Meditations, and Resolutions, Moral, Divine, Political.  
Century 1.  
Written for the instruction and bettering of Youth; but, especially, of the better and more Noble.  
By Antony Stafford, Gent.  
There is also annexed an Oration of justus Lipsius, against Calumny; translated out of Latin, into English.  
AT LONDON, Printed by H. L. and are to be sold by Thomas Saunders. 1612.   

To the Right Honourable, FRANCIS, Countess of Hertford (Daughter to the Right Honourable, Thomas, Viscount Bindon) Antony Stafford, wishes the effects of her wishes.  
WHat I had a long time sought for in others (excellent Lady) and could never find, of myself, at last I found in you. I mean, Madam, a true definition of Honour: Which, as I first found in you; so at last I honoured you for it, and will do to my last. And should I not, I were as worthless as you are worthy; sith I never in any, but in you, discovered the height of Blood, of Beauty, of Virtue, of Spirit, and (which wonder at World, or thou thyself wilt be wondered at) with all these, the height of low Humility: Of Humility, Madam, in you to be admired; not to be imitated: or if to be imitated, not to be equalled. I know, your Ladyship (in whom Mildness and Modesty have made a Marriage) will rather mislike than admit these praises. Pardon me, Madam; you should not do so. For, as Virtue cannot be ouerprized; no more can she ever be over-prais'd.  
Were it not the world would think that Partiality did prompt me, I would yet add to your praises; not that you might read them; but that after Ages, by them, might know how fair was the fairer part of fairest you; and knowing it, admire it; & with admiration, imitate it. It would be long (incomparable Lady) it would be very long, before we should win any one to belong to Virtue, with the mere praising her in abstract, should we not praise her in some person gracious in God's eye, and the Worlds.  
I know, Madame, I shall be praised for praising you; & dispraised for offering to express the infinite honour and service I owe you, with so poor a present, so little a labour, as this unlicked Work. The truth is, Madam, that finding my Book to have little spirit, or life in it, I made use of your Name to make it live. For, it could not live long, without your everliving virtues to relieve it. I am so far from expecting thanks; as that I humbly crave pardon, for presuming so much to abuse your Name, as to set it before so weak a work. If I live, most worthy Lady, I here promise you and the Age, a far greater, and a far better. If in the mean time I die, I die infinitely indebted. Thus, with my uncessant prayers for your Ladyship, and your thrice honourable Lord, I rest  
Your honours humble, loyal Servant, and unworthy kinsman, Antony Stafford.   

TO THE Understander.  
Understander (for, to every Reader I write not) behold this Book with a gentle eye, and entertain it with favour. It was penned by him who had rather say, Est judicium in nobis, than est furor in nobis. Wink therefore at the want of wit thou shalt find; since it is a work of judgement only. As for the Asses of the Age, I care as little for their censures, as their companies. Though they can pick out good sense, yet they will not; contrary to the equity of a Reader; who, in a place doubtful, should strive to understand, before he cry out, Non sense. They little know, that he, who writes in every thing properly, shall never write any thing pleasingly. If I were disposed to carp, I do not think there are ten lines in any book extant, out of which I would not pick something to cavil at. My greatest comfort is, I never yet saw any carper that had any judgement. Which whosoever wants, lacks the very salt of wit: without which, whatsoever is read, lies raw, and undigested. But, that which makes me most merry, is, that some of our printed puppies think themselves worthy to be compared with the most authentic, ancient Authors; whose wits they come as short of, as of their works. I have heard some of them censure Authors, whom they do as little understand, as they do themselves. If they had but some small deal of matter with their many words, they might (I confess) rubbe-out reasonably well, amongst coxcombs, that are capable of no higher matters than themselves. But, as they are, I would entreat them to content themselves with their jigge-learning: in which when they have known all they can, they then know just nothing; and, as Seneca saith, operosè nihil agunt. I write not this out of Spleen, for the wrong they have done me: for, my spirit is perched so far above them, that they cannot fling so high, as to hit it. Do not I know, that these Times let-loose literatores, to set upon literatiores? Yes, yes: I know it; and have put-on a resolution to bear both with the iniquity, and the stolidity of the Times. Farewell, Understander, and use me well.   

The Author's request to the understanding Reader.  
THe material Faults, escaped, are here underwritten. Do me the favour, to correct them with thy pen, before thou read on.  
Page 64. Line 14. for lowest, read least. p. 124. l. 17. for some, read Sense. p 163. l. 5. for not, read nay.   
MEDITATIONS MORAL, DIVINE, POLITICAL. (* ⁎ *)  

WHen I consider in what estate Man was created, I cannot but think of his folly; who, through a false hope of knowing good and evil, lost the enough of good he had, and found too much evil. This makes me call to mind the vain ambition of those, who seek to pry into that unrevealed (and therefore inscrutable) knowledge of the Deity: upon whom GOD looking down, says in a pitiful derision (as he did to Adam) Behold, the men are become as one of us. This meditation stretcheth-out itself, and bids me also consider the arrogancy of those, who scorn to err, or to be reprehended for their errors, notwithstanding that they see Man to have erred in the state of innocency. I will therefore seek to know myself (the next and surest way to know GOD) and by an humble Confession, beg Remission of my faults. I say, I will confess them unto God; not boast of them to man..   

2  
When I think who made me, and wherefore he made me, I hold myself a glorious creature: when I consider of what he made me, I then think myself corruptible and miserable. I will therefore temper the former with the later: so shall I never grow too proud, nor too abject.   

3  
When I behold Beauty, it puts me in mind of my Glorification: but withal, I find, that it hindereth much my Mortification. I will therefore, as near as I can, never fix mine eye upon Beauty; lest by being never mortified, I never be glorified.   

4  
When a man is borne, he begins to die: but when the just man dies, he then but begins to live. I will therefore in my beginning think of my end; that in my end, I may rejoice in my better and never-ending beginning.   

5  
job made a covenant with his eyes, lest at any time they should look upon a Maid: but, since I cannot make a covenant with mine eyes, lest at any time they look upon a Maid, I will try if I can make a covenant with my heart, lest at any time it desire a Maid.   

6  
GOD made Heaven for the good, Hell for the bad: but, he made earth for both. This shows us, that while we live here, we must of necessity converse with both. I will therefore lay mine ears open to all; but, my heart to few.   

7  
Our Master hath left us two Sacraments. One of which tell's us that we are Christians: the other bids us live like Christians. This later is that Tree of Life; the passage whereto is guarded by no Cherubin, nor by any brandished Sword: but whosoever will, may come thither; and, eating worthily, may live for ever. When therefore I eat of this Tree, I will remember out of whose blood it sprang. The memory whereof will suggest unto me, that if I eat not this fruit worthily, I am unworthy to be a branch of the Tree: that is, if I eat not his body worthily, I am then unworthy to be a member of that body whereof he is the head.   

8  
The first murderer of all mankind, was also the first Liar; two horrible vices, and alike bloody. For, a man had better be murdered, then belied; have his person slain, than his fame. I will therefore fly from a Liar, as from an Asp: the poison of whose tongue is mortal.   

9  
Besides our internal, original, and actual sins, we have external & accidental crimes laid upon us by our families; but, in my conceit, very unjustly: for, we have enough to answer for the first man; and are no way liable to the debts of his successors. Why should man lay more upon man, than GOD himself doth? As with him the virtues of my House cannot save me, no more can the vices of it damn me. The Law of God shall be with me, above the Law of Arms, or the Law of Nations.   

10  
Those that serve God only upon Sundays, are like servants extraordinary; who come to wait upon their great Lords, only upon great days: But I will make every day my Sabbath; and will follow my Lord in ordinary, making Charity my Cognizance.   

11  
While the Papists and we contend which of us err most in matters of faith, we strive who shall err most in matters of life: so that we study at once, who shall believe best, and who shall live worst; not who shall be most virtuous, but who most envious. My chiefest care therefore shall be, to live well: so shall I ever be sure to far better, than he who believes well, and lives ill.   

12  
Two sorts of men I loath, and detest; a Fool, and a Carper. Yet, of the two, I would make choice to hold discourse with the Carper: for, I had rather be misunderstood in all, than not to be understood at all. I will therefore only beware of the one: but I will scorn the other.   

13  
Laughing is only proper to man, amongst all living creatures: whereas indeed he ought ever to be weeping, in that he ever sins; & the beasts ever laughing, to see man so much abuse his so much reason. O! if a man knew before he came into the world, what he should endure in the world, he would fear his first day, more than his last. I will therefore weep at mine own misery, and never laugh but at mine own folly: and since my Master was Vir dolorum, a man of griefs, it shall not be said that I am Vir voluptatum, a man of mirth.   

14  
Valour hath many servants going under her name: but few of them are her true favourites. Some snatch courage from her; and, wanting wisdom to rule it, are disclaimed by her. Others are Giants in their words, and Dwarves in their deeds. She hates him, who speaks more than he dares do; and makes him her Champion, who dares do more than he dare speak. ay, I: he is the man with her, who wounds his enemy with his sword; not with his word. Yet, Christianity unhorses even Valour herself; and, deposing her, makes new laws, and proclaims him the bravest combatant, who can conquer himself: that is, who can ascend so high above Nature, as to descend below himself, and to offer service where he owes revenge. I will invoke GOD to endue me with this supernatural gift; and, withal, to deliver me from a valiant drunkard, and a valiant fool.   

