ESSAYS UPON THE FIVE SENSES, with a pithy one upon DETRACTION. Continued With sundry Christian Resolves, full of passion and devotion, purposely composed for the zealously-disposed.  
By RICH: BRATHWAYT Esquire.  
Mallem me esse quam vivere mortuum.  
LONDON, Printed by E: G: for Richard Whittaker, and are to be sold at his shop at the King's head in Paul's Churchyard. 1620.   

TO THE RIGHT EMINENT FAVOURER and furtherer of all noble and freeborn studies, Sr HENRY YELUERTON Attorney General, accomplished happiness.  
SIR,  
I Have long sought the expression of my thoughts, which have ever with all sincerity tendered them yours: but how infirm is conceit without further demonstration? Love is a deep effect of the soul, which undiscovered, struggles, yea strangles herself till she be delivered. I have many times purposed to offer some vows next to him, whose diurnal providence (if nought else should induce) and his Majesty, whose Halcyon-raigne makes us happy, unto yourself, to give argument of my love, the exquisite Idea of humane life; and now have I seconded what I intended, though not in that perfection as my intirest wishes aimed. It is a great defect (and I have noted it) not in will but work, nor in purpose but power, to see so many extended desires limit their issue to lean effects: which fareth usually to best-affected dispositions, where affectionatest thoughts are buried in silence for want of a tongue to discover them. I will say nothing, for much speech rather argues affectation, than intimacy of affection: here be certain Essays or Observations, or what you will, dilating upon the five Senses, whereto, as to their proper Objects and Subjects they are limited: where you shall find (as questionless you have found in yourself) the ears choicest harmony to be God's glory, the eyes clearest vision his contemplation, the noses sweetest posy, the odours of his mercy; the tastes delightfull'st fullness, meditation of his goodness; the Touches movingst action, the feeling of his Passion. Many subjects I confess excellently composed, whose Title derives their essence from Essays; but few restrained to these Objects, which the devout Father terms those windows which open to all unbounded liberty; organs of weal or woe, happy if rightly tempered, sinister, if without limit. For in what err we and take not the occasion (as primitive source) from one of these? The fable of the Sirens had allusion to the ear, of Ixion to the eye, of Atalanta to the taste, of Myrrha to the smell, of Semele to the touch: where the ear not temperately restrained was soon enchanted, the eye lightly affected was to misery exposed, the taste for want of due relishing foiled her that was vanquishing, the smell too rankly breathing brought itself to perishing, the touch too highly aspiring, through her ambition fell to ruin. These were excellent types, and not unbeseeming the purest and piercingst eye: now it rests, that I draw in my sails, lest my gate be too great for my work, only thus much I may confidently say, 
If my Presumption err, my thoughts reply,  
It is my love that errs, it is not I.  may I ever so direct my subject as to render you content, whose deserving parts make me honour you, more than that title of honour which is conferred on you, vowing to rest  
Yours in duest observance, Rich: Brathwaite.   

An advertisement to the devout Reader, upon the use of the five SENSES.  
LEnd here thine ear of zealous attention, fix here thine eye of inward contemplation, that following the savour of thy Saviour's ointments, and tasting how sweet he is in goodness, thou may unfeignedly be touched with remorse of conscience. Farewell.   

THESES, OR General rules drawn by Art, from the line of Nature, tried by the touchstone of infallible experience, and applied as observances to these present times; having reference to the five Senses (proper subjects) to which they are restrained.  

Of Seeing. 1. ESSAY.  
THough the eye of my body allude to the eye of my soul, 
1 Sense. Of Seeing.  yet is the eye of my soul darkened by the eye of my body; where sense inclines to concupiscence, affection to affectation: and that part (the curious model of the eye) which ought of itself to be a directrice to all other Senses, becomes the principal organ of error to the affections: there is a motive of thankfulness in the eye of man, more than in the eye of any other creature; a muscle which lifteth the eye upward, whereas others be more depressed, bending downward. Why should man then fix the eye of his delight on the creature, having his eye made to look up to his Creator? The eye of our body, is like the orb of the world; it moveth in the head, as the Sun in the firmament; take away the Sun, and there is darkness; by the deprivation of the eye, there ensueth blindness. Conceits by nature ripest, are ever wandringst: and the eye of all parts most eminent, is to objects of all kinds most extended: though I gaze, till mine eye be dazzled, yet is the desire of mine eye never satisfied: as the eye of all other Senses is most needful, so of all others it is most hurtful: it finds an object of affection pretending Love, when her aim is clean contrary, perverted by lust; there is no passage more easy for the entry of vice than by the cranny of the eye: there she hath first acceptance, facilest entrance, and assuredst continuance. She hath first acceptance, because by the eye first entertained: facilest entrance, because of all others easiest to be induced: and assuredst continuance, because once persuaded, not to be by any motive afterwards restrained. There is nothing so little, that hath such diversity of operations attending it; being moved by the object that it looks upon, to love or hate. Passions of the mind receive their greatest impression by the eye of the body; and soon are they allayed, when the eye is most temperate. If the eye chance to be restrained, and want an object outwardly, it makes itself a mirror represented inwardly, and sometimes Narcissus-like dotes for want of a substance, on an imaginary shadow: it is jealous, and that is the cause, it is ever prying into others secrets. He is a wise man, that carries his eyes in his head, making them his Sentinels: but he is foolish, that sends them out like spies, to betray his soul to the objects of vanity. I have heard some wish, that some space before their death, they might be deprived of their sight, inferring that the motions of the Soul were aptest for inward contemplation, when the eye of the body was least conversant in outward delectations. It is true; but why should the principallst motive and organ of thanksgiving be an occasion to the mind of erring? I have eyes to direct me by objects outwardly moving, to the affections of the soul inwardly working. It is against reason, that the greater light should be extinguished by the lesser; the eye of the soul, by the eye of the body. A candle burns the darkest, when the Sun beams shut out the brightest: so should the eye of the body subject her light to the soul's beauty; that as the Sun cheers and renews by his mild aspect, clears and purifies by his more piercing reflex; so the eye of the soul might cheer the body (if dejected) renew her (if decayed) and purify her malevolent affections (if corrupted.) Lastly, as the eye is the bodies guide, it should not be made a blind guide; it should lead us, and not in our straitings, leave us: as it chalks us out our way here upon earth, so it should cheer us in our convoy unto heaven.   

Of Hearing. 2. ESSAY.  

