishments of this life, deliver us, and redeem us from the eternal pains of hell. Let us all say with S. Austein, Hic ure, hic seca, ut in aeternum parcas. O good GOD mollify our hearts, and let us not be hardened when we hear thy voice, give us that strength of grace, that the filthy vapours of our sins extinguish not thine holy spirit in us. Da servo tuo Domine cor docile: Give unto thy servant, O Lord, a tractable heart to receive instruction. And O GOD we pray thee to remember thy promise, 
Esay. 66. cap.  Ad quem respitiam nisi ad pauperculum & contritum cord & timentem sermones meos? To whom will I have regard, or show my favour, but unto the poor and humble of heart, unto the contreat spirit, and to such as trimble at my speeches? Thou never yet, O Lord, despised the sacrifice of a contreat heart. So long as the sinner remains within the darkened and misty vapours of all wickedness, he can not behold the odeous and vild leprosy, nor the filthy apparel which sin cleideth his soul with all, the devil blinds him: but when he reteares himself from wickedness, and walks on the fair way of Repentance, or when he stands upon the Mountain of Amendment, and then looks forth from the turrat of a good-life, beholding the filthy shape, and the ugly portrate of sin. O how will he then detest himself that hath been so long swatring in that filthy mire, in that stinking puddle of sin, putrefied with all abominations, and how loathsome will such company be to him thereafter, he will eschew them as a contagious pest, and say with the Prophet David, Discedi te à me omnes qui operamini iniquitatem quoniam exaudivit Dominus vocem fletus mei, Go from me all ye workers of iniquity, because my GOD hath heard my weeping voice, and hath received my prayer, or else he will entreat the wicked man with gentle persuasions, with good examples, and loving admonitions to shake off that filthy and contagious habiet which infects the soul, and keeps him back, and debars him from the love of GOD and makes the Death of Christ to be for him in vain. S. john the Evangelest sayeth, It is only to them who believeth in him, 
1. cap.  that he hath given power to be the sons and children of God. It is most sure that only want of faith maketh the sinner obstinate, he is a liar and can not believe in God. O thou poor and distressed creature look upon thine own miserable estate, how thou gallops post to hell, and will not look back but goeth on thy cairlesse journey! When we walk alone on the fields, when we walk solitare in our chalmer, when we lie in our bed, will we but meditate upon the fearful and terrible Majesty of GOD (whom all the Heavens can scarce contain) of his unspeakable glory, of his Almighty power. And it is only this great and Omnipotent jehovah that we offend, To thee only have I sinned, saith David. And let us remember how for the eating of a silly apple, contrare the Lords commandment, he condemned all mankind, and nothing could appease his wrath, nor yet ransom the world, but the blood and death of his own dearly beloved Son Jesus Christ. When we think on this severity, and of GOD'S terrible anger against sin, how loath should we be to offend GOD, and yet in very contempt of GOD the wicked man will perseveir in all kind of wickedness, and still defer his Repentance, till at last there shall be no time given him, yea, not the half quarter of an hours minute granted to him. Hear how the Prophet David saith of such men, Convertentur ad vesperam, & famem patientur ut canes & circuibunt civitatem: And in the evening they shall convert, they shall run about the City, and bark like dogs, they shall howl for meat, but surely they shall not be satisfied. O that in time we would take heed to this woeful speech! And what more? GOD will mock them, and hold them in derifion. It is to these that our Saviour will say, 
Mat. 25 cap.  Nescio vos, I know you not. Why? Because you had no Oil in your lamps. And when he hath known them, and all their wicked deeds (which shall be accusers of them, and laid open to bear testimony against them) O what will he then say to them? Ite malidicti in ignem aeternum: Go you accursed unto the eternal fire of Hell. And besides all this, remember the sharp reckoning must be made, when the least idle word we speak, we must give a count of it. O GOD according to the multitude of thy mercies, be merciful to us miserable sinners, in that fearful and terrible day of judgement. In time convert us O Lord, and we shall be converted. How happy is that man who can withstand the dangers of this life with a well resolved mind, and still calls on GOD to assist him in all his actions, for the temptations of this world, are many, and wondrous strong. The devil is subtle, and we are easily ensnared, and this our flesh is exceeding subject to many infirmities. So that without Gods help we are not able of ourselves to fight. Then with the Prophet David, Let us all say, O Lord fight for us, how feeble, how weak, and fainthearted are we? When the least blast of affliction ruins, all our strength, we can not stand after we are raised up, but presently falls again, and turns to our former wickedness, notwithstanding of our repentance, and promised amendment. We have no force to command ourselves. We perish in our own passions, and most cowardly yields to all sorts of sins. Thus are we made slaves to our own infirmities, in so far that we make no kind of resistance to the smallest motion. Concerning the passion of anger S. Paul writing to the Ephesians, he sayeth, Be angry, but sin not, 
