Staffords NIOBE: Or HIS AGE OF TEARS.  
A Treatise no less profita ble, and comfortable, than the times damnable.  
Wherein Deaths vizard is pulled off, and her face discovered not to be so fear full as the vulgar makes it: and withal it is showed that death is only bad to the bad, good to the good.  
AT LONDON Printed by Humphrey Lownes, 1611.   

TO THE RIGHT Honourable, Robert Earl of Salisbury, Knight of the most honourable Order of the Garter, Viscount Cranborne, Lord Cecil of Essindon, Lord high Threasurer of England, Chancellor of the University of Cambridge, and one of his majesties most Ho Honourable privy Council, A. S. wisheth the pleasures of the Kingdom of Heaven, for his pains taken in this Kingdom of the Earth.  
IT may seem strange unto you (truly honourable Lord) that a stranger should dedicate a Book unto you: but, wonder not. For, though I be not known to your Honour, yet your Honour is well known unto me: and (indeed) to whom not? I have no small time (be it spoken without blasphemy) even worshipped your Worth; and therefore now offer up unto it, all the revenues of my reverence. I was the rather induced to dedicate it to your Honour, by reason that my father was a neighbour to your Father, being much obliged unto him; and my whole Family unto yourself. And next of all, to give you thanks in the behalf of all Gentry; which is daily bettered by your Lordship's directions, and furtherances in all honest courses. Desert was fled into the Desert, before your Lordship called her home from exile, & clad her weatherbeaten limbs. And (which draweth near unto a miracle) your Lordship doth not imitate the greatest part of the hodiernall Nobility, Qui beneficia in calendario seribunt. But whether go I? knowing that your monosyllables, as also short speeches, are pleasing to GOD sometimes, and to Great-men at all times. Accept then this Leaf rather than Book, together with my vowed and owed service: which though I offer serò, tamen seriò, my ever honoured Lord.  
Your Lordship's most humble servant: to be commanded, ANTHONY STAFFORD.   

TO THE Reader.  
Different, or indifferent READER, Health to thy Soul and body. knowing virtue to be of the nature of the Sun, that is, she shines as well upon the bad, as upon the good; I thought the bad would claim interest in her, as well as the good. To prevent which, I wrote this treatise: in which I have laid myself open to the world; to the intent, that I may attract the love of the virtuous, and the hate of all those who continue vicious: for, I hold him to be no honest man, that is beloved of all men. For, in that, he showeth that he can apply himself to the time, be it never so vicious, to the place be it never so infamous, to the person, be it never so odious. Wherefore I give all men to understand, that I am a servant to Virtue: which I proclaim to the world, by this book, my Herald; and give defiance to her foes and mine. And howsoever I seem, now and then, to lend an ear to lewdness; it is not that I take pleasure in it, but because I am loath to diplease the harbourers and diu●lgers of it. What soever the world thinks of me, or thinketh me to be: yet this I am. For, being thoroughly acquainted with myself, I do not ask another man what I am. I protest it again and again, that I depend on Virtue. And, if I wax poor in her service, I shall account myself richer, than all this wicked world's wealth can make me: and, if I grow rich without her, I shall esteem myself poorer than poverty herself can make me. I speak not this, like a Politician, to purchase myself a greater fame than mine own worth; No, no▪ We do not dissemble in those things, in which he first deceives himself, that would others. Wherefore he is injurious to me, who wicked in himself frameth a mind to me out of his own. If my inward man excuse me, what care I, who accuse me? yet do I not despise an honest report; but, only warn you this, that it is not in my power to tie loose tongues. And therefore Fame is to be reckoned amongst these external accidents; as of no moment to the accomplishment of a quiet and a blessed life. What to be, consisteth on my part; what I am said to be, on the vain vulgars'. Fame and Conscience are of two differing properties: the one blazeth a man's deserts; yet makes him never the better: the other, the better; yet never the more renowned. I know, that my belief in God, and not the world's belief of me, shall save me: yet (by the way) would I not have any man think, that I write this by constraint; that is, to clear myself of any imputed Crime: for, I write it not to dispossess, but to possess the world of a good opinion of me. I verily think, that I have laid myself too open, & dealt too plainly in some things contained in this ensuing treatise: but, I pass not much. For, as my birth styled me a gentleman; so I would have my death style me generous. Prying Policy telleth me, that it is far 〈◊〉 to know what a man speaks, then to speak what he knows: but my harmless heart dictates to my pen, not what the world would, but what it should hear of. My soul is an Antipode, & treads opposite to the present world. My intent, in writing this book, is twofold: first, to purchase to myself, not so much the title of a learned, as of an honest man; and secondly (because I know not whether my unfortunate fortunes, and unstaid youth may lead me) that the world may be acquainted with the secrets of my soul, and may receive from me a testimony of my lively faith; that so it may judge the more charitably of me being dead. Thus much for myself. Now, gentle or ungentle Reader; concerning thee, I divide thee into Learned, and Unlearned: and the Learned I subdivide into judicial, and Not-indiciall. Seneca saith, that Summum bonum in judicio est, that man's chief felicity is in judgement: and Sealiger calleth it Animamsapientiae, the soul of wisdom. And therefore he that hath this wisdoms soul to be the Centre of his soul, I do not so much fear, as reverence his censure. But he that hath read never so much, and in his discourse will shoot whole Volleyss of Volumes at a man, and yet wanteth judgement, my Book turns his posteriours to him, and bids him shoot there, as a mark too fair for his carping mouth, to aim at. The Unlearned I redivide into Prudent, and Impudent. The Prudent will not let his censure fly above his knowledge; but, what he understands not, he will with modesty either pass it over, or with discretion inquire after it, of some better-knowing spirits. As for impudent asses, who will reprehend what their shallow wits can neither apprehend, nor comprehend, and so turn despair into judgement, I hold them fitter to read bills, and ballads, than my Book. And withal I must needs add this, that I neither fear a Stage, nor the censure of a Woman. And against the Learned, and Unlearned, judicial and Not-iudiciall, Prudent and Impudent, Women, and the world's wide Theatre, I bandy that of job, 
job. 31. 35.  Behold my sign, that the Almighty will witness for me; although mine Adnersarie write a book against me.   

Errata.  
Page Line  81. 10. ioy-forjoine. 81. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 13. perfect imperfect, for perfect or imperfect. 142. 8. present for presents. 154. 2. Jesuits for jesuitas. 166. 2. these for those. 195. 1. gift for guest.  
In some few Books, Pag. 10. li. 11. men for mens.   

STAFFORD'S NIOBE, OR His age of tears.  
SAd to the very Soul, bearing in my mind a discontent, that I could be no more discontented; in a word, weary of myself, I on a time walked forth, hoping by some divine meditation to abandon, and expel this hellish disposition. And being come to the place ordained by myself to this solemn exercise, I first lifted up mine eyes to heaven, to see what heaven would have done upon earth: and then again I cast them down upon earth, to see what earth had done against heaven. But lo, in the entrance 〈◊〉 to this my sanctified contemplation, my old agony came upon me; I mean, a conflict betwixt mine unequal, disagreeing passions: which forced me to call back the better of my thoughts, to drive back the worse. But, finding no way, whereby I might appease these implacable furies of my mind, leaving my meditation, I thus spoke unto my soul. Soul, said I, how chanceth it, that nothing can content thee so much as discontent? Is not this rotten body, this all corruption, this worst of earth, a sufficient prison unto thee, but that thou thyself must become a prison to thyself? To these my demands she thus makes answer; that the devil, as she thinks, hath committed incest with his daughter, World, who is now delivered of an Age, from the which the sooner it should please God to deliver her, the better. Then soul, said I, take thy flight, & with the sharp piercing eyes of contemplation pry into the corners of the Universe; and see if within this spacious Round thou canst find out some place, where thou mayest enjoy a pure conversation till the hour come wherein thou shalt leave this thine impure mansion. She obeyed, and after long, & tedious search, she returned like Noah's turtle, and told me that such a deluge of sin had overspread the face of the earth, that there was no place free where virtue might tread in safety. If earth then, said I, afford thee no comfort, let thy conversation be in heaven, laugh at the idle pleasures of these days, and let not thine unlimited appetite so much covet as contemn them; following that rule, of Seneca, Contemnere omnia aliquis potest; omnia habere nemo 
Sen Epist. 62.  potest. Some one man, saith he▪ may contemn all things; but no man 〈◊〉 have all things. And indeed what is there in this world, on the which Envy may not justly spend all her gall? For whosoever shall with an inten●ine and rectified judgement, look into this worst of ages, shall find, that the lascivious heathen Poets were but as wicked prophets of the wickedness to come in these accursed times; we having turned their lewd inventions into more lewd actions. So that it seems we have anatomised vice, and laid those parts of her to the open view, which they in modesty let lie undiscovered. From the highest to the lowest, from the youngest to the oldest, from the Eagle to the Wren, all have corrupted their ways, and are become degenerate from the purity of their ancestors. Vice hath supplanted virtue: and he nowadays is held the most absolute man, who is the most dissolute liver. As now and then the humours of the whole body fall down into the legs, and there make an issue: So hath the corruption of times past slide down into the present, to the annoyance, and choking of all that is good. This is the time foretold by Seneca, 
Sen. de benef. lib. 1. cap. 10  Hab●bitur aliquando ebrietati honour; et plurimummeri cepisse virtus erit, The time shall come, saith he, when honour shall be ascribed to drunkenness; and to drink much wine shall be held a virtue. Pride, luxury, and ribaldry have now their reign, and his happiness is greatest who followeth them the soonest. As for pride, she hath so many feathers added to her wings, that she covereth all the earth with her shadow. Our men are grown so effeminate, and our women so manlike▪ that (if it might be) I think they would exchange genders. What modest eye can with patience behold the immodest gestures▪ and attires of our women? No sooner with them is infancy put off, but impudence is put on: they have turned nature into art; so that a man can hardly discern a woman from her image. Their bodies they pinch in, as if they were angry with nature for casting them in so gross a mould: but as for their loser parts, them they let loose to prey upon whatsoever their lustdarting eyes shalseize-upon. Their breasts they lay to the open view, like two fair apples: of which whosoever tasteth, shall be sure of the knowledge of evil; of good I dare not warrant him. As for our men, they equal, if not surpass this female frailty, the qualities of their minds being as light as the substance of their bodies is heavy. Light clothes, and a light behaviour is now your only wear, and he your greatest gallant who can whiff off his gallon. O, that iniquity were here limited! but alas, it is not. For men's tongues are now become trumpets or rather strumpets to their minds: so that what soever they conceive, they not only tell others 
Ambros. de poenit. lib. 1. cap. 34.  of it, but also entice them to do it. Lust, saith Ambrose, is feed with banquets, nourished with delights, kindled with wine, inflamed with drunkenness; but straight addeth, peiora tamen his sunt fomenta verborum, quae vino quodam Sodomitanae vitis mentem inebriant. But worse than all these, saith he, is that impurity of speech, which makes drunk the mind with the sweet tasting wine of the Sodomitical vine. Sodom, thy sins were few in respect of ours, and our just men few in respect of thine. Thou peradventure hadst three, or four: but happy is that city with us that can yield one; yet we rail at thee, and seek to be opposite to thee in all things: but in one thing we jump with thee by following the literal sense; to weet, that because one of thy sins was fullness of bread, we hold it no sin to be full of drink. I cannot with method proceed in this confusion of wickedness; nor with order, in that wher●n is so much disorder. My pen, following my heart's motion, trembleth, the paper waxeth wan, & pale, & the ink putteth on melancholies sad hew, when ● go about to relate, that in the mouths of our youth, Talassio becomes a watchword. And to put fire to this quick kindling fuel our poets have put-to their helping hands: who therefore are rightly taxed by that last, & everlasting Worthy of the French, divine du Bartas.  

P●u te regretter oy la part de leur● ans,  
Si par ces vers pipeurs leur muse trop desert  
Se perdant, ne troth not● des auditeurs la part.  
Sous les mielleus appas●s de leur doctes●scrits,  
Ils cachent le venin, q●e lesieunes esprits  
Aualent a longs traicts, et du vin ●'amour yures.  
Leur mawais estomach aime les mauvais viures.   

In English thus.  
Yet would I grieve their loss of time the less,  
If by their guileful verse their too much Art  
Made not their hearers share with them a part.  