2 Sense. Of Hearing.  HEARING is the organ of understanding; by it we conceive, by the memory we conserve, and by our judgement we revolve; as main rivers have their confluence, by small streams, so knowledge her essence by the accent of the ear. As our ear can best judge of sounds, so hath it a distinct power to sound into the centre of the heart. It is open to receive, ministering matter sufficient for the mind to digest; some things it relisheth pleasantly, apprehending them with a kind of enforced delight: some things it distastes, and those it either egesteth, as frivolous, or as a subject of merriment merely ridiculous. In affairs conferring delight, the voluptuous man hath an excellent ear; in matters of profit, the worldly-minded man is attentive; and in state-deportments the Politician is retentive. The ear is best delighted, when any thing is treated on, which the mind fancieth: and it is as soon cloyed, when the mind is not satisfied with the subject whereof it treateth. As a salve faithfully applied, oportunately ministered, and successively continued, affords comfort to the Patient; so good instructions delivered by the mouth, received by the ear, and applied to the heart, will in time prove motives to the most impoenitent. They say, the object of the ear, to wit, Melody, is the soueraing'st preservative against Melancholy; which opinion is true, if grounded on the melody of the heart: for externally sounding accents, though they allay the passion for an instant, the note leaves such an impression, as the succeeding discontent takes away the mirth that was conceived for the present. The ear is an edifying sense, conveying the fruit of either moral or divine discourse to the imagination, and conferring with judgement, whether that which it hath heard, seem to deserve approbation. A judicious and impartial ear observes not so much who speaks, as what is spoken; it admires not the external habit with the garish vulgar, but the force of reasons, with what likelihood produced. If Herod speak, having a garment glittering like the sun, the lightheaded multitude will reverence Herod, and make him a deity, not so much for his speech, for that is common, as for his apparel, to them an especial motive of admiration. Such as these (the common sort I mean) have their ears in their eyes: whatsoever they hear spoken, if they approve not of the person, it skils not; such a near affinity have the ear and the eye in the vulgar. A discreet ear seasons the understanding, marshal's the rest of the senses wand'ring, renews the mind, preparing her to all difficulties, cheers the affections, fortifying them against all oppositions▪ those be the best Forts, and impregnablest, whose seats, most opposed to danger, stand in resistance against all hostile incursions, bravely bearing themselves with honour, in the imminency of danger. Such be the ears, they are planted in the high-rode-street, and exposed to a world of incursions; Scandal, than which nothing more swift, nothing more frequent shoots her arrows, detracting by aspersion from the excellentest model of perfection: yet a resolved ear (like an other Antomedon) tempers the heat of her passion, by recourse had to herself and the sincerity of her own reputation. There is no discord so harsh to a good ear, as the discord of the affections; when they mutiny one against another; for she hears how a kingdom divided cannot stand. I hear many things I would not hear, yet being enforced to hear them, I mean to make this use of them; that hearing what moveth detestation to me in an other, I may be cautioned not to represent that to an other in myself. As the Martin will not build but in fair houses: so a good ear will not entertain any thing with an approved judgement, but what is fair in itself, and confers an equal benefit unto others. As of all virtues none more eminent than justice; so no sense of all others more accommodate than Hearing unto justice.. It is an excellent commendation, which the Historian giveth to that princely Monarch and father to the world's sole Monarch, Philip of Macedon; that after hearing of the Plaintffe, he would ever keep one ear open for the Defendant; a prerogative princely and worthy the management of her affairs, that is princess of all virtues. But as best things perverted, prove the worst; so fares it in Attention; many have ears, who Mydas-like are depressed to earth's objects: erect them how can they, having their attention fixed on the basest of subjects? with how prepared an ear come these to the prediction of a scarce Summer? how apt these be to hear report of a young scapethrift, ready to unstrip himself of a fair inheritance upon any terms? how unworthy tidings these be for so divine an Herald? The Ear is one of the activest & laborioust faculties of the soul: pity than it is that the soul should be by her entangled, or by her means to such base subjects enthralled, being for the succour of the soul principally ordained. I have thought long time with myself, how I should employ this Sense best for my soul's advantage: wherein I took a survey of all those subjects, to which this peculiar sense of Hearing was especiallest extended; and I found the Ear much delighted with Music; but finding it but an aery accent, breathed and expired in one instant, I thought there was no abiding for my attentive Sense; fitter to be employed in a delight more permanent. Presently I made recourse to the acts of Princes, and gave my Ear to the discourse of forepast exploits: Subjects I found well deserving my attention, moving me to imitation, and eyeing my own weakness with their puissance, forcing me to admiration. But retiring to myself with this expostulatory discourse; Where be those eminent and memorable Heroës, whose acts I have heard recounted? where those victorious Princes, whose names yet remain to posterity recorded? and hearing no other answer, save that they once were, and now are not, I waned my ear from such a subject, as only had power to give unto the memorable a name, but no essential being. From hence traversing my ground, I descended (a descent I may term it, being a study of less height, though of more profit) to the discourse of the Laws: where I found many things in their own nature worthily approved, by the Prescription of time, and Proscription of conscience to be strangely depraved: here me thought, I saw the Poets Arachne, spinning webs of so different a warp, that great Flies might easily break out, while little ones suffered, strange unctions able to cast justice on an Euphuus slumber; motions made to move commotions 'twixt party and party. Here was no employment for my Sense, desiring rather a direction in her way to eternity, than to have partiall-guilt corruption her best Solicitor in this vale of misery. Whilst I was thus roving, seeking for a Pilot to give free and safe waftage to my unharbored Sense, at last after many tempestuous occurrences, my afflicted minds perturbations, I fixed anchor, and by the direction of Reason, got what I sought for, a quiet harbour. And where may I limit or how confine the straying circle, of many perplexed and confused thoughts wherewith I am surprised, within so blest a period? Not by the appetite, for that slaves the best of man to unworthiest ends: nor by the obedience of my own proper will, for that I found perverted by aiming at indirect objects: nor by ambition, which always (as Pindarus defined her, was accompanied with danger in assaying, impatience in prosecuting, and an opposition of expectance in achieving: nor by the Usurer's Calendar, for there is Avarice, that decrepit infirmity of old age haling, many a poore-prodigall Wittol cursing, and an inward corasive, worse than any outward affliction, tormenting: Nor by the Courtiers fawning, where times be observed, fashions imitated, good-cloths admired, and the onely-generous quality is to be phantasticall-idle: Nor by the country-farmers' engrossing, where many a poor Orphans tear accusing, many a desolate widow's complaint contesting, and the hunger starved soul witnessing, make him of all others most wretched, in that his Nabal-securitie makes him obdurate. These are not guides to lead my directing Sense to her harbour; she is not for earth; her Music is mixed with too many discords. The world's harmony to a good Christian ear, may be compared to that of Archabius the trumpeter, who had more given him to cease than to sound: so harsh is the sound of this world in the ear of a divinely-affected soul. A good ear will not say, as the powerful auditor, or incorrigible sinner, saith to his Preacher; Speak to us pleasing things, 