4. cap.  neither let the Sun go down upon your wrath. This passion of anger is exceeding perilous, for in that time that it doth possess the heart, it for careth nothing, nor hath no respect to things present, nor things to come: the fury of anger is is the highest degree of self-madnesse. The Italian speaking of the nature and condition of anger, He sayeth, Ira è breve furor, è chinol frena, è furor, longa che el suo possessorè spesso à vergogno è talhor mena à morte, Anger is a short fury, and to him who will not bridle it, it is a longsome fury, which bringeth the possessor, either to shame or death. That happy and learned Father Saint Agustein, makes a very godly and religious discourse in his conflict of virtue and vice; first he maketh anger to speak, Quae aequanimiter ergate ferri non possunt haec patienter ommino tollerare peccatum est, quia nisi eis cum magna exasperatione resistatur, contra te deinceps sine mensura cumulantur: Who will not behave themselves well towards you, it is a sin to suffer such wrongs with patience, because if thou resist them not with great bitterness, and malicious heatred of heart, they will (without all kind of measure) heap more vengeance on thee. But dear Christian, hear how he maketh Patience to answer, Si passio Redemptoris ad mentem reducitur, nihil tam durum quod non aeque toleretur, quanta enim sunt haec quae patimur comparatione illius? ille opprobria, irrisiones, contumelias, allapas, sputa, flagella, spiniam Coronam, Crucemque sus●inuit, & nos misert uno sermone fatigamur, uno verbo deijcimur. But if thou wouldest call to mind the Passion of our Master and Saviour Jesus Christ, There is nothing in the world so grievous or heavy that thou wouldest not suffer. Alas, what can we suffer in respect of him, he suffered shame, and mocking, contumelies, buffets, spitting in his face, scourges, and the Crown of thorn; and last of all, he was Crucified: and we poor souls are overthrown with simple speech, a word casts us down. O what a bright mirror may the Patience of Christ be to man, even in his greatest wretchedness and misery. Let him call to mind the Passion of our Saviour, and then we shall see what great odds is betwixt his suffering and our suffering. It is only the example of such a kind and loving master, will give the patience, if thou confidest in Christ and art a true Christian, Doctrina viri per patientiam noscitur. Again, will we deeply consider, and we shall find that in this transetoreous life, that our estate is but mere misery, and a continual change of sorrow; so our best is not else, but vexation of mind, and grief upon grief. We are here in this world like the diseased creature, warsling, and still turning on a bed of sorrow, burdained with sickness, and can find no repose, no satled lare, nor no rest to our restless tortring-tribulations. Or we are here like the wearied Pilgrim, who in many foreign Countries, far from his own soil, liveth exiled from his natural home, and still wandering through many strange parts, in sundry perils, and divers dangers of his life, spending his days, and most part of his nights in restless travel, he walketh the solitary deserts, and wanders along the spacious wilderness; sometimes oppressed with the vehemency of heat, and sometimes tormented with the extremity of cold, when charitable hearts affords him hospitality, and refreshment to his hungry bowels, how contented will he be, and how welcome will that rest and repose be, than he be ginneth to recall his past perrels to a reckoning, when all his pains are turned to pleasure, and when his longsome journey ends, which brings an end to all his miseries, when his fatigations is refreshed, and his peregrinations hath no farther course, then ripeth he a fruitful harvest, a joyful season, and all the wearied Pilgrims pains are transformed in pleasure. We are all on earth going our pilgrimage, toasting and tumbling upon the large and deep Seas of this world, threatened with the devouring gulfs of temptations, and still alured with the glittering vanities of this present life. Christ Jesus being our careful Pilot, he crieth to us poor passengers, and bids us take heed to our journay, that we perish not in our passage, but that we may be still earnest and watchful, how to arrive to that saif harbery of all tranquillity, that heavenly and eternal joy, which shall finish all our troublesome travels. How may the thought of this progress make us to hate, to disdain, and contemn the vainglory of this world. O how should we close our eyes, and wink at such abuse, such superstitious vanities. Tell me who ever lived in greatest pomp? or who ever yet (to this hour) had most command over this world, but was forced to die, and after death, be (as it were) quite forgotten. Holy job sayeth, That their memory should be like ashes, troad under foot. And the Prophet David saith, That they should be as dust blown abroad with the wind. For what is all our glory? orwhat is all our ornaments? nought else but filth. Our silks and velvots which we wrap ourselves in, is nought else bot the excraments of worms, and all our estimations are but borrowed from beasts, our retches comes from the Centure of the earth. And so all this that makes us proud is but very filth. Then what art thou, O man? Or what shall I compare thyself to? to nought else but to dust, and all thy glory is but earth & dust, blown before the wind, thou art a mass of earth, wrapped up in earth. This made the wisdom of GOD say to mankind, Quid superbitterra & cinis? Why doth earth and dust become proud? When we have tried all things in this world, then with experience we will say, all things are vanishing like smoke, & nothing is durable except the glory of GOD, all must turn to nought. What then shall rest to that soul who trusts in this earthly Paradise? Let his terrestrial estate first consider the sight of the star-spangled-heavens, the glorious Sun, the light-borrowing Moon, the beauty of women, delicate meats, savoury gusts of sweet fruits, pleasant harmonies of fine & wel-sounding instruments, odeferous and fair flourished gardens, brave buildings, lassivous dancing, merry companions, quick-witted-discourses, and many more pleasures, all must end, all must be changed: Hear this Proclamation, The voice of God said, Cry: and the Prophet said, 
Esay. 40. cap.  O Lord what shall I cry? Cry out, that all flesh is grass, and all the glory thereof is like the flower on the field: the grass widreth, and the flower faideth. The Prophet David saith, universa vanitas, omnis homo vivens. And what said great king Solomon in the top of his glory, All was but vanity of vanities. And S. james calleth our life nought else but a vapour. How swiftly are we gone, some by one means, some by other, man against man, beast against beast, every one becomes a prey to other, all must pay that doubtless debt of Death, no creature can escape, there is nothing more certain, & there is nothing more uncertain; we know not when, nor where, because statutum est omnibus semel mori, it is ordained that we shall all once die. Then in our greatest mirth let us ever say to ourselves, Memento homo quod pulvis es, & in pulverim reverteris. O man, remember that thou art but dust, and in dust thou shalt return again. It is said of the ambitious wretch, Mendicant semper avari.  

