A HANDFVL OF ESSAYS. OR Imperfect Offers: By W: MASON Master of Arts. Neque Imperiale est libertatem dicendi negare, neque Sacerdotale quod sentiat, non dicere: Ambr. Epist. 17. LONDON Printed by Aug. Mathewes for john Grismand, and are to be Sold in Paul's Alley at the Sign of the Gun. 1621. Essays. 1 OF Disloyalty. 2 Of Sermon-hearers 3 Of Atheism. 4 Of Parents. 5 Of the Commons. 6 Of Bribing. 7 Of Usury. 8 Of Pride. 9 Of Covetousness. 10 Of the deay of Hospitality. 11 Of Gluttony and drunkenness. 12 Of ill gotten Goods. 13 Of Whoredom. 14 Of Idleness. 15 Of Cozenage. 16 Of Swearing and Forswearing. 17 Of Bad Company. 18 Of Enuy. 19 Of Flatterers. A HANDFVL OF ESSAYS. 1 Of Disloyalty. WHat our friends counsel us, is left unto our own discretion, to do or leave undone▪ but what a Religious Prince commandeth, that of force must be performed; It is well said of Samuel, that Rebellion is as the sin of Witchcraft, for as the Witch knowing the Devil to be the Father of lies, yet will trust him: So the disobedient knowing, that he oweth all good loyalty to the King, will yield none unto him: These have made mercy a warrant for sin, which is only a warning from sinning, busying themselves (with Haman) to provide their own gallows: Zimry, who slew his master, had no peace; the Earth clove asunder, and swallowed up rebellious Corah and his faction, it was at once an executioner and a grave unto them: Plutarch well observes, that all those who had any hand in the conspiracy against Caesar, did come to bloody ends; and Cassius one of the conspirators, slew himself with the same Dagger wherewith he wounded Caesar. They that resist shall receive to themselves judgement, Rom. 13. 2. acquirunt sibi damnationem, as the vulgar reads it; they do not only receive, but pull upon themselves heavy judgements; Kings are Gods by deputation: he who resisteth their authority resisteth God's ordinance, for the powers that be, are ordained of God. Traianus is commended for that saying of his, when he gave the sword unto a chief Officer. Hoc pro me utere, si iusta imperavero, contra me si iniusta: Yet David would not lay violent hands upon Saul (though none of the best Kings) because he was the Lords anointed. The rule of Augustine is good, Bonus si fuerit qui tibi praeest nutritor, tuus est, malus si fuerit tentator, tuus est, & nutrimenta libenter accipe & in tentatione approbare: Ser. 6. dev. D: sec. Mat. So there must be no rebelling: good Governors we must obey willinglingly, bad ones we must endure patiently: God's ordinance must not be resisted, no not for the personable crimes of those who supply the seat of justice, but rather be obeyed, because they bear divinity about them, and the sparks of God's Majesty remains in some measure in every Magistrate. The image and superscription of a Prince stamped in base mettle is currant among his Subjects, as well as that which is made in the finest silver, though indeed it be not so precious. Saint Peter 1. 2. 18. admonisheth servants, and under that title Subjects, to be obedient in all fear, not only, to the good and gracious, but also, to the froward. julian was an infidel Emperor, an Apostata, an Idolater, yet the Christian Soldiers served the Infidel Emperor; but when he would have them worship Idols, they preferred God before him: In such a case it is better to obey God then man: Aug Hic contemne potestatem, timendo potestatem. But when julian led those Soldiers against an enemy, they presently obeyed him, propter Domiwm eternum subditi etiam erant domino temporali: Aug. de Psalm. 124. If nothing plucketh down sooner than that which promiseth an untimely end; Let no man think that God will leave that unpunished in us, which he hath not pardoned in our betters. 2 Of Sermon-hearers. I Observe three sorts of Sermon-hearers, one of which, I may not unfitly call indifferent professors; these walk (like Nicodemus) in the twilight of their Enfolded Faith, and not unlike that white liuered jew, joh. 9 which chose rather to conceal his knowledge of Christ then to be put out of the Synagogue; and so it fareth with every lanus in Religion. These have good cause to pray, that by their wilful blindness they fall not with judas into that everlasting night, whilst for their evening repentance, their be found with God no place of acceptance. These Heare-Sermons, as travellers in the time of the Law, might take Grapes, eat some for the present time, but carry away none with them. A second sort are such, as being tempestiously carried with the violence of their own affections, do come to Church, as did the Athenians, to hear news, whose itching ears would have scratching doctrine; they think not the word of God to be his power to salvation, except it be delivered by a Chaplain of their own choosing. Such ammon's of the people cannot be persuaded to let any cakes go down but those of Thamar's baking. If others look but into the Pulpit, presently they cry out against him as those did against Paul. Quid vult seminilegus dicere; They hold it lawful to check their Teacher, as they taunt their Tailor, if he fit them not with a Sermon of the fashion. The last in place, but the first in price, are zealous Protestants, who being backed by the holy-Ghost, do resemble their Father Abraham, with a fire in one hand, and a knife in the other, to figure their full resolution, to affect what God affecteth, having their hearts bleeding at their eyes in sorrow for their sins. If a Raven bring these men food with Elias, they will receive and eat it. Dum cadunt eundo, cavent cadendo: they lose not the faculty of going, but learn to look better to their feet by falling: though their brains should be beaten out of their heads, yet the justifying Faith is never banished out of their hearts. They are as willing to suffer evil, as to receive good at the hands of God: else were they guilty of charging God foolishly; like good N●aboth they are ready and willing to defend the Vine with their heartblood: whilst others (being but Comedians in Religion) act in voice & gesture divine virtues, but in the course of their lives renounce the persons and parts they play: These with Simeon take Christ in their arms by Faith, and carry him about in their lives by a holy conversation, having learned that the practic knowledge of the Scriptures, is the perfect knowledge of them, and the art of doing that saves the soul. 3. Of Atheism. A Theisme not daring to say with Rabsaketh that our God deceiveth us, as an Imposture, like envy creepeth closely, where it dares not appear openly: In cord dixit insipiens non est Deus: Diagoras was but a fool for saying so; if he had but asked the heavens they would have told him that they are the work of Natures God. The world is a fair table wherein God hath drawn and imprinted himself in so many Charrecters and legible letters, as the simplest man living may read and understand the same, and by the greatness of the beauty of the creature may the Creator thereof be seen and known. Those who in old time were accounted Atheists, some of them rather jested at the falsehood & number of their own Idols, than denied the being of one true God. Socrates, who was pronounced by the Oracle of Apollo to be the wisest man of all, was put to death for jesting at the number and multitude of Gods amongst the Heathens. Though there be some such fools which suffer their hearts to be divorced from the know self is unfruitful, and like the Vine unprooved, runs forth into many superfluous stems and branches: nothing on man's