The sugared baits of those their learned writs,  
Due shroud that poison which the younger wits,  
Quaff downwith breathless draughts, & loves hot wine  
(Making them homage do at Bacchus' shrine)  
Distempereth so their stomaches, that they feeds  
On such ill meats as no good humours breed.   
But belike our Poets think by disguising their lasciviousness, under a veil of smooth running words, to take away not only the inquination, but the very essence of it; which they cannot do. For, as whether a man writeth with a coal, with chalk, or ink, it is nevertheless writing: So is vice vice, under what words soever it be conveyed. And these men, saith Scaliger, call 
I Scalig. lib. 1. poetic. cap. 2  upon Phoebus, jupiter, Pallas, together with the Muses, and invoke devils in stead of the true God. And the same Scaliger doth reprehend 
Scal. lib. 6. poetic. pa. 800. 801.  Bembus▪ because in a certain verse which he made, he called jesus Christ, Heroa. That Bembus is also censured by 
Lip. cent. Epist. 5●.  I. Lipsius. Ipse deus rarò in stilo, aut animo, sed prisco ritu, dij immortales: idque in se●ijs maximè sententijs, aut rebus. GOD himself, saith Lipsius, is seldom in his style, mouth, or mind; but according to the ancient rights of speech, the immortal gods: and this doth he in his most serious sentences. If for every idle, for every unadvised word we shall give account, what shall we answer for premeditated sin? over which the heart a long time sitteth hover as if it were unwilling to hatch so ugly a monster. To think evil, is a sin; & that mortal: to speak evil, is yet a greater: but to write evil, is in itself both matchless, and nameless; no word being fit to express so unfit a work. O that so foul a matter should be left to posterity in so fair characters! or that a man should with his own hand write a confession, to condemn his own heart! What should I say, or rather what should I not say in so hopeless, so hapless a case? only this than I will say, that for shame men should have some feeling, some remorse in eternising their own shame, as also consider that their bodies, nay the fair frame of this spacious Round, shall be subject to ruin: only the soul, and her actions are eternal. For, the soul being eternal, the actions proceeding from her, participate of the same eternity. The body, being spotted, is quickly mundified: but the soul, once branded with infamy, ever keeps her mark, and never becometh immaculate. O dangerous age! thou seducest many to error; but reducest none to truth: thou causest many to fall; but raisest up none. And indeed, how should they stand firm, when their footting is so slippery? How should they resolve, when every thing gives them occasion of doubt? What shall a man decree to be truth, when he shall see Pontius Pilate washing his hands, but not his heart? Caiphas, pretending blasphemy, to rend his garments? the new Scribes and pharisees crying 
Mat. 27 24  out to jesus, master thou art good, though they think him to be most had? Simon judas selling, Simon Magus buying GOD for money? holding a trinity of benefices in unity of person: and these three are, for the most part, four. Those who should tell Israel of her sins, and juda of her transgressions, do now soothe her up in her iniquity; nay, flatter the dead to please the living: in so much that Durus de Pascalo makes it one of his precepts, that the courtier ought to give credit neither to funeral sermons, nor to Gallobelgicus, or other such idle fablers. I must confess that the word lie is undecent, to give to a minister; but very aptly applied to Gallobelgicus, who lieth of set purpose, and telleth truth at adventure. Sure I am, he hath not learned, or (if learned) not practised that first, and chiefest law of a lawful historian, which is, Vt ne quid falsi audeat, nequid veri dicere non audeat. But to my purpose, it were to be wished, that this abuse of preaching might be reform; that so the laudable use of it, might be with the more applause, and profit continued. Mercy should be in the Preachers mouth, not flattery: he should pronounce pardon to others (not crave it from others) and pronounce (nay, denounce) vengeance against those who renounce the ordained means of their salvation. Flattery, thou base, creeping sin, thou seducer of Princes, thou observer of nods, thou impudency clad in modesty, thou fawning devil, when shall thy dominion have an end? I would my end might procure thine. But what should I talk of thine end, who art now in thy prime? We 
Athenaeus lib. 6  have our Clisophi, who will imitate Philip whether he halt in mind, or in body: neither want we Courtiers, who though they see that 
Ibidem.  Dionysius cannot see, yet they counterfeit the like infirmity. 
Ann●l. li. 1  Temporibusque Augusti dicendis (they be the words of Tacitus) non defuere decora ingenia, donec gliscente adulatione deterrerentur. Neither wanted there, saith he, worthy, and singular wits to deliver Augustus' exploits, until they were by the overswarming of flatterers utterly discouraged. But what base means will not ambition use, where the proposed end is honour? with her there is no impossibility, no difficulty: with her, things to come are as present: and what she aspires to, she makes no doubt to attain to. Thou mother of discontent, thou Goddess of mutability, dwell still in the Courts of Princes; but insinuate not thy self into the hearts of Prophets; for, if they be tainted, all the world is deceived. Their tongues persuade, where force cannot avail: if in a bad cause, than mischief followeth. From their tongues, for the most part, Princes frame their actions: so that the former being bad, the latter are worse▪ in as much as a bad deed outstrippeth a bad word. Yet shall they one day answer, both for the word, & deed, of which they were procurers. Is it possible that a man should look up to heaven, & not think who governs earth, and heaven? or who is so foolish, as to think that God will answer an eye of dissimulation with the eye of mercy? No, no: a true God cannot away with a false heart. Lord, that a man should think with all his ●ratory, to persuade others 〈◊〉 that which he cannot persuade himself to▪ or who is such an idiot, as to think to have an army well governed or guided, without a good conductor? Why, this is mere, and absurd equivocation: as for example; I say to another, Follow me: he strait obeys; when forthwith I tell him, that he must no● trace my steps, but my words. These men are worse than the Scribes, and 
Mat. 23. 3  pharisees, whom Christreprehended for saying, and not doing: for, these men do not only say and not do, but also do and not say; as being indeed ashamed to say what they do. All other things they know: only what is most worthy to be known, they know not; which is, to know themselves. Yet how is it possible they should not know themselves, since they know that God knoweth & searcheth both the heart, and reins? though some of them, I fear, would be content that God should search their hearts, so he would let their reins alone. Oh profaneness! that the same hand which lifteth up the Cup in the Communion, should lift up pot after pot in an Alehouse; and offer more sacrifice to Bacchus, then to jehova: a vice which whosoever gives himself over to, God gives him over to execute the inventions of a disturbed Intellect. Which I think the Lowecountry men allude to, in calling their strongest beer double Pharaoh; their strong beer, in a lower degree, 〈◊〉 Phar●o●▪ and their small beer Israel; intimating thereby that the stronger the beer is, the more it makes a man to rebel against God; and the smaller it is, the more it leaves the soul to herself, and renders her freer from the sensuality of the body, and makes a true child of Israel. Look how a passenger in a thick dark mist is sad, as doubtful which way to turn: even so Reason being blinded by the 〈◊〉 〈◊〉 wines hot vapo●●●, 〈◊〉 pensive, and 〈◊〉 〈◊〉 knowing whether she should ●ncline to vice, o● 〈◊〉 till at length shee● 〈◊〉 from virtue to vice. I have heard a reverend english Divine, often compare a drunk arde to Mare mortu●m: for, as no fish by report can live in the one; so no virtue in the other. Amongst the very 
In Alcor. Turc. pag. 191.  Turks, this vice is so odious, that they reward it in whomsoever they find it with 8o. stripes, making it the most detestable sin of all, next to adultery; to which, they a lot a hundred stripes. If heathen people do this (whom error leads hoodwinked in ignorance, or rather ignorance in error) what should a Christian do? why should not he lead a good, and sober life, whose name is written in the book of life? But (alas!) for want of consideration this is not looked into. Upon this vice depend three other (as ugly servants upon a deformed master) to wit, quarreling, Whoring, and Swearing. The first of which hath more by tongue, than sword, purchased to itself the name of valour; which indeeds is no nearer to valour, than frenzy to wisdom. True valour biddeth a man fight pro patria, et patre patriae; this bastard courage incites a man to fight cum fratre, cum patre: the former persuadeth a man to be careful not only that he take no injury, but (even religious) that he do none; the latter saith, that he is worthy of injury, that offers none. The one saith, Fight being provoked; the other says, Provoke to fight. And therefore I think, that Seneca spoke rather out of the greatness of his mind, than the depth of his wisdom, when he defined fortitude, to be Scientia periculorum 
Sen. de benef. li. ● cap. 34.  repellendorum, excipiendorum, provocandorum: that is, a Science of repelling, of receiving, and provoking dangers. The latter of which is false; seeing there is no man wisely valiant, who will not rather invoke help against danger, then provoke it.  
Is it not a lamentable case, to see two men christened with one Baptism, bought with one redemption, for whom the blood of Christ was indifferently shed, upon every slight, and light occasion, to shed the blood one of another? Or is it not a hard case, for one that pro●esseth the name of Christ jesus, to dig for honour in the heart of a Christian▪ And this forsooth they do for reputation. What blemish is it to my reputation to deny that in sobriety, which I affirmed in drunkenness? that is, to recall that as a man, which I spoke as a beast? Yet these roaring gentlemen, whatsoever they speak, be it never so bad, will make it good. Surely, I am of opinion, that the word duel, is derived from the French word dueil, by reason that it makes so many parents mourn for the untimely death of their children, and one friend lament the decease of another. But by the way, I will give this caution, that no man misconstrue me, and think that I persuade men to cowardice: for, I am so far from that, that I think a coward to be the basest of 
A Coward who?  all creatures: & A Coward I call him, who slavishly feareth any thing but God. For, if my Prince allow me combat, upon dishonourable imputation of treason, and I be drawn into the lifts with a chain of foul, disgraceful words linked together, which will so stick to my Family, & Race, that no time can raze them out; the injury here becometh more than private, (whereof only, I take it, Christ speaks, when he saith; He that giveth 
Mat. 5. 39  thee a box on the one care, turn to him the other etc.) For, in this case the injury is public, and not mineowne: and therefore I say, standing upon these terms, God refuse me, if I refuse any man. Wherefore I could not, without much applause, read that Motto in the Scottish arms; In defence. For, if a man be driven to maintain his honour, and clear his wronged name from perpetual infamy; let him then with an undaunted spirit, and alacrity of heart sing the Psalm of David, If ten thousand hem me ●o●nde about, yet will I not fear, etc. resting confident in this, that he hath God, and so good ● cause on his side. For, this infamy never leaves a man: insomuch that when his flesh forsaketh his bones, this cleaves fast to them, and the Sexton, digging up his skull, saith, This was the head of a Traitor, & a Coward. But for a frown, the trip of the tongue, or the slip of a word, to quarrel, domineer, and swear oaths, Que pulmo anima 
●er●ins.  pralarg●s anhelet, this is far from valour: for, valour is an enemy to no virtue; this to every virtue, and a friend to all vice. Neither can I be indueed otherwise to believe, but that there are many gentlemen, whose modest, ingenuous faces are free from scouls, and furrows of wrath; in whose hearts, notwithstanding, majestical magnanimity sitteth richlier clad, then in those of your roaring, angry boys of London; and peradventure would give them just cause both to roar, and howl too. The second daughter to drunkenness is whoring, the deflowerer of many a virgin, and defiler of many a wife; a sin which most men are addicted to by nature, and fewest freed from by grace. For though God hath separated the male from the female, and disjoined them; yet, I know not how, they will still desire a conjunction. The Cedars of Libanus have fallen this way: the Patriarehs, Prophets, Fathers, and our forefathers have here gone astray. Many a Saint hath fallen at the feet of these saints, and hath adored their adorned beauty. Yet, for men to prostrate their bodies to every dunghill, and sink into every sinkhole, was never so common, as in these later licentious times; wherein money can buy affection, Beauty offering herself to hire. But, to keep your servant brisk, and spruce, that the town may take notice of him, for a neat, complete gentleman; and to feed upon the answerable report the world gives of him; tush, this is no sin. No no: it is no offence at all to allow him so much for every course; so causing him to spend flesh for silver, till he become so lank, and lean, that his legs are scarce able to support their late portly young master; going still, as if he were sitting (occasioned through the imbecility of his hamme-strings) and so dry, that a marrow-bone-man, if he should boil his bones, could scarce get out two drops of moisture: his eyes so hollow, that they run back to salute his memory, lest she should forget them▪ and his cheeks, dentingin, as if he were still sucking at a bottle. And now my brave slave being a neighbour to death, beginneth to find, that all this while he hath mistaken, and worshipped a false deity, for a true: and that therefore (though ceasing, through weakness, to burn here in lust) he shall ever burn in never consuming fire. Where is his mistress now? whose praises should be written with pens of Angels wings; whose drink should be Nectar, and Ambrosia. He now must leave her behind him, common to men, that shall one day be common to devils. It breedeth astonishment in me to hear a man style a woman, Divine creature of a heavenly feature, goddess of my thoughts, natures utter most endeavour, etc. whose body he knoweth to be composed of putrefaction, and shall one day come to that degree of rottennels, that (as she now, in