15  
When my memory looks back, as far as she can see, me thinks it is but yesterday: & yet I know, by course of Nature, my life cannot be trebled. Now, I have endured so much misery in my one Yesterday, that I am afraid to think of the two Tomorrow's.   

16  
It is a wonder, to see the childish whining we nowadays use at the funerals of our friends. If we could howl them back again, our lamentations were to some purpose: but as they are, they are vain, and in vain. If therefore my friend be good, I will be glad that he is rid of the world: if he be bad, I will not be sorry that the world is rid of him: but, that so woeful a world is like to receive him. If I have a friend, whose soul joined with mine, makes but one mind; and that at his death, I see, my tears must burst out, or my heart within; I may then perhaps yield to the infirmity of the flesh: yet not so much, that he hath left the world, as that he hath left me in it.   

17  
He is the most miserable of men, who fashions his body and mind according to the opinion of the vulgar; and he the happiest, who conforms his life to the laws of a true judgement. This man knows, that we must hear with many, but decree with few, & joining forces with two or three brave retired spirits, he bandies with a legion of the Vulgar. He looks down with pity on the poor Plebeians; & (like Xerxes) bewails their hard hap, in that none of their names shall live after a few years. Knowing that the eternal substance of his soul was breathed into him, by the Eternal, he cares for nothing which is not able to holdout with Eternity. I will therefore despise things momentary: and since I have full assurance, that I shall live in the other world, my deeds shall do their best to make me live in this.   

18  
Nowadays the clothes are spoken to, and not the men: and few have regard to the riches of the breast; but, of the back. He, who in his fashions differs, and degenerates most from his ancestors, is held the most generous Gentleman. The world is grown so sensual, that the parts of the body are preferred before those of the mind; so that to say, He is a man of good parts, is as much to say, as He is a man of good members. Christ says that the body is more worth than the raiment: but some of our Gallants make them clothes more worth than their bodies. With me it shall not be a good argument, to say, I will wear this, because it becomes me; but, I will wear this, because it becomes a man: and he that speaks to my clothes, and not to me, shall be answered by my clothes, and not by me.   

19  
Some are never well, but when they are unpacking their bosoms with words, and whispering their thoughts in the ears of their reputed friends: & at length, through the perfidiousness of some falls brother, they are brought either to die shameful deaths, or to live the like lives. If therefore I find my tongue to be so laxative, as that it cannot hold, but must needs bewray me, I will lock my secrets deep in my heart: & if my tongue unlock my heart, I will bite it, and beat my heart for not tying my tongue. I will not do GOD so great a dishonour, as to demy-deifie Man, in making him privy to my heart and thoughts.   

20  
Nothing gives us delight in this world, but Beauty. We take pleasure in beholding heaven when it is fair, and clear: but when it is overcast, our minds are clouded, and our bodies ill disposed. We love Vesta better, when her face is smooth, and her colours fresh, than when her beauty is blasted, and her visage wrinkled. For, in Summer every man lies, with, & upon his first mother, nuzzles himself in her lap, and plays with her dainties; whereas in the Winter every man keeps his house: and yet if that be not neat and sweet, we loathe that too. One and the something, being young, delights; being old, displeases. I will therefore joy in nothing, more than in Beauty; nor admire any thing, more than her: yet since she is such an Enchantress, my bodily eye shall never behold her, but withal my spiritual eye shall be fixed upon her Maker; who made her to feed the sense, not to bewitch the soul: who left her us, to make us conceive how much more excellent is that inconceiveable fairness of the celestial Canaan. In a word; she is but a corruptible type of an incorruptible treasure. And as Christ shall consume Antichrist with the brightness of his glory: so shall the blazing beauty of the other world, blast the fading fairness of this.   

21  
More than many there are, to whom Superstition dictates, that it is pleasing to GOD to wear squalid, and unclean clothes; and that the welfare of the soul consists in the foul keeping of the body. Others there are, whom Hypocrisy leads the same way. They both err: the former, by not knowing the Scriptures; the later, by transgressing against them: for, Christ commands us not to look sour, as the Hypocrites, who disfigure their faces, that they may seem unto men to fast. I will therefore wash my hands, and face, and anoint my head; that my head my Bee anointed with the oil of gladness. And since I cannot endure to see the lodging of my body dirty, I will much more have a care, to keep the chamber of my soul clean. When my soul is sad, my countenance shall be merry: neither will I so much care to cast up mine eyes to heaven, as to lift up my heart to God; not so much respecting the throne, as the enthroned.   

22  
Many there are, who never serve God, but when he serves their turn. Hence it comes to pass, that the Seaman mutters against him, when he hath not a good wind; & the Ploughman, when he hath bad weather. All this proceeds from nothing, but the imprudency of man; which accuseth the Providence of God, of Improvidency. Before there was any rain at all, what did God then? Did he not send a mist up from the earth, which watered all the earth? He will not have his power tied to any ordinary mean; but, will show us what he is, by what he can do. When therefore mine own means fail me, I will rely upon God: who is as able to give me something, as to make me of nothing; to keep me to the last, as to make me at the first.   

23  
He that strives to please the intoxicated multitude, labours as much in vain, as he that sought to put the winds in a bag. And the reason is, because it is impossible to please the godly and ungodly, the judicial and the unjudiciall, the sensible & the senseless, both at once. Neither Christ, nor his forerunner could please them. For, john came neither eating nor drinking; and they said, He had a devil. The Son of Man came eating and drinking; and they said, Behold a glutton, and a drinker of wine, a friend to Publicans and sinners. I will therefore take my saviours counsel, & seek to justify my judgement to the children of Wisdom, of whom she is justified; and not to fools, by whom she is daily crucified.   

24  
As many have hungry stomachs; but, few digesting: so many have apprehending wits; but, few judging. Hence it comes to pass, that some are wise in words, & fools in actions. For my part, I had rather it should be said, that I am one of the judgements of the town, then that I am one of the wits of the town.   

25  
divers men propound unto themselves divers ends. One makes honour his end; another, riches: a third hunts after both: a fourth seeks to purchase to himself the name and fame of a Scholar; a fifth, of a Soldier, etc. As for me, I will make the honour of God mine end. So shall I be sure that mine end shall not be dishonourable.   

26  
I have often wondered with myself, to think that Scholars are the most poor of all others; notwithstanding that they have the best wits of all others. And my wonder never left me, till I considered, that they cared not for the things of this world, which the moth & Canker could corrupt; but, laid up their treasures in the other world: whereas they, who knew nothing, but the things of this world, carkt and cared most for the world. Some say, that because Solomon used the riches he had so ill, therefore God would never since bless Scholars with them: But, that is false: for, we see King's Philosophers, and Divines. I will beseech God, to give me an estate equally distant from abundance, and penury. So shall I never rise so high as presumption, nor fall so low as despair: yet of the two, I had rather have nothing than know nothing; that my body should want, than my soul.   

27  
The Hermits are reprehended, for sequestering themselves from the world: and it is the opinion of many reverend Divines, that he is most valiant, who grapples with the enemy; that is, who talks face to face with the wicked. Yet too much relying upon this Maxim, hath brought many into the jaws of danger; but, hath fetched few out. To be a good man in the midst of Sodom, to be abstemious in Germany, to be chaste in Italy, all these are hard and rare things; we seeing many return absolutely vicious from thence, that almost went absolutely virtuous thither. True it is, that Christ kept company with Publicans: but, as true it is, that he was without the leavell of temptation. We see one man change nature with another, and put on the disposition of him, with whom he converses. I will therefore not only shun evil, but the means to come to it; & to avoid hurt, I will keep myself out of shot: neither will I presume, being but a man, to follow my Master in that which he did as God.   

28  
Man consists of two parts; the body and the mind: that is, saith Lactantius, of heaven and earth. I will therefore not grudge to let my earth go to earth; that my heaven may go to heaven.   

29  
The greatest and most common care men have, is, to pass away the time. They desire most to pass away that, which is most precious. O! if they knew what treasure Time offers to their souls, they would look with a jealous eye upon the hourglass, and sigh at the dropping of every sand. They abuse & lose Time, the mother of Experience; and so, lose Experience, the Mother of Wisdom. It is a hard case, when a dying man shall think with himself, that he hath left nothing behind him, whereby posterity may know, he did once live. If that this man (saith Seneca) inhabit this world a thousand years, yet can we not truly say, Hic vir diu vixit, This man lived long; but, Hic vir diu fuit, This man was long. For my part, I had rather the company would pass away, than the time; except it be such company, as may help me to redeem the time. And while I live here, I will study so to use Time, as that I may come to live there, where is no time.   

30  
In these times, when men will lay an imputation upon one, they will say, He is Morally honest. Certain it is, that he, who is at no time morally honest, can never be religiously good. God shows that he is our Father by his works, in, and for us: & we should show, that we are his children by our works, to his, & for him. It is not enough, to say with the thief, Lord, remember me, when thou comest into thy kingdom, unless we remember him here. To believe Christ, is not enough; neither is it enough to believe in him: for, we ought as well believe in his commandments, that we must do them; as in his promises, that we shall have them. We read, that we should declare our faith by our works; that is, our invisible belief by our visible life: but, we no where read, that we should show our works by our faith. True it is, that the Scripture bids us, not to give alms sonante tuba, with our tongues talking of that we give; but, with our hearts thinking for whom we give. No, no: he that glories in his works, shall never be glorified for them. The Publican could not have done a work so acceptable in the sight of Christ, as was the disclaiming his own works. For, as we have nothing, but from God: so God will have us confess, that we can do nothing without him. I will have mercy on my neighbour, that God may have mercy on me; and save him from momentary misery, that I may be saved from eternal. Yet, in so doing, will I know what I do; & will tell, that I do it for the discharge of my duty, and to God's glory; who hath promised to make me a great one in heaven, if I relieve but one of his little ones on earth.   