part but a holy and virtuous education can make it fruictifie; goodness, although it may be repaired in ourselves, yet it cannot be propagated unto ours: very seldom do men see the sons of excellent men, excellent: vice is propagated not virtue: Even the clearest grain sends forth that chaff from which it was fanned before the sowing. Yet many Parents take more care to leave their Children rich in goods then in goodness, by reason whereof, their riches make them reckless; For coming to their Inheritance too young, their heads being as full of folly, as their purses of money, They (like the Prodigal Son) consume all in riotous living: so giving their Parents just cause to complain, as Tiberius once did of his Son Caligula, that he had brought him up to be the ruin of his House. This mischief, good and Religious education will help to prevent: Socrates confesseth that with the study of Philosophy he had made dull and blunt his dishonest inclinations; those infectious and venomous qualities which are in the springs of youth, the fault of good education will help to cure: for want of this, Parents, who have named their Sons Cain, a Possession, in the end find them to be Abel, Loss and Vanity. 5. Of the Commons. POpulari vento nihil inconstantius; for the Commons (as unstable as quicksilver) fawning on a man will make him a King to day, and a Beggar to morrow: Sejanus in the forenoon was so favoured and followed by the people, that they would have made him their Caesar, yet hated him so much in the afternoon, that they sent him as a malefactor unto prison; The same Antiochus was at one time saluted both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious Prince, and a furious Tyrant. Homer (as blind as he was) saw as much; he compares the disposition of the common people to the standing corn, there comes a puff of wind & blows it all on the one side, there comes another blast and sways it as much on the other side. It is a fit comparison made by that Kingly Prophet: It is the Lord that stilleth the rage of the Sea, the noise of the waves, and the madness of the people. Psal: 65. Agreeing therein with the Prophet Esay, Chap: 17. 12. Where the nature of the people is compared to the billows of the working-sea that cannot rest; so easily set agog, so delighted with novelties, so full of alteration & change are the affections of the common people: The Mariner may aswell wrap up the wind in his saile-cloth, and keep it for another voyage, as the Prince can manage the untamed multitude; those mouths which cried, Hosanna, at the first, cried out ere long, Crucifige. 6. Of bribing. THe best Governors are not allseeing Gods, for Gehezi will have a bribe, though he serve a most reverend Master, of him none can expect a blessing, until with Isaac he hath felt your hands; all his senses being turned into feeling: He speaks to poor suitors, as that old strumpet in Plautus did to a worn-out Customer of hers, (who asked days of payment for his pleasure) oculatae nostrae sunt manus, credunt quod vident: people of our trade have eyes in their hands, they believe nothing but what they see. Petty Officers dive deep into poor suitors purses, for spinning out a short subject into a long matter, they do bring in a large reckoning for much needless writing; And yet as time-sellers, the Clerk causeth the poor Client to pay for expedition too, when the suit hath depended seven years before: This often causeth both an ebb and a flood both in an hour, the emptying of the Client's purse, being the full, filling of the Clerks, who like Gehezi when he receiveth a bribe, believes he receiveth a blessing: but as there lay a curse under Gehezi his hoping for blessing (as he felt to his own cost, when the Leprosy of Naaman cleaved unto him,) So there is a curse under their blessing; For fire (as job speaketh) shall devour the houses of bribes, job. 15. 34. It was a worthy answer made by the Heathenish Prince Tiberius to a polling Customer of his, that thought to have highly pleased him with racking his subjects, and exacting great sums: Meum tondèri pecus volo non deglubi: It is the property of these underhand dealers to pretend great husbandry for their Masters, and double diligence in their service. Under which colour they practise their iniquity without check or controlment, I refer such to that threatening of the Lord in the Prophet. I will visit all those that stand upon the threshold so proudly, which fill their Master's houses by cruelty and deceit: Zephan: 1. 9 The Throne of King Solomon had Lions carved about it to declare a kind of Majesty and gravity in the steps of it; not Ravens, not Wolves, Birds and Beasts of prey. So should great men's servants, and Officers of justice, be Lions in show for gravity; yet harmless as those Images about Salomon's Seat, rather terrible to them that stand aloof, then hurtful to any who have occasion to come near. 7. Of Usury. THis sin of unlawful getting unlawful gain is as the forbidden Tree; for men having many honest Trades to get their living by God's ordinance, yet they use indirect means, turning the Prince's toleration into an imperative law, like them Math: 19 Who said unto our Saviour, Moses commanded, when of force he was fain to suffer divorcements to avoid further inconneniences. This sin is like Salomon's loving of strange women. 1. Reg: both estrange men and turn their hearts from the love of God, and enrich their bodies with the sin of their souls; for Faenus pecuniae, funus animae. This is he who maketh something of nothing, maugre the head of natural Philosophy; for he maketh that breed and increase, which by nature is barren and unapt to increase. Basil terms Usury a beast of a strange and monstrous nature, because in bringing forth it differs from other Creatures, which he showeth because other creatures have a time to bring forth perfect young, but the usurer's money is borne to day, & to day begins to bring forth. They say hat Hares (saith Basil: Hom: advers. usur.) at one time do litter, give suck, and are with young. So the Usurer's money at one time is put to usury, and borne, and breeding. Albeit this sin is contrary to the fear of God, Levit: 25. 36. and 15. A forgetting of God. Ezech 22. 12. Albeit it shuts out from God's Tabernacle, Ps: 15. And excludeth from Eternal Life, and made subject to Eternal Death, Ezech: 18. 13. Yet hitherto all labour hath been lost in washing this blackamoor. 