the nostri's of God) it shall stink in the nostrils both of men, and beasts. Reason and Religion teach a man (as her remembrancer) thus to court his Mistress: Fair Queen of dust and dirt, will it please your everyhower-decaying majesty, after some few years, or months, or days, to have th●se star-shining eyes of yours eaten out with worms, and the holes become cages for cankers? when your delicate, (moth body shall be enfolded in earth's rugged arms; and your soft, swelling, moist, ruby lips be kissed by her mouldy mouth; when your pure red, and white, shall be turned into poor brown, and black; and that face which hath driven so many into consumptions, shall itself be consumed to nothing. Yet, for all this, our young gentlemen will not forbear their amorous profane lovediscourses; but yield as much honour to women, as to their Maker. These men are rightly taxed by a late writer, where he saith, Quorum sermonis venus ipsa Venus. Reason, thou bright star which directest the wise man to the god of wisdom, thou eye of the soul, why dost thou suppress thy clear-shining beams, and leavest the soul of man in darkness. Wert thou truly mistress of the mind, thou wouldst never suffer a commandress of clay and clods, to subdue and conquer it. For, take this for an infallible position, that Sin never enters the will of man, till defect his reason. men's lives, together with the states of their souls, nowadays, depend upon the voice of a woman: and they are more penitent for one duty omitted towards her, then for a thousand offences committed against God. For the one they crave mercy: for the other they care not, but mock at justice. Mors, et vita, saith Solomon, in manibus linguae: death, and life, saith he, are in the hands of the tongue. Surely, say these doting dolts, Solomon in this place m●an●th the tongue of a woman. O stupidity of man! to come at the beck of a woman, stoop at her frowns, hold his 〈◊〉 from ●ence 〈◊〉 those 〈…〉 For the first, they (finding through their daily discourse with men, that their words are esteemed Oracles, nay, articles of faith) do challenge to themselves such a freedom of speech, as to utter that without shame, which the standers-by are both ashamed & abashed to hea●. You shall see a wench, a● thirteen, have more audacity than a man, at thirty, 〈◊〉 him to the encounter, and 〈◊〉 ●●thes with him by the dozen. They have so little grace, that they 〈…〉 it a great disgrace to blush▪ and that which in those formor, purer times was the badge of modesty, is now thought to be the only mark to know a fool by. Besides this, there is a lascivious impudence, or rather undecency, borne and bred in this our native soil, which no other Nation is acquainted with; I mean, a wanton sport in public, between man, and wife. Let me perish, if more souls of our youth perish any other way; then this. For, there are but two estates of men: the one married, the other unmarried▪ the one bound, the other free: so that the one cannot abuse his own calling, without giving the other occasion on to transgress in his. But whether this kissing, and lap-dalliance be through the default of the husband, or the wife, it is a great offence in either. It pleaseth not me, though spoken by an Emperor, Give me leave by the lust of others, to exercise mine own; though a witty, yet a wicked speech. Wife is not only a name of pleasure, but of honour: though our men cannot discern this; but rather answer with Aristippus, who being told that Lais loved him not; no more, saith he, doth ●●in● nor fish, and yet I 〈◊〉 be without them. A true beast, respecting more the sensual pleasure, and appetite of the body, than the harmony, and union of the mind. A man ought not to embrace his wife, without a flattering kind of s●●●●itie: for, this public billing showeth the way, to unexperienced youth, to commit riot in private. And Cato accused one before the Senate, for that he had kissed his wife, before his neighbour's daughter: A short, yet wise speech and of a hidden use. Neither by this often, and open smacking is shame only diminished; but by little, and little chastity abolished. The very Elephants crie-out against them; who, as Pliny writeth, make not the least love one to another, except they be covered with boughs. Wherefore when the scripture saith, 
Gen. 2. 24  Therefore shall a man leave his father, and his mother, and shall cleave to his wife, and they shall be one flesh; the literal and sensual sense is not here to be followed: for, beasts can cleave to one another in this obscene manner, as well as man and wife. But, if the woman be culpable in this behalf, it is so much the more intolerable, by how much (of the twain) she should be the more shamefast. She ought ever to prise a bashful countenance, before a painted one that cannot blush: and should be so far from proffering these unseemly love-tricks; as rather, at the least lewd look, or touch, to present the beholder's eyes, with modesty's red badge, in way of mislike. To the same end did the Romans of old, carry before the married couple, fire, and water (the former representing the man; the later, the woman) what else signifying, then that the woman should expect till heat be infused into her by her husband? it being as much against the nature of an honest spouse, as of the coldest water, to boil of herself; and on the contrary side, that the bridegroom should distill warmth into his water, and heat it, but not over-heate it. The bashful, and well disposed wife should repose herself on her pallet, and there with emulation contemplate that answer of the Lacedaemonian lass, who being asked in the morning by her friend, whether, or no, in the night she had enfolded her husband in her arms, replied; Good words, good man: not I him, but he me. Oh divine song of a refined creature! whose tongue unlocked the treasure of her hearts chastiric. The next vice in women is pride, arising from the lavish, and lascivious praises of men; which, women knowing too well how to apply to themselves, become so proud that they scorn earth, and are scorned by heaven. For 
Prou: 16  every one that is proud in heart, i● abomination to the Lord. And in another place 
Prou. 15 24.  it is said, The Lord will destroy the house of the proud. But hearken, you miserable unfortunate Dames, to that which the Lord saith in the third of Esay: Because the daughters of Zion are haughty, and walk with stretched-out necks, and with wandering eyes, walking, and mincing as they go, and make a tinkling with their feet; therefore shall the heads of the daughters of Zion be bald, and the Lord shall discover their secret parts. In that day shall the Lord takeaway the ornament of the slippers, and the calls, and the round tiers, the sweet balls, and the bracelets, and the bonnets, the tires of the head, and the slops, the headbands and the tablets, the ear-rings, the rings, and the mufflers, the costly apparel, and the veils, and the wimples, and the crisping pings, and the glasses, and the fine linen, and the hoods, and the lawns; and in stead of sweet savour, there shall be stink; & in stead of a girdle, a rent, and in stead of dressing of the hair, baldness: and in stead of a stomacher, a girdle of sackcloth; and burning, in stead of beauty. Then shall her gates mourn, & lament; and she being desolate shall sit upon the ground. Amongst these menaces of GOD, some have already lighted upon our women, as baldness, and burning; many of our men gaining burning in stead of beauty: and the restare as yet to fall; whose weight will be so heavy, as that it will crush these tender offenders. O! I could lash pride, and be bitter towards these sweets, but that I know my words would go into wind, and be rather scoffed at, then regarded. I could tell them of setting borrowed teeth into their pale, bloudless gums; how they overlaie yellow with white, in so much that in an hours space they will make a man believe that the yellow jaundice is turned into the green sickness; how they turn their black blood ● into fair crimson, and set that Bawd, Art, to bedaube Nature. I could tell them also of their prodigality in apparel, but that it concerneth not all in general, but only some in particular. Honour, as of herself she is bright, and glorious; so we allow her like raiment correspondent to her splendour, to the end that she may be discerned from the base vulgar. But that every blurt (who is only a gentlewoman of two months standing) should be clad like a Queen; this (I think) is more than any wise man will yield to. Another kind of base pride hath possessed our women, so that they think a man poor in spirit, that is not rich in clothing. Bring me a gentleman of a great, far-famed family, whose mighty ancestors have spent their blood to crown their blood with virtues diadem, and left behind them triumphant trophies of their uncontrolled greatness: and, to associate this Pirocles, bring me a Dametas, who hath of late extracted gentility out of dung; if this foist be more fine than the former, his entertainment shall be rich, and sumptuous, the others poor and beggarly. But this is not only a fault in this frailer sex, but also in men of eminency; who though they should be the eyes of our Island, yet their sight is dimmed with this foggy mist. If one man excel another as far in height of knowledge, as heaven earth in distance; yet he that is the best able in purse shall be judged worthiest of preferment, and employment. Seneca had lied in his throat if he had said in our time, Nemo sapientiam paupertate damnavit: for, as the world goes now, the inversion would be most true, Quivis sapientiam opulentia approba●it. Poverty, thou veil of wisdom, curb to the mind, thou common enemy to virtue, through thee Nature's greatest gifts pass unrespected, and the best deserts unrewarded. How many brave spirits ●urke, and become pliable to wretched servitude, and all for want of means to declare their meaning? I have seen a decayed merchant put-on the spurs of him who in times past made clean his shoes▪ & man him whose master he was once: but he did it not without an eye of indignation. Why, poverty fashioneth a man to any thing; Nobilium familiarum 
Tacit. Annal. lib. 14.  posteros egestate venales in seenam de duxit, saith Tacitus. Wherefore I cannot but marvel at the sottishness of the Papists, who teach men to vow poverty: which in itself is evil, as Beckermane a late dutch writer very wittily proveth against the Stoics; where he saith, that a free prae●lection, is not but of good, nor a free shunning but of evil. If then they grant, saith he (as indeed they do) that health, riches, liberty are to be chosen, and (on the contrary) diseases, poverty, grief to be avoided; they yield perforce, these to be bad, those to be good. For my part, would riches come for the vowing, it should be the first vow I would make, and bless God for them as blessings bestowed upon the blessed; the want of them being as a punishment laid upon man to bring him unto God, and to the knowledge of himself: which if a man do attain-to in prosperity, what needeth humiliation? O penury! through thy persuasions, kings think Cottages Kingdoms, and subject themselves to their own subjects. Thou monster, thou cunning Artist, thou transformer of men (that of a gentleman, canst make a scullion, of a prince a peasant) crawl along with plebeians; but mount not the back of unsaddled honour, nor go about to jade the generous: for, if thou dost he will fling thee, though himself lie by it. Thus have I assayed to swim against the current of swift, unstaid humours: and if my labour may amend others, it shall sufficiently commend itself. Yet, whether it do, or do not, I must and will write, because my spleen is swollen. To this purpose 
Sen. Epist. 29.  speaketh Seneca, Quare verbis parcam? gratuita sunt. Non possam scire an eiprofiturus sim, quem admoneo: illud scio, alicui me profiturum, si multos admonuero. Spargenda est manus. Non potest fieri ut non aliquando succedat, multa tentanti Why should I spare words? saith he. I know not whether, or no, I shall profit him to whom I write: this I am sure of, that in warning many, I shall do good to some. Much happeneth to him that trieth much and if this hand sprinkle, it cannot be but other hands will glean. By whose counsel being heartened I will proceed, & scourge the hardhearted world, and so I descend to women's third frailty, to weet, loss of chastititie. A loss, said I? a loss to her that loseth it, and a loss to him that gains it. For, when a man hath with much loss of time, expense of money, neglect of friends, chased this tame game, and made a prey of it; then, I say, satiety of one makes him love variety of all, and he thinks her easy to be lost who is no harder to be won. O what seas of unequal passions keep their daily ebb, and flow in him? Today he coveteth what tomorrow he loatheth: his mind is with a little thing erected, with a less dejected: he pursueth that with a great desire, which once obtained he abandons with a greater: one and the same thing in one, and the self same hour bringeth him content, and discontent: he laughs, he weeps, he pines, he repines, not knowing (himself) why. At last, he learneth, that praise is the Pander to lust; and therefore with mellifluous speeches charms her listening ears: and the fortress of her ears being won, the bulwark of her heart is conquered. And now he hath her, he cannot keep her long, he must have sharers; for, her ears are open to flattery: and who knows not, that complement is a sure friend to copulation? His only course therefore would be, to change his mistress into a master, who is 
Heb. 13. 8  yesterday, today, & the same for ever. But the best jest is, that some of our young novices, our gulls passive, are so cheated, as that they spend the best remainder of their days in courting mercenary whores, and make a long suit before they can obtain. It is not only flesh will make one of these hawks stoop to the lure; but she must have silver too: which, my young practician not being acquainted with, maketh his request in vain. When he speaks of love, she looks so strangely as if she heard a miracle, swearing she never as yet saw any man who could gain the least corner of her heart. He believes all; and (like a kind natured man) presents her with rich gifts, desiring no gift from her but herself: which she (with a pitiful look) condescends to, exclaiming against Fortune for subduing her to man; when God he knows she hath been as common as a Retreat. And now my plain, downright squire (who never before was further than his father's windmill) in taking is taken himself with a hook that will not easily let him go; and many a land-knave, and seagull shall feed upon the revenues of his purse, and he shall be called patron till all his patrimony be spent. Their soul dieth in youth, 
job. 36. 14.  saith job, and their life among the whoremongers. But it were good here to spur a question, and ask whether a whore hiring, or hired, is the more detestable in the sight of God? 