Esay 30.  speak to us pleasing things: for these must have Orphuus melody, whom the Cyconian women tore in pieces, because with his music he corrupted and effeminated their men. These are not like those Devils, whereof Guydo reporteth, that cannot abide Music: these are contrary Devils, for they delight in nothing but the music of Flattery. These objects are not made to harbour me; my pitch is higher, my thoughts more unbounded, my ear more arrected, and the consideration of mine own imbecility more apparent: it is heaven she aims at; the Angels, with which she would consort, and that melody of the superior powers, which yieldeth to her ear the absolutest concord; she shall sound forth therefore (tuning her voice by her ear) the unworthiness of earth's affections, compared to that excellency of real delights planted above. First, shall be that delight, which deprived the first Angel of his eternal delight, to wit, Pride; whereby we become like Cinnamon-tree, whose rind is better than all the body. Hence is it we desire to reform the workmanship of God, becoming polishers of nature, garnishers of corruption, and proud of our shame. And how should we think, that God will respect us, who have disfigured his own similitude, and so disguised ourselves as he can hardly know us? There is no workman, that regardeth or esteemeth his own workmanship after it is translated and transposed by others; and we becoming creatures of our own making, shadowing native modesty with a dissembling blush, seem to translate that amiable form and proportion, which was given us by our Creator, to an ugly and promiscuous habit, extracted like Flaccus crow, from the fantastic invention of all countries. The ancient law observed, that such as had a yellow lock upon their leprous parts, were not to consort with other people; though we want that yellow lock, the apparent token of leprosy, yet we have a yellow band, and other running sores of vanity. Far be this vice from the mansion of my soul, lest her speedy surprisal, deprive me of all: and ever may the consideration of my own weakness, restrain me from the least conceit of aspiring arrogance. Next of pleasure, shall be sensual delights, the vain obeying of our own affections, the soul's bane, the body's ulcer, and the Devil's watch bell. We are rocked asleep, and sit dandled on the knee of an impudent strumpet; as Babel's subversion proceeded from the height of her sin; so this link of impiety, by which death and ruin is haled along to us, promiseth subversion to the possessor, the best reward her serpentine embraces, adulterate affections, and obsequious delights can propose to her attendants. Shall my ear be entangled with her soul's stain? or prostitute her attention to so odious a subject? shall my Sense of Direction tend to my subversion? or the body's instructress (like a blind guide) throw her headlong to confusion? No, I will not engage so excellent an hostage as my soul, for the bitter-sweet of a repenting pleasure. Reason tells me, that pleasure merits only that title, when it is relished with virtue; nor can sensuality satiate the delight of the intellectual part, when it is confined to immerited respects. This I will make my position, in the bent of my resolution; I mean only so far to obey my delights, as the after-hope of my soul may not be abridged, the future joy in the expectance of sovereign happiness, impaired: but that my Sense to reason subjected, may in the sweet concord of an inward contemplation drawn from her creator, apprehend an exceeding pleasure, to have done any thing pleasing to her maker. Can I find in rich coffers (the miser's idols) any true object to plant this excellent organ? o no, the corruption of coin is the generation of an usurer, or a lousy beggar. For the first, I love my soul too well, for so mean & base a traffic to hazard a gem so incomparable: heaven is the Tabernacle I desire to dwell in, but so far is that Mansion from the conceit of our English jew, or oppressing Usurer, as he chooseth rather to live in the tents of Kedar with the depraved issue of Dathan, than by having Lazarus scrip, to be carried after to Abraham's bosom. Rightly was his experience grounded, who said; that the multitude of Physicians and Lawyers are the signs of a distempered state; but the number of Usurers and their factors, is the argument of a fatal disease reigning: For the second, to wit, Beggary; I know not what to think on't: It is a beneficial trade, where impudence marshals it: but a shamefast beggar (saith Homer) never yet could live on his profession. I could wish a more temperate harbour; neither too rich, lest the fullness of my estate make me insolent; nor too poor, lest the consideration of my want, force me to some course exorbitant. Pauperis est (saith the Poet) numerare pecus: but boni est (saith David) numerare dies: it shall be my arithmetic, my golden number. But stay, let me reduce my thoughts, and in the consideration of my distempered and indisposed affections, propound to myself a form which I may observe, a line by which I may direct my course, and a centre, where I may end my distance; than a Caveat which may restrain me, an observance to conduct me, and a reason drawn from an inconvenience to divert me. and thus I expostulate; why would I not be rich? why no extortioner? why no oppressor? why no biting usurer? Rich I would not be, lest I should admire my own fortunes, and after admiration fall to idolatrize, and then where should I plant my future expectance? it is hard for a Camel to go through the eye of a needle, and more difficult for a gold-adoring Mammonist to enter heaven. Extort I would not, for I know there be vials of wrath ready to be poured down on the Extortioner: and though the wicked for a while flourish like the green Bay-tree, time will come, when his place is not to be found. Oppress I cannot, when I hear the Orphan's tear, the widow's curse, the poor man's prayer, the hunger-straved soul: for I know the orphans tears will be bottled, the widows curse effected, the poor man's prayer received, & the hunger-starved soul revenged. Use my money, but usure it I will not: ten at hundred shall not deprive me of ten hundred times more glory, to purchase here a little treasure subject to corruption, and transitory. Quòd foenorari, est hominem occidere, to play Usurer, is to play the murderer, saith the Orator Cicero: 
●. Ossic.  which may appear (if ever) even in the ruins of this time; where Hospitality, which was the glory of England is vanished, and Servingmen, who by reason of their education and number, were the strength of the I'll, to suppress the barbarous tumults of all turbulent heads, are turned to a few guarded pages, coloured like so many Butterflies. Our Ancestors established by their laws, 
Ibid: proper finem.  that the Thief should be censured to make restitution twofold, but the Usurer fourfold; so odious was this trade to ancient times, when only the light of nature shone upon them. Yea an Usurer by an old Canon, was denied christian burial; and more profane, than allowed was his opinion, who concluded in his own behalf, that no profession merited more exemption than Usury: his reason was; it was impartial, and respected no degrees: his conclusion was true, but his inference erroneous: for it taketh fast hold of Cities, Villages, Ports, and obscure Hamlets, and lays unhallowed fist on persons of all quality, even from the Pere to the poor oyster-crying-wife. Hence must I draw my caution, not to touch pitch, lest I be defiled; their conversation is infectious, their conscience a very gulf or charuell-house, to swallow and consume, devour and exhaust all at once. The Indian Anthrophagoi are not half so ravenous: I will walk in a more modest path, both to cheer my affections, with a satisfying desire of competence, and to bless myself from such cankerworms, as prune the virtuous blossoms of others, to feed a posterity of prodigal rakehells; my ear must be tuned to another note, that my edifying Sense may discharge her peculiar office, not to affect novelties, or choose varieties, but to dedicate her inward operation to the minds comfort (to wit) the Melody of heaven.   

Of Touching. 3. ESSAY.  