THe mal-content hunts Fortune here and there,  
His ever-tortring-thoughts disturbs his brain,  
Till all his hopes be drowned in deep despair,  
Then Time tells him his travels are in vain,  
O earthly-wretch, what glory canst thou gain?  
When fruteles-labor thy short life hath spent:  
A restless mind with stil-tormenting pain,  
Even whom a world of worlds could not content.   

From such base thoughts heavens make my heart aspire,  
And with a sweet contentment crown desire.   
Let us behold, and we shall see how in one day, (yea, even in one instant time) some making riatous banquets, some triumphing in all pleasures, some going to the scaffold to be executed, some women traveling with child, & with great pains bringing their children to the world, some lying in sore sickness, expecting death, the prisoner in bonds, looking when he should bid his last fair-well to the world, some carrying their children with honour to receive the Sacrament of Baptism, the brydgrome going with his bride to solemness Matrimony. And again, at that same instant, we shall see murnfull companies, celebrating the funerals of the death, carrying the dead carcatches, both of age and youth to the grave. It may truly be said of our inconstant estate. 
Laeta sit ista dies nescitur origo secundi  
An labour, an requies, sic transit gloria Mundi.  Sometimes are we merry, and sometimes are we sad, Nunquam in eodem statu. We are not perticepant of the secrets of GOD, It is only his providence derects us, we know not what sudden change may come, such a swift course hath Time, and in this meantime, the glory of this world goeth away, the most part of our life is spent in sleep, and how many in their mid-age is taken away, scarce are we come in the world, when we return again to the grave, very few comes to the period of Nature. O when we truly think on Death, and calleth to mind that perilous passage, how fearful is it, and what a strange horror brings it to the heart of mankind, and chiefly to the unresolved, who lives in all liberty of pleasure, environed with all worldly contentment, O mors quam amara est memoria tua homini pacem habenti in substantiis suis: O Death how bitter is thy memory to that man who hes hurded up riches? how loath will he be to leave his beautiful buildings, his fair allurements, and his many pleasures? What a grief is it to his heart that he must depart and leave them all behind, and he needs must go and compeir before that great and terrible Judge to give a sharp reckoning how he conquest all that riches. O man think on thy end and thou shalt never sin. Remember that thy glass shall once be run, and that thy Son shall set, and the horror of Death shall overshadow thee, and that there shall no pleading be heard after sentence is once given, Quia ex inferno nulla est redemptio, Thy pains shall have no end, thy torments shall have no diminishing. Therefore to you I call, to you that careless lives, and premeditats upon mischief, and how to execute the damnable exploits of the ever-laboring mind. To you who are the ritch-gluttons of this world, and to you who feels not with what sense I speik. Consider from whence you came, where you are for the present, and where you shall go. You are here on Earth, Vbi spectaculum facti est is Deo, angelis & hominibus, where you are in sight of GOD, of Angels and of Men. Now when ye are going, look well to your journey, your passage is all straude over with thorns, it is a perilous way, full of Ominus-threatning, planted with an hedge of many Prodegyous Objects, Non est vitae momentum, sine motu ad mortem, There is no moving of life without a motion to Death. Live well, that you may die well. For look in what estate you die, so GOD will find you; and as he findeth you, so he Censureth you; and as he censureth you, so he liveth you for ever and ever. His decreit shall never be controlled, nor his sentence shall never be recalled. As a growing tree when it is cut down falleth to that side where it did extend the branches when it was in growth; Even so if thou desirest to fall right, learn in thy growth to extend such fruitful btanches as may sway thee to the right side, and make thee fall well. Sweet (saith Saint Chrisostome) is the end of the labourers, when he shall rest from his labours. The wearied traveller longeth for his night's lodging, and the storme-beattenship seeketh up for shore, the hireling oft questioneth when his years will finish and come out; the woman great with child, will often muse and study upon her delivery. And he that perfectly knoweth that his life is but a way to death, will with the poor prisoner sit on the door threshold, and expect when the jailer shall open the door; every small motion maketh him apprehend that the commander with the sergeants are coming to take him from such a loath some prison. He looketh for death without fear, he desireth it without delight, and he excepeth it with great devotion, he acteth the last (and tragical) part of his life on a dulefull stage before the eyes of the world, his gesture thirls the beholder's heart with sad compassion, his words of woe seasoned with sighs, doth bathe the cheeks of the hearers with still distilling tears, with a general relation of his former wickedness, he gives a loud confession of his secret sins, with weeping eyes, he calls for help of prayer, and like a hunger-starved beggar, he howls and cries to that honourable householder, saying, O good God open the gates of thy mercies to the greatness of my miseries. Cast up the Ports of thy unspeakable pity to my wearied spirit: receive my soul in thy hands, and anoint her feastred wounds with the blood of thy immaculate Lamb Christ Jesus.  

't's true indeed this age is very strange,  
For why? behold great men of rich renown,  
Time comes by turns with unexpected change,  
And from their Tower of pride doth pull them down:  
Then what are we? but fools of self-conceit,  
All what we have stands in a staggering state.   