Deut. 23. 18.  The scripture determines, and judgeth, that a woman, taking money for prostituting her body to men, is infamous; 
Ezech. 16. 33.  but she that giveth money to enjoy her lover, is most infamous of all others. All are abominable before the Lord: and therefore Solomon in his proverbs saith, that the mouth of a strange woman, or an harlot, is as a deep pit: he 
Prou. 22. 14.  that is a detestation to the Lord shall fall therein. And in another place, he saith; A whore is as a deep 
Prou. 23. 17.  ditch, and a narrow pit. Noting thereby, that if a man be once in with an harlot, he shall as hardly get out again, as a man that is plunged into a very deep, and narrow pit, where he can hardly stir himself. The same Solomon, in the book of Ecclesiastes, yieldeth us the reason hereof; namely, because she is as nets, snares, & bands; where if a man be once in, he is fast enough for getting out. I find, saith he, more bitter than death, the woman, whose heart is as nets, and snares, and her hands as bands: he that is good before God, shall be delivered from her; but the sinner shall be taken by her. O that flesh, and blood would listen to the advise of the spirit, and follow the counsel of the wise man! 
Prou. 26. 5  Desire not, saith he, her beauty in thine heart; neither let her eyelids catch thee: for, by a whorish woman a man is brought to a morsel of bread: and the adulteress hanteth for life which is precious. Again he saith; Albeit the lips of an harlot drop as an honey comb, and the roof of her mouth be softer than oil; yet her latter end is bitter as wormwood, and as sharp as a twoedged sword. Chastity, art thou fled from Christians to Pagans? Virginity (thou, in whom Antiquity did glory) canst thou find no modern person worthy thy presence? The ancients honoured the very title of virgin, so much, that they thought virgo to be named ● virtute: that as Virtue is unspotted; so Virginity should be uncorrupted. They all concurred in applause of this estate: but they differed in degrees of praise; some of them thinking virgo to be derived ● vir●; because they having passed their tender years, desire the society of man. Others thought virgo to be so nominated a vigore, because they flourish most in those years. Others deduced virgo à virga: not because they are scourges to men; but they called them so ab atate viridiori: because that as greenness is a token of the spring; so those green, tender years are marks of virginity. Some compared a virgin to a Lily: the similitude was this; they thought the six leaves of the Lily did represent the heart and the five senses in a virgin, which (like the former six) should be kept fresh, having no savour of evil: and that as those leaves are spread abroad; so maiden-actions should be open: not close, nor secret; but secure, as able to endure the most searching eye. How many plants, rivers, springs, temples, cities did they consecrate to the name Virgin, and gave them that name! They thought the same difference to be between matrimony, and virginity, that is betwixt to sin, and not to sin, good, and better. And therefore Hierome in his exposition of the Psal. Homines et iumenta saluabis domine; Per homines, inquit, intelliguntur solae virgins, per iumenta 
Albert. Mag. de mulier. fort.  reliqui omnes. Him follows Albertus Magnus. Continentia, inquit, habet fructum triplicem: scilicet, ●entesim●m in virginibus, sexagesimum in viduis, et tricesimum in coniugatis. Continence, saith he, hath a threefold degree, or condition: i● virgins it bringeth forth a● hundred, in widows threescore, and in the wedded thirty. Scripture runneth clean, and clear on our side: which the passages following demonstrate. 1. Corinthians, 7. 1. Kings 2. Wisdom the 3. Matth. 19 Esay 56. Syrach. 26. But, amongst all these places, this one in the Revelation is most 
Revel. 14.  of all to be noted. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song, but the hundredth, forty, and four thousand which were bought from the earth. These are they which are not defiled with women, for they are virgins: these follow the Lamb wheresoever he goeth; these are bought from men, being the first fruits to GOD and to the Lamb. And in their mo●ths was found no guile: for, they are without spot before the throne of God. These are words that would enforce any sober soul to embrace that single, simple, and sincere kind of life, approved by God, Saints, and Angels; as being free from all uncleanness, and void of all cankering cares. Yet how many nowadays, would be ranked among virgins, who indeed are rank whores? how many are courted, who deserve to be carted? Had job lived in our hours, he never should have needed to have made a covenant with his eyes, lest at any time they should look 
job. 31. 1  upon a maid; for, he should scarce have found any to look upon. So far is Chastitity exiled, so much is shame impaired, as that impudence and women are almost become Relatives. And the cause of this, is vain perjured man; who, notusing his tongue to glorify him that made it, employs it to flatter, deceive, dissemble. And when he hath obtained his purpose, what is his victory? That he hath seduced a woman? A hot conquest surely, to enter and overcome a city whose gates stand open day, and night. Yet bar I not any man, from admiring the Creator in the creature; nor from beholding beauty: which, as one saith, is radius di●inae pulchritudinis, a 
Castilionaeus, in suo Aulico. lib. 4  be●●e darted into man from that divine beauty. The Platonians were so enamoured of this amiable goddess, that they thought beauty to be like a circle, whose centre they made goodness: and they were of opinion that as a circle cannot be without a centre, no more can a fair, and comely body be without a majestical mind. The Hebricians confound fairness with goodness, in calling that fair which is good, that good which is fair. And therefore when it is said, that Sara seemed very good in the eyes of the Egyptians, the meaning of the text is that she seemed very fair. Neither did the Grecians separate this beautiful yoke, but joy▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. August. saith, 
De civit. 15. 100 23.  Consuetudo scripturae est etiam speciosos corpore bonos vocare. It is an ordinary thing in the holy scripture, saith he, to call the fair of body good of mind. Columella saith, that the Bees choose the fairest, and the best form to be their king. Pythagoras was led by beauty beyond reason: so that he falsely imagined the frame of the body to represent the state of the mind, and that the crookedness of the body was a sign of a wracked conscience; so that he could not be of an upright mind who was not upright of body: and therefore he caused to be written over his school, that no disproportioned fellow should enter there; for, he would not give countenance to any deformed countenance. Which sentence of his is wisely, and judicially contradicted by S. Bernarde. Est, inquit, nigredo quaedam foelix, quae 
Bernha●. Serm. 25 supper canticum canticorum.  mentis candorem coniunctum habet. There is, saith he, a certain foulness of complexion which is accompanied with fairness of disposition. ay, I: the gifts of the mind are able to shadow the defects of the body; but the perfection of the body is no way able to hide the imperfections of the mind. Although I think obstinacy herself will confess, that that of virgil is most true, Gratior est pulchro veniens è corpore virtus: Yet, as true it is, that virtus et forma rarò conveniunt: virtue, & beauty seldom shake hands. One only have I seen (since first I could see) admirable for both; in whom they so sweetly kissed each other, as that it would make Hatred herself love to see them. When I first beheld this glorious Architecture, this Nature's choicest Art, I strait concluded, that heavens fairest jewel was there locked up in earth's richest cabinet. Now resteth it, after a long digression, that we examine the third property of a drunkard, to weet Swearing. This vice, of all other, carrieth the most detestation with it; because it bringeth least delight of all other. For all other vices, a man may wring out some excuse from Nature, to lessen their greatness: but, this admitteth no veil at all. What a desperate case is it, for a man in mirth to swear by that blood, the remembrance of which would strike sorrow to the most obdurate hearts! that blood, I say, the loss of which gained redemption to the whole world. A good Christian would shed tears, to think that that blood was shed, a drop whereof is able to clarify an Ocean of disturbed sin. Me thinks, relenting thoughts should wound the heart of a Christian, in naming the wounds of Christ. But, where reverence is laid aside, there devotion is cold. 
Deut. 28 53.  God saith, that if we do not fear; and dread his glorious, and fearful name jehova, he will make our plagues wonderful. He saith also by 
Mal. 3. 3  his Prophet Malachy, that he will be a swift witness against 
Zach 5. 2.  swearers. The Prophet Zachary saith, that the flying book of God's curse and vengeance shall enter into the house of the swearer, and he shall be cut off: We may well take up the old complaint of the Prophet jeremy, who saith, that in 
jer. 23. 20  his time the Land did mourn because of oaths. The tongue alone of man is able to work man's condemnation, without any notorious action. And let us consider the ingratitude of man to God. God blesseth man; man curseth God: God blesseth the earth to man; man blasphemeth against God, and heaven: God revealeth himself to man; man revileth the name of God: in a word, God made not man in vain; man taketh God's name in vain. And yet these swearers, when they have searched the very entrails of God for an oath, they can hardly gain belief, except it be from some plain meaning man, or weak woman. They may cozen all sorts of men with this their damned Art, but one; and him they cannot cheat. Let them swear to an usurer, that it lieth in his power to oblige them to him; he will reply again, that it lieth not in his power to do it without an obligation: for, he will have a gage, and yet engage them too. This man is too wise to be caught by his neighbour; and yet he catcheth at his neighbour's substance. Co●etonsnes, saith Saint Paul, is the root of all 
1. Tim●t. 6. 10.  evil. The same Apostle saith, that the end of all 
Phil. 3. 19  such as mind earthly things, is damnation. They do not rightly understand those words of Christ, when he saith, Though a man hath abundance, 
Lu. 12. 15  yet his life consisteth not in the things that he hath. Doubtless, saith the 
Psal. 39 6  Prophet David, man walketh in a shadow, and disquieteth himself in vain: he heapeth up riches, and cannot tell who shall gather them. But, they have a sufficient torment laid upon them here in this world: which is implied in these words; 
Eccl. 5. 9  He that loveth Silver, shall not be satisfied with silver. He carks and cares, he hoards and rakes-up; yet no satiety can cloy him. He hath wealth: yet he will scarce use it, though to purchase his own health; but starves his poor hidebound carcase, and impoverisheth his body to enrich his purse. He is never secure; he cannot hear the wind whistle, but he thinks it to be the call of a thief; & if a storm come, he strait divines the ruin of his ship at sea, or of his house on land. But, God were not just, if he should give content to that conscience, which makes war against Widows, and Orphans, and insults over poverty. Thou sterne-fronted, hardhearted man, thou terror of the poor, thou that sufferest the image of God to decay when one penny of thine may repair it, thou that lettest one of those little ones starve for a morsel of 
Mat. 18. 10.  bread; thou little thinkest that their Angels behold the face of their heavenly Father, and plead for justice against thee unjust. The voice of the beggar beggeth for revenge against thee: Which God will hear, and pay thee with Sulphur, when that body of thine shall renderup itself to never-consuming flames; & thy merciless soul (which being void of pity, did deprive the needy of comfort) shall be deprived of the presence of him, whose absence possesseth the soul with more horror, than the fire can the body with torment. Who shall receive then the Interest of thy money? these that laugh at thee, for keeping thy coin that they might enjoy it? It is better bestowed upon them, then upon thee: for, they rejoice in it; thou hadst not it, but it had thee. Usury, thou bane to many a distressed gentleman, thou devourer of the oppressed, thou nipper of mirth, thou unpleasant toil, thy sin is so weighty, that it makes passage for itself, through earth into hell. Yet know I their common caution, with which they use to cloak these their intolerable wrongs; to weet, that a man may let out money to use, so he give it not in morsum; when I'll be sworn they give it in dorsum, and lay on such load that they break the backs of many decayed men. Sure, it was avarice which first made theft so capital a crime; it having in this our Land a greater punishment allotted to it then adultery, and many more enormous, heinous crimes. I know no reason why adultery should not be rewarded with death, as well as theft, but only this; that whereas man accounts of his wife, but only as flesh of his flesh, and bone of his bone, he esteems of his coin, as soul of his soul. It is Avarice, that makes greedy fathers force their children to seem to like what indeed they loathe, and to take unto them one for better for worse, than whom (indeed) they can like nothing worse. From hence it comes to pass, that age is matched with youth, fairness with foulness, beauty with deformity; which doubtless is far from the first institution; for, In the 
Mat. 19▪ 8  beginning (as Christ replied, concerning wives, to the Scribes, and pharisees) it was not so. GOD at first created man, and woman, in their full vigour, that they might be full of love one to the other. What an unseemly sight is it, to see an old grandsire as frosty in flesh as hair (whose eyes are ready to set in his head, and whose rotten lungs scarce afford him breath) march to the Church with his young spouse, whose eyes roll in her head, whose marrow burns in her bones, whose heat scorns cold, and in whose heart disdain of age doth breed desire of youth!  