31  
We read, that Alphonsus, and Fridericus, Kings of Spain and Sicily, recovered their long lost health (being given-over by the Physicians) by reading history: Alphonsus by reading T. Livius; and Fridericus by reading Q. Curtius. Two Christian Kings were healed by profane history. O! if vain, and uncertain Annals have such a miraculous operation: what have those sacred pages, penned by the hands of Prophets, and Apostles; & wherein the Spirit of GOD hath expressed the majesty of God? All you that are sick, come you hither; & read here, where Comfort herself offers to cure you. Come hither Lambs, and you may wade: come hither Elephants, & you may swim. Come hither Children, and feed on milk: come hither you toothed understandings, & you shall feed on hard meat. Lord let mine eyes lose their light, in beholding this light: and let me read that till I die, which can make me live, never to die.   

32  
Nothing torments a man more than ambition. She is the only enemy to Content, and Rebel against Reason. She is borne with her eyes cast up; that is, comparing herself with those, that are above her. If she cast her eyes down, it is but in scorn of those that are below her. If she should be perched upon the very top of heaven, yet she would desire to climb higher. That I may not be subject to this aspiring devil, I will be contrary to her; and never compare myself, but with my Inferiors. And if I see no man more contemptible than myself, I will yet retain the majesty of a Man; and think that I am placed Lord, and King, over the Beasts.   

33  
There is nothing durable in this world, but grief. As for the word rejoice, it requires, in most tongues, an Ablative Case; and is taken away before it be thoroughly enjoyed. Grief is a firm and never-flitting companion of Man: and it never forsakes him; though all his friends do. The first note man sings, is howling; and his last, groaning. I will therefore moralise upon this, and think that the all-griefe we have in this world, is but a figure of that all-ioy we shall enjoy in the next world; & as a sour Preparative, to make us relish that sweet food the better.   

34  
Friends are threefold; profitable, delightful, virtuous. The two former are embraced in this world; the later ca●sierd. The name of an honest man is grown odious: and the reputation to be such a one, is a clog to a man's rising. And therefore as one says, That he had rather be rich, than be accounted so: so a man had better be honest, than be reputed so. In these gayish times, the outward appearance is more looked into, th●n the inward essence 〈◊〉 that of Seneca is 〈…〉 Annulis magi●● quam animis creditur. For my part, I will not make choice of a friend, that hath not all those three accidents united in him; to wit, profit, pleasure, and virtue. But of what profession shall this my friend be? A knowing, doing scholar. He is the true profitable friend, the only delightful, the most truly virtuous. That he is profitable, appears in this, that in exchanging with him a demand for an answer, a man shall gain a secret, worth a Signiory. That he is delightful, no man will deny, that hath his understanding but once tickled with his discourse. That he is the truliest virtuous, is easily proved; in that other men are in love with virtue only by relation: whereas the Scholar, with his understanding part, pries into her fairest parts, and loves her for herself only, without any other base respect. A Merchant loveth a Merchant; as hoping to gain by him. A Soldier loveth a Soldier; as expecting to be rescued by him: but, a Scholar loveth a Scholar; as desiring to be better instructed by him. ay, I: this is love indeed; and this is a friend indeed: & he that loves not such a friend, hates himself.   

35  
It is a thing worthy observation, how the vulgar feeds upon false opinions. For example; if a man seduce a woman to commit what should be omitted, he is little or nothing defamed thereby, but she: the seducer is not so much blamed, as the seduced. If a child consent with a man to commit a villainy, I would fain know, whether the child, or the man deserve the sharper censure. If the stronger vessel overturn the weaker, which of them causeth the fall? Some object, that a woman should have more modesty than a man; & therefore is held more culpable in the breach thereof. That a woman should be more shamefaced than a man, I grant; that more shame-minded, I deny. A man should not have a ●earefull blush: but, he should ever retain an honest shame. And yet, whosoever should maintain (against all Ethics) that modesty is common (though not alike common) to every age, and sex, he should on his side have probability: out of which, absurdity never yet issued. I have seen a fellow blush, whose face Age had plighted, and whose eyes could neither send out light, nor receive it in. And indeed, it is a thing common to every man, to blush for error in manners, though not in life. Some will answer, There are men, whom nothing can make blush. To whom I reply, that I doubt not, but there are both men and women, whom Impudency herself hath trained up; and, sitting on their faces, beats-backe the blushing blood. Amongst all the vulgar errors, that of extenuating man's offence is the grossest: and I would I could with reason murder this opinion. Howsoever; if I cannot beat the vulgar from it, yet I will be sure the vulgar shall never beat it into me.   

36  
It is an Aphorism in Physic, that we consist of those things by which we are nourished: So also falls it out with the soul. For, if she feed upon gross ●nd unclean conversation, she proves impure: if the conversation be choice and good, she grows fair and lovely. Howsoever my body fare, I will be careful that my soul suck her sustenance out of what is sweet and good: if it be otherwise, she shall not once chew it; much less digest it.   

37  
As at some times, meats; so at some times, discourses are out of season. To discourse in matters of policy, or of controversy, in the presence of women, is altogether as much out of season, as Oysters in july. Let me therefore consider how, when, and to whom I speak: and if I can speak to no purpose, I will (if I can) hold my tongue to some purpose.   

38  
There is no such laughingstock in the world, as the worldling: He saith in his heart, There is no God; and lives thereafter: & on the other side, God saith, he is not his child; and therefore gives him over to his lusts, and permits him so to live. He thinks the joy to come uncertain; and therefore prefers a present certain sorrow before it; being afraid to let his body put off his infirmities. Lord take me thither, where I shall not conceive the grief I do here: by taking me from hence; where I cannot conceive the joy, I shall have there.   

39  
I cannot but laugh at the vain wishes of men. One wishes that he might never want money; another, that he might ever enjoy health; a third, that he might never die. Not one of my desires shall fight against necessity: but, I will rather wish for that which must be, than wish, that that may not be, which must be.   

40  
All opinions are not to be told; but only such, as either learned men, or else the Church of God have held before us. To leave antiquity, & cleave to our own opinions, argues a self-opinion, and no wisdom. Some there are, who care not how raw their opinions be, so they be rare. I for my part, had rather wander with company, than alone; make another man's judgement my ground, than ground myself upon mine own judgement: for I had rather that my Author should be laughed at, than myself.   

41  
Amongst the diverse complaints of men, there is none so ordinary, as that of Age: but, especially women are vexed with this old unwelcome guest; & had rather cease to be, than cease to be young. He that tells a woman, she hath a wrinkle in her face, gives her a wound in the heart. If her complexion fail never so little, her spirit falls with it. She fears not Death a whit, but his ordinary forerunner, Age. Many men also become womanish; & have hermaphroditical minds. If a verdict of women once pronounce them ill-favoured, they straight sequester themselves from the world; as, unworthy of the world. I care not if my corruptible part rot, so my fairer part fade not: nor pass I so much for the beauty of the Case, as for the glorious splendour of the enclosed Image.   

42  
Many travel: but, few deserve to be styled travelers. To fetch-home apish gestures, quaint fashions, new vices, is now become the proposed end of a traveler. There is no better sport, than to read some of their written Observations. One sets down, what delicate Wines, and Salats have been subject to the command of his palate. Another discovers strange stratagems in a gun-hole. A third, writes out all superscriptions of Hospitals, etc. Phy upon it; that a man should go from home, to go from himself, and return destitute of the little wit he carried out with him. The wisest of Grecians esteemed him wise, who had seen many Cities, and the divers manners of men. Every Carrier can see many Cities, & the different natures of Nations: but, to discern betwixt them, & pick wisdom out of them, that requires the man; and such a man did Homer require. The reason why we travel, is, because all happy wits reign not under one Climate; and therefore are to be hunted out. Who would not wade a million of miles, to interchange discourse with a Scaliger, a Lipsius, or a Causabone? My mind therefore shall travel more than my body; when the later rests, the former shall labour: and my care shall be greater to please my Understanding, than my Sense.   

43  
It is a common saying, that a continual companion is a man's shadow. This saying is never so true, as when a substantial fellow hath an Ass, and a shadow to associate him. And as shadows cannot be seen in darkness, but by light; no more can dark and dull understandings discern this shadow from this substance: for, that cannot be discovered without the light of some bright Intellect.   

44  
An Hypocrite thinks himself the wisest of men: but, at last he finds it otherwise. He thinks, that his knavery is unseen, because it is unpunished: but, he is deceived. For, not only the searcher of hearts sees him, but also men (who can guess at hearts) will at length espy him. For, as he that wears another man's garment, will at length be discovered either by the overlength, too shortness, or over-widenesse, or some other default of the raiment: so he that puts on an outward habit of sincerity, of which he never had the lowest inward tincture, will in time be found faulty through the want of some thing, or other, requisite to such a holy professor. I will not therefore dissemble, either with God, or man; but, profess that living, which I will pronounce dying.   