THis faculty of all others is most individuate; 
3 Sense. Of Touching  it inheres in the subsistence of man, and cannot be separated or taken away without the detriment or utter decay rather, of the subject wherein it is: it may therefore be called the living Sense, though in diverse diseases & occurrences also ofttimes befalling, the subject wherein it is, may be deprived of it; as we read of Athenagoras of Argus, who never felt any pain, when stung by a Scorpion. This Sense hath a certain affinity with the essence of man, and therefore should be employed in such things, as confer to the glory of that Essence: many abuse it, who belulled with the lethargy of sin and security, never turn their eye to a serious contemplation of the supreme glory, or a consideration of their own frailty; they know not how Gods deferring is the more to infer; how hell's torments were no torments, if invention might conceit them. These are they that are deprived of the spiritual use of this Sense; crying with the sluggard, yet a little, and yet a little; turning in their bed like a door on her hinges; their Delay like a pulley draweth on them vengeance, like a mighty engine, razeth down the fortress of their soul, and like a consuming wind, or violent tempest, breaketh down that fair Cedar which was planted for the heavenly Libanon. When neither the white flag, nor the red, which Tamburlaine advanced at the siege of any City, would be accepted of, the black flag was set up, which signified there was no mercy to be looked for. It is strange that man endued with reason, the ornament of the mind, should become so blinded with a terrestrial rest (which indeed is no rest, but a torment) as to forget his own composition; being made of no better temper than clay, and as a vessel in the hand of the Potter. Far more wisely did Agathocles that prince of Sicily, who commanded his Image to be made with the head, arms, and body of brass, but the legs of earth, to intimate of how weak and infirm a ground, his imperial person subsisted. Weak indeed, and of as weak accomplishment: for what can man do, wherein he may glory? or attribute the least of so exquisite a work to his cunning? if we glory in any thing, it is our shame, which is no glory, but a reproach; for who, but such as have a forehead glazed with impudency, will triumph in their own defects, or boast of their own imperfections? doth the Peacock glory in his foul feet? doth he not hang down the tail when he looks upon them? doth the Buck, having befiltht himself with the female, lift up his horns, & walk proudly to the lawns? o no; he so hateth himself, by reason of the stench of his commixture, that all drooping and languishing into some solitary ditch, he with draws himself and takes soil, and batheth till such time, as there fall a great shower of rain, when, being throughly washed and cleansed, he posteth back to his food. If such apprehension of shame appear in brute beasts, what should his be, that is made Lord and governor of all beasts? is this living sense, this vital faculty, this individuate property made a rub in our way to immortality? Doth that by which we live, cut from us all means of living hereafter? miserable than is our Sense, when without all sense of sin, we become deprived of the sense of glory. This Sense of Touch may be reduced to those three objects, wherein our understanding is summarily employed: the Intelligible, the Irascible, and the Concupiscible. The Intelligible, whereby we apprehend the end of our creation, whereby we judge of causes and events, touching with the apprehensive hand of judgement, what may concern us, and the state wherein we are interested. The Irascible, when stirred up with ire or indignation, we prosecute revenge, not suffering the least disgrace without an intended requital. The Concupiscible, when in an ambitious desire of honour or estate, or lustful satisfaction of our own illimited affections, we covet this or that, ardent in pursuing, and least contented, when obtaining that we have pursued the understanding if rightly seated, like a wise Pilot steres the ship, saves her from splitting, managing all things with a provident respect had, of what may come after. No Siren can tempt this wise and subtle Ulysses: though the sea look never so fair, this wise and temperate mariner is suspicious of it, knowing, Where the Sea looks the whitest, oftimes the periloust rocks, and inevitablest shelves are seated. She sinks, plumms, and tries the shaldes, whether apt for navigation or no: in brief she doth nought without serious premeditation, & fore-thinks of the mean, ere she attain the end. She affects not curiosity either in words, habit, or manners; yet virtuously curious how to express herself truly honourable in all deportments, without aspersion of scandal. She will not disguise herself in an unhonest cover, but affecting Plainness, teacheth the same rule and precept to her followers, which jesus the son of Syrach taught: Ne accipias faciem adversus faciem tuam: not to be double faced, but with sincere plainness, such as thou art, such do thou seem. A rule far more accommodate to the course of virtue, and more directly leading to the seat of glory, than all the policies which ever Machavell yet invented, or the dissembling appearances of all observing Timists. Though Numa Pompilius in Rome kept the people in awe, and subjected them to what tyrannous laws he pleased, under pretence of conference with Aegeria; Minos in Athens, under colour he was inspired in a certain hollow cave by jupiter; and Pallas in a counterfeit habit, deceived Claudius, in the adoption of Nero. This divine essence of the soul, (the understanding part) will assume no other form then as she is: knowing her perfection cannot be made more accomplished by any borrowed colours. She understands herself to be composed of a more divine element, then to subject her will to unworthy ends; for she knows, that as the Sense is conversant in outward things, she is seated in inward things, not directed by the eye of the Body, which is many times deceived, but by the eye of the Soul, which always aimeth at one certain scope, to wit, immortality, She considereth the ends, which mortality aims at; honour, ample territories, great possessions, popular respect, and long life, to enjoy these without disturbance, and she makes use of these with a penetrating judgement, apprehending whereto the ends of these externallie-seeming goods confer. Honour (saith she) is quickly fading, and an aspiring spirit, like the lofty Cedar, is ever subject to most danger; when like jacks in a virginal, or nails in a wheel, the fall of one is the rising of another. ample territories and great possessions (saith she) are more than nature requireth; she is content with a competent; and that competency reduced to a very narrow scantling, when of all our dross, estate, treasure and possessions, going down into the earth, nothing shall you take with you: you shall carry no more hence, Nisi parua quod urna capit, but a coffin, and a winding sheet. When Saladine that puissant emperor of Persia, with many victorious and successive battles, had extended the limits of his Empire, and through the happiness of his wars being never in any one pitched field vanquished, become the sole terror of the Eastern part, at last fell mortally sick, and perceiving how there was no way but one with him, called his Chieftain, and commanded him (having been chief Leader in all those prosperous wars, which the Emperor had achieved) to take his shrowding-sheet, and to hang it upon a staff in manner of a banneret, and with it, to proclaim in the streets of Damascus, This is all that Saladine, the Emperor of Persia, hath left of his many conquests, this is all he hath left of all his victories. Long life (saith she) is not worth desiring, since it gives but increase to a multitude of sorrows; she prefers a good life, before a long life, and esteems that life best beyond all comparison, which is exercised in the use of her creation. She concludes with the Philosopher, Optimum est aut non omnino nasci, aut quam cito mori; making life the Theatre of shame if abused, but the eminent passage from a pilgrimage to a permanent City, if rightly employed. To be brief, she meditates of nought, affecteth nought, entertaineth nought with a free will, and a pure consecrated desire, but what tastes of the spirit, having her ear barricadoed against the insinuating desires of every seducing appetite; she is not of the world, though in the world; nor can she love any thing within the world's circumference, in regard, the world hath her limits, but she not to be confined.  