According to Gods' ordinance, Youth should honour, and reverence Age: but we no where read, that Youth should solace itself in Age, or affect it. Those women, that thus marry, in my judgement differ little or nothing from common ones: for, both sell their affection. What will you give me? says one: what will you give me? says the other.  
Having now traced Vice by her footing as far ●s hell, we will there leave her, to accompany her black, sinful sire. And now let us suppose man to be without all notorious actual transgressions, only considering him in his original corruption: and we shall find that for all he is thus eased, he is yet miserable evough; and that for one comfort, he hath millions of crosses. Hearken to Solomon. I myself, saith he, am 
Wis. 7  also mortal, and a man like all other, and am come of him that was first made of the earth. And in my mother's womb was I fashioned to be flesh in ten months: I was brought together into blood, of the seed of man, and with the pleasure that cometh with sleep. And when I was borne, I received the common air, and fell upon the earth, which is of like nature, crying and weeping at the first as all other do. I was nourished in swaddling clothes, & with cares: for there is no King that had any other beginning of birth. All men, then, have one entrance into life & a like going out. Thus far Solomon. It were too tedious a thing here to unfold the mystery of man's conception, which in Philosophy is no less pleasing, then strange, and wonderful. The first gift man receives from Nature after his conception, is feeling; the next is moving: and after he hath received the uttermost of his perfect, imperfect form, she gives him birth. He is no sooner borne, but his reasonablesoule (as diuining his troubles to come) makes him bawl and cry: and, having nothing but humour wherewith to vent his passion, he sheddeth tears. Well, as coming from a woman, he is referred to the care of a woman; who spends all her time (yet all little enough) to dress him, to still him, to watch him, and to wipe away the excrements of this excrement. The first word he speaks bewrays vanity: and as soon as his legs are able to underprop the burden of his body, he goes to vanity. He waxeth Idolatrous, and beholds a baby made of clouts, a wooden puppy, or a paper bird, with an eye of worship & adoration. He lived in his mother's womb like a plant, came out from thence like a beast, and so still remains, till institution fashion his Intellect, and make it capable of reason. Having now left to cry of himself, he is sent to school; where he is forced to continue, and exercise this weeping trade: and there he spends the third part of his life, in tears, sighs, and sobs. Being thus bound in obedience, and servitude, he desires to shake off captivity, and will be no more commanded, but obeyed. Having rule over others, he cannot govern himself; but pursues whatsoever passion, and humour, lead him to. Ifhe have plenty, he is riotous, luxurious, prodigal, not accounting of the accounts he shall one day give for it. If he live in scarcity, he accuseth his parents, curseth the hour of his birth, and longeth for his burial; and as (in his own opinion) he came into the world, before his time; so he seeketh by all means to go out before his time appointed. But, this by the way is certain, that abundance choketh more with riot than want killeth with despair. Man receives more detriment from this middle age, then either from his precedent, or subsequent. In this age he is unruly, headstrong, violent; neither will he hearken to information, the begetter of reformation. And therefore the ages of man may aptly be compared to the sea: his youth may be likened to the weather-shore, stormy: his old age, to the lee shore, calm: and his middle age, to the midst of the Ocean; where rough, unmeasured, Skymounting billows carry this light balanced Bark, now hither, now thither; and now and then drive her into hells harbour (from whence sometimes the treader of waters, the commander of winds, the drier-up of clouds, providences great pilot, bringeth her back into heavens happy haven. For, now being come to live of himself, he cannot tell how to dispose of himself, nor where to spend the remnant of his days. If in the Court, he sees that he must crouch, bow, dissemble, put on a smooth front to his enemies, and even lick the feet of the great. His generous mind telleth him, that a gentleman (who is therefore called so, because he should not degenerate from his own nature) should not fawn, nor bend his knee when his heart rises; but (as Seneca saith) endure animi sui val●um. He apprehends what baseness it is, to put on a doggish property; and (as the same Seneca 
Sen. de beat. vita▪ cap. ult.  saith) in consummationem dignitat is per mill indignitates erepere; that is, to creep up to honour, through a thousand dishonours. He perceives, a courtier must pocket up many a great wrong, to come to greatness; and serve all men, that he may command all men. Fame whispers in his ear, that the Court is a Bawd that will do nothing without money, a mint of fashions, an exchange of compliments, a shame to shamefastness, and a Scene of all obscene actions. And now he thinks that Machiavelli was unfortunate, only in this that he divulged his villainy to the world: for, in this place more is acted then ever he invented. He was for the Theoric; these men for the Practic. Experience telleth him, that the time is long that hangs upon desert; and the reward like to a woman's favour; than farthest off, when it is most expected. These poor deluded men, make me call to mind an old Christmas gambole, contrived with a thread, which being fastened to some beam hath at the neither end of it a stick, at the one end of which is tied a candle, and at the other end an apple; so that when a man comes to bite at the apple, the candle burns his nose. The application is as easy as the trick common; we having before our eyes daily examples of men discarded for their service done. After his soul hath ruminated these inconveniences, he manifestly sees that the Court is not a place suiting with his disposition. Well, the Court being displeasing, he goeth into the country; where he discovers Solitude (Melancholies mute mother) sitting in a forsaken weed, stroking her child Absence on the head. Being here, he feels this dumb, silent life, to be a still kind of death unto him. He is here in the world, as if he were out of the world: he lives more like a beast than a man; pampering his body: but his nobler part (for which only he breathes) is barred from the minds nurse, Conversation; and from the knowledge of strange events, the confirmers and conformers of the mind. He learneth here, to prefer corporal exercise, before the soul's recreation. The Papists are forced to go to Church, and to receive the Sacrament once in a year, or else to undergo the penalty; when these voluptuous countrey-protestants never frequent the Church or receive the Sacrament once in their life time. O that any reasonable soul should value the pleasures of the body, above those of the mind! between which there is as much inequality, as is between the substances they issue from. These pleasing motions of the soul, proceed from the Intellect: those brutish ones of the body, have their birth from Sense, by which they are nourished. The former of which, are by so much more noble than the latter, by how much the quick, swift Intellect bettereth, & surpasseth the slow, and dull Sense.  
A touch, or a taste with the body is but momentary, and abideth not a whit: but with the soul the relish of the thing received remaineth for ever. The beasts themselves have sense: nay they have appearing (though not apparent) virtues; but none of them ever yet mounted one degree of Contemplations rising scale: by which the wise man with an aspiring zeal, ascends the throne of God; and seeing most things there inscrutable, in humility descends again upon his footstool. O! but Gentry now degenerates: Nobility is now come to be nuda relatio, a mere, bare relation, and nothing else. How many Players have I seen upon a stage, fit indeed to be Noblemen? how many that be Noblemen, fit only to represent them? Why? this can Fortune do; who makes some companions of her Chariot, who for desert should be lackeys to her Ladyship. Let me want pity, if I dissolve not into pity, when I see such poor stuff, under rich stuff; that is, a body richly clad, whose mind is capable of nothing but a hunting match, a racket-court, or a cockpit, or at the most the story of Susanna in an alehouse. Rise, Sidney, rise: thou England's eternal honour, revive, and lead the revolting spirits of thy countrymen, against the soul's basest foe, Ignorance. But what talk I of thee? heaven hath not left earth thy equal: neither do I think that ab orb condito, since Nature first was, any man hath been, in whom Genus and Genius met so right. Thou Atlas to all virtues, thou Hercules to the Muses, thou Patron to the poor, thou deservest a Choir of ancient Bardi to sing thy praises; who, with their musics melody, might express thy soul's harmony. Were the transmigration of souls certain (which opinion as Caesar saith, the ancient British Druidae embraced) I would thy soul had flitted into my body, or would thou wert alive again that we might lead an indididuall life together. Thou wast not more admired at home, then famous abroad; thy pen, and sword being the Heralds of thy Heroic deeds. A worthy witness of thy worth, was Lipsius; when in amazement he cried out, Nihil tibi deest, quod aut naturae, aut Fortunae adest: nothing, saith he, to thee is absent, that either to Nature, or Fortune is present. And in another place he addeth, O tu Britanniae tuae clarum sidus, cui certatim lucem affundunt Virtus, Musa, Gratia, Fortuna: O, saith he, thou bright star of thy Britain, whose light is fed by Virtue, the Muses, Fortune, and all graces. The verses which are extant in S. Paul's Choir at London, made in a grateful memory of this king of knights, sufficiently declare his deserts: which verses, valour, and honour command me here to insert.  

England, netherlands, the heavens, and the Arts,  
The soldiers, & the world have made six parts  
Of the Noble Sidney: for, who will suppose  
That a small heap of stones can Sidney enclose?  
England hath his body; for, she it fed:  
Netherlande, his blood, in her defence shed.  
The Heavens have his soul: the Arts have his fame:  
All soldiers the grief: the World, his good name.   
Lord, I have sinned against thee, and heaven, and I am not worthy to be called thy child: yet let thy mercy obtain this Boon for me, from thee; that when it shall please thee that my name be no more, it may end in such a man, as was that Sidus Sydneyorum. What grace is it to me, when men report that a grazier of the same name (the very sound of whom leaves rust behind it in Fame's trumpet) scraped up together thousands a year? whose greasy dignity in some two generations wii be Fly-blown. And therefore I do not envy, but emulate, the happiness of the late josephus Scaliger: who being descended from Princes, and having all his race in his reins, fled the society of wanton women; fearing lest he should beget one, who might one day destroy his family, and take from the lustre of it: and so he himself, like a Semi-god, gave a Period to his Parentage. O! if a man had all his lineage in his loins, it were brave smothering it there, rather than hereafter to let any crooked branch deform the beauty of the whole stock; or any disorderly person either in 〈◊〉 or death to purchase infamy to his whole family. Yet do not I clearly see, how a man by never so heinous a fact cantaint his whole blood, or kindred; since it is evident to all men of understanding that alia est cognatio culpae, alia sanguinis: neither could Esau any way disparaged jacob. But it is not a thing any way strange, if the young gentlemen of this kingdom leave dishonour in their houses, since their maintenance is too little to maintain any honest course. You shall see an elder brother stalk before his train, like Pharaoh before his host; and his younger brother (of the same blood, and of a greater spirit) come sneaking after him, as if he were the basest of his brother's retinue. What mind can frame itself to such means? what will not a daring spirit undertake, rather than be a bondslave to his own brother? Non seruiam, said that Laconian lad; et praecipitem 
Sen. Epist. 26.  se dedit: upon which, Seneca, writing, saith, Qui mori didicit, servire dedidicit, he that hath learned to die, saith he, hath forgot to serve. 