We weeping come into this world of cares,  
And all our life's but battles of distress,  
Scarce is our prime when wint'ring age declares  
What weighty grief our body doth oppress,  
Bred with sin, borne with woe, our life is pain,  
Which still attends us to our Grave again,   

Then earthly slime wherein consists thy pride?  
Sith all thy glory goes into the ground,  
That bed of worms wherein thou shalt abide,  
Thy fairest face most filthy shall be found:  
Our sunshine joys, time swiftly sweeps away,  
This night we live, and dies before the day.   Homo natus de muliere brevi tempore vivens repletur multis miserijs. 
CAn thou part from thy best beloved friends to go in a far Country, and not remember how it resembles the parting from this world to a more strange place. When thou rises in the morning what knowest thou will chance thee before night. And if thou escape the days peril, what knowest thou will chance before the morning: Omnem crede diem tibi diluxisse supremum, When thou goest to bed, remember how it is the very image of thy grave: thy merry companions are parted, thy day being gone, and come is thy night, thy riotous banqueting is finished, and thou in a solitary retreat, puts off thy gorgeous apparel, and strips thyself naked to thy shirt: so the pleasures of this inconstant world shall part, thou shalt be stripped naked of all thy riches, and shalt carry nothing with thee, but a simple winding-sheet this shall be, and this must be, Vt hora sic fugit vita: Therefore every day take a reckoning of thyself, and every moment examine thy actions. Mark thy behaviour first towards God, and next towards thy neighbour. Consider how the all-seeing eyes of heaven looks upon all thy doings: and ever beware of that sin which thou knowest to predominate most in thee, seek by all means to oppress it and overcome it: take away all the occasions thereof, or else it with the rest of thy sins, will draw thee to hell's fire, where nothing else is, but gnashing of teeth, and eternal horror. When thou hast committed any grievous sin, have thou a true repentance, a unfeigned remorse, and that thy heart shrill within thee with angry grief against thyself, than thou may be assured that the spirit of God worketh in thee: for it is a sign of true & unfeigned repentance, when the sinner (without all kind of hypocrisy) mends his wicked life, making first satisfaction to the great God by fasting and praying, making restitution to thy neighbour, give to the poor for God's cause, visit the sick, comfort and help the prisoner, and give hospitality to the distressed stranger: 
Isay. 58. Cap.  Is it not to deal thy bread to the hungry, and that thou bring the poor that wander into thine house. When thou seest the naked, that thou cover him, and hide not thy face from thine own flesh, For in the poor miserable creature, thou seest thyself as in a Glass: And what (says the Prophet) shall be thy reward, Then shall thy light break forth, as the morning, and thine health shall grow speedily, thy righteousness shall go before thee, and the glory of thy great God shall embrace thee, etc. Thy upright conscience shall give thee a great security of thy soul's health, thy mercies shall meet thee, & doubtless thy end shall be most happy: that blessed Evangelist S. john says, 
Revel. 14. cap.  Blessed are the dead, who dies in the Lord, because they rest from their labours, and their works follow them. Now (good Christian Reader) I must end praying God that every one of us all may have an earnest consideration of our own estate, what we are, where we are, and how we shall be hereafter: and once more I pray to our Lord God, that we may still remember (hoc momentum unde pendet aeternitas) that this little moment of our life, is the short space, whereon dependeth all eternity of eternal joys, or else eternal pains: If we have been wickedly inclined, let us with the deep of our hearts repent and think how the Axe is at the root of the tree, and let us all endeavour ourselves with the grace of God, to amend our life, that our filthy nakedness may not be seen in that fearful & terrible day of judgement, Domine secundum actum meum noli me judicare, nihil degnum in conspectu tuo egi: O Lord judge me not according to my actions, I have done nothing worthy of mercy in thy sight. Cloth me with thy righteousness, that I may appear righteous before thy pitiful eyes. jesus esto mihi jesus, When the thundering voice of thy Angels shall descend from the heavens, and cry out: O vos mortui qui jacetis in sepulchris, surgite & occurite ad juditium salvatoris: O you dead creatures that lies in your graves, rise and run swiftly to the judgement of the Saviour, who with all his glorious Saints and triumphing Martyrs, shall sit in his throne of unspeakable glory, and judge both the quick and the dead, to him be all honour, power, and glory now and for evermore, Amen.  
FINIS.   

THE SPIRIT OF GRACE To the wicked sinner.  ISAY. 55. CAP. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and our God will have mercy upon him. 

O Man the treasure of God's glorious eye,  
Thou art ingrate, and to thyself unkind;  
Poor Caitive wretch who sees and will not see,  
Nor to eternal bliss will turn thy mind:  
Rise slothful rise, forth of thy senseless sleep,  
And for thy sins, go sigh, bewail, and weep.   

Hear how thy Saviour jesus Christ doth call,  
Come wearied and you burth'ned both to me,  
Come, come, says he, I will refresh you all,  
What sweeter words would thou have said to thee?  
Thou art that sheep, which wandering went astray,  
Christ on his back will bring thee to thy way.   

Thou sinful man is so with sin allured,  
That pleasure of thy sin doth hold thee fast;  
Thy wit, thy will, thy reason all obscured,  
And now behold, forgets thy God at last:  
Thou art entrapped within ten thousand snares,  
And blindlins rins to hell, thou never cares.   

The flying motions of thy mind still burns,  
And forward goes, her fury to fulfil:  
Youth and desire, whose raging humour turns  
To execute the horror of their ill  
With no les price, them with thy soul is bought,  
And when all's got, they are but things of nought.   