The Irascible is attended always upon by Revenge: for the object of the wrathful faculty is honour and advantage, and if this cease, straightways courage and stomach decay, so as the least argument of distaste, like another Silla stirs her blood, and makes up a Centaur's banquet. This Faculty is always as ready to apprehend an occasion of punishing (yea before it is offered) as to observe the means of executing, when the occasion is ministered. She will not say with that noble Venetian Duke; It is sufiicient for a discreet Prince, to have power to revenge, that his enemies may have cause to fear him. No, meditation upon revenge is the only prayer-book, that this unbounded passion useth. Yet may this part rightly tempered include in it an excellent good: for Anger is not always unto sin: whence it is said, Be angry, but sin not. We may be angry through zeal, and the fervency we bear to the Gospel: Christ was angry, when he whipped the buyers and sellers out of the Temple: he was angry, when his Disciples contended for priority; he was angry at the incredulity of the Gentiles, the obduracy of the jews; yea he was angry at the barren figtree, when it brought out no fruit, and therefore cursed it, shadowing thereby the fruitless synagogue. O may my soul, if ever she be angry, feel this passion in the fervent love she bears to her Creator: may her anger be against herself, in the woeful remembrance of her sins; that her anger may breed a detestation, detestation a reconciliation to her Saviour. But for such as with the Bear cannot drink, but they must bite the water, far may my soul be divided from their dwelling: I will be angry, but commit no sin, for the God of Zion hath prescribed me a form, to be angry for the zeal of God's house, wherein is no sin.  
The Concupiscible is as the rest, of itself indifferent; and as a line in a circle, equally tending to either part of good or evil: yet so depraved is man become, that Medea-like, he is ever more prompt to take the worse rather than the better: here the covetous miser covets to engross an huge estate to himself, making his purse the devil's mouth, and with his hydroptick conscience, though ever purchasing, yet ever coveting. Here the ambitious man displays his own humour to the eye of the world, of whom I may say, as was once said of one puffed up with the like spirit: Quod habere non vult est valde bonum, quod esse non vult, hoc est bonum: that is good which he desires not to have, that is good which he would not have come to pass; so exorbitant is the desire of the ambitious, as what he desires is nothing less than virtuous: here the Merchant aims at an exceeding gain in traffic; he sliceth the seas, opposeth himself to all dangers, all distemperatures of wind and weather, ever using this concupiscible part, desiring a happy fraught for his adventure. Here the Warriors desire is confined, to gain by the spoil of an other. even the basest mechanic offices be conversant in this faculty, aiming at some especial end, whereto their labours be directed. To covet things temporary, planting our affections on them, is discrepant from the right use of this excellent faculty: there is a good covetousness, and it is heavenly; there is a good theft, and it is heavenly; there is a good ambition, and it is heavenly: The good and godly covetous covet not with Demas, nor Magus, nor Demetrius; they covet righteousness, sobriety, temperance, yea all virtues which confer to humane perfection; there is but one pearl of esteem, and to purchase it, they sell all that they have; this is a happy covetousness, a glorious merchandise: the good and godly thief cares not for embezzling earthly treasure; for he knows moths will corrupt it, rust will consume it, and continuance of time will deface it; it is that immortal treasure which he would steal, for he observes how it is subject to no alteration, but continues in the same state ever. Again, he reads, the kingdom of heaven suffers violence, and rather than he will lose it, with all violence he means to pursue it. The good and godly ambitious aim not at worldly honour, but as a subject incomparably above all external seeming happiness: for they consider how it is better to be a doorkeeper in the Lord's house, than to be conversant with Princes. Happy thief, whose theft is heaven; blessed covetousness, to covet heaven; glorious ambition to aspire to heaven; may this Theft be my soul's discipline; this Covetousness her exercise; this Ambition her prize: so like the good Thief, may she be crowned, with the godly-covetous Zacheus rewarded, and with the heavenly-aspiring soul exalted. How happy shall I be in this Sense (the life of humane essence) if by using these three faculties of my soul sincerely, I shall at last attain to the state of glory? yet how much is this Sense, especially conversant in these three subjects, perverted, and violently wrested from her own nature? where such as desire to touch the Ark, make this Sense the instrument of their fall: others Gehezai-like, whose beating pulse will not forgo the touch of gold, though they purchase it by a leprosy. O how many fall by this Sense of life, making it their sense of death? Sodom's apples were but touched, and to dust and ashes they were reduced: the fairest of all our vanities be but Sodoms apples, they cannot endure the touch, for they are painted and adulterate. Far be my Sense estranged from so profane a subject: Virtue, as it needs no colour to garnish it, so can it endure the Touch, and near be changed. It is she that shall attend my Sense, so as touching her intellectually, my soul by so sweet an apprehension, may be incorporate in her individually. Here is my living Sense well satisfied, and in this harbour planted, she will never desire to be removed: for affliction is ended, discontent cheered, and a perfect rest, without interruption, by her that is the true essence of delight, proposed.   

Of Tasting. 4. ESSAY.  