Sen. Epist. 7.  And the same Seneca saith, Sapiens vivit quantum debet, non quantum potest. Epictetus, talking of the care men have how they shall live hereafter, crieth-out, 
1. Disser●. cap. 9  Mancipium! si habuer is, habeb is, si non habuer is, abibis. Aperta est ianua. Which sentences we will not English, because the doctrine is not safe, and sound. No, no: that soul which leaves her tabernacle without a licence from her Emperor, merits condemnation. As a man who escapeth out of prison, doth not thereby clear himself of his fault done, but augmenteth his punishment: even so that soul, which stealeth out of her fleshy jail without a command from that supreme magistrate, in flying temporal misery falleth into eternal anguish, and layeth herself open to all that severity can inflict. Hoc fecit illa, saith Augustine, 
August. de ciu. cap. 19  illa sic praedicata Lueretia; innocentem, castam, vim perpessam Lucretiam Lucretia insuper interemit. Proferte sententiam, leges, iudicesque Romani: This did, saith he, that so much renowned Lucretia; innocent, chaste, violated Lucretia murdered Lucretia. Give sentence, O ye laws, and judges of Rome. Having a little wandered, let us now at last take a view of man in his last, & oldestage. As he brought diseases with him from his last mother: so he must carry them with him to his first mother, the earth. Now cometh the Physician with his mish, mash, an hundred Simples in one Compound, and poureth it into this leaking vessel. If he recover, he standeth bound to his Doctor, for his life; and acknowledgeth him, next under God, his preserver. Good jesus! that a man should be obliged to him for breathing, who detains the breath in bondage, and prolongeth the hour of the soul's releasement. Seneca saith, that there are some men, who though they save another man's life, yet they do not any way engage him whom they save: amongst which he placeth Physicians, and maketh 
Sen. lib. 4. de been. cap. 13.  this his reason; Quia ad alienum commodum, pro suo veniunt; because they seek another man's profit, for their own. Moreover, an old man groweth a young child again; his limbs fail him; and all the faculties of his body fade. Nay, which is worse, his divine part beginneth to nod, and is deprived of that subtlety which runneth through all things, in, and above nature; that is, conceiveth all that is not inconceiveable. And therefore Seneca thought, that it was lawful for an aged man of an imperfect mind to kill himself. Non relinquam 
Sen. Epist. 58.  senectutem, si me totum mihi reseruabit: totum autem ab illa part meliore. At si coeperit concutere mentem, si partes eius convellere, si mihi non vitam reliquerit, sed animam; prosiliam ex aedificio p●trido, a● ruenti. I will not leave Age, saith he, if it leave me whole, and entire to myself; that is, perfect in my better, and perfecter part. But if age distract my mind, and deface her fairest parts, if it leave me a soul, and (as I may so say) no life to solace that soul: I will then leap out of this ruined, and loathsome lodging. But this is more acutely handled in Stobaeus; where Musonius, or some other saith in this manner; 
Serm. 1.  Sicut è domo exigi videmur cum locator pensione non acceptâ fores revellit, tegulas aufert, puteum obstruit: it● et hoccorpusculo pelli videor, cum natura, quae locavit, oculos adimit, aures, manus, pedes. Non moror igitur ampliùs: sed velut è convivio discedo, nihil aegrescens. As, saith he, an angry unpayed Landlord seemeth to enforce his Tenant's departure, when he taketh away the doors of the house, untileth the whole building, stoppeth up the Well, and barreth him from all necessaries: evenso I seem to be driven out of this body, when Nature, who lent me eyes, ears, hands, feet, taketh away the virtue and use of them, so that I can neither see, hear, handle, nor go. I will not therefore abide any longer; but will go away, as from a banquet, being no way sick, and diseased. Besides this feebleness of body and mind, there is another inconvenience incident to old age: to weet, that it maketh a man less pleasing, not sociable; but so peevish, cursed, and crabbed, as that mildness itself cannot keep him company. His very children are weary of him, and wish him a portion in heaven, that so they may have their portions on earth into their own hands. Yet he endureth all this patiently, till at last his professed foe, Death, assaulteth him: to whom (after he hath in vain strived to maintain life against death) he yieldeth up himself. Thus we see the whole droves of calamities, which man meets with in this his earthly pilgrimage: in which he proves by experience, that nothing is more true than that Italian Proverb,  

Questo mondo è fatto a scale,  
Chi le scende, et chi le sale.  
This same world is made with steps:  
One falls down, one up leaps.   
Who would think, that misery wanted so much as an inch of her height? Nay, who would imagine, that this brittle, earthen vessel could stand so many knocks, and not be broken? yes, yes▪ there is yet an addition to extremity, & a plague is yet left behind, which all the former cannot countervail. Religion, Religion, thou sour of dissension, and reaper of hatred, thou settest soul against soul, and body against body. Man, who by thee doth excel beasts in knowledge, by thee also doth surpass them in envy. Christ is divided from Christ: that is, Christianity is parted into sects▪ But, this is not contrary to Christ's forewarning. Think 
Mat. 10 34 & 35  not, saith he, that I am come to send peace into the earth, but the sword. For, I am come to set a man at variance against his father, and the daughter against her mother in law etc. If Christ would have descended into particulars, he would have mentioned also the setting of subjects against their Princes; than which, nothing is more common with the Romish Religion. This made Parsons, that false fugitive, that Romish runagate, rail against his royal Queen, and Mistress. A fair equality: the basest man on earth to write against a GOD, on earth; Gods cursed, against Gods anointed. That tongue (I dare pronounce it boldly) shall burn in never quenching fire, that defames his Prince's name. This detracting Traitor, with his fellows, would have all virtues in that, which in itself 
De Benif. lib. 4. cap. 26. & 27.  is nothing but sin. Omnia vitia sunt in omnibus, saith Seneca: yet those prying malicious men would have omnes virtutes in singulis. Detractions eyes reflect still upon herself: and she regardeth ever what is to be approved in herself, and reproved in others: whereas indeed she should run this race clean backward, and have an eye to those virtues which lie hid and suppressed in others, and to those vices which are most eminent in herself. These reproachefull Reprobates should wink at the small faults in great persons, and bear away that sentence of Austin: Non statim malum, quod minus bonum, together with that other saying of a late Writer; Genus humanum divinum facimus, si vitijs carens. If our Elizabeth should have uttered those blasphemies, which some of their Popish Princes have belched forth, they would have thought, that the earth could not stand with her upon it. What if she should have said with Fridericke, the Second, tres fuisse insignes impostores, qui humanum 
Lipsius' in ex●mp. po. lib. 1. cap. 4.  genus seduxerunt; Moysem, Christum, Mahumetem? That there were three wonderful impostors, which seduced Mankind; to weet, Moses; Christ, and Mahomete? What if she should have said with Alphonsus, 
Idem ibidem.  the tenth, of Spain: Si in principio mundi ipse Deo adfuisset, multa meliùs, ordinatiúsque condenda fuisse; That if he had been with God at the beginning of the world, many things should have been better disposed of, and with less confusion! No, no: our peerless Princess had nothing so horrid to lie upon her conscience. Elizabeth, thou glory of thy sex, thou mirror of Majesty and modesty, thou resemblance of that sacred Elizabeth, look down through 
Luk. 1.  those thy Crystal spectacles, upon thy meanest of subjects, who in defence of thine honour would oppose himself againstal mortality, & expose his life to death for thee. I loved thee more than I did all the world, or more than all the world could love thee. Incomparable, immutable, inimitable Queen! I am not afraid to say, that generations 
Luk. 1.  shall call thee Blessed, although a generation of Vipers not forewarned of 
Mat. 3. v. 7  the vengeance to come sting thy reputation, and seek to debase thy ever exalted name. The Queen of the South came to see Solomon: had Solomon lived in thy time, or thou in his, he would himself have come to visit the Queen of the North; and being the wisest of men, would have wondered to find so much wisdom in Woman. Blessed Virgin, thou restest from thy labours, and we labour for thy rest, & with ceasseless pain strive to attain to that endless pleasure which now thou enjoyest. Thou abidest now far enough out of the reach of contumelious tongues, and art secure from all, that pale envy, or meager malice can charge thee with. There is no greater sign that thou wast virtuous, then that thou art maligned of all who are vicious. For, as a great body is not without a like shadow: no more is any eminent virtue without imminent detraction. Me thinks, that Calumny should end with the carcase of her subject, and not haunt the grave till the last bone be consumed. Which to effect, Solon made a law, that no man should speak ill of the dead: and his reason was, for fear of immortal enemies. But they will not stick to write against the dead, who are not afraid to write against the living. The same forenamed perfidious Parsons, hath, with little reverence, written a book against his living King. O, for some conjuring laws, to lay these roving, raving tongues! Is it not a mad world think you, when every brainsick, giddy-headed, pamphleting companion shall presume to upbraid & beard mighty Monarches? Wherefore hot spirited Luther (though otherwise a stout soldier in Christ's Church militant) is not to be excused for his unreverent speeches of Henry the eight of England. The mildest terms he useth, are, Momus, mimus, and stultus: nay, at the length, his presumption swelleth so big, that he changeth the name Henry into Pharaoh, and calls all his Courtiers, jannes' and jambres. Unlimited Luther, thou verities chief champion, I am altogether as unable to censure thee, as to equal thee: yet my never dying zeal to my ever living Princes● forceth me to tell thee, that these thy misse-beseeming words did not proceed from divine inspiration, but from human passion. This is a thing rare with Luther, and unexpected from him: but nothing is more usual with the defenders of the Papacy. They not only allow to revile and mock a a King, but also to murder him. Which damnable doctrine François de Verone 
Franc. de ver. Con. par. 2. ca 2  Constantine mainetaineth, when he says: L'Action de Clement est loysible, et le coup qu'il a donnè à Henry 3. estoit du mesme endroict, que celuy de lulian l'apostat, c'est a dire du ciel. The Action, says he, of Clement is lawful: & the blow which he gave to Henry the 3. was sent from whence that of julian the Apostate; that is, from heaven. Is there then no difference to be put between a persecutor and a professor of Christ? Of the former of which, it is said, jaculabatur sanguinem in Galilaeum: of the latter it may besaid, effusit 
Socr. in vita jul.  sanguinem pro Galileo. The same Writer after he hath railed his fill at Henry the 4. in saying, that he was not l'oingt de Dieu, who was loing de Dieu, nor more rightly king of France, than he who in the Gospel is called Prince of this World; at last he bursteth out into these words, which point at murder, C'est une choose lovable, de sawer tant de milliers d'hommes tant presents, qu'auenir, de la damnation eternelle. It is, saith he, a thing praise worthy, to save so many millions of men, as well present as to come, from eternal damnation. He saith also, that Gerard who killed the Prince of Orange did that act, Pour le bien de la vertu, for virtues good: and again he says, Gerard, le coeur luy estant arrachè, rendit ainsi son ame à Dieu: Gerard, saith he, his heart being torn from out of his body, rendered his soul up unto god. But, what will not this author undertake? whose book is written in defence of Chastelet, who essayed to slay the late murdered King of France. What odious enterprise will not a bad impudent spirit seek to make good? I think, there would not be wanting a seditious turbulent soul, to write against GOD, for his unjust throwing down of Lucifer. Surely, some pen or other will paint forth that accursed Ravilliake for a Saint on earth, and of a monster make a Martyr. That ravenous Ravilliake glutted himself with the blood of that king, in whom were eminently contained all the virtues of all the French kings since Pharamont. The minutes of that hour, the hour of that day, the day of that week, the week of that month, the month of that year, wherein that nothing-fearing Phaeton had his downfall, France shall ever hold both ominous and odious. Grief gripes my heart when I think, that the Mars of men received his death's blow from a pen-maker, a Pedagogue. A late French Writer hath composed a short Treatise to prove that the sword is more proper to the French Nation, than to any other. Which though I deny; yet I would easily yield unto him, that the sword was more proper to the late French king, then to any of his ancestors, or to his living equals. He was a king of the sword, and of his word; whose word was his sword, & whose sword was his word: for, where his word could not warrant, his sword bore sway. Out of the ashes of this Phoenix another bird is risen; whose feathers, I fear me, will not be able to bear him the flight and pitch his Sire sored. Well, France hath lost her Sovereign: & we were near losing ours. How often hath God pulled our King, out of Treason's murdering mouth, and out of the jaws of death? When that Powder-plot (a treason, at the which, Fiction herself stood affrighted) was ready to lay hold on him, than God delivered him. But I do not think, if Faux, or rather Fax, had given fire to the powder, that it could have devoured that sacred assembly. What? he that delivered the children of Israel out of Egypt; he that led them through the red sea, without wetting of their feet; he that fed them without any ordinary bread for the space of forty years in the wilderness; he that caused the Sun to stand still; he that caused the Sun to go backwardly at the prayers of king Hezechiah; he that