8. Of Pride. Our Saviour said that silken raiment was in King's Courts, but now it is in every private house where costly attire is used as a net to catch King Salomon's fools; Pride (like a Dog) hath licked up all the outcast fashions that every Nation hath vomited. If his Majesty should banish (as did Lycurgus) all inventors of new fashions, I think the Land would be much unpeopled, The Proverb was, the garment must be well made, that shall please all; but now it is, the garment must be well made that shall please any at all. Men now have as much labour to cloth their Wives, as Mercury had to clothe the Moon; Send they must to the Indians for Silk to apparel them, for Pearls (the excretions of Shellfish) to adorn them; for Smells (the excrements of beasts) to fume and sent them; for Gold, (Iliaterrae) to deck and lace them; forgetting themselves to be Daughters of Adam, whom God at first turned out in a plain leather Suit. And if any of these be challenged for their excessive pride; they answer (as julia did) wittily, but not wisely; they have a care of their husband's credit. In the mean time, it robbeth the Master of his money, the Mistress of her honesty▪ for these fleeces of vanity are banners of Pride and nests of lust, one wears a loosebodied gown, an other a gown with a loose body: Sometime the Husband is proud of his welath, like Haman, whose pride ended on a high pair of Gallows: sometime of his wife, as Assuerus was of Vasthi for her beauty. The Scripture mentioneth but of one who painted her face, and soon after the dogs eat her; nor but two, who wore long hair, and it was the destruction of them both, which proveth the Proverb true, that which men make their chief felicity, doth often prove their heavy destiny; Let no man fashion himself like unto this world: howsoever foolish men (like jeroboam,) worship a golden Calf; yet man, not God looketh on the outward appearance. He who with jacob desireth to get the better blessing of our heavenly Father; must (as Hagar was commanded) humble himself: there is no nearer way to heaven, no not for Princes; for God resisteth the proud: God and pride cannot dwell in the same mind▪ which could not dwell in the same heaven: & pride once fallen from heaven, ascends no more from whence it is fallen. 9 Of Covetousness. IF we may not trust in the person or power of Princes, who are styled Gods, much less should man's confidence consist in their silver pictures, seeing they either leave us suddenly like Crates coin, or jobs substance; Or we them, as did that overjoyed Penny-father. Luk: 1●. The wisest King did well compare the eager holding of wealth to a sore sickness, which bringeth pain to the party and grief to his good friends, God made the world of naught because men should set it at naught not choking themselves with too much, nor suffering others to pine with want, but the covetous not seeing what God hath in store for them, they take beforehand what the world offereth them, not caring how they get so they have their desire. The wealth of these men is unto them, as the wings of the Grasshopper wherewith she cannot fly. It fareth with these men as it doth with the Sea-Eagle, Come far quod coepit nequeat in gurgitem demergitur, being not able to lift up that which she fastened on, she is drawn under water and drowned: Dum vultesse prado, fit praeda. Aug: of the covetous; of all, he is the most miserable man in the world; God abhors him, he speaketh good saith David of the covetous whom God abhorreth: for the covetous man is an Idolater, Ephes. 5, 5. He adores graven Images in his coin, Sculpturam ipsius nummi colit: Heron: in Loc: Others worship Aurum in imagine, but the covetous doth adore aurum in aerugine. So Saint james speaketh. Your Gold and Silver is cankered, and the rust of them shall be a witness against you. Iam: 5. 3. Heaven gates stand fast bard against him, amongst those who shall not inherit the Kingdom of heaven. Saint Paul reckoneth Covetous, 1. Cor. 6. 10. the Swallows dung of this world doth so blind his eyes: that as he seeketh not, so he seeth not the way to the Kingdom of God. Fulgentius in his Fable of Midas (who desired Apollo, that every thing he touched might instantly be turned into gold) is so called in Greek, Mida Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because covetousness hath so blinded his eyes that he cannot perceive what is for his own good, nor see to enter that Needle's eye of God's Kingdom: Men hate him, because he is nemini bonus, good to no man, He loveth to Rake, the Shovell he cannot endure, All his days he eateth in darkness. Ecc. 5. 16. Sleep he would but cannot, Et motae ad Lunam trepidabit arundinis umbram: His satiety will not suffer him to sleep, Eccles. 5. 11. If he saw a greater man than himself in the day time, he thinketh on him in the night, and fears he will oppress him▪ if he saw a poorer than himself, he cannot sleep, for fear he should rob him: Out of these fears he starts up, and asketh, whether the doors be barred, where be the Keys? at the least noise he calls up his servant, sends him then forth, bolts the door after him, and then studieth whether it were better to keep within doors, or go forth and see. Eat he may, but will not, one good meal, but at his neighbour's table: corpus extenuat, ut lucrum extendat; he feareth to eat, because he feareth in Albertus, which dares not eat of the earth, for fear he should want earth to eat. If he eateh it is commonly of the worst and coursest, like the Baker's boy, though he hath White bread in his basket, yet himself feeds upon brown. Amongst his many wishes, one is (that Chameleon like) he could live by the air: nothing can more vex him then to hear that Corn falls, or that there is store of Dansk Rye, then could he hang himself, but that he is unwilling to cast away a little money to buy a Cord. What he enjoyeth never contents him: Like another Ahab, he is ficke of his next neighbour's field: though his mouth be full of Silver, yet like Peter's Fish he is still biting, still gaping to get more. His greedy affections are like unto Pharaohs lean Cows, of whom the Text saith, When they had eaten up the fat, it could not be known that they had eaten them, but they were still as evill-favoured as they were at the beginning: Gens. 41. 21. Unto wealth he esteemeth no way (whether it be of fraud or violence) to be indirect, for Gain is his godliness: if▪ he have goods enough, he thinks he is good enough. Trust him with the poors stock, and like judas he will rob the poor: If he be then to clothe them, he will do as Hanun did with David's servants, 2. Sam. 10. Cut off their Garments by the middle and reserve the rest for a horsemans' Coat for himself when he rides to the Devil. Until this earthworme come unto the earth, he minds nothing but earthly things, like a Swine he never doth good till his death: as an Apprentices box of earth, apt he is to take all, but to restore none till he be broken: And having made many beggars by Usury & oppression in his life; at his death he will command his Executor to build some Hospital, as a monument of his bloody devotion: After he hath bought and sold Christ, he will buy a Field to bury strangers in: I fear this man, whilst with Shemei he runneth after his servants, his riches, in forbidden ways, in the end will lose himself. 10. Of the decay of Hospitality. IT was St: August: complaint long ago, and men may now take it up: Religio peperit divitias et filia devoravit matrem: For many Professors in these times have made all the body a tongue, Ostentantes non Ostendentes pietatem, Abraham said not to the rich man, Memento quod rapuisti, sed quod accepisti: So that the evil using of what they have shall be a witness against them, who notwithstanding their great profession, are but blessed thistles and have suffered their hands to mock their tongues: There is great reason that they should do more good than others; who have received more goods then others. Unto whom-soever much is given, of him shall be much required, Luk: 12. 