45  
Some will imitate Great men though it be in the greatest vices. These are misleaded by opinion. For, as a golden rule, being crooked, cannot measure a thing, so well, as a plain strait stick: so neither can we square our actions by the unruly lives of Princes so fitly, as by the plain, even, and virtuous courses of the Poor. I will honour Greatness: but, I will both honour & imitate goodness; and will not hold him good who is great, but him great who is good.   

46  
A drunkard is no good secret-keeper. It is the property of a drunkard, to disgorge his bosom, with his stomach; to empty his mind, with his maw. I will, therefore, not tell a bibber what I would not hear again; lest I hear of it again, from those to whom I dare not avouch it again.   

47  
Some say all they hear; & report that with confidence, which was related to them with doubt. These always purchase laughter; and now and then peril. I will not, therefore, tell all I hear: but, I will hear, again and again, that which I tell.   

48  
Curiosity, and Inquisition, are two great enemies to Wisdom One being demanded what Caesar whispered in his ear, made answer, that Caesar told him, he would invent a very strange punishment for such as pried into his words, and actions. This Vice is very incident to young Courtiers: who inquire after the discourses and courses of jove & juno; of the King and Queen. I will not ask what I should not ask; lest I hear what I would not hear.   

49  
There is nothing so much to be desired in this world, as health; Without it, the body cannot travel; nor the soul well discourse. Without it, Kings esteem themselves more miserable than Beggars; and would give their Kingdoms for an hour of ease. I will use health, as I do my dearest friend. whom I detain by all means I can: and, going away, I strait devise how to get him again.   

50  
No vice gets a man so many enemies, as Pride. The humble loath the proud man, because he is so far different from their strain: and the haughty hate him, because he would equal them. If I be proud of any thing, it shall be of my humility.   

51  
Some make their bellies their gods; and pray to him that feeds the Fowl of the Air, to feed them with the Fowl of the Air. They are not so much solicitous what they shall wear tomorrow, as what they shall eat tomorrow. For my part, as I will look to my belly, that it starve not; so I will look to it, that it stretch not.   

52  
No human study is so profitable, as moral Philosophy. No other study, saith Seneca, can diminish griefs, and subdue Passions; nor make a man more liberal, more just, more temperate. Seneca might have also added, that no other study can fit a man with manners, and a fair behaviour. Ferdinand the Emperor, making a speech in a public assembly, by chance gave Priscian a fillip or two. Which a Bishop hearing, started up, and said; Caesar, you have forgotten your Grammar: to whom Caesar, And you have forgotten your Ethics, Bishop. The reply was good; but, not rough enough for an admonitiō●o rude. From, hence it is that Scholars, defective in this study, are termed, by the Vulgar, Mere Scholars; that is, Pure puppy's. Before I seek to know other things, I will seek to know myself.   

53  
Constancy is no virtue, if it be (might I so speak) devoted to vice. Change, in the vicious, is as great a virtue, as Constancy in the virtuous. I will therefore be inconstant to Vice, who is incertain and instable of herself; & constant to Virtue, who is ever the same, and herself.   

54  
They say, there is a kind of resemblance between Sleep and Death. As therefore he that is wearied with the days toil, doth not grudge to go to bed, as hoping to rise again: So I, oppressed with the excess & cares of many days, will gladly sleepe-out that long, slowe-pased Night. Neither will I think much to go to my earthly bed; as knowing that I shall rise again, and put-on an incorruptible raiment.   

55  
Marriage was ordained by God for man's comfort: and yet man often times abuseth it to God's dishonour, and his own discomfort. The reason hereof is, because all bodies are not of one constitution: and therefore souls, following the humours of their bodies, have not all one disposition. When therefore two differing natures meet, & see they are tied one to the other; they will cut the very thread of life, to be loose, though it be with the loss of their souls. Parents, therefore, do ill, to match those together, betwixt whom Nature hath placed an Antipathy, & a loathing. What a cruel part is it of a Parent, to marry his child to him that hath most, when she hates him most? I pray God, some of them do not one day give a dear account of some dear souls, whose fair bodies they have begotten; doing perpetual penance, for placing wealth above worth. Had I a child, that loathed the man that I liked, I would sooner send her to the Churchyard to be buried, than to the Church to be married; and should think, I did her a greater courtesy, to wed her to a Grave, than to Grief.   

56  
There is nothing that man at once glories in, and grudges at, but Service. He is proud, when he thinks himself the servant of God: and he is abject, when he considers that he is subject to his fellow subjects. He mutters against God, accusing him of injustice, for that he dims his bright beginning, with a base succession; & made him not only to his own glory, but also to augment the vain glory of men. The very name of King, is as an alarum to stir & rouse up his envy: and he fears him with the same fear, that he does the devil. Man is deceived: for, the Deity is served not only in the Deity, but in Magistrates, in Parents, in Tutors; & in all those, whom he, that is above all, hath placed above us. I will not therefore think I serve God only, when I immediately obey his will; but also, when I obey the wills of those, whom he wills me to obey: & I will make a holy vow, of an idle complement; vowing myself the servant of his servants.   

57  
As there are few good Physicians for the body: ●o there are not many for the soul. As those of the body let many die, for want of skill: so those of the soul let many perish, because they know not how to apply themselves unto them. I have seen an Empirick prescribe a cold remedy for a cold disease; like those who seek to cure the desperation of God's mercy, with the declaration of his justice. As therefore the Physician of the body is not esteemed, except he can give a reason for what he does; no more is the Physician of the soul to be valued, unless he can give a reason of that he says. GOD hath left to his Ministers, weapons to wound, and balms to heal; Keys to open, & keys to shut: but, some of them wanting theological prudency, manage these things amiss. As, therefore, knowing the constitution of mine own body, I will give the Physician direction in some things: so, knowing well the ill estate of mine own soul, I will in some things supply the defect and ignorance of my ghostly Physician.   

58  
It is a common speech, that Every man is either a fool or a Physician: that is, he knows, what does him good, and takes it; and look what does him hurt, he refuses it. It fares not so in matters of the soul. For, in those, most are fools: and few are Physicians; like children, coveting that which harms them, and flying that which helps them. I care not if I be a fool in my bodily diet, so I be a Physician for the health of my soul.   

59  
It is a thing worthy the consideration; that though the soul be herself imprisoned in the body, yet she cannot endure that her prison should be imprisoned. Of this there is a twofold reason: first, because she loves not to be double walled in; and, secondly, this brings to her mind, her own imprisonment, with the thraldom, and subjection she lives in to the Sense. Yet withal, 'tis a thing remarkable in her, that she is never so glad, as when she hath given her body the slip, & left it imprisoned in the Grave: though at Nature's first motion, she was loath to part from it; as having dwelled so long in it. Lord, let my body go to his earthly prison, that my soul may enjoy that heavenly liberty. So shall she be free of Heaven, and free from Earth.   

60  
Examples, taken from Great men, hurt more, than if they were taken from Poor. The reason is, because adversity makes a man know himself; whereas prosperity makes him know himself too well. Now, it is more safe to follow him, that knows himself, than him that does not. For, as a true knowledge of God, and of his truth, is the beginning of divine wisdom: so a true knowledge of a man's self, is the beginning of human. I will therefore sooner imitate those whom misery hath tamed, than those whom joys have made wild.   

61  
It is a great folly, to write, and print things foolish. Things foolish I call things lewd, & void of sense. 'tis strange, that man should not be content, that only the present generation should call him fool; but, that posterity also should prick & pick him out for one. For my part, I will not impart that knowledge to any man, which may make him forget himself; and (when he comes to remember himself) may make him know that I forgot myself.   

62  
All flatterers are odious, and dangerous; and above all others, the Creeper. The first and most pernicious that ever was, was a Creeper, & beguiled the Woman; who thought that such a crawler could not have such craft, as afterward she found he had. Such Flatterers are poison to Princes, and oftentimes a bane to the best disposed. Flattery is nowadays admitted into the Courts of Princes: nay, into the bosom of Princes; not considering that though her ward below, yet she aims high, and hits those soonest who lie highest. Those Courts are as happy that want her, as those are cursed & unhappy that have her.   

63  
As the stomach if it be fed a long time with one meat, at length loathes the same: so the soul despises ordinary & accustomed discourse. I will therefore feed my soul with variety; but, not with confusion.   

64  
Every man thinks, that, which is opposed to the extremest of his griefs, to be man's chief felicity. The poor man judges riches, the sick man health, the prisoner liberty, to be the highest happiness. I myself, when I have been discontented (as I have been often) have thought content to be the best bliss: and I often fall into the relapse, and embrace that opinion. Henceforward, I will place my felicity in those things, which may bring me to that never fading felicity: and if my soul have content here, I will think that she is contented with this world; and so hath lost the only mark of her immortality.   

65  
God looks for most honour from those, to whom he hath given greatest honour. As Princes have the highest place upon Earth; so should they do the greatest homage to Heaven.   

66  
Nothing in this life is so unsavoury as Old-age. The sadness of man's last days, is sufficient to pay him for the folly of the first. The nearer Age comes to her growth, the nearer Beauty is to her bane. For, in this pensive time, every thing withers, and groweth old, but Evil: and that retains his full vigour. Lord, let my soul then flourish when my body fades: and let the concord of my mind fight against the discord of my body.   