Both day and night thou doth thyself annoy,  
To work great mischief with thy own misdeeds,  
Less travail far would gain eternal joy,  
Which sweet Reward, all earthly pains exceeds:  
But thou art mad, and in thy madness strange,  
To quit thy God, and take the devil in change.   

At threatening ever senseless, deaf, and dumb,  
Thou never looks on thy swift-running-Glasse;  
Nor terror of the Judgement for to come,  
But still thou thinks, thy pleasure can not pass:  
All is deceit, and thou hast no regard,  
God's wrath at last, the sinner will reward.   

To pray to God: why? then thou art ashamed,  
For sin in thee shall suffer seandalies,  
Thy rusty filth of conscience shall be blamed,  
Besides, thy soul hath spoiled her faculties:  
Thus doth the devil so hold thee still aback,  
Even to the death, and then thy soul doth take.   

Alas poor soul, when God did first thee frame,  
Most excellent, most glorious and perfect:  
But since thou in that carnal body came,  
Thy favour's lost, spoiled is thy substance quite:  
O that thou would repent, and turn in time,  
God will thee purge, & clang thee of thy crime.   

God is a God of vengeance, yet doth stay,  
And sparing, waits if thou thy life will mend  
With harmless threatenings oft he doth assay,  
And oft he doth sweet words of comfort send:  
If thou repent, his anger will assuage:  
If not, he will condemn thee in his rage.   

The son of God, he for thy sinful sake,  
To save thy soul, with care he did provide,  
Man's filthy nature on him he did take,  
That he both cold, and hunger might abide:  
He many years on earth great wonders wrought,  
Still persecute, and still his life was sought.   

When as his time of bitter death drew near,  
The agony was so extreme he felt,  
That when he prayed unto his Father dear,  
In sweeting drops of blood he seemed to melt:  
Nailed on the Cross he suffered cruel smart,  
when as they pierced his hands, his feet, his heart.   

Great torment more was laid, on him alone,  
For thee and all mankind who will believe:  
Thou was not bought, with silver, gold, nor stone,  
But Christ his life and precious blood did give:  
O let not then his blood be shed in vain,  
Whilst thou hast time, turn to thy God again.    

THE SORROWFUL SONG OF A CONVERTED SINNER.  JOB. 7. CAP. I have sinned, what shall I do unto thee? (O thou preserver of mankind.) 

LEd with the terror of my grievous sins,  
Before God's mighty Throne I do compear,  
The horror of my halfe-burst heart begins  
To strike my sinful soul with trembling fear.   

Where shall I seek secourse, or find redress?  
Who can my fearful torturing thoughts devorce?  
Who can me comfort in my great distress?  
Or who can end the rage of my remorse?   

I at compassions door hath begged so long,  
That I am hoarse, and yet can not be heard  
Amids my woes, sad silence is my song,  
From mirthlesse-me, all pleasure is debarred.   

O time (untimely time) why was I borne?  
To live sequestered solitar alone  
Within a wilderness of Cares forlorn,  
Which grants no limit to my mart'ring Moon.   

My mart'ring Moon with woeful words doth pierce  
The air, and next from hollow Caves rebounds  
This aequivox my sorrow doth rehearse,  
And fills my ears with tributary sounds.   

These sounds descends within my slaughtered heart,  
And there transformed in bleeding drops appears  
Next to my eyes drawn up with cruel smart,  
In water changed, and then distilled in tears.   

My tears which falls with force upon the ground,  
In numbers great of little sparks doth spread,  
And in each spark my doleful pictures found,  
I in each picture tragic stories read.   

I read Characters both of sin and shame,  
Drawn with the colours of my own disgrace,  
In figures black of impious defame,  
Which painted stands in my disastered face.   

I breathless faint with burden of their woes,  
Such is my pain it will not be expelled,  
Do what I can, I can find no repose,  
All hope of help against me is rebelled.   

God's mercy's great, I will expel despair  
With praying still: I shall the heavens molest  
Both night and day, unto my God repair,  
He will me hear, and help my soul oppressed.   

The thought of hell makes all my hairs aspire,  
Where gnashing teeth sad sorrows doth out-sound,  
Where damned souls still boils in flaming fire,  
And where all endless torment doth abound.   

Had they but hope, it might appease their grief,  
That in ten thousand years they should be free:  
But all in vain, despair without relief,  
God's word eternal, most eternal be.   

When as our Christ in Judgement shall appear,  
Clothed with the Glory of his shining light,  
And when each soul the trumpets sound shall hear,  
They with their corpse must come before God's sight.   

The Angels all, and happy troops of heaven,  
Incirkled rounds theatred in each place,  
A reckoning sharp of every one is given  
Before the Saints, and Gods most glorious face.   

The slothful sinner than shall be ashamed,  
Who in his life would neither mend nor mourn  
To hear that sentence openly there proclaimed:  
Go wicked to eternal fire, and burn.   

And to his blessed company, he says,  
The Angels to my Kingdom shall convoy  
With endless mirth, because ye knew my ways,  
Come rest with me in never-ending joy.   

O let me Lord be one of thy elect,  
And once again thy love to me restore,  
Let thy inspiring grace my spirit protect,  
With thee to bide, and never part no more.   

Once call to mind how dearly I am bought,  
When thy sweet corpse was spread upon the Rood,  
Thy suffering torment, my salvation wrought  
Thy pains, thy death, and shedding of thy blood.   

O seek not then my soul for to assail  
Against thy might: how can I make defence,  
Thy bleeding death for me will nought avail,  
If thou should damn me for my lewd offence?   