raised the dead; he that did so many wonders and miracles; could not he also have changed the property of Powder? No doubt, but he could and would have sent the force of it downwards, making a passage through the earth's hollow womb into hell, & there have blasted the black Devil with his unhallowed Senate of Popes, the inventors and fautors of this unheardof attempt. It can be none other but the devil, that biddeth a traitor pick out GOD'S chosen to butcher. If the Devil (upon my soul's altar I swear it) would take me up to the pinnacle, as he did my heavenly Master, and say to me, all this will I give thee to kill thy earthly Master; had he power to perform his promise, I would not do it: but, rather than tentation should win this frail flesh to spill the numbered drops of that royal blood, I would first let out all mine own. Me thinks my Saviour whispereth in mine ear, and telleth me, that his blood shall not cleanse the polluted soul of that man, that dies with that bloody thought. But the Jesuits are the ringleaders to this troop of king-slayers: which, whosoever readeth their books shall soon perceive. For mine own part, I had with no small pains gathered together their doctrines, concerning this point; meaning indeed to printit: but I was prevented by Anticoton; who made a discovery of the slaughtering ambush they lay for Princes. Which book is turned into English; the Translator being in nothing inferior to the Author. But, it is nothing strange if these Jesuits be bloody; seeing the first of their Order was a soldier. He was a Spaniard by birth (which makes them love that soil so well) his name Ignatius, so called ab igne, as one that should incense subjects against their Sovereigns, and set the whole world on fire with sedition and dissension. Incredible things are reported of this man, by those of his own coat. Ribadeneira, who hath written his life, says, that this Ignatius kneeling on a certain day before the Image of the spotless Virgin Mary, there arose an earthquake. Surely, the earth trembled to feel the weight of such a Monster. One thing the Author reports of this Ignatius; whereunto I give credit, since his succeeders do the same: & this it is; Ignatius disputavit cum Mauro de Maria Virgin: & cum ex verbo Dei hominem refutare non potuit, pugione confodere voluit aduersari●m. Ignatius, saith he, disputed with a Moor concerning the Virgin Marie: but, when he saw, that he could not refute him out of the word of God, he sought with his poniard to conquer his adversary. This holds not only with the women, but also with the men of this religion: for, what they cannot have with disputing, they take out in railing and fight. The Author yet goes farther, and says, Inter h●● rursus vehementissima hominem invadebat cogitatio, ut ex cellula, ubi erat, sese praecipitem daret. In the midst, faith he, of these occurrences, Ignatius was assaulted by a strong temptation, to cast himself headlong from the place where he was. I would to GOD, he had done it, and shivered his neck, the prop to his false hèad, into a thousand pieces, so that Christendom might not have had so dear a tr●all of the treachery of his followers. They leave a poisonous leaven in the lawless lump of their doctrine: so that whosoever swallows it, his mind is infected and envenomed. The Jesuits have set-out Martialem Castratum: and it were a worthy work for some industrious wit, to set-out Iesuit●s Castratos, and geld them of their guilty doctrine. Ye live like Gods, saith the Prophet; but ye shall die like men: you live like Gods, saith the jesuit, but you shall die by men. What should move them to set a-broach their hogsheads, & make youth drunk with their new invented liquor? Why break they their sleeps, to break the bond of peace between the people and their Prince? Why do they all this? That their service may be acceptable to the Pope their Master; whom they exalt, aboucthrones and principalities, and all that is called God: nay, I might almost say, that is God. Crux, 
Baronius in paraenes. ad venet. pag. 9● Colin. ●●ditionis.  saith Baronius, antecellit aquilas Caesaris; gladius Petri, gladium Constantini; & Apostolica sedes praeiudicat imperatoriae potestati. The cross, saith he, excelleth the eagles of Caesar; the sword of Peter, the sword of Constantine; and the Apostolic See outstrippeth the imperial power. In my simple judgement, common sense should give a man this, that if Christ commanded his Apostles not to bear rule sicut reges gentium; without doubt, then, non▪ supr● Reges judae. And therefore Princes, learning that the Pope seeketh nothing else, but to make them his vassals, have rejected his power and authority; as finding a great difference between his yoke, and that of Christ. For, Christ saith, my yoke is easy, and my burden light: whereas it may truly be said of the Pope, that his yoke is uneasy, and his burden not to be borne. The king our Master seems to yield him more, than Saint 
Agust. de baptis. contra Donat. lib. 2. cap. 20.  Austin would, were he alive; Neque enim quisquis nostrûm, saith he, episcopunse esse episco porum constituit, atque tyrannico terrore ad obsequendi necessitatem collegas suos adigit; quando habet omnis Episcopus, pro licentia libertatis & potestatis suae, arbitrium proprium, tanquam judicari ab alio non possit, quomodo nee ipse potest alterumiudicare; sed expectemus universi judicium Domini nostri Ies● Christi, qui unus est, solus habens potestatem & praeponendi nos in Ecclesiae suae gubernation, et de actu nostro judicandi. But, if the Pope would be content only to insult over Bishops, it were well enough; or if he would but only take the place of Kings, he were (though hardly) to be endured: but, that he should have the disposing of their lives, and revenues, no man of judgement and honesty will allow. It cannot sink into my head, how superstition should so blear the eyes of so many learned men, so many years together, as that they should not spy out this usurper, and seek to deprive him of his stolen supremacy: But (alas!) in Rome now, new superstition supplies the place of ancient valour. Were Saint Paul in Rome today, he would utter the same words in Campo Martio, that he did in Mars 
Acts. 17 22.  street at Athens; Men and brethren, I see that in all things you are too superstitious. The Church of Rome is built upon superstition; and maketh more of ceremonies, then of the substance of religion. Some of these ceremonies are so absurd, as I think they only stay the jews conversion. For, as Auerrhoes, in derision of them, said, Sit anima mea 
Aver. in 12. Metaphysi.  cum Philosophis, quia Christiani adorant id quod edunt; Let my soul be with the Philosophers, seeing the Christians adore that which they eat: So may the Jews justly say, Let our souls be with the old ceremonies, since the new ones are so foolish and ridiculous. Others again of those ceremonies are so impious, that it is a wonder that heaven doth not blast, or earth swallow-uppe the profane observers of them. They picture GOD the father, like an old decrepit man; and make him visible to the eye of the body, whom the eye of the clearest mind cannot truly discern. God made Man according to his own image, one way: and Man, in way of recompense, makes God according to his image, another way. I am so great an enemy to ceremonies, as that I would only wish, to have that one ceremony at my burial, which I had at my birth; I mean, swaddling: and yet I am indifferent for that too.  
Tacitus said, in his 
Tacit. Annal. lib. 14.  time, that Christianity was Super stitio exitiabilis: had he lived in our time, he would have added execrabilis. Oh that religion were once purged from the lees of the Romish grape! that so every their sting soul might drink out of the fountain of the written Word. I would not be so presumptuous as to wish 
Ma. 20. 22  to sit either at the right, or at the left hand of my Redeemer: But, if I could obtain my request at the hands of God, I would only desire to see my native country void of erroneous doctrine, and flourish under a lively, well grounded faith. Oh! but this union of religions is a harder thing to effect, than an union of kingdoms. For, in this business of the soul every private man is a Senator, and passeth his judgement: No man in this can be compelled to tread in the king's high way; but he will (if it stand with his liking) have a pathway of his own. That man would merit eternity, that could reconcile the long severed Protestants & Papists. But it is a bootless endeavour to essay it; since that of Cyprian is most true: Nulla societas fidei et 
55. episto.  perfidiae potest esse. The learned, on both sides, set the ignorant together by the ears; and-cast in bones, to make them snarl one at another: their long studied distinctions, do as much dull zeal, as they whet subtlety. They teach the people to talk well, not to live well; alluring them to delight in controversies, the only Seminaries of Heresies. They abuse that knowledge and light, which they have, infused into them by the father of lights: and whereas they should turn it into actions, they turn it into factions. Is it not glory enough to them, that their learning placeth them almost as far above ordinary men, as ordinary men above beasts; but that they must also clip truth, to enlarge their triumphs? They inveigh deadly one against another, as being at deadly enmity, and strive to draw others to their parties; employing invention, only to feed contention. Their reasons would make a reasonable man to laugh: and their Motives would move a man to be of no religion, and think Christianity a mere delusion. The Papist firmly affirms that the Protestant is damned; the protestant doubts of the salvation of the papist: yet in my weak opinion, it should not be so with the latter. For, though the papists judge uncharitably of us; yet we should censure more favourably of them. It is a dangerous doctrine, which the purer sort of our divines have of late divulged to the world; to weet, that all these are blotted out of the book of life, that die absolute papists. To this end saith an Eng. writer of the forementioned sect; where is, saith he, Cyrus, Darius, Xerxes, Alexander, Caesar, Pompey, Scipio and Hannibal? Where are the Valiant Henry's and Noble Edward's of England? The worms eat them: and what is become of their souls, is most of all to be feared. See the indiscretion of this man, in mingling Christianity and Paganism together. The Valiant Henry's, and Noble Edwardes of England are with him in no better taking, than Cyrus, Darius, etc. and he maketh their case common. GOD send the poor idle man to come to the place, which the Valiant Henry's, and the Noble Edward's of England inhabit. He and the rest of his faction, need not as they do, complain of their poverty; since their own rashness procures it. Rash in Hebrew, signifieth Pauper in Latin, in English A poor man. For my part, I never knew a rash man▪ that died rich. Their tongues are theirs: who shall control them? Audacity leads them: and out of an assumed liberty, or an ill governed zeal, they speak they care not what, without either fear or wit. Many things are spoken (GOD he knows) from the heart, which never came near the head; and many things are thought to be uttered ex animo, which indeed issue ex animi morbo▪ That most of our ancestors are damned, I dare not believe: but, I had rather determine of my successors, who living in the later times are more subject to sin, the reward of temporal and eternal death. Though our ancestors were galleyslaves to the pope, as being chained fast to Ignorance; yet their Works leave a sufficient testimony of their faith. Sunt, saith Cambden, vi 
Cambdenus epist. ad lectorem.  audio, qui monasteria, et eorum fundatores à me memorari indignantur; dolenter audio: sed cum bona illorum gratia dixerim, ijdem indignentur, imò fortasse oblivisci velint, et Maiores nostros Christianos fuisse, & nos esse. They had fidem formatam; we, fidem informem: they did more than they knew; we know more than we do. Their ignorance was the greatest fault they had: which if it did condemn them, woe be to little knowing, yet well meaning minds. If Christ prayed for those that crucified him, saying; Father forgive them: they know not what they do; will he not pray for them also that praise, magnify, and glorify his ever-glorious name, yet in so doing, know not what they do? Those that teach them, shall answer for it; according to those words of Christ: Whosoever 
Mat. 5. 19  therefore shall break one of these least commandments, and teach men so, he shall be called the least in the kingdom of heaven, etc. where we see a punishment allotted to false teaching. Let us defer then to censure, what shall become of them, till we know what shall become of ourselves; which is only known to God. If all the Divines in the world avouch that Hell is my portion, if That Divinity whisper to me the contrary, I will deride them. It were a brave thing, if one man could dispose of another's soul, and reward it with either pain, or pleasure, according to his own will. Yet I must confess this ingenuously; that I put so great a difference between the ancient and modern papists, as that I resolve rather that the former are taken to mercy, then that the later either be, or shall be. The former instructed no men to destruction, with king-killing doctrine: the later teache● to makeaway an Heretic (yet an Heretic of their own brain) by any means whatsoever. God renounce me, if I had not rather be an Heathen, than a Christian and hold this merciless Axiom for currant: for, I had rather be an honest Turk, than a knavish Christian. Papistry and Treason now are grown to be Accidentia concomitantia; and they give mutual attendance one on the other. Neither did the ancient Priests so work upon the frailty of silly women, as these do: neither were they so lecherous, as these are. These are they whom Saint Paul pointeth at, saying; For of this sort, are they 
1. Ti. 3. 6  which creep into houses, and lead captive simple women laden with sins, and led with divers lusts. Yet, for all this, our Puritan ought not to give definitive sentence against them; but refer it to him, who will have mercy on whom he will have mercy. These men, whose purity hath made them unconformable to the present Discipline of the Church, though they be guilty of Schism, yet they are not dangerous; but live, and die, without thought of slaughter: yet is there a tattling Treatise, entitled Herode and Pilate reconciled, wherein the author striveth very hard, to prove that the Papists & Puritans are both alike dangerous; as holding the same treacherous tenants. He spetteth-out the venom of his tongue in the faces of Calvin, and Beza; men, whose names his mouth should not usurp, without reverence. He may well wrest their speeches: but, well I know, he can never infer any pretended treason, from them. His book is well laboured; and he manifesteth to the world, that he hath read some thing: he lacketh nothing but the judgement of Tertullian; that is, that a man ought to employ all he hath or knoweth, in testimonium 