67  
Nothing is so terrible to the greatest part of mortality, as Death. This little lean dwarf will beard a Monarch, in the midst of his Army; making him shake, that whilom shook Towers, and made the Earth itself tremble with the weight of his Host. Great Alexander was a little child in this: and though he had often met Death face to face, yet at last he turned his back to him, and would have hid himself from him; as hoping to be invisible to his invisible Enemy. What an absurdity is it in a man to seek to choke Nature! or to grudge her the voiding of her excrements! As when I was borne, another died: so I will consider, that when I die, another is borne. If Nature be weary of me, I will be weary of myself: I were a fool if I should not. For, as no man can play upon a broken instrument; no more can any soul recreate herself with a bad instrumentalized body. If, therefore Life fly from me, I will not fly from Death.   

68  
When men are calumniated, they grow angry: and if they be reprehended for any predominant vice in them, they seek to excuse and extenuate it. I will not do so; but, will hearken to Epictetus: who wills me, not to deny the sins mine enemy taxes me with; but, to reprove his ignorance: in that, being unacquainted with the infinity of my crimes, he lays only two or three to my charge; whereas indeed I am guilty of a million.   

69  
As Sin sold the world to Death: so Death bought the world at the hands of Sin; it being the will of the heavenly Father, with the death of one to buy everlasting life for all. Blessed be he then, that died the cursed death of the Cross, that we may lead a blessed life without crosses.   

70  
Christ himself says, that Many are called, but few are chosen. Many are called Christians, who are not chosen to live with Christ. Many are in the Church, that are not of the Church: and many visible members there are, which belong not to the invisible body; nor receive their motion from the invisible Head. We, whose souls look upon others through the dim spectacles of Sense, do often times take a judas for a Nathana●ll, and (contarily) a Simon Peter, for a Simon Magus. Let us then spare to judge; lest we be judged to be unjust, by that just judge, at the dreadful day of judgement. ay, I: this is a 〈◊〉 course; and this will I observe: because I know not, whether or no, the Saul I see now, may prove a Paul tomorrow.   

71  
The world delights in those, that delight in it. The reason therefore, why the world contemns me, is because it is contemned of me. So then there must be a mitigation on both sides. To a mitigation I may be brought; to a subjection, never.   

72  
The devil is never so busy, as when a man is idle. He hath no so fit instrument to work by, as by Sloth: which is, indeed, the mother of vice. I will therefore abandon this mother; lest in time she bring me to that father.   

73  
Many pray: but, few pray aright. Some presume to beg that, which God in his justice cannot grant: and others again despair to crave that, which God in his mercy will not deny. I will not therefore beg all that which I would; but, all that which I should.   

74  
There is nothing in this world, that all men shun so much, as Baseness: yet many run into it, because few know the true definition of it. Opinion styles many things base, which Virtue calls bright, and glorious. We see Gentlemen ashamed, and hang down their heads, when they look up to the place, where their Ancestors sat. And why do they this? Because they do not think it any disparagement, to decline from the virtue of their Ancestors; but, from their riches. If Poverty takeup her residence in me, or change beings with me; yet shall she never make me think myself base, so long as Virtue leaves me any one spark of her brightness.   

75  
The basest grief of all, is that, which receives his birth from the death of a Horse or a Cow; or from the loss of the two too high-prized Metals. Phy upon it, that a man should hurt his internal substance, for the want of external. If the Sun and Moon shine upon me, I shall think they do me a sufficient favour; without presuming to implore their descension in to my pockets: but, if the Sun and Moon, that is, Gold & Silver, vouchsafing to make my pockets their Spheres, shall afterwards (out of their planetical inconstancy) skip out, and wander from me; I will not mourn, and say, I have lost them: but, that I have rendered, and sent them back to him, who sent, and gave them unto me.   

76  
Poverty lies begging in the streets, and no man pities her. The reason is, because it is against the nature of man to pity a common enemy to Mankind. Man should consider, that though Poverty be his worldly enemy, yet she is his spiritual friend.   

77  
Every thing hath his fit application: but, few find it. Some, by the extraordinary application of a thing common, will bring the Reader both into admiration and delight. Others again, by an unwitty application, make non Sense; and infuse loathing into the nice stomach of the Reader I will apply nothing, which may not imply something.   

78  
All men cry-out for plain dealing: but, few love the trade. It is an old Proverb, that he that useth it long, shall die a beggar. Sure I am, that he, who useth it ever, shall die rich: He that ●aw him in secret, will reward him in secret. He shall enter, and inhabit heaven, and partake of that true treasure; whereas the hypocrite leaves his wealth behind him, and carries his woe with him.   

79  
Eating, and drinking too much, are two great vices. Yet, of the two, too much eating is the greater. To drink too much, comes often times from constraint: but, to eat too much, proceeds from a man's inordinate appetite. He that is a drunkard, may justly blame others: but, he that is a glutton, can justly blame none but himself. I will, therefore, make my appetite conformable to my digestion: so shall I be sure neither to eat too much, nor too little.   

80  
Some fearing their names should die, build houses; to make posterity know, that they once were, and were wealthy. This indeed tells the world that they had purses; but, not that they had pates. He is the man, who trusts not to oftentripping Tradition; but pleads his own Cause to Posterity; making her confess, that he was a man of deeds, though not a man of dross.   

81  
A great man's favour is hardly got, & easily lost. He keeps a man to serve his turn; but, not to observe his turnings. The greatest part of his followers, are like his horses: they carry him; and he guides them. That horse which offers to fling him, or that is not tendermouthed, he puts off, as a headstrong jade. It is better therefore to serve God, who is void of all accidents, and humours; than man, who by them is made void of reason: and he that is most unfit to observe man, is the most fit to serve God.   

82  
The Church militant, labours to be united to the triumphant; and the triumphant longs for the union. Lord then join them; and let sorrow sever them no longer.   

83  
Nature binds men one to the other; but, never so fast as when she chains them together with the links of virtue. Nature may make me love my kindred: but, Virtue will make me do more.   

84  
He that hates a man, because he hath some notorious vices, is rash and unadvised: for, if he did but look into the same man, he should find some eminent virtues in him. I will not shun his presence that hath a good nature, and but one virtue; as knowing myself to be all vicious.   

85  
It is an usual speech, that nothing is said, which hath not been said before. If it be meant, that no words are spoke, which have not been spoke before, that is false: and if the meaning be, that nothing is thought, which hath not been thought before, that is false too. For, we see that every day reveals a new secret to the world; and that for never heard-of things, we are fain to feign never heard of words. I will rather think all brains are exhausted, than Nature.   

86  
Virtue is placed even in the midst of Vice. Liberality, is placed betwixt Avarice and Prodigality; Valour, betwixt Cowardice & Rashness; Mercy, betwixt Cruelty, and a fond Lenity. Take courage, Virtue: thou shalt once shake-off thy privation; and put-on a habit, without reiterated actions.   

87  
He that meets with a contentious fool, doth wisely in granting all he objects: for, it is more policy, to gain a friend without trouble, than a foe with it.   

88  
The same holds with GOD, that does with great Lords: he loves to be well followed and attended. But, neither desert, nor great friends, can prefer a man to him: only those whom he likes, he chooses. I had rather follow him, than go before Emperors.   

89  
A young man is like a wild horse; who, if he want a curb, will run himself to death. Those parents, therefore, are wise, who join correction, with direction; and keep those in, who else would lashout.   

90  
It is a thing difficult, to find out the humours of men; because many dissemble their dispositions. This business requires a crafty, and experienced wit: for, deceit is never so soon discovered as by the deceitful.   

91  
Passion is the only enemy to Wisdom. He that conquers this enemy, makes Wisdom his friend.   

92  
A lingering hatred is bad. God's children are angry, yet sin not. My wrath shall go down with the sun: but, my love shall endure longer than the sun itself.   

93  
Affectation makes a wise man a fool; but, if it meet with a fool, it makes him an intolerable Ass. In these later, lame times, we see many affect defects; and to be proud of that, which indeed they should be ashamed of. Since Nature hath made me somewhat better than a fool; let me beware, that affectation make me not worse than a fool.   

94  
It is a question worth the enquiring into, whether or no, all ostentation be to be avoided. The Philosophers cried-out, Sume superbiam quaesitam meritis: Assume a pride proportionable to thy merits. And indeed, both Morality, and Policy, persuade it; for, generally, we see those undervalued of all men, who undervalue themselves. Yet, the word of God is to be observed, before the observations of men.   

95  
Commines observes this in Lewis the XI. that he would even toil, to gain any man that might either profit, or hurt him This is an excellent policy; and little or nothing (or rather, in nothing) repugnant to divinity.   

96  
Religion is often made a cloak to villainy. But, at one time or other, Villainy will cast-off her cloak: and he that is wise, will perceive and detest it. I wonder, that men do not tremble (as being before God) when they dissemble before men.   

97  
Nothing should so nearly touch, nor so much move a Prince, as a base report of his predecessor; though he were his utter enemy. For, though he himself lead the life of a blessed Angel; yet, from some mouths wherein Calumny cloisters herself) as much imputation shall be laid upon him, as can be cast upon the Devil; which, his Successor, in imitation of him, will winke-at. How many ministers of hell, nowadays not only revile Gods on Earth, with words, but with written words also? Historiographers may lightly touch the faults of Princes: but, if they rail at their persons, they cease to be Historians, and become malevolent Orators. Princes, therefore, should not imagine that their present fame will be permanent; but, should take this prescribed, or some other course: by which, they may as well stop the mouths of the revealers of their vices, and revilers of their persons; as let-loose the tongues that trumpetout their virtues.   