48. Moisture was not given unto springs that they should remain in the places where they were bred, but to be conveyed by Conduits to the watering of barren and dry grounds. And Plato that Divine Philosopher, had this conceit, that Nature at the first was delivered of two Daughters, Plenty and Poverty, to this end, that the one needing might crave what she lacked, and the other abounding might supply all that wanted. Dives factus est propter pauperem, et pauper propter divitem, pauperis est rogare, divitis erogare▪ August: It is observed of joseph of Arim athea who buried our Saviour, that he was a rich man, and the reason why our Saviour would be buried by the hands of a rich man, was, to teach rich men that they above all others are bound to liberality and works of mercy, because God above others hath blessed them with wealth, and plenty. A duty too much forgotten by many men who N●abal-like, live, as if they were only borne to themselves and their Families. The jack hath turned john out of doors; where in the former times (as at the pool of Bethesda) the Orphan, and the Widow, and the poor have found comfort and relief: now (as to Lazarus at the rich man's gates) there is not any one to give them crumbs, for many have left fair houses without any dwellers in them; The poor must tread their Winepress, and yet be a thirst, they find no more taste in them then in the white of an egg, Come fame cruciantur Christi pau● peers, effusis largitatibus nutriunt histriones, said Gregory of some in his time; their like we have in ours, who when the poor are pinched with famine, they wastefully spend their substance on Rymers and Players; This is not dispensare, but dissipare, bona domini: the creatures by them abused, the pot, the pillow, the candle will accuse them that they have been unjust Stewards. These men should imitate job, as he did the Eagle, who is so honourable that he eateth not his prey alone: the thing that keepeth rich men from giving, is a faithless fear that they should lack before they die, When David never saw the righteous forsaken, nor his seed begging their bread. But so good is God unto them, that he taketh them away in the midst of their Mammon, ridding them of what they are afraid of, and providing for posterity what they have need of. The Widow of Sarepta might have answered Elias with her own want, The Macedonians might have pleaded against St. Paul, that they had sufficient poor of their own to receive their relief; but without delay these did minister to their necessities; knowing well; hoc est hominem occidere, vitae, ei subsidia denegare. This it was that made our forefathers so openhanded as they were: with that good Samaritan they never passed by any wounded man, without some compassion. To do good, and to distribute, to lodge strangers they were not forgetful, for thereby some have received Angels into their houses unawares, Heb. 13. 2. They knew, Non quod abstulerit aliena, sed quod non donarit sua, the rich Glutton is not tormented in hell, for that he did hurt, but because he did not help poor Lazarus: when he did beg a drop of water in Hell to cool his tongue, God would not hear him, because when Lazarus begged of him on earth, he would not help nor relive him; Audiant ista divites qui nolunt esse misericordes; Audiant irrogari supplicia, qui nolunt erogare subsidia. Give unto every man that asketh, is our Saviour's counsel, Luke 6. 30. Plenty shall furnish the Table, where Charity takes away, and giveth to the poor. Rich men's goods (like those five Barley Loaves and two Fishes which that little boy did bear john 6.) Clausa onerabunt, reclusa recreabunt: He who demandeth mercy, and showeth it not, is like unto him who ruins a Bridge, over which he himself is to pass. 11 Of Gluttony and Drunkenness. ALthough pot Companions be seldom good Trencher-men, yet here I will yoke these beasts together, they both usurping Sobrieties Kingdom, as Adoniah did Salomon's. There are in this Land an infinite number of these vain persons, which pass under the title of true Troyans' and boon Companions: They will pay their Host for their superfluous drink, sooner than for any other debt; whereby it comes to pass, that when money faileth, they can drink upon their credit, chalk being as good payment with them as ready money. Their first Sacrifice is offered to Bacchus, they will be in the Tavern, or Tippling-house, before they come to God's house. These think no Wine good which is brought over two thresholds; Amongst them there is a kind of accursed emulation, for the expert drunkard, counts it a great disgrace that another should be drunk before him, Mensuras sine mensura; Measures are now drunk without measure, healths without health. Habebitur aliquando ebrietati honour, et plurimum meri cepisse, virtus erit, said Seneca long since, the time shall come when honour shall be ascribed unto drunkenness, & to drink much wine shall be held a virtue, that time is come, non hahet ulterius quod nostris potibus addat posteritas, there are those of whom we may say that which was spoken of the Emperor Bonosus, Non ut vivat natus est, sed ut bibat. He it was who (having strangled himself with a halter) was thus jested at by the people. Amphoram pendêre, non hominem: But woe to those who rise up early to follow drunkenness: Esai: 5. 11. Crates throwing his money into the Sea said, I will drown thee, that I may not be drowned of thee. But Drunkards so drown their money, that themselves are drowned with it, Dum absorbet vinum absorbetur a vino. Amongst these accusationis occasio est (said Hierom long since) adiuratum per Caesarem frequentius non bibisse; Who will not be drunk for Caesar, is thought no friend to Caesar. Our Saviour seeks to beat men from this sin with a take-heed unto yourselves. Luk: 21. 34. For this sin robs a man of himself, and lays a beast in his room. Noah's nakedness is seen in his Wine, drunkenness doth both make imperfections, and show those we have to the eyes of every scoffing Cham: To whom is strife, To whom is woe? saith Solomon, Even to those who tarry long at the Wine: Prou: ●3. 29. For Drunkards are commonly quarrelsome. Bacchus (termed by the Heathens the God of Wine) is painted with horns, to signify that drunken men are ever pushing and quarrelling. Men herein are like Elephants, If once made drunk, they presently grow angry, and fall a fight: Alexander in his cups killed his dear friend Clitus: Saint Aug: ad fratres eremo. serm: 33. reports of a young man the son of Cyrillus, who being drunk, ravished his Mother, killed his Father, and wounded two of his Sisters unto the death. Nunquam egoebrium putabo castum, said Jerome; A drunkard will soon become wanton. Saint Paul, having persuaded from gluttony and drunkenness, Rome 13. 13. Addeth withal, neither in chambering and wantonness, noting that these birds of a feather will fly together, for pascitur libido convivijs nutritur delicijs, vino accenditur ebrietate inflammatur. He that could not be tainted with uncleanness in Sodom, was overtaken with Incest and drunkenness in a Cave; drunkenness is the high way to all bestial affections and actions; It is therefore Saint Paul's exhortation, Be not drunk with Wine wherein is excess, Ephes. 5. for then a man is drawn to excess, and led by the Devil to commit any villainy even with greediness. The Devil in this is like your blacksmith, when his Iron is red-hot, he can then forge it unto what fashion himself pleaseth; So when a man is made hit with Wine, the Devil can work him then to any villainy whatsoever: Saint Paul yokes this swine with the covetous man, and excludes both these beasts from the Kingdom of God: some collect as much from the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an intemperate man, he is so called saith Phaevorinus, Quod non possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he cannot be saved, 1. Cor. 6. 9 I leave this Brewer's friend, and come to the Poulters, to Gluttons: As for them the Apostle maketh them plain Idolaters, Phil: 3. 