THis Sense makes me weeppe ere I speak of her; 
4 Sense. Of Tasting.  sith hence came our grief, hence our misery: when I represent her before my eyes, my eyes become blinded with weeping, remembering my grandam Eve, how soon she was induced to taste that she ought not. Hence do I imagine (imagination is the end of man) how pure I had been, if this one Sense had not corrupted my pristine innocence: apples are suspicious to me, being the first that depraved me. I will rather distaste mine own palate to give true relish to my soul's appetite, than by satisfying the first, corrupt the purity of the latter. By the ministry of this Sense, I apprehend the universal delights of this world, and as in the Palate, so find I in them a distinct operation. Many things hot in the mouth, are cold in the stomach: such are worldly pleasures: hot they are in the first pursuit or assault, and eagerly are they followed: but in the stomach, that is, when digested and rightly pondered, how cold are those Pleasures, being attended on by remorse, and observed by repentance. Again, hence do I gather the frailty and brevity of all earthly pleasures? Whatsoever ministers singular'st content unto our appetite, is no longer satisfying then in the palate; for after going into the stomach, that content is done. So delights momentany, and limitarie to an instant, may for the present yield a satisfaction, but how soon be these joys extinguished, how soon forgotten? This Sense cautions me of two Sects, the Epicure and Pithagorist, the first by too much exceeding, the latter by too much restraining; the Epicure puts his money in his belly, as the Miser doth his belly in his purse: but the Pithagorist neither cares for belly nor purse, scrupulously abstaining from that which was ordained for his use. The five Senses (saith one) be our greatest sleepers; yet I may affirm that this Sense never sleepeth; for there is nothing seemingly-sencelesse, which she apprehends not either with free taste or distaste. Of all others, this Sense produceth the diverst qualities: whence it is we say, Like lips, like lettuce: where this faculty, either by an indisposition of the body, or a distinct operation in the subject, shows this pleasing and acceptable to one, which is noisome and different to an other. This Sense must have the body and mind prepared, before she can rightly show her own power; she admits of no distemper, suffers no restraint: whence it is, that we find by experience, where the body is not equally disposed, this faculty hath much of her operation impaired. The best taste is to distaste sin, and the worst taste is to affect that, which confers to the soulea distaste of all tastes inherent in all subjects, none less distinguishing than the hungry-mans' taste: which may appear in those miserable famines of Samaria and jerusalem; rats, mice, weasels, and scorpions were no common men's junkets; where motherly love renounced her name, and became the ruin of that she should cherish; as the Matron Myriam, who constrained for her life's supportance (though she had but one son) killed and roasted him. Hence comes it, that necessity hath no law, nor hunger needs no sauce. Let my Taste be directed by reason, and not by sense. Reason may enlighten her, and make her distinguish of desires; but Sense perplexeth her, and subjects the better part to a slavish appetite. Many have exceeded in the use of this Sense, but few restrained their desires with moderation. More Cleopatra's than Cornelia's, more Vitellij than Vticae, more Sileni than Salustij: ancient and modern replenish us with stories of this nature; where violent ends ever attended the immoderation of Princes, but healthful lives, and joyful periods summed up the days of the temperate. The Venetians give us instance of these in themselves; amongst which there appears one more memorable: Domenico Syluio his Duchess, was so delicate a woman, as she would have dew gathered to make her Baine withal, with many other curious perfumes and tricks; yet before her death her flesh did rot, so as no creature could come near her. May my Taste be seasoned with no such delicacy: let my affection rather disclaim herself, than undo my soul by intemperate subjects. I will not care so much to taste what I love, as what I hate; for I know myself more subject to surfeit in the one, than in the other. I have tasted most of inferior delights, yet in a general survey of all my pleasures, I cannot choose but weep, to remember how those delights which I affected, produce no other fruit but Repentance. The taste of vice to a mortified affection, is like sweet meats to him that is in an ague: she is distasteful, and becomes more odious, in that she cloaths delight with an habit of wantonness. I will choose with holy Hierome, to build me a cell in the desert, to live out of the heat of concupiscence, rather than by living in the eye of the world, enthral my reasonable part to the appetite of Sense. Taste engenders delight: I will not taste every thing I like, lest late repentance force me to distaste that which I liked. I will foresee the end, ere I approve of the means, that grounding on a golden means, I may attain a glorious end. No tempting delight shall feed my appetite: for as prevention is the life of policy; so temptation, if consented to, is the passage to misery. Fowls of the air, though never so empty-stomackt, fly not for food into open pitfalls:  
Quae nimis apparent retia, vitat avis. My soul shall imitate the bird, that she may escape (like the bird) out of the hand of the Fowler. How happy were I, if I would taste nothing but what ministers content to the mind, sustaining nature, but not oppressing her, feeding, but not pampering her, cheering, but not cramming her. I have tasted many liquors, yet none like the briny current of mine eyes: tears are best extinguishers of sin, preparatives to remorse, motives to true contrition: precious Elixir may thou ever be my drink in the time of my pilgrimage, and quench my thirst of sin with a desire of an heavenly inheritance. As the Nurse layeth wormwood or aloes on her pap, to wain her child from sucking, so will I sprinkle some bitter thing upon such things as I affect, that my delight may be restrained. How full of comfort am I, when my taste is directed to a right end? and how directed, when it is besotted with vanities? How far better were it, to live temperate, taste all things as indifferent, and conclude our days in quiet, than to have Dives doom, Nabals' dole, or Balthazars fall? how far better were it to live like the Hermit in the desert, then like the sensual Libertine in the world so dissolute? what is it to feed lusciously, fare daintily, taste all things with full satiety, when our fare shall be reduced to famine, our luscious feeding to Soule-staruing, and our Satiety here on earth, to our penury for ever in hell? it is better to distribute to those that crave, use temperance in what we have, & make our posterity true heirs of what we leave, than to cry in midst of an eternal flame, for one small drop to quench our thirst, and not be heard; for one crumb, and not be satisfied; for one minutes ease, and not released. Taste may my soul no such dainties as may starve her; delighted be my soul, but with no such vanities as may corrupt her; rejoice may my soul, but in no other subject, no other object, yea her only maker. So in the taste of this life, shall I remember my years with bitterness of heart: that my life which is reckoned not by years, but Hours, not how many, but how good, may be as the Taste of sweet smelling odours, in the nosethrills of her Saviour; there is no odour like it, no perfume to be compared to it; it is a saving savour; a precious odour; and the Saints honour. Happy Sense that is thus sainted; comfortable taste that is thus renewed; and blessed soul that is thus invited; Taste and see how sweet the Lord is; sweet in his mercies, sweet in his promises, and sweet in his performance. And such is the spiritual sweetness, which every devout soul conceiveth in the contemplation of eternity, whose joy is not in the tents of Kedar, but in the bowels of her Saviour; not with the inhabitants of Moloc, but the glorious seed of Isaac: these have their taste in the green and flourishing pastures of God's word; distasting the slesh-pots of Egypt, and relishing only the manna of heavenly Canaan. Pleasures which are earthly, they neither long for in expecting, nor love when enjoying. They have found obstruction in the Senses corporal, but free passage in the Senses spiritual. They compare worldly-tasting men to those wild asses, which snift the wind; their desires extend only to be thought good, dis-esteeming the excellency of real goodness, which maketh man truly happy. They observe four sorts of men in the world discovered by the eye of wisdom: Some are wise, but seem not so; some seem so, but are not so; some neither are nor seem; some both are and seem: the last, these only partake; for as their essence concurs with their appearance, so scorn they to express more in semblance, than they are in essence; if there were no God, yet these men would be good: and for sin, though they wist (to use Seneca's words) that neither God nor man knew it, yet would they hate it. O my taste be thus seasoned, my palate thus relished, my affections thus marshaled, my whole pilgrim-course thus managed, that my Taste may distaste earth, relish heaven, & after her dissolution from earth, enjoy her mansion in heaven.   

Of Smelling. 5. ESSAY.  