Try not thy strength, against me wretched worm,  
I am but dust before thy furious wind,  
Nor have I force to bide thy angry storm,  
Then rather far, let me thy favour find.   

I Caitive on this earth doth louvre and creep,  
I prostrate fall before the heavens defaite,  
On thee sweet Christ with mourning tears I weep  
To pity this my weak and poor estate.   

My poor estate which robbed of all content,  
And nothing else but dolours doth retain,  
The treasure of my grief is never spent,  
But still in secret sorrow I complain.   

Hear my complaint, mark well my words, o Lord,  
Thou searcher of all hearts in every kind,  
Thou to my true conversion bear record,  
And sweep away my sins out of thy mind.   

I sacrifice to thee my Saviour sweet,  
And patient God who gave me leave to live  
My sighing-teares, and bleeding heart contreit,  
I have nought else nor richer gift to give.   

Thou God the Father, thou created me,  
And made all things obedient to man's will:  
Thou son of God to save my soul didst die,  
And Holy ghost thou sanctifiest me still.   

Thou Father, Son, thou holy Ghost divine,  
On my poor soul, let your rich glory shine.   
FINIS.   

TO THE ESTATE OF WORLDLY ESTATES.  Tempora mutantur et nos mutamur in illis. 

EAch hath his Time whom Fortune will advance,  
Whose fickle wheel runs restless round about  
Some flattering lie oft changeth others chance  
Dangers deceit in guilty hearts breeds doubt.  
It's seen  
What yet hath been  
With tract of time to pass,  
And change  
Of Fortune strange  
At last hath turned their glass.   

Envy triumphs on tops of high Estate  
All over-hung with veils of feigned show.  
Man climbs above the course of such conceit  
That loftie-like, they loathe to look below.  
And what?  
All's hazard that  
We seek on Diceto set,  
For some  
To heights do come  
Then falls in dangers net.   

The gallant man, if poor, he's thought a wretch,  
His virtue rare is held in high disdain,  
The greatest Fool is wise, if he be rich  
And wisdom flows from his lunatic brain.  
Thus see  
Rare sprit's to be  
Of no account at all.  
Disgrace  
Hath got such place  
Each joys at others fall.   

The brib'rous mind who makes a God of gold,  
He scorns to plead without he have reward,  
Then poor men's suits at highest rates are sold,  
Whilst Au'rice damned, nor Ruth hath no regard.  
For here  
He hath no fear  
Of God's consuming curse  
His gains  
Doth pull with pains  
Plagues from the poor man's purse.   

The furious flames of Sodom's sudden fire,  
With fervent force consume vain Pride to nought,  
With wings of wax let soaring him aspire  
Above the stars of his ambitious thought.  
And so  
When he doth go  
On top of Pride's high glory  
Then shall  
His sudden fall  
Become the world's sad Story.   

Ingratitude that ill, ill-favoured Ill  
In noble breasts hath builded Castles strong,  
Olivion sets-up the Troph's that still  
bewrays the filthy vildness of that wrong.  
Ah mind  
Where devilish kind  
Ingratitude doth dwell  
That Ill  
Coequals still  
The greatest Ill in hell.   

On poisons filth contagious Error spreads,  
heavens spotless eyes looks as amazed with wonder,  
Their viprous minds such raging horror breeds  
To tear Religions virgin-roabes asunder.  
What then  
O wicked men  
And Hell's eternal pray  
Go mourn  
And in time turn  
From your erroneous way.   

What course wants cross? what kind of state wants strife?  
what worldling yet could ever seem content?  
What have we here in this our thwarting life?  
joy, Beauty, Honour, Love, like smoke are spent.  
I say  
Time goes away  
Without return again  
How wise!  
Who can despise  
These worldly vapours vain.   
FINIS.   

OF A be.  
Del' Ape ch' Io provai Dolce, e Crudele  
L' agonel Core, enela bocca i'll meal.  
MADRIGAL.  

ONce did I see  
a sounding be.  
Amongst her sweetened swarm  
still would she flee  
and favour me.  
Then did I dread no harm.   

Now whilst in Nectred-glory of her gains,  
She sits and sucks the fair well-flourished flower:  
My sugared hopes are turned to bitter pains,  
And look'd-for-sweet is nothing else but sour:  
Ah cruel sweet, Be sweet and cure my smart,  
honey my mouth, but do not sting my heart.   
FINIS.   

HIS PASSION ADO, When he was in Pilgrimage.  Quo fata vocant. 

THou Phaeton thy fiery course dost end,  
And Cynthia thou with borrowed light dost shine  
These woods their silenthorrors do out-send  
And Valleys low their misty Vapours shrine,  
Each lively thing by Nature's course doth go  
To rest, save I, that wander now in woe.   

My plaints imparts these solied parts to fill,  
Weil'st roaring Rivers sends their sounds among,  
Each dreadful Den appears to help me still,  
And yields sad Consorts to my sorr'wing song:  
How oft I breathe this woeful word, alas,  
From Echo I sad accents back embrace.   

I will advance, what fears can me affray?  
Since Dreads are all debarred by high dispere,  
Like dark-nighs Ghost, I Vagabound astray,  
With troubled spried transported here and there,  
None like myself, but this myself alone,  
I martir'd Man be wail my matchless moan.   

You flintie-stones take ears and eyes to see  
This thundring-greif, with Earthquake of my heart,  
That you may sigh and weep with miser- Me,  
Melt at the tragic comments of my smart:  
Let these my tears that fall on you so oft,  
Make your obdurate hardness to be soft.   