98  
As, on the one side, it savours much of indiscretion, to remember a man of any thing by which he hath either done himself disgrace, or received it from others: so, on the other side, it is a point of Wisdom, to put one in mind of any action of his bravely performed; of any speech of his uttered with the astonishment of the audience▪ or of any Office in the Commonwealth, which he hath undergone with honour, and with augmentation of his reputation. He that delights to displease men, will at length reap no great pleasure.   

99  
Humility may be without honour: but, honour cannot be without humility: if it be, it is but bastard. There is no surer way than this, to findeout bastards, fathered upon the Nobility.   

100  
It is foolish, to brag of riches, or any external thing, in the company of others. For, the better sort will think it done in envy, and emulation of them: and the worse will take it done, in contempt of them. He that brags of things without, hath but little within.   

101  
If the Miser did but look into what he does, he would never be so miserable. He is ever solicitous; and hath scarce one happy hour in the course of his whole life. He hoards and layes-up, not knowing who shall enjoy it: and oftentimes they enjoy it, who lay it out as fast; not caring what become of it. So that it plainly appears, the whole life of an Usurer is nothing but misery and vexation. O that a Cormorant did know, how many beautiful bodies starve, & how many substantial souls faint, for want of his cash! he would not only willingly part with all his pelf, but sell his own body to solace their souls. But, indeed, he is not so much to be blamed: because, whereas charity begins at home in others, cruelty begins at home in him: & he almost starves himself, that others, whom he suffers to starve, may not take exception. everyone is not guilty of this Vice. The Prodigal hath such use for his money at home, that he can put none to use abroad. Some get by the use of their money: he loseth by the use of his.   

To Virtue.  
O Great, & glorious Goddess of the good; thou suitor, and thou wooer of the wicked; thou, without whom the mightiest Monarches are but poor, & miserable; and with whom the basest Beggar is great, and mighty: thou Mistress of so many mild Martyrs; thou Governess of all sweet dispositions; thou beginner, continuer, & perfecter of all honourable actions, Virtue; to thee I consecreate this little languishing Work, together with all the humble endeavours of my soul. Gracious Mistress, as thou hast hitherto hardened me against all the buffets of hard-fisted Fortune, and armed me against the kicking of Asses, and the hissing of Geese: so give me still encouragements to maintain thy cause against thy black-visaged enemy, Vice. And seeing thou art a Mistress of many servants, I must not only remember myself, but beseech thee also, to remember all those that suffer for thy sake. Give an end to their misery: lest misery cause their end; and so thou be destitute of servants: for, the next Age (take the word of thy devoted) will not afford thee many. Make much therefore, make much of those, who by thee are made more than earthly: let them adorn earth yet a while; and let us a little longer triumph in them here, before they themselves triumph in heaven. The world hath need of them, bright Empress: The world hath need of them; in that precious precepts never shine so much, as when they are set in examples; nor examples, as when they are set in curious creatures.  
The Philosopher saith, that, if the world had the full view of thee, thou wouldst so dazzle the eyes of Mortality, that admiration would lay it in a trance. But, some cannot behold thy essence: and therefore, we were much to blame, if we should not honour thee much in those, in whom we see even a little of thee. But, if we see almost all thee, in some other self of thine; then pardon us, if we give you both alike worship. As I began, so I end with myself; and beseech thee once more, that I may be no more: I mean, that my massy part may fall, before my ethereal fall into any thing base, or below the height of that blood, which hath run through the veins of so many valiant & truly honourable persons. If thou grant this, great Goddess, I will then make this my Motto,  
Virtute tutè.   

An Advertisement from the Translator, to the Reader.  
Whosoever shall come to the reading of this Oration, let him know, that it is not translated like Quae genus, to teach any man to construe. I have not rendered verbum verbo: but, verba verbo; and in some places, verbum verbis. As in Printing, many faults usually escape in the first Proof: so many errors in the first Edition. I confess, through haste, I have not always closely followed the Author's steps. If ever it be reprinted, all shall be redressed. In the mean time, it may be well understood, though it be ill translated. I had never undertaken it, had it not been written against Calumny: who hath wronged me; and may hereafter, more, than ever Fortune did, or can do. No, no: I had rather contemplate a thousand lines, than turn one; the task being more noble: Sith, as Aristotle saith, Deus, si qua felicitate gaudet, gaudet contemplatione. Besides; I plainly see, that the only thing which hath brought Scholars out of request, hath been Translating. Let these suffice.   