SO provident hath that great workman been of all his creatures, 
5 Sense. Of Smelling.  as no delight even in this Tabernacle of earth, is wanting to make him more accomplished: and though the five Senses (as that devout Barnard observeth) be those five gates, by which the world doth besiege us, the Devil doth tempt us, and the flesh ensnare us; yet in every one of these, if rightly employed, is there a peculiar good and benefit redounding to the comfort of the soul, no less than to the avail and utility of the body. For even by the Smell, as by the conduit, by which is conveyed unto us the dilated fountain of God's mercy, do we apprehend all varieties of flowers, sootes, sweets: which moved the Philosopher to term this Sense, the Harbinger of the Spring. Some are of opinion, that this peculiar Sense, is an occasion of more danger to the body than benefit, in that it receives crude and unwholesome vapours, foggy and corrupt exhalations, being subject to any infection; it is true: but what especial delights confers it for one of these inconveniences; cheering the whole body with the sweetest odours, giving liberty to the vital powers, which otherwise would be imprisoned, delight to her fellow-Sences, which else would be dulled, and the sweet breathing air, which by her is received: all these (as so many arguments of consequence) bring us to a more exact acknowledgement of this Senses excellency. The Smelling is termed the unnecessariest of all other Senses, yet may it be employed in cases of necessity; witness Democritus, who against the celebration of the feast Buthysia, fasted nine days, sustaining nature only with the smell of hot bread. This Sense of mine shall not be subjected to outward delicacies: Let the Courtier smell of perfumes, the sleeke-faced Lady of her paintings, I will follow the smell of my Saviour's ointments: how should I be induced, following the direction of reason, by such soule-bewitching vanities, which rather pervert the refined lustre of the mind, than add the least of perfection to so excellent an essence? No, let Pygmalion dote on his own picture, Narcissus on his shape, Niobe on her numerous progeny; my Taste, shall be to taste how sweet the Lord is; my Touch, the apprehension of his love; my sight, the contemplation of his glory; my ear, to accent his praise; my smell, to repose in the fair and pleasant pastures of his word. O comfort truly styled one; in that my soul transported above herself, unites herself to be joined to her Redeemer. The Gardens of the Hesperideses warded and guarded by those three daughters of Atlas, were pleasant; the Gardens of Lucullus fragrant; the Grove of Ida eminent; yet not comparable to those exquisite pleasures, which the divine pastures comprehend; there is that hedged Garden, that sealed Well, that Bethesda, that Eden, that Syloe; here may the delight of every Sense be renewed; the thirsty satisfied, the hungry filled, the sick cured, the labourer cheered, and the exquisite mirror of all perfection; torrent of ever-flowing bounties, jessa's branch, Aaron's rod, and that flowery garden of Engaddi represented. There is mel in over, melos in aure, iubilus in cord; honey to the taste, melody to the ear, and harmony to the heart; honey which breeds no loathing, melody which is never discording, harmony ever agreeing. This it is to be joined to an heavenly spouse, sending from Paradise pomgranats, with the fruits of apples; Cypress, Nard, Nard and Saffron, 
Cantic. 4.  Fistula, and Cinnamon, with all the woods of Libanon, Myrrh and Aloës, with the best ointments. What excellent delights be here proposed? what exquisite comforts ministered? it is sufficient for me to admire them in this pilgrimage, enjoying them by contemplation, which after many pilgrim days I shall possess in fruition. There is no Pomander to smell at, like the ointment of my Saviour: he is all sweet, all comfort, all delight; sweet in his mercy, comfortable in his promise, and delightful in his presence; in his mercy a father, in his comfort a redeemer, and in his delight a replenisher; from his mercy and compassion is derived abundantly fullness of consolation, from his comfort or promise, an assured expectation, and from his delight, of himself a plenary possession. O would to God with happy joseph, I had taken down my Saviour from the cross, embalmed him in the spices or graces of my soul, had lain him in the new sepulchre of my heart, that at least attending or following my JESUS, my obedience might have ministered something to so heavenly obsequies. For how should I think but by the smell of his ointments, my sin-sick and soul soiled conscience should be cured, who had power to raise dead Lazarus stinking in his grave, having been four days buried? O that I might go to the mountain of Myrrh, 
Cant. 4.  to the hill of Frankincense, to be joined to him, whose ointments are above all spices: how should I want any thing being so enriched? how should I fear any thing being so armed? or how wish any thing, having whatsoever I desired? Sweet-smelling perfume of selected virtues, pure stream of divine graces, and amiable beauty never blemished; no delight shall withhold me, no affection seduce me, no inordinate pleasure entice me, no sweet smell draw me; I have tied myself to my spouse in all my Senses; being He, that ministers refreshment to all my Senses. If I eye any thing, it shall be my Saviour's cross; if I hear any thing, it shall be my Saviour's praise; if I touch any thing, it shall be my Saviour's wounds; if I taste any thing, it shall be my Saviour's comforts; if I smell any thing, it shall be my Saviour's ointments: Blessed eye, that hath such an object; blessed ear, that hears such a concord; blessed touch, that hath such a subject; blessed taste, to have such a relish; blessed smell, to have such a sweetness. As the Nose is the conduit, by which we receive breath, so should it be the conduit, by which we receive grace: by it we breath; may we rather not breath, then employ it not in breathing praise to our maker? As the Taste and Smell have two distinct offices, yet by an affinity united, for the obstruction of the one is the annoyance of the other; so may they be linked in one consort, in the contemplation of their Creator; that as the one is to be employed to taste and see how sweet the Lord is; so the other by following the smell of her Saviour's ointments, may at last attain to the mountain of eternal spices.   
FINIS.   


ORNATISSIMO ET LECTISSIMO VIRO, I. B. de L: EQVITI AURATO, PUBLICAE PACIS JURISQVE STUDIOSISSIMO.  
Pariterque H. B. FILIO INTER SUPERSTITES ORTV MAXIMO, TALI PATRE NATO DIGNISSIMO, INDOLIS OPTIMAE, SPEI AMPLISSIMAE, MENTIS TENACISSIMAE.  
RICHARD BRATHWAYT HANC DETRACTIONIS NARRATIVN CULAM, IN GRATAM ANIMI MEMORIAM (INVITA QUORUNDAM INVIDIA:) candide, condite, intime, integre D. D. D.   

DETRACTION.  