You liquid-drops, distilling from mine eyes,  
In Crystal you my second-selfe appears;  
Pattern of pain, how dost thou sympathise  
In visage wan, and Pilgrim's weed thou bears?  
And on these signs of miscontent-attire.  
Still do I read, debarred from my desire.   

This hairie-Rob which doth my corpse conteen,  
This Burden, and my rough-unrased-heade  
A Winter and a Summer have I been  
In dangers great, still wandering in this weed;  
Lo thus the force of my disasters strange  
Hath made me make this unacquainted-change.   

I am dried up with Dolours I endure,  
My hollow eyes bewray's my restless night,  
My visage pale, self pity doth procure,  
I see my sores deciphred in my sight,  
A Pilgrim still, my Oracle was so,  
And made my name, AH MISER MAN I GO.   

Now do I go, and wander any way,  
No strange estate, no kind of trau'ling toils,  
No threatening Cross, nor sorrow can me stay,  
To search and seek through all the sorts of soils.  
So round about this Round still have I run,  
Where I began, again I have begun.   

In strangest parts, where stranger I may be,  
An outcast lost, and void of all relief,  
When saddest sight of sorrow I can see,  
They to my grave shall help to feed my grief:  
If Wonders self can woeful wonders show,  
That sight, that part, that wonder I will know.   

Thus do I walk on foreign fields forlorn,  
To careless Me, all cares do prove unkind,  
I do the Fates of fickle Fortune scorn,  
Each cross now breeds contentment to my mind  
Astonish of stupendious things by day,  
Nor howling sounds by night can me affray.   

You stately Alpes surmounting in the skies,  
The force of floods that from your heights down falls  
There mighty Clamours with my careful Cries,  
The echoes voice from hollow Caves recalls:  
The snow-froz'n-cluds down from your tops do thunder  
their voice with mine doth tear the air a sunder.   

And Neptune thou when thy proud swelling wrath  
From gulfs to mountains moved with winter's blast  
In anger great when thou didst threaten Death  
Oft in thy rage, thy raging storms I passed,  
And my salt tears increased my saltness more,  
My sighs with winds made all thy bowels roar.   

The spacious earth & groundless deep shall bear  
A true Record, of this my mart'ring moan;  
And if there were a world of worlds to hear,  
(When from this mortal Chaos I am gone)  
I dare approve my sorrow hath been such,  
That all their wits can not admire too much.   

On the cold ground my Caytife-carcasse lies,  
The leaveles-trees my Winter-blasted-bed:  
No Architecture but the vaporous skies,  
Black-foggie-Mist, my wearied corpse hath clad,  
This loathsome Laire, on which I restless turn  
Doth best befit Mee-Miser-man to mourn.   

With open eyes Nights-darknes I disdain,  
On my Cros'd-brest I Cross my Crossed arms;  
And when repose seeks to prevent my pain,  
Squadrons of Cares do sound their fresh alarms  
So in my sleep (the Image of pale- Death)  
These sighing words with burthen-brused I breathe   

I ever rolled my Barge against the stream,  
I scaled those steps that Fortune did me frame,  
I Conquered, which impossible did seem,  
I, hapless I, once happy I became:  
Now sweetest joy is turned to bitter gall,  
The higher up, the greater was my fall.   

What passing Follies are in high Estates,  
Whose foolish hopes gives promise to aspire:  
Self-flatt'rie still doth mask the fear of fates,  
Till vnawars deceived in sought desire:  
This breeds despair, them force of Fortune's change  
sets high Estates in dread and peril strange.   

There secret grudge, Envy and Treason dwells,  
There Justice lies, in Dole-bewraying weed:  
There flyding Time with altering feats still tells  
The great Attempts ambitious minds do breed:  
They who have most, still hunts for more & more  
They most desire that most are choked with store.   

Henceforth will I forsake terrestial Toys,  
Which are nought else but shawdowes of deceat,  
What covered danger is in earthly joys,  
When wild Envy, triumphs on each Estate.  
Thou Traitor Time, thy Treason doth betray,  
And makes youth's Spring in flourish fair decay.   

What's in Experience which I have not sought,  
All (in that All) my will I did advance,  
At highest rate, all these my wits are bought  
In Fortunes-Lottrie, I have tried my Chance,  
So what I have, I have it not by show,  
But by Experience which I truly know.   

Long have I searched, and now at last I find  
Eye-pleasing Calms the tempest doth obscure,  
When I in glory of my prosperous wind,  
With white-sweld-sayles on gentle seas secure,  
And when I thought my lodestar shined most fair  
Even then my hopes made shipwreck on despair   

My sight is dark, whilst I am overthrown,  
Poor silly Bark that did pure love possess:  
With great ungrateful storms thus am I blown  
On ruthless Rocks, still deaf at my distress.  
So long-sought-Conquest doth in ruins boast,  
And says behold, thy love and labour's lost.   

Since all my love and labour's lost, let Fame  
Spit forth her hate, and with that hateful scorn  
In dark oblivion sepulchrize my name,  
And tell the world that I was never borne.  
In me all earthly dream'd-of-joy shall end,  
As Indian herbs which in black smoke I spend.   

Al-doting pleasure, that all tempting-devill,  
I shall abhor, as a contag'ous Pest  
I'll purge and cleanse my senses of that Evil,  
I swear and vow, still in this vow to rest,  
In sable-habit of the mourning black,  
I'll solemnize my oath and vow I make.   