19 As the Babylonians used daily to sacrifice to their Idol Bel: so doth the Glutton to his belly making this his God, and the grave wherein he burieth all his substance, for venture vitae Charybdis: As Diogenes sometimes said, the gut is a gulf wherein many one drowneth all his Patrimony, Solebant Dijs construi templa, altaria erigi, etc. In former times men did use to build Temples, erect Shrines, maintain Priests, to offer Sacrifice, and burn Incense to the Eternal Deity said the Heathen, but the belly now hath eaten up all these, for now many maintain no Priests but a Cook, and serve no other God but their belie. Their chiefest care is to provide meat for their bellies, and their bellies for meat, as Brewers ordain drink for their barrels, and their barrels for drink: with Philoxenus they wish that their throats were as long as a Crane's neck, that the sweetness of their meats and drinks might the longer abide. All their Faith is in the Kitchen, all their Hope in the Pantery, all their Love in the Kettle; The Kitchen is their Temple, the Cook their Priest, God their Cater, and their belie their God; Their exercise is walking to get them a stomach to their meat, as others labour to get them meat for their stomach: With the Sodomites they feed themselves against the day of slaughter, which cannot be far off: If you ask (saith Seneca) why we die suddenly, it is because we live by the death of many creatures. And how can they live long, Qui meris mortibus viwnt: The Fowls are more endangered by these two-legged then by the fourfooted Foxes, and themselves may fear one day with their fellow-glutton to be most tormented in their tongues, because they have offended most in their tastes: Nothing is more absurd than that Epicurean resolution, Let us eat and drink, to morrow we shall die: As if we were made only for the paunch, and lived that we might live. We should say rather, let us fast and pray, to morrow we shall die. A strong body makes thy death more violent; bestow not then a costly roof upon a ruinous tenement, or a mudde-wall: That man's departure will be happy & easy, whom Death findeth with a weak Body, and a strong Soul. 12 Of Goods ill gotten. NOthing is more hunted after in this world among many men than wealth and riches, as if store of Gold and Silver were the only Venison that could procure a blessing; we make ourselves drudges and slaves beneath all names of baseness, to get a little white or red earth, which have made many prouder, none better for enjoying them: and yet nothing is more uncertain than are riches: Quem dies vidit veniens superbum: hunc dies vidit fugiens iacentem. Saint Paul's advice is not to trust in uncertain riches 1. Timoth. 6. Fugitiws est & ingratus seruus pecunia: quamvis seruorum adhibita sit custodia, saepius tamen seruis persuadens cum ipsis fugit Custodibus: Chrys. Among other reasons, why Riches are so uncertain, one is, because they are ill gotten: There are those who grow rich and wealthy by the oppression of the people. job speaks of a man who builds his house as the moth, Chap: 27. As a moth is made rich by spoiling the garments, books, and barks in which it liveth, so there are those who grow rich and wealthy by devouring the poor; thinking with Vespasian, that gain is sweet howsoever gotten: but wealth which is gained by unjust means (like jonas his gourd) soon withereth: the owners thereof are like Esdras his visions, for a time goodly and glorious to behold, but in a moment vanished. He hath devoured substance, and he shall vomit it saith Zophar of the Oppressor: job 20. 15. The meaning is that ill gotten goods lie upon the conscience as raw meat upon a sick stomach: which a man is never well until he hath cast it up again by restitution. As Lewis the leaventh King of France did on his deathbed restore two Counties to the heirs of john, King of Arragon, to which in his life time he would never before condescend. As the Partridge gathereth the young which she hath not brought forth, so he that getteth riches unjustly & wrongfully, shall leave them in the midst of his days, and at his end shall be a fool, 17. jerem: 11. The Partridge, (saith Ambrose) maketh her a nest of stolen eggs which she hath not laid, but as soon as the birds are hatched, the true mother calls them all away from their thievish stepdame, so it is with the covetous and cruel man Incubat auro: Like a Hen that sits he may keep his nest for a while, and sit at home to hatch more wealth by unjust & unlawful means: But when his Chickens are hatched, God the true owner of them will call them away, draw them out of his belly, and none of his meat shall be left, job: 20. 15. 21. He shall have nothing to his posterity as some expound it; for what is gotten upon the Devil's back will surely be spent under his belly. She gathered it of the hire of an Harlot, and they shall return to the wages of an Harlot: Mich: 1. ●. What men get by Usury, Fraud, Sacrilege, or Extortion, Usury, Oppression, or somewhat else shall consume it; Talis substantia non est stabilis, aut ipsis inventibus est peritura, aut a malis haeredibus est dissipanda, Chrysost: in Math: The Eagle stole a piece of flesh from the Altar, but with the meat she carried away a coal that set her nest on fire: who seeth not this verified in those who get their wealth by Sacrilege and unjust means, themselves & their heirs (like those who rob the Temple of Tholossa) never prosper afterward. Gain so gotten may seem a sweet spoil: yet will it prove as pernicious as achan's wedge; or as that luckless belt to Turnus which bereaved him of his life, that otherwise should have been spared. So Christ when he would graciously pardon, beholding the stolen cognizance of his Spouse, may take away his mercy, or add a vengeance further, (Pallas te hoc vulnere Pallas immolat) One torture more for this. The Ark when it was in Dagons' house, broke Dagons' neck, our Ark hath so dealt with our Dagons, who with lay hands have imprisoned it, where there is Gloria Patri, without a sicut in principio, there cannot be gloria filio nunc et in saecula: Gnipho the Usurer (as Lucian feigneth) lieth in Hell lamenting his miserable estate, that one Rodochares an incestuous Prodigal did on earth consumne his goods wastefully, which he with care and unjust means had scraped together. There is a worthy observation made upon the fortunes of the house of Desmond in Irelaud, that as Maurcice Fitz-Thomas the first Earl did first raise the greatness of that house by Irish exactions and oppressions: So Girald the last Earl did at last ruin and reduce it to nothing by using the like extortions: what oppression and extortion shall get and build up; oppression, or extortion, or prodigality, will ruin and pull down, which may well be expressed by the old Emblem of a Torch turned downwards with this word. Quod me alit extinguit. That which doth nourish and maintain my flame, Even that ere long doth quite put out the same. 13 Of Whoredom. Whoredom although a Bastard, yet me thinks it doth naturally father itself upon Pride, while the harlot trimmed up placeth herself in the door to call in customers, and having impudently kissed a man in the streets, she easily leadeth the willing Ox unto the slaughter. This sin, though not so generally, is among many lewd ones as openly professed as some honest and lawful vocaton: by this craft (as Demetrius by his silver Temples of Diana) many get their goods: some esteem this sin but a trick of youth, Detur aliquid aetati, non est crede mihi vitium, etc. As that unwise Tutor sometimes spoke: youth must be borne withal, And to follow harlots it is not, trust me, a fault in young men, but by these tumbling-tricks, they often break their own necks. God never said unto Adam and Eve, increase and multiply before they were married, to show that God hath a curse, not a blessing; for that increase which is not lawful: Turdus sibi malum. The Adulterer doth busy himself to work his own Babel: Ulysses was slain by Telegonus his base son begot on Circe. When Paris bestowed the Ball on Venus, she gave him back again Helena, who in the end proved his ruin and destruction; for Whoremongers and Adulterers, God will judge, Heb: 13. 