Tert. de resur. carn.  veri, non in adiutorium falsi. Sir Francis Bacon saith, that the way to dimmish bad books, is not not to burn, or tear them; but with plenty of good books, to make scarcity of bad: whereas I for my part think, that the daily increase of trivial trifling books, will at the length consume and annihilate the weighty and serious ones. Nowadays, almost every Sect hath a several exposition of the Text, and a diverse application. We may well crie-out with the Prophet 
Psal. 60. 1. 2. & 3.  David, O God thou hast cast us out; thou hast scattered us: thou hast been angry; turn again unto us. Thou hast made the Land to tremble, and hast made it to gape: heal the breaches thereof; for it is shaken. Thou hast showed thy people heavy things: thou hast made us to drink the wine of Giddiness. It fatteth the soul of the jew, to see Christianity torn in pieces by schism and heresy. He scorneth the head the more, because he sees the members of the body so wound one the other. Oh, that we could, with the harmony of an unseparable union, charm the ears of this Christianities' serpent! But surely he will stop his ears to our charming, who disobeyeth the voice of that great charmer, charm he never so wisely. Thou seed of Abraham, thou house of jacob, thou disposer of the graces and promises of the all-puissant, I bewail from my soul thy heavy condition, and lament that thou canst not repent. What gross absurdities have seized on thee, of the which belief is not 
See the quotations of Monsieur du Plessis upon their Thalmud, in his book entitled Aduertissement aux Iu●fs.  capable? As, for example, that God before he built this world, exercised himself a long time in setting-up and pulling-downe, before he could learn to finish the frame he had conceived. Thou further sayest, that God hath certain appointed days, wherein he afflicteth himself, because in choler he defaced thy city, with thy temple: and tokens of this his felt sorrow, thou makest to be lightning and thunder. Thou sayest also, that God ordained a sacrifice amongst the jews every new Moon, to recompense the wrong he did to the Moon, in taking light from her to give it to the Sun. Thou farther sayest, that he is angry once a day, and then the crimson combs of the Cooks wax pale and bloodless. Thou hast also a profane fable, that on a day there being a disputation between certain Rabbins, and R. Eliezer, God gave sentence on Eliezers side: for which the Rabbins excommunicated him; and than God smiling, said, My children have overcome me. Thou sayest also, that he that gainsayeth the words of the Scribes, deserves more to be punished, than he that contradicts the Law of Moses: the one may be absolved; the other must absolutely die. Thou sayest also, that he is no good Rabbin which doth not hate his enemy; nay, that doth not pursue revenge even until death. And he that disalloweth of any thing in these books, denieth God himself. What God will do with thee, I know not: this I know, that no Nation hath kept her integrity but thou. Oh, would thou hadst also kept thy sincerity in religion! It is more than a miracle to me, that fear doth not weigh-downe the eyelids of the jew, when he offers to lookeup to heaven. Neque enim, saith Origen, deberent ultra coelum aspicere, qui in creatorem coeli pe●●auerunt, et dominum Maiestatis. Neither indeed, saith he, ought they to behold heaven, who have sinned against the Creator of heaven, and the Lord of Majesty. The Turk conceiveth more reverently of Christ, than the jew: for, he accounteth of him as of a great Prophet; the jew, as of a false Prophet. Neither hath the Turk so gross abuses and absurdities, as hath the jew: which▪ whosoever listeth to compare, shall find. The Turk hath many riddles, which rather merit laughter then loathing: and, for example sake, we will set-down some 
In Alcor. Turc.  few of them. What is that, which is first wood, and afterwards receiveth a spirit into it? It is there answered, Moses Rod. What woman is that which only came from a man? and what man is that which only came from a woman? It is there said, the former to be Eve, the later to be Christ. The rehearsal of more of these frivolous fooleries would cost me much time, and yield the Reader little profit: and therefore I will only here insert one or two things remarkable in the Turkish Phisiques. They hold, that the stars hang by golden chains: Again, they say, that a Bull bears the earth upon his horns; so that when the Bull shakes his head, an earthquake ensues. Modesty will not let me enter into the Turks paradise; where all things are unclean, and beyond measure bawdy. Oh my God who is there that rightly understands the courses of man's life; the curses due to it for the vices of it; and withal considereth the variances of religion; as also that Turks inhabit the better half part of the world; jews and Atheists a quarter of the other half; schismatics & Heretics three quarters of that quarter: who is there, I say, that weighing all these things, will not welcome, if not invite death▪ specially in this age; in which, that of Tacitus is right true: et propter virtutes 
Tacit. hist. lib. 1.  certissimum exitium: And virtues, saith he, are rewarded with certain destruction. Virtue, look to thy Essence; for, thou hast almost lost thy Existence: thou hast a Being of thyself; but, scarce any Being in any other. Wherefore I exhort all those, who either have or love virtue, to desire to be dissolved, and to be with Christ. Let them contemplate this, that death is the Orient of weal, and the Occident of Woe; that is, the rising of all comforts, and the fall and setting of all crosses. Death is the sole sanctuary for sorrow, the freedom from fear, hope's harbour, faith's fair field, the ending of a bad & beginning of a better life. Death is not so ugly as the world would make her; her looks are lovely: and when all the world disdains desert, she rewards it. Wherefore, we should not with such a fond childish grief bewail the death of our friends, whom mercy hath taken from misery. As when we see the sun eclipsed, we grieve not; knowing it shall come to his former form again: even so 〈◊〉 it is here; we should not fall into womanish lamentations for the loss of them, whose bodies we know shall rise again; who shall see God with those eyes, with which they leave to see the world: For, though they die to us, they live to the Lord. Wherefore, we must not think, that David lamented the temporal death of his son Absalon; but, that his prophetic soul foresaw that eternal death due to Devils and their ministers: for, to them, death brings damnation. The wicked man dares not, in his greatest passion, call to God for compassion; but hides himself from his face, having all his time been glutted with forbidden fruit. If he look up, he sees God's judgement hang over him: if downward, he meditates his grave under him; and hell under it: if on both sides of him, at each hand sitteth horror, and confusion: if before him, he beholdeth Perdition, his hangman, dragging him on to his slaughter: if behind him, Vengeance doggeth him at the heels; the least noise makes him expect his pursuivants: At last, he withdraweth himself into his cabin, thinking to lock-out Death; who, in a moment, locketh-up his eyelids, never more to open, till they shall see heaven gates shut against their master. Oh fool! revolt from thy irreligious superstition, to a religious piety; neither quake at that, whose power it is in thy power to conquer by an hearty penitence, and fervent prayer. Shrink not at thy fatale blow: thy death shall be life; and that, a blessed and eternal one. ay, for my part, will account of death as of that which helps me to an unvalued bargain; things eternal, for things momentary: things truly delightful, for things falsely deceitful. Oh welcome minute, that shall free this body from so long an apprentiseship of woe. And, indeed, what is there that should hold or delight me here? except to satisfy the unordered appetites of the body, and unlawful desires of the soul. But perhaps some will urge, that I am as yet in my spring of youth; which I grant: Yet am I glutted, and tired as much with the troubles of this Age, as a Priam, as a Nestor. The days are 
Ecclesiastes. 12. 1.  already come upon me, wherein I may truly say, I take no pleasure in them. But, others will reply, that I have friends for whose sake I should desire to live. It is true indeed, that I have friends; but, withal, such friends as Tacitus speaketh of; Et quibus deer at inimicus, 
Tacit. hist. lib. 1.  ab amicis sunt oppressi: and they, saith he, to whom enemies were wanting were oppressed by their friends. I long to be acquainted with my nearer kindred, to whom I shall say, Corruption thou 
job. 17. 14.  art my father, and to the worm thou art my mother & my sister. Salomontelleth us, All pleasures under the 
Eccles. 1.  sun are vanity: I take his word; and therefore long to see what pleasures are above the sun, where the Son of God sitteth at the right hand of his father, making intercession for me and all sinners. And thou, Lord of hosts, grant, that when this my last and best day shall come, and those harbingers of death summon me to appear, that then I may be ready: and grant also, that as, at the first, my body was willing to receive my soul; so, at the last, my soul may be willing to leave my body. Thou lover of souls, be thou merciful to my soul: and when mine eyes shall grow dim, my lips black, my mouth drawen-up, my brows knit, my ears deaf, my hands and feerebenummed with cold, my pulse beating yet weakly, and when all my senses fail me, then give me some sense of life everlasting. My good God, let me at that hour think as I do now, that it is a thing no more strange to die, the● to be borne▪ obeying it is an equal law of Nature, which bindeth over all alike, to their first and last appearance. I know, there is some pain in death: but, withal I know, that I owe that pain with the vantage to my mother. Who, as she endured as great pain, us ever woman did, to bring me into the world▪ so must I endure some pain to rid myself of this painful life, of the which I am as weary, a● a 〈◊〉 of his ●are. I shallnever be truly merry, till that day of mi●th and releasement cometh. All joy h●ere below is sinful; and almost all delights vnlaw 〈◊〉 
August. in evang. seeun. Lucam, serm. ●7.  according to that of Austin▪ 〈◊〉 l●titia est imp●●it a 〈◊〉 The joy, saith he, of this Age is nothing else bu● 〈◊〉 ●●punished. Ye● will I not seek to hasten the hour●● of my dear delivery; but will attend God's 〈◊〉 and 〈◊〉 of life as of a gift. If it will tarry, I will not thrust it forth of doors: if it make haste to be gone, I will not be he that shall entreat it to abide. The time I have to live, devotion shall dispose of: and my chiefer pleasure shall be in prayer. I will first pray for Christ's church militant, that it would please him to shorten the time of her warfare, that so the time of her triumphing may approach. Next of all, I will pray for all Gods anointed, over what Kingdoms, or Nations, soever they be placed; and in particular (as by the duty of a subject I am bound) for my gracious Sovereign, Faith's great defender. Thou Ancient of days, crown his days with happiness: and as he reigns by thee; so let him reign for thee: and, while he defends thy Truth, defend thou him from those porte-couteaux. For, in these treacherous times, it is to be 
Mat. 10. 36  feared, that his greatest enemies are those of his own● house. And, as for his succeeder in the throne, gracious God let him be successful in all his approved proceedings: that so, succeeding ages may sing & say his praises. Lord, shield him rather from secret flatterers, then from open enemies: and, having all things, let him not want this one; A truth-teller. I will wish the same to him, which Thomas Walsing hamus reporteth of Henry the fifth: that as he is Modest us 〈◊〉 so he may be Magnanimus in actu. Last of all, I will pray for myself; that he that made me, would vouchsafe to have mercy upon me. Thou, that art able to throw an Angel down, ar● able to raise a sinner up: Lord, then, raise me, 〈◊〉 fal●e 〈◊〉 the gul●● of sin. Thou into Lamb of OOD, which died'st once for the 〈◊〉 of the 〈…〉 mercy upon me: and, seeing thou hast suffered for my wickedness, let not me suffer for it too, nor cry for my crying sins. lesus, at thy Name my ●●ee shall bow, my heart bend, and all my soul and body be transformed into reverence. Oh blessed, comfortable, allpromising Nome! in which, the old Age of new names, and (if you will have it so) the new Age of old names may be included Christ●●▪ 〈◊〉 Origen, qui 〈◊〉 ill is or is, 〈◊〉 ap●d 〈…〉 Christ, saith he, who is in those 〈…〉 of the earth, ●●en amongst the britains. Amen, Lord jesus: and be with us still to the ends of the world. Merciful master, let me with my last gasp pronounce in confidence those words of dying Luther; I have served thee, I have believed thee, and now I come to thee. And because there is no other way to come to thee but by death, Lord let me expect death every where, and always; not knowing where, or when it will expect me▪ and 〈◊〉 me think of that often, which I must do once. Blessed Master, my will is thine: but, if it be thy blessed will, take me out of this Age, before I be aged: and let this corruption put-on incorruption, this mortality immortality, imperfection perfection; and then this impotency shall see omnipotency; this nothing all things. Oh inconceiveable joy, to behold the Apostles, patriarchs, and Prophets, together with the Kings of the Earth, doing homage to the King of Heaven and Earth! And till this joyful appointed time come, the greatest comfort I can yield myself and others, is an allusion which I took out of an 〈◊〉 French Writer: to were, that as GOD laboured six days, and rested the seventh; so man, after he hath turmoiled himself throughout all the sex ages of the world, shall in the seventh Age repose himself in a better world. Which, he that created the world, grant, for his sake that redeemed the world,  
Amen.  
FINIS.