Then go vain World, confused Mass of nought,  
Thy bitterness hath now abused my brain,  
Avoid thy deu'llish Fancy from my thought,  
With idle toys torment me not again:  
My Time which thy alluring folly spent,  
With heart contreat and tears I do repent.   
FINIS.   

FROM ITALY to SCOTLAND his Soil.  
TO thee my Soil where first  
I did receive my breath,  
These mournful Obsequies I sing  
Before my Swanlike Death,  
My love by Nature bound,  
Which spotless love as dew,  
Even on the Altar of my heart  
I sacrifice to you.  
Thy endless worth through world's  
Beginning still begun,  
Long may it shine with beams most bright  
Of uneclipsed-sunne.  
And long may thou Triumph,  
With thy unconquered hand,  
And with the Kingdoms of thy King  
Both Sea and Earth command  
At thy great Triple-force,  
This trembling world still stoup's;  
Thy Martial Arm shall overmatch  
The Macedonian trup's.  
And thou the Trophies great  
Of glory shall erect,  
The Confeins of this spacious Glob,  
Thy Courage shall detect.  
O happy Soil Vnyt  
Let thy Imperial breath  
Expel seditious Muteners,  
The excraments of wrath.  
With Honour, Truth and Love,  
Maintain thy thre-fold-Crowne,  
Then so shalt thou with wondrous worth,  
Inritch thy rich Renown.  
In spite of Envies pride,  
Still may thy flourished Fame;  
Confound thy foes, defend thy right,  
And spurn at Coward's shame.  
Amidst my sorrowing grief,  
My wandering in exile,  
Oft look I to that Arthur, and says,  
Farewell sweet Britain's jyle.   

TO THE GHOST OF THE right Honourable JOHN GRAHAME Earl of MONTROIS, sometime Viceroy of North-Britaine.  
THy meriet great to Honour gave a Crown,  
In Invyes-spight thy spotless- Faith did shine,  
Thy stately Fame enthroned thy rich renown,  
And Death's triumph hath made thy soul divine.  
Death killed thy mortal Corpse,  
But not thy glorious Name:  
Whose life is still with wings-born-up  
Of Honour, Faith and Fame.   

AGAINST TIME. SONNET.  
Go Traitor Time and authorize my wrong,  
My wrack, my woe, my waiting on bewray;  
Look on my heart, which by thy shifts so long  
Thou tyrannized with Treason to betray,  
My hopes are fled, my thoughts are gone astray,  
And senseless I have sorrow in such store  
That pain itself, to whom I am a pray  
Of me hath made a mart'red-man and more.  
Go, go then Time, I hateful thee implore,  
To memorise my sad and matchless moan  
Whilst thy decepts by Death I shall decore,  
My loss of life shall make them known each one,  
So I (poor I) I sing with Swan-like-song,  
Go Traitor Time and Authorise my wrong.  
FINIS.   

HIS DYING SONG.  Circundederunt me dolores mortis, & pericula inferni in venerunt me. 

NOw hapless Heart, what can thy sors assuage,  
Since thou art gripped with horror of death's hand  
Thou (baleful-thou) becomes the Tragic stage,  
Where all my torturing thoughts theatred stand,  
Grief, fear, death, thought, each in a monstrous kind  
Like ugly monsters muster in my mind.   

Thou loathsome bed to restlesse-martred- Me,  
Void of repose, filled with consuming cares;  
I will breathe forth my wretched life on thee,  
For quenchless woe and pain, my grave prepares  
Unto pale-agonizing- Death am thrall,  
Then must I go and answer to his call.   

O Memory most bitter to that man,  
Whose God is Gold, and hoards it up in store;  
But O that blind-deceiving- Wealth, what can  
It save a life, or add one minute more?  
When he at rest, rich-treasure in his sight,  
His Soul (poor fool) is ta'en away that night.   

And strangers gets the substance of his gain,  
Which he long sought with endless toils to find,  
This wild- worlds-filth, and excraments most vain,  
He needs must die, and leave it all behind:  
O man in mind remember this, and mourn,  
Naked thou cam'st, and Naked must return.   

I naked came, and naked must return,  
Earth's start'ring pleasure is an idle toy;  
For now I swear my very Soul doth spurn,  
That breath that froth, that moment-fleeting-joy;  
Then farewell World, let him betrayed still boast  
Of all mischief that in Thee trusteth most.   

Burnt Candle, all thy store consumed thou end's,  
Thy lightning splendour threats for to be gone,  
O how dost thou resemble Me that spend's,  
And sighs forth life in sighing forth my moan?  
Thy light Thee loathes, I loath this loathed life,  
Full of deceit, false-envie, grudge and strife.   

I call on Time, Tim's alt'red by the change,  
I call on Friends, Friends have closed up their ears;  
I call on Earthly-powers, and they are strange,  
I call in vain when Pity none appears.  
Both Time and Friends, both Earthly-powers and all,  
All in disdain are deaf at my hoarse call.   

Then Prayer flow from my heart-humbling-knees  
To the supreme Celestial power aspire  
Show thou my grief to Heavens-al-seing-eys  
Who never yet denied my just desire:  
Mans-help is nought, O GOD thy help I crave,  
Whose spotles-bloud my spotted-soule did save.   

Then take my soul, which bought by thee is thine  
Earth-harbring-worms take thou my corpse of clay  
O Christ on me eternal mercy shine,  
Thy bleiding wounds wash all my sins away:  
I come, I come, to thee O jesus sweit,  
And in thy hands I recommend my spirit.   
FINIS.