4. Into this sin men are often drawn by their eyes; Of Putiphars' Wife it is said, that she cast her eye upon joseph and said lie with me; Vritque videndo foemina. Among other marks of false Teachers, Saint Peter sets down this one remarkable, having eyes full of Adultery that cannot cease to sin, 2. Pet: 2. 14. From whence some collect that the very chair of Adultery is seated in the eye: but indeed the eye is but a Pipe to lead it to the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: An nescis? oculi sunt in amore Deuces: Upon this ground was founded that same wise and wholesome Law of Zaleucus of Locris, which commanded that the eyes of Adulterers should be pulled out, because they steal away the heart, and guide, or counsel men to uncleanness. The beauty of the daughters of men betrayed the holy seed; they saw, and lusted: their sin began at their eyes; they looked, lusted, sinned, died. As that Chalky brimstone (spoken of by Pliny lib. 2. Cap. 105.) draweth & snatcheth fire unto itself though far removed & distant from the same: so the eyes draw the fire of Lust to the Soul, in a far larger distance; Upon which consideration Alexander (who named the Persian maids dolores oculorum) refused to have Darius' wife (a Lady of incomparable beauty) brought before him, fearing lest he who had lately subdued the Husband, should himself in the end be conquered at the sight of the Wife. This it was that moved job to make a covenant with his eyes, not to look upon a maid, for by them commonly, Satan creeps into the Heart. This will one day be the lascivious man's complaint, I saw and lusted. That Soul which desireth to fly Fornication must not suffer his eyes, with Dinah, to go and see the maids of the Country, for the mind of Man will conceive great and little spots by the mediation of the eyes, as Laban's sheep did their young, at the sight of the peeled rodds, which jacob laid in the watering troughes. 14. Of Idleness. THat Proverb is as old in truth as it is in time, Otia dant vitia, Idleness bringeth much evil. This is the Mother of Adultery, If you would know why Aegisthus was an adulterer, In promptu causa est, desidiosus erat: When David speaks of sensual men, he saith, Non sunt in laboribus, what was the issue? This was the cause They be so holden with pride Psalm. 73. 6. We know that Idleness was one of the sins of Sodom, this with others did help to lay her in the dust: whilst the Romans had wars with Carthage, and enemies in Africa, they knew not what vices meant in Rome. The time when the envious man did sow his tares, was whilst men slept. The Crabfish (whenas the Oyster doth open herself) casteth a stone into her shell, and so not being able to shut herself again, becomes a prey unto the Crab. The Fathers apply this unto the Devil, when he findeth men gaping and idle, he casteth into them some stone of temptation, whereby he works their overthrow: The slothful man is the Devil's shop; there he works, ever busy when men are lazy. A wise and ancient Counsellor, sometimes of this Kingdom, saw as much when he wittily rebuked the manners and customs of a strange Country not much differing from his own, but in the little, for that they first made thiefs and taught them to steal, and after hanged them up: They made thiefs saith he, in that they suffered such a multitude of Servingmen to be trained up in idleness and pride, who afterwards being thrust out of service must needs be driven unto thievery, for then (like their fellow in the Gospel) to dig they cannot, and to beg they are ashamed; many ruo into this vice out of wealth and abundance, these with the Nightingale having feathered their nests sing no more: as unprofitable are they unto the world as Margites, of whom it is said, that he never ploughed, nor digged, nor did any thing all his life-long that might tend unto any goodness. Their care is to seek out merry company, and idle pastimes to spend away time: If otherwise then (with Domitian) they fall to catch flies; having wearied themselves in this spider business, they get them out towards the evening unto the fields, not to pray (like Isaac) but to provide them a stomach, which as they get upon other men's grounds: So they study where they may allay it at other men's tables, and there they lay about them like the Priests of Bell, of whom it is said, they did eat and drink up all; For howsoever they are less than women at their work, yet at their meat they are more than men. Other idle bodies there are who blame need, when but for sloth they might work and have enough. These Caterpillars devour the sweet which others have swett for. If God would deal with these justly, and men strictly observe the Apostles rule, That he which would not work, should not eat. 2. Thes: 3. 10. I think as many would die of Idleness, as of sickness. Pity it is that like Drone bees they should eat of the honey, or live in the hive, much less swarm and muster like the flies and frogs in Pharaohs Kingdom. For these men God hath no blessing, it was not said, call the loiterers or idle bodies, but Call the labourers and give them their hire: Mat: 20. 8. And none but labourers had the penny; every man must have either a sweeting brow, or a working brain. It was not Adam's case alone, but it is the case of every one in his calling, In sudore vultus. tui; those who were found idle were rebuked with a Quid statis? God who hath made nothing to be idle, can endure no cyphers in his Arethmetick, no slothful persons in his Vineyard: Adam was put into the Garden to till and dress it; no sooner created but by and by he is set to labour,: Paradise which was the store-house, was also his workhouse, it served not only to feed his senses, but to exercise his hands; All his delight could not make him happy in an idle life, therefore no sooner made but by and by he is set to work. He must labour, because he was happy; much more must we, that hereafter we may be. As for idle bodies, whenas like drunken servingmen, they have spent the allowance of their lights in riot, they shall at last go to bed darkeling, And then shall they weep and howl, because they did not those things in time which belonged to their peace. 15. Of Cozenage. THis Sin, (like the Sunshine day, which deluded Esop's Dog) beguileth men of that they have, with a vain hope of that they never shall have. And although every day some buy repentance too dear, yet one young Master, or other, is persuaded to pay aforehand for the Pig in the poke: for when the simple go to Market, them the Crafty get money: and had I wist, coming always at the last, cometh ever to late, as Esau was sorry when he had sold his Birthright. Great is the number of these subtle Foxes, who like the Devil are always compassing the earth, and daily go up and down seeking whom they may devour. These are sons of those Locusts, which have faces like the faces of men, but killing stings in their tails: like Gnatts, after they have made a sweet kind of Music with their enticing words, they evermore sting before they depart. Not unlike the Herb Sardonia of which Solinus reports, that it maketh the eaters thereof to look as if they laughed, but in laughing dye. Though many be skilful in this guileful practice, yet achan's wedge of Gold, & Babylonish garment, in the end shall work his confusion; These Men with Perillus perish in their own inventions, their cunning at the last faileth and leaveth them as Absoloms Mule left his rebellious Master between Heaven and Earth. 