An Oration of justus Lipsius, against Calumny.  
THis day, this day, am I to speak of Calumny, and to draw and lug this Vice into the light. Thou God, who art goodness, brightness, and all love, be a light to the steps of my dim Intellect, and lead me against a vice, of all vices the greatest enemy to thee. Move my mind and tongue, that I may instill innocency and humanity into Humanity; winning men to show honesty, peace, & charity, in their lives, discourses, and writings. Calumny I here define to be, a guileful, privy wounding, and diminishing of another's fame, either in word, or with pen. Calumny is so called a caluendo: which (being an old, and obsolete word) implied as much, as to abuse, or deceive. For, Calumny, in general, lieth, and beguileth (as hereafter I will show) and derives her authority from lying, and deceiving. The Grecians named her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that, very properly: because she pearces, sticks, & strikes-through, with the all-harming dart of her venomed tongue. So that Calumny hath two proposed ends: the one, to deceive; which the Latins considered: the other, to hurt; which the Grecians oft observed. O Vice of Vices! and yet in these Times what is more frequent? what more inseparable companion of public, and private ruins? I may yet add, and ask, what hath been more neglected by modern, and ancient Writers? Wherefore, since there is not any one found (to my knowledge) who hath written of it, or against it; I hope, this Treatise of it will not be unprofitable to you, nor inglorious to me, who first begin to lay it open, and to explain it with my plain style. Three principal things then there are, from which the present discourse must be derived. First, I will show how filthy, and loathsome Calumny is; secondly, how pernicious; thirdly, how to be avoided. Whilst I severally discourse of these, somewhat amply, and acutely, I shall desire this fair Audience, not only to lend me their minds, but their ears; and to fill and guide the sails (as I may say) of my Oration, with the Zephyrus, or gentle gale of their love-breathing thoughts.  
As for the filthiness of Calumny, it cannot be more clearly proved, than by this twofold argument: to weet, that itself, and all those in whom it dwells, are most loathsome. The persons, that harbour it, are branded with these three marks; base, idle, prattling: So truly, by me termed base, that I deny not only any good, but any indifferently good, or lofty spirit, ever to have been blemished with this blot. Examine the old, and these our modern Times, and you shall never read, see, or hear, that any have been prone to this vice, but only sad, and malign natures, envying others and distrusting themselves; whom melancholy Saturn hath blasted with his star. Did you never see little, cowardly dogs bark at guests, that durst not bite beasts? Why, such are these worse sort of men; who are borne only to hurt and vex the harmless. I say, they are borne to that end; because they do so lean, and incline to this vice, that they are never quiet, but when they have made others unquiet. Their second mark is Idleness: than which nothing is more apparent; since the first spark, and tinder of Calumny, is Sloth: for, no man will have leisure to inquire into other men's affairs, who is detained by his own. In sluggish, and dronish people, this godless Goddess takes-up her lodging, and there lays the foundation of her kingdom. He that denies this, let him but a little frequent the Palaces of Princes, and places of Pleading: in which, occasion & matter of Calumny is daily, and abundantly, sown by those, who make this their only business, To walk and talk. Whatsoever is publicly, or privately done, is there censured, and scourged. The Prince, & his counsellors are said to do amiss: one man is said to have done this; another man to have spoken that. To conclude; no report of any man can stand with them unblemished, and unslandred. And if wise, and experienced men did this, I could the better bear with it: but, now, men not only most idle, but also most ignorant, do busy themselves in those things, to whose height, their sense, and understanding will not reach. As in a ship an unskilful passenger is not to be endured, that teaches, & chides the Mariners, when he himself will lend hand neither to the Rudder, nor to the Ore: so also, unto us, these empty vessels must needs be molestfull, which sound most, and have least liquor in them. To be brief; their last mark is prattling. And, indeed, how should they be other? since it is proper to these babblers, not only to speak much, but much evil. Have any of you at any time ranked yourselves with those headstrong untamed people, who have, as Pindar saith, uncurbed mouths? If you have; tell me, was not the greatest part of their talk not only of some body, but against some body? surely, it was. For, they vent things, both heard, and unheard; mingling things true and certain, with things vain, and uncertain. And, as in a lake of judaea, called Asphaltes, nothing sinks; but whatsoever is cast-in, swims upon the surface of the water: so, nothing goes to the bottom of their bosoms; all things keep the top, and slote over. But, to say the truth, how should they favour others, when they cannot spare themselves? For, it is the nature of this disease, to make them rail against themselves, when they have nothing to speak against others. As in an extreme & long dearth, our bodies, for want of nourishment, feed upon themselves: so falls it out with them.  
I have now sufficiently discoursed unto you of the Minions of Calumny: I will therefore (as order requires) bring herself upon the Stage, with her own true countenance. I confess, all vice to be detestable, ugly, and loathsome; but, this above all other: which doth not only reign in filthy people, but is also begotten, and borne of loathsome Parents. The Poets feign their Chimaera to have three bodies. They fain: but, I dare swear, that to the composition of Calumny, the mixtion of three vices is necessary. For, Lying, and Envy are her Parents; and Curiosity, her Nurse. Consider, with yourselves, what a fair infant this must needs be, which receives her being from three such foul vices. I said, and said truly, that Lying was her father; because it inspires and animates Calumny: which without Lying, languisheth, having neither life nor soul. What Backbiter was ever yet content with the naked truth only? which of them was ever yet pleased to call a fig a fig? And, indeed, he cannot choose but do so; in that he hath no power to hurt, nor can attain to his proposed end, if he keep himself within the limits of truth. Therefore he adds to every thing and as that sound of neighbouring Valleys (which we call Echo) returns woe or three words, for one: so he doubles things heard, and seen. Have I in a word or two complained of any man? he will say, I have sharply accused him. Have I made doubt of any thing? he will say, I have carped at all. Have I myself some doubtful speech, or sentence, he will choose the worse sense. In a word; as the Physicians say of their cupping glasses, that they draw-out nothing but the most impure blood of all: so I may more truly say of a Slanderer, that he neither attracts, nor receives any thing unto him, or into him, that is not evil. But, I would he did detract only: for, oftentimes, he adds, and reports those things to have been done, & spoke by us, which we never so much as dreamed of. As Spiders, with a wonderful Art, bring-foorth threads and cobwebs, out of their bodies: so, he begets, and weaves subtle snares with his wit. I have truly & sufficiently showed, that Lying is the Father of Calumny: it now resteth that I prove Envy to be her Mother; who in the malignant womb of her wit, conceives, bears, and at last brings forth this impious infant. This is easily proved, by the manners and deeds of Calumniators: for, they seldom draw that fame-defacing weapon upon base people, & men of their own coat; but, upon those whom they see to excel others in virtue, in learning, or in some other thing worthy admiration. As Runners do not look back for the laggers, but strive to outstrip the foremost: so, Calumny pursues the better sort.  
It was observed in the sports of old, that Bulls would roar, and wax enraged at the sight of any red, or purple thing; which, notwithstanding are the most fair of all colours: the like may be seen in these men; whose rancour is stirred up by Virtue.  
Last of all, I added, that Curiosity was the Nurse of Calumny. And that, very truly; sith she seeds and fosters this Damsel with the long sought-for meat of speeches and rumours. Take her from Calumny, and what can she do? She will strait wax weak, faint, & empty; having more will, than power to hurt. For, she hath matter ministered to her, by Curiosity: who, dwelling never at home, but ranging always abroad, enters not only the houses, but the minds of all men; being ever watchful, never sleeping. It is she, it is she, that gathers reports together, & vents them to him that next accosteth her, saluting him thus: Give me your hand. What news? What's done at Court? How stand the affairs of England? How, of France? What doth Titius? What doth Seius? These things, & other of like nature, doth she pry into, & meddle with; yet never grows full, nor satisfied. But, as a putrid and scabbed limb delights to be scratched, and rubbed: so she itcheth for sharp and opprobrious speeches. Neither only hath she itching, and greedy ears, but quick & piercing eyes: which when she opens, what is it she sees not? Yea, even those things which she sees not. She then searcheth into things revealed, and unrevealed. Tiberius, the Emperor, is reported to have been so quicksighted, that he could see as well in the night, as in the day: but, this may more fitly be said of Curiosity; in that, neither darkness, nor solitude, can keepe-out her all-searching sight. Dost thou shut thy doors? she will pierce through them. Dost thou tie-up thy tongue? she will pry into thy bosom. Dost thou shun the society of men? she will nevertheless find thee out. As Flies, and such little creatures, can by no means be kept-out; no more can she, by any Art. She is sole Queen of that Family of the Curio's, whom the Comic Poet very wittily thus paints forth; They have a great care of other men's affairs. They would seem to know all things; but, indeed, know nothing. They know what the King whispered in the ear of the Queen; and what jove discoursed of with juno. Nay, which is more; they know things which never were, nor ever shall be.  
By this time, I am sure, you evidently perceive the ugliness of Calumny; which lodgeth in base, filthy persons, and hath like Parents; begotten by Lying, brought forth by Envy, & brought up by Curiosity. Come on now, and follow me to the Mischief that attends her: which I thought good to make the second part of my race. And before I run it, pause with me awhile, and refresh your minds.  
The Mischief in Calumny, is Forcible & Variable: & that so great (I aver it seriously, without an Hyperbole) as I find the like in no other vice. I say, Forcible, because she wounds deeply, & privily. Variable, in that (for the most part) she neither leaves any thing, nor any body, untouched. Let us handle every one of these by themselves. That she wounds deeply, the holy Prophet will witness with me, crying-out; Their teeth are darts and arrows: and their tongue is a sharp sword. Neither is there any great difference betwixt the words of this divine man, & of that Spartan, who being demanded whether, or no his sword were sharp enough, replied, More keen than Calumny; intimating thereby, that no edge of iron and steel, could compare in keenenesse with the edge of the tongue. What cannot this touch? or what toucheth it, that it toucheth not to the quick? As that subtle force of Lightning pierceth through every thing: so, nothing can be so closely shut, nor so far removed, but Calumny will burn through it. And this she doth the more effectually, in that she doth it privily, and (as I added) by treachery. How can a weapon be avoided, that is not seen? The clouds forewarn us of the ensuing tempest; smoke of the ensuing fire; a Spy, of the approach of the Enemy: but, the mischief that comes from a Calumniator, is sudden, and unexpected. Dost thou think he threatens? he than flatters. Dost thou take him for thine enemy? he will induce thee to believe that he is thy friend; and will first tie thee with the snaring praises of his tongue, and then with the same will wound thee. And as a Scorpion, if thou handle him, will seem to play with thee, till he get opportunity with the winding of his tail to sting thee: so, when thou fearest little hurt from a Calumniator, he hath then already harmed thee. O detestable deceit! which my Historian (as from an Oracle) notes, when he saith, A man's greatest enemies are his greatest praisers. Give me poison openly, and I will beware of it: but, if you cunningly mingle it with my meat, or drink, how can I shun it then? The same may be said of Calumny: which may truly be called, poisoned honey. It is not a thing difficult (saith singular Sallust) to a stout and valiant man, to conquer an assaulting enemy; but, good men never suspect, and therefore never go about to shun hidden & unknown dangers. How Forcible and violent the Mischief is which proceeds from Calumny, hath sufficiently been proved: you shall now hear how Variable or divers it is. It doth hurt (as I said before) in most matters, and to most persons; a thing more remarkable in Calumny, than in any other vice. It hurts not one, or two; but, many: If I be lustful, two only are contaminated with the impurity of the crime. Say, I am covetous: it may be I cheat three, or four of their money. If I be drunk, perhaps I wrong some man with blows, or with words. But, with Calumny it is far otherwise: for, she spares no Age, sex, nor order; and may rightly be called a public calamity, and the Phaeton (if I may so say) of the Earth's circle. Who was ever so happy, or so wise, that could brag he was safe from her reach? There was never any. Her tearing teeth are whetted to hurt all men; but, those most, who are of most merit.  