16. Of Swearing and Forswearing. THere are many living that cannot tell how to begin to Pray, and know not when to make an end of Swearing, oaths strive for number with words, and no wonder, Impunitas transgressionum nutrix est; He is seldom corrected who blasphemeth the dreadful God: Some are of opinion that the sin of that Israelite who was stoned for Blasphemy, was only this, that he durst name that ineffable name jehovah: there fear could keep them from mentioning the dreadful name of God, our fear cannot bridle us from abusing it; a sin detested even by the very Heathens. Among the Egyptians the common Swearer was to be beheaded: The Grecians punished it with loss of Ears: But our righteousness should exceed the righteousness of the Scribes and pharisees, that so we may escape the judgement denounced by the Prophet jeremy, The Land is full of Adulteries, and because of Swearing the Land mourneth. 23. 10. The Light (not being a bare brightness but a clear discerner of things unseen) doth well express and declare the nature and use of an oath, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for truth lieth hidden; And the Latins note no less, in calling it, jusiurandum, because a truth and nothing but a truth is to be sworn; as in calling it Sacramentum they imply the conscience we should make of it; a matter quite forgotten by our Knights of the Post; who (like Putiphars' Wife) do only show the Garments of an honest Man to prove their dishonest cause, being of Lysander's mind, who was wont to say Pueri talis, viri Sacramentis, Children must be deceived by Dice & Blanks, Men by oaths. Ancient Pleas passing by record, and latter controversies Viva Voce, both seem to say, that Men of less wealth and more honesty are most worth. The rest have sprung up as Nettles & Thorns when God cursed the Earth. These Priscilianists are of great antiquity, though never grown so shameless as now. Moses provided Legem talionis for them who would bear false witness. The judges (saith he) shall make diligent inquisition, and if the Witness be found false, and hath given false witness against his Brother, then shall ye do unto him as he had thought to have done to his Brother; Life for life, Eye for Eye, Tooth for Tooth. Deut. 19 18. As that decree argueth that in his time such ungodliness was feared; So the plot of jesabel (who, writing to the judges commanded them to set up two wicked Men, Sons of Belial or Unthrifts as some translation hath it suborned Witnesses against the life of innocent Naboth) plainly showeth, that this abuse was both known and practised by those who should rather have sought out and punished such Sons of Belial then have made use of their falsehood. Iwenal the Poet in his time derided these lewd and loose companions, for betaking themselves to such professed villainy, and wished them rather to be Brokers of old Stuffe, Hoc satius quam si dicas sub judice, vidi, quod non vidisti: Any base Trade were far better than to affirm before a judge, I saw that which thou never sawest: Faciant equites Asiani: Let the Asian Knights, renowned for Perjury and false evidence, live by that professed villainy; He thought it a disgrace for Romans, and we may think such damned practices unworthy to be named amongst Christians, except it be with reproof and hatred: For the Lord himself (who is a swift Witness against false Swearers) will shoot at those with a swift Arrow: And as when the Elders left susanna's cause in wrong sentence; Daniel took it in hand to right it with the ruin of those who did bear false witness against her: So when these wicked Men by their perjury and falsehood, have perverted the seat of judgement and course of justice: God himself will take it in hand to decide it with the confusion of those, who mock at judgement and swallow Iniquity. Pro. 19 28. For although with great patience God beareth with this intolerable Sin for a long season, yet Tarditatem supplicij gravitate judicij recompensat, Gr: They shall not be unpunished for ever; Truly in this thing speaketh the Poet Tibullus. Ah! miser et si quis primo periuria caelat, Sera tamen tacitis poena venit pedibus. Ah: wretched man though perjuries, at first full secret be: Though slowly, yet due penalties, will come assuredly. This as it seemeth was fulfilled in Philip King of Macedon his posterity, whom Pausanias recordeth to have fallen into many miseries and very great calamities, because he made no conscience to violate and falsify his oaths: Eusebius in his 6. Book 8. Cap.: reports how three lewd varlets accused Narcissus a holy and reverend Bishop of a heinous crime, and confirmed their accusations with oaths; the first swore, If I lie let me be burned to ashes. The second, If I report not the truth, let me be consumed with some cruel disease: The third, If I bear false witness, let me be smitten with blindness. In process of time, God punished their perjuries by wrapping them in the same curses which they had wished to themselves; The first, had his house fired in the night, wherewith he and all his family were burnt: The second had the jaundice whereof he died most uncomfortably: The third seeing the miserable end of the other two (though he repent and confessed the conspiracy,) yet he lost his sight and became blind with weeping. God in justice oftentimes takes men at their word, and effects that which their lips speak against their hearts. There is no better remedy against false swearing, than not to swear at all; not to accustom ourselves to swearing; admonitio non iurandi conseruatio est a peccato periurij. August: The admonition in Scripture not to swear: is a preservation from false and wrongful swearing. As for those who make no conscience of an oath, but will swear and forswear for the wages of unrighteousness, I wish them no other punishment then that which Philip of Macedon inflicted upon two of his Subjects in whom he saw no hope of Grace, Vnum a Macedonia fugere, alterum persequi iussit, He made the one of them to run out of Macedonia, and the other to drive him, a fair riddance of them both▪ (as it is in the proverb) without a Sessions. 17. Of bad company. Howsoever Fishes living in salt waters do retain a fresh taste, and never savour of the brinish quality of the Sea wherein they are bred and do live. And it may be true which Solinus reports of the River Tigris in Armenia, that passeth many miles through the lake of Arethusa, yet it neither mingleth waters nor fishes with the lake, but is quite of another colour from the same, yet inficitur terrae sordibus unda fluens, As silver streams having any vicinity with putrified and infected soils, are tainted with their corrupt qualities, and vary their savours with the veins of the soil through which they pass, so it fareth in the manners of men for the most part, if they among whom we live be infected with any sin, we do often savour of their corruptions. Rerum natura sic est, ut quoties bonus malo coniungitur, non ex bono malus melioretur, sed ex malo bonus contaminetur: Chrys: Such is the nature of things, that when a good man is joined with a bad, the evil is not bettered by the good, but the good corrupted by the evil. The Lacedæmonians very wisely enquiring after the behaviour of their children, demanded with what playfellows they were linked, not doubting but they would be like unto such, whose fellowship they fancied. Amicitiae ut pares quaerunt ita et faciunt, Friendship as it seeketh, so it maketh men alike in conditions. Even joseph by living in Pharaohs Court did learn to swear by Pharaohs life: Peter being among the high Priests servants did deny his Master, Quanto calescebatigne sacerdotali, tanto frigescebat amore divino, The warmer he was by the high Priests fire, the colder he was in love to his Master: Commisti sunt inter gentes, said David of the people of God; what was the issue? and they learned their works. If we be companions to ostriches we shall savour of their wildness, as they who sleep with dogs, shall swarm with fleas. One Corah did but kindle the fire of conspiracy, and presently two hundreth and fifty Captains brought sticks to increase it. A lewd man is a most pernicious creature, he commonly draws vengeance upon others, either by the desert of his sin, or by the infection of it. So venomous is wickedness (especially, when it lights amongst God's people) that one dram of it is able to corrupt the whole lump of Israel. Saint Paul therefore giveth this wholesome admonition, Be not Companions with them. Ephes: 5. 7. For if we live with the froward, we shall love frowardness. The sons of God by marrying with the daughters of men, were drawn from their former purity; these marriages did not beget men so much as wickedness: Vitia ad vicinos serpunt et contactu nocent: Seneca. Sin among men, like the rot among sheep is of a catching and infectious quality: many have fallen into a fashion of swearing, drinking, and thieving, out of the evil practice of others: it is a hard matter for that soul not to fall into those vices unto which the eyes and the ears are enured. Swallows would not come within Thebes, because the walls were so often besieged, let not men, put on wings to fly into the company of those men whose manners are corrupted, for fear of destruction: Be not partakers in her sins that ye receive not of her plagues, Revel: 18. 4. The reason why our Saviour would not give that Disciple leave to go bury his dead father, was (say some Divines) least his unbelieving kindred (who would be present at his father's Funeral) should corrupt him again, and so he should die with them: bad men keep others from goodness as those dead carcases did the Raven from Noah's Ark: Run we then from these as Moses did from his rod turned to a Serpent; for if we join ourselves to Baal Peor: Like the Israelites, we will eat the offerings of the dead, and bow down to their Gods. Num: 25. 2. 3. 18. Of Enuy. Envy in some sort is like the eye that seeth other things, but not itself; it is the canker of good minds, reaching up to the Crown on the King's head: For Athalia crying Treason, Treason, when joash was crowned lawful King pointeth at all such as say; that is unfit for others, themselves would have: it is as true of envy as it is of love that it will creep where it dares not go: Haman hath all favour of the King, yet being at odds with Mordecaie maketh the Queen herself a mark to shoot at, it is like a fly sucking sores to make them sorer: Felicity and virtue (which are the life of good men) are death to the ewious: parum est si ipse sit faelix nisi alter fuerit infaelix: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined together by the Apostle, because Inuidia ●ons Cladium, envy is the fountain of murder: when I behold Envy (as the Poet describeth her) to have a pale face without blood, a lean body without moisture (like one of Pharaohs lean Kine) squint eyes, foul or black teeth, a heart full of gall, a tongue tipped with poison, never laughing but when others weep; never sleeping because she always thinketh on mischief; I then abhor this Monster: But when I consider the delicate food whereon the envious man feedeth, I then abhor and hate him: for the envious man is fed with the daintiest food that may be: he feedeth on his own heart: for there was never Envy that was not bloody, if it eat not another's heart it will eat it own. Socrates called envy an imposthume of the soul: Solomon, Proverb: 14. Termeth it the rotting of the bones; it shorteneth the life saith Ecclesiasticus, 39 24. Amongst other evils God hath furnished Envy with one only profitable and just quality. Authori incommoda, saith Basil, the owner thereof is most plagued with it: As Aetna consumed itself, so the envious man is burnt and consumed with the fire of his own heart, Carpitque et carpitur una, He biteth and is bitten again, and becomes his own hangman. I leave this moth labouring to extinguish the light of other men's goodness I know in the end he will sing his own wings. 19 Of Flatterers. Flatterer's like the reflection of a looking glass, do imitate any action that you use: their end is to catch Dotterels. These live of gentle minds, honourable personages, and worshipful gentlemen, like Apes and Parrots, by showing feats of activity, piping, wanton disoursing, and magnifying all that is done. Antisthenes' said truly of them, Praestat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere: for Ravens feed only upon dead carcases, but Flatterers upon living men. Of all wild beasts the Tyrant is the worst; of all tame beasts, the Flatterer, said Diogenes. For a man's greatest enemies, are his greatest praisers: The tongue of a flatterer, saith Augustine, wounds worse than the hand of a murderer. The one killeth but the body, the other both body and soul, whereas it is the speech of the Spouse in the Cant: 2. Take us the Foxes which destrooy the Vines. Ber: Upon those words saith, Duo sunt vulpium genera, There are two kinds of Foxes, the Slanderer, and the Flatterer; these destroy the Vines, & bring destruction to the sons of men, the Flatterer tickleth his friends to death, stealing goodness from them by his enticing speeches, as Absalon stole the hearts of the people by flattering words. This man is a friend for his own occasion. Like the Polipus he turneth himself into any colour for advantage. For a crust this Spaniel will fawn upon any man: but if a storm of affliction begins to beat upon thee, this sommer-bird sings no more: he hath the persons of men in admiration because of advantage: The Ass which carried the Egyptian Goddess, had many bared heads, and bended knees; yet none to the beast, but all to the burden; if there be no honey in the gallypott, these wasps will no longer hover about it, but fly and run from it as Mice from an empty barn, or Lice from a dead body which hath neither heat nor moisture: they deceive others and maintain themselves (like Tobacco-sellers) with a little smoke; it were no great injustice with smoke to choke them: So Alexander Severus (a great enemy to flatterers) served one Turinus, who had craftily gotten many great bribes and gifts in making the people believe that he was of great authority with the Emperor, and could help them to whatsoever they sued for, whereof the Emperor being certified, caused him in the open Market to be fastened to a stake and there killed him with smoke. The Crier thus crying to the people, Fumo pereat qui fumum vendidit, Smoke he sold, and with smoke he is choked. FINIS.