He that excels in any thing, is sure to be troden-downe by her. As they, who pull-downe houses, do first take a way the pillars: so, Calumny (desiring to destroy Mortality) first seeks to supplant those, upon whom the public good is builded. Prudent, honest, and learned men, are her proclaimed enemies: whose fame she sometimes shakes with the engines of reproach; and sometimes, again, seeks to overthrow it with the cunning undermining of suspicion. Neither only doth she injure & wrong sundry men; but, in sundry matters also. Nor is there any thing dear and precious to a man, but she will be sure with her wiles either wholly to bereave him of it, or very much to impair it. Do riches delight thee? She will, if she can, dispossess thee of them. Dost thou rejoice in great titles, and honours? Of those she will deprive thee. Doth any man place his felicity in his friends? Here she will employ her uttermost art, and strength; and will sever Laelius from Scipio, Pylades from Orestes. What is so precious to a man▪ as his fame? which to good men is above all goods, and life itself. For, riches, and life, are things brittle, and flitting; our goods going often away before us, & our lives always with us: but, our fame is that which doth eternize us; that only remains, when we are rotten. Why, this fame, this treasure of the wise, this life-enlightning gem, Calumny doth daily seek to obscure, and utterly to deface. For, because she cannot hurt Virtue itself (the Chiefe-good in us) she seeks to over-cloud, and lessen virtuous actions: which are, as it were, the shadows, not the very images of Virtue. But, why talk I of men, and human affairs? O good God she neither spares thee, nor thy heaven. For she will find in divine matters also something to debate of; by which she may offend not only thine, but thee. It is thy decree, thy sanction, that the secrets of the mind be reserved for the moderator of the mind: neither are the strings of the heart, to be played upon by any, but by him that made them. But, Calumny violates this Law: for, nowadays (O hateful days!) she directs her eyes, and tongue hither; prying into this inmost Temple. She cries-out, that this man is not upright in his government; that a second is not valiant; that a third is a close fellow, and not open enough. In a word; what remains, but that the thoughts, & meaning of our minds be summoned to appear before this calumniating judgement seat? Homer, the true Prince (in my judgement) not of Poets only, but of all other men (I understand Profane) feigns a certain Goddess, which he calleth Ate; from whom all offence & mischief took their source and derivation. Under the cover of which fiction, I assure myself (as certainly as I now speak and breath that he intended to touch & twitch Calumny. For, thus he describeth her:  
A mischievous Goddess (I interpret him summarily) which offendeth all:  
Which toucheth not the earth; but, walks upon the heads of men,  
And hath hurt jupiter himself.  
Answer me now truly, and on your word. Was there ever any Painter, with a curious and artificial pencil, or Orator with plentiful Rhetoric, who with more light and propriety, hath marked-out the true genuine form of odious Calumny? I think, never any. He telleth you, that she offendeth all. Just my doctrine; that all men, in all places, are endangered by her. She toucheth not the earth. True: for, she seldom aims 〈◊〉 base, earthy, and lowecreeping spirits: but, as it followeth in the verse, she walks upon the heads of men; to wit, she directs her flight to the highest matters, & most eminent persons. In conclusion; she hurts jupiter himself: (Who makes question of it?) either in casting Calumny and aspersion upon divine and holy actions; or in not suffering Religion herself to go free and untouched of her venomed tooth. These are but the villainies, wherewith she sport's herself in private; being nothing in comparison of those which she commits publicly, & in the Courts of Princes. For, here is her proper & true throne: here she plays the wanton, and curvets within her circle. But, time so straightens me, that I cannot chase & pursue this subject in all particulars.  
Briefly, thus: Whatsoever deceit, oppression, or villainy hath been in any Age, or in any Court whatsoever, it flowed first from this head, from this fountain. What was it, that alured Alexander to murder so many of his dear friends, but Calumny? that banished Socrates from his natural life, Rutilius from his native City, but Calumny? that fed, as it were, with new blood, and gave life to Tiberius, Caligula, and Nero, and so many monsters of Kings, but this hateful Calumny? And, not to speak only of former Times, this Age, this miserable Age, doth sufficiently testify, that those flights, those slaughters, those general calamities, those Seas, & inundations of misery, under which we groan, have no other birth, source, nor Generation, but from the Riverets of Court-Calumnie. Are your souls grieved, that these arrows of sedition stick in the bowels of the Commonweal? Calumny fixed them there. That the fire of Civil wars hath burned, now so many years? Calumny did first kindle it. And we never see, or have seen, any wickedness whatsoever, but infused and diffused from this poisoning Fountain. Subjects against their Princes, Princes against their subjects, are first stirred-up, kindled, provoked, & inflamed (as it were) by this fan of words. And as the Seas, naturally calm, by the wind grow swollen and enraged: so, many Princes, of good & gentle dispositions, are set on fire by these matches.  
You see now the Forcible & Variable Mischief, attending Calunny. Which me thinks our old Christians did well understand, when they named the father of all sins, or rather Sin itself (that Monster from Hell) by a Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Detractor, or one which is accustomed to calumniate: thinking (it seems) that our most malicious enemy could not be made known by a word of more malice. Neither did the ancient Lawgivers, with less judgement, consider her unbridled and overmastering violence. Who, when they restrained all other vices with laws and punishments; to this one (which I wonder at) they made way for her Career; giving her free scope to be hurtful. For, number up all the Nations in the world; I am deceived, if you name one, that (with any sanction or penal Law) hath bridled & suppressed it. The Athenians, I confess, were wont to inflict Pecuniary punishments upon such offenders: the Romans burned them in the foreheads heads with the letter K. But, let not this lead any man into error: for, they were only such as practised it in Courts of justice, and in public accusations. What then? were they either so blind, as not to see this mischief? or so foolish, as seeing it, to give it allowance & approbation? Neither of these: but, with great judgement & discretion they held any vice unpunishable, which they thought uncurable.  
Small Rivers are withstood with bays and sluices: but, what Mountains can resi●t a common Deluge? Calumny hath made an inundation over all the earth: and lurks close in the marrow of ill dispositions and wicked natures; being no longer esteem'd-of as a fault; but as a custom. What should they do then? Why, like wise and discreet Physicians: which do not rashly handle with their fingers a Canker, or the Plague. So as the greatness and diffusion of the evil, hath given it this freedom and enlargement: neither was it ever tolerated, but through despair, But, lest I should weary-out myself, and detain you with too long an Oration, I will guide my ship to her Port or Haven, and come to the third and last part; namely, the Avoiding of Calumny: which if any man so understand, as hoping to be secured against all Calumny, he deceives himself, & requites that of me, which was never in the power of man. Let not Thales only, that Favourite of Wisdom, but even Wisdom herself, undertake this task, they can never perform it. What shall we do then? I can only succour thee with two bucklers, to repulse and give abatement to the violence of her charge. The first of which is Innocence: the other, Patience. Whosoever would avoid the bitings of this mischiefe-breathing Goddess, let him above any thing arm himself with Innocence: and indeed they, which live in integrity of life, wariness of speech, modesty of actions, why should they fear her? For as no filth doth easily adhere to smooth & well polished places: so, no abusive speeches can settle themselves on unblemished deeds. This hath been oftentimes a good remedy: I shouldly, if I should say always. I know well that Tully writes, as fire cast into water, is in an instant extinguished: so, a false accusation on a chaste life. I would to God, those words were as true, as witty: for, how many men, even of the purest and most immaculate conversation, have been wounded by this Calumny, and will ever be so! How many have been wounded, even to the letting-out of the best blood, and juice of their reputation! Neither is it any marvel. For, Calumny (as I said before) supports herself by Lying. And she may do it safely; because she hath but one judge: and that one, such, as (for the most part) never inquires further; but, believes at first. Wherefore, a certain flatterer of a King, saw further into this matter, than did the forenamed Orator: who was wont to say, that nothing was to be spoken against any man: for, said he, though the wound may be healed, the scar will remain. A shrewd speech: but (believe me) very witty; and which takes his original, and credit from our own natures. For, it is grafted in the dispositions of many men, not only to give open, but credulous ear, to all whispering reports: and the more willingly, if they treat of any wrong done, or to be done.  
He, whose chance it is to be spotted, will hardly wash himself clean again: for, the suspicion will remain, though the crime do not. And therefore I did not unwisely, to paint out Patience for the buckler, wherewith the innocent might defend themselves. The use of Patience consists in bearing unevitable Calumnies courageously, & with a high crest. Varro was wont to say of an ill wife, That either a man must endure her, or rid himself of her. Do thou the same here; tolerating, what cannot be takenaway. What said I? thou shouldst bear them? nay, rather despise them. As a courageous Soldier scorns the weak darts, that (like hail) make a light rattling round about his Helmet: So doth the wise, and fortified man, all scoffs, and derisions. For, what can they take from him? His good name? That will ever be good, amongst good men. Can they rob him of his Virtue & his Wisdom? Those are no way subject to the will of man. To conclude; when all these carping detractors have spoke, and done their uttermost, this man of men (with a true and lofty courage) cries-out, All that is mine I carry with me. But, thou wilt reply, that the mere colour and appearance of Infamy is to be feared. If thou be guilty, fear it: if not, why fearest thou? Apply it not to thyself; and all is well. Diogenes, the Cynic (a man of a towering wisdom; who therein not only exceeded men, but almost equalled even the Gods themselves) was wont to say, when the people mocked him; They deride me: yet, I am not derided. Do thou the like: and so hear all those scoffs and jests, broken (directly) upon thee, as if they had aimed at some other. calumniators never lightly contemn or scorn any man, that hath not first contemned himself. Marcus Cato (that Roman Socrates) having received a blow from one, and the party coming afterwards to give him satisfaction, and to entreat pardon▪ he sent him away only with this answer; I assure thee, I remember no such matter. O worthy man, beyond other men! who thought it a greater glory, not to regard an injury, than to pardon it. And, indeed, if we judicially examine them, how small are those things, that do so much trouble us! For the most part, no deeds at all; but only a few trifling words, whose chiefest strength consists altogether in the interpreters construction. Refuse to understand them; and, withal, the scoffer hath lost the whole purpose and fruit of his contumely. These (gentle Auditors) are the safest weapons against Calumny: not those, which the vulgar fight withal; Memory, and Revenge. As in traveling, if a dog, or horse dash me, I am nothing moved at him, nor strive to do the like to him; but rather, rub it off: so should we do here; accounting of them as of Curs, and jades: whose injuries proceed not from judgement; but, from froward passion  
But, here I end; taking down, and folding together, the sails (as I may say) of my Oration. You have heard three things concerning this Vice: the Filthiness of it; the Mischief; and the Remedy against it. I beseech you, in the name of the immortal God, to banish far from your tongues, and ears, this infectious plague. For, he offends, not only that utters Calumnies; but, he that hears them with approbation. And as it is impossible to handle hot iron, with out harm, and danger: the like also befalls us, in giving assistance to these fiery tongues. I know well, they will insinuate, and fawn upon you; making a show of jove in their countenance, & of mildness in their words: but, believe me, they are Asps, and Vipers; which blowe-in their poison, through soft and deceitful kisses. These I hold not worthy of admonition; but rather, of dire imprecation: and therefore, I pray, with DAVID; Confound the lying lips, O God, that speak against the Righteous.  
FINIS.