DEtraction is a sin, derived from him, who first seduced woman to sin: she is conversant in extenuating of virtues, detracting from the good, and spying occasion how to derogate from his worth, which is most deservingly eminent: she is called by the sententious Lipsius, a privy guileful wounding of the name, by these two instruments, Pen and Tongue: she is termed by that divine Philosopher, a secret undermining thief, that breaketh into the precious cabinet of all moral virtues, not to possess them, but corrupt them, not to enjoy them, but detract from them: she is harboured in malcontents, respectively entertained by Novelists, an inquisitive observer of state-affairs, and a serious agent in civil divisions: she is a great enemy to peace, yet expects small benefit by war, never contented so long as she sees deserving men honoured: she is amongst men as pernicious, as to God odious, being a professed foe to none more than such as be zealous of God. Saturn is said to have predominancy over her, Idleness is the foster-mother of her, and Envy claimeth an especial prerogative in her. It is strange to see how her censures be ever grounded on ignorance in matters of knowledge, where public or private imputation useth to be the main scope of her invention. Rightly was she compared to the venomous Tarantula bred in the region of Apulia, whose stinging was not to be cured by aught but Music, to wit, the melody of a sincere and patient mind, prepared to endure whatsoever she shall inflict, yet able to wipe of, whatsoever she can asperse. As it is the property of a friend to conceive well, to defend, and speak well of those labours we compose, or actions we perform (saith Lucilius): so is it the use of a discontented and malignant nature, to deprave the best by misconstruction, ever aiming at the worst: much like the Toad, that may not endure to smell the sweet savour of the Vine, when it flourisheth. Whence I may justly assume a particular complaint, having got the name of a Detractor, which I never merited. But well do I perceive whence I gained that title, traduced not deserved, being by malice suggested, or on misconstruction (the indirectest path to probable opinion) grounded. For Construction is the moulder of Detraction: and impossible is it, that so many different minds should jump in one censure; for particular vices enforce an application to ourselves, what was meant in generality. So as nothing can be writ in how temperate a style soever, but some personal distaste may be occasioned contrary to the mind of the Author, yet sorting with their own vicious humour: whereas it would relish more of true wisdom, to reform that in ourselves, which gives occasion of reproof unto others, then publicly to discover our own defects, by applying that to ourselves, which perchance, had as near, if not nearer affinity to others. And herein was Vespasian commendable, who apprehensive enough of offence, and powerful enough to revenge, could wisely forbear to be captious in the one, or violent in the other. As for popular opinions, which have their foundation on no other ground than erring Repentance, I appeal from them to a firmer and faithfuller testimony, that is, my own conscience, which can say thus much for me in lieu of so many objections: Non habeo in me, quod testetur contra me: so sincere were my purposes from the beginning, as they ever aimed at a more generous and glorious mark, than to stoop to such baseness, as personal calumniation, the infallible note of an ignoble and unworthy disposition. Albeit more apparent it is than light: ut Belluae sunt humanae, ita homines belluini; whose depraved actions should be glanced at, whereby shame might reclaim them, seeing themselves brought forth naked to the world, or the examples of others deter them, whose fearful ends were occasioned upon like means. And such as these be as necessary fautors and supporters of virtue, and her declining sovereignty, as those cherishers and professors of vice be principal causes of virtues decrease: yea those be they, which that regal patron and pattern of justice, Aristides, termed the Sentinels of his kingdom, because they roused and raised his people from the secure sleep of riot and excess, persuading them to employments more generous and manly, than to expose so precious a treasure as Time to sensual effeminacy. Amongst these (I confess it) I may be ranked, nor is this Rank unworthy the approbation of the best: for my aim hath ever been (so far as the small portion of my ability extended) to propose a way as accommodate, to the course of virtue in a general observance, as particular practice: endeavouring to instance in myself by example, what my Works proposed by instruction. Wherein, if at any time I failed, (as what man living may not at sometimes fail, if not fall) so unsained and urgent was my desire of redeeming the time I lost, as I surceased not to labour till I regained what I lost. Yea, so far have my thoughts ever been from excusing or extenuating my imperfections (which have been ever before mine eyes) as I made that divinely-morall instruction of Epictetus, my entirest Counsellor: who wils me to deny the sins mine enemy taxes me with, but to reprove his ignorance, in that, being unacquainted with the infinity of my crimes (which minister no less occasion of fears than tears) he lays only two or three to my charge, whereas, indeed I am guilty of a million. But for that other rank, whose oily tongues can smooth the errors of the vicious, aswell as smother the deserving parts of the virtuous, I as much loath the gain of their traffic, as I hate their trade. For the world shall not hire me to utter one word to their praise, which deprave the world, nor the eminentst rewards force me to detract, where virtue bids me commend. For so small is the content I reap on earth, as I see nothing in it of that worth, which might move me to Flattery: or of that daring command, to force me to dispraise what is good, having a prepared soul within me. Briefly, as I detest these base creepers, so will I seek to avoid the dangerous company of detractours, since the former, as they imply spirits ignoble and depressed, so the latter infer troubled minds, and such as are discontented. Long time therefore have I resolved to sconce myself betwixt these two, for who so observeth not a mean is in danger of being split by one of these two. But to return to the nature of these Detractors, which Pindarus calls men of uncurbed mouths, they are ever itching after news, which by an uncharitable gloss, they labour so to pervert, as they may redound to the imputation of some personal agent interested in those affairs. They are subtle interpreters to the worst sense: for (Spider-like) they suck poison out of the holesomest flowers. As every age is infected with their poison, so no age from them, can plead exemption. Where nature herself shall be reviled by them, being she that first produced them. One finds fault with nature, and taxeth her of indiscretion, for setting the Bulls horns rather on his head then his back, being the stronger part. An other, that she should place both the eyes before, whereas providence would have set one behind, and an other before, to arm man against danger aswell behind, as before. Yea, even those Orators, and Pleaders for the prerogative of nature, have been oftimes seen to detract from her Sovereignty: as the sensual Epicure, whose absurd opinion was, that there was indeed a Superior power, which had command over the inferior Creatures: Yet was that Power but an idle God, loving his rest and quiet, and retiring himself from the care of man or his affairs; giving him free scope and liberty to do what he list, and reposing the Supreme happiness of a Deity in rest. To confirm which palpable opinion, some irreligious Epicures of our time, for the better establishing their doctrine of security, have produced, or rather most impiously traduced that portion of sacred Scripture, Requievit Dominus in septimo die super omnia quae patrarat. So generally pernicious is this poison of the world, as it aims not only at inferior Subjects, but even at the transcendent power of the Almighty, piercing (that I may use Homer's words) the sphere of Heaven, & wounding jupiter himself. These be those Asps tongs, which poison our good names; Those Spiders, which with an art full of secret admiration, bring webs out of their bodies to entangle us poor Flies in their snares; Those spreading tetters which eat into our reputation; Those Suck-blouds which exhaust the pith and marrow of our Souls; They are those Cankerworms, which ever browse on the tenderest and sweetest blossoms of our virtues. In brief, whatsoever is opposed to good, that are they, aspersing the foulest blemishes, on men of approvedst deservings. True it is, that nothing is more swift than Calumny, for she is ever flying; more eager, for she is ever assailing; more cautelous, being ever prying; more tyrannous, being ever raging, or more remorseless, being ever devouring. In a well-governed state, this Axiom holds ever impregnable; Eadem est foelicitas unius hominis & totius civitatis: but how far she is estranged from that felicity, may appear by the hate she bears to every good man within the City; professing for faith, fraud; mixing deceit with fairest pretences of affection; conversing with purpose to traduce, importunate in the pursuit of acquaintance, which she makes as notorious by her report, as if they were Prodigies in nature, by their life. She cannot endure to entertain such into the lists of her discourse, as affect a reserved silence: for those cannot yield her argument of talk, because they are not talkers. Those which Catiline-like, will promise much and do little, relish better in her palate, than such, as jugurth-like, will speak little but do much. Thus far in expression of her nature, I will now touch the place of her abode. For the place of her abode, it is harder to find where she is not, than where she is; in diverse villages, as obscure, as time could make them, have I lived, and I have ever noted one Mother Trattles, newes-carrier to all her neighbor-gossips within the parish: One that had art to tell a tale with winks and nods: yea so excellent were these old-trots in invention, as they could make one and the selfsame tale, told in disgrace of one neighbour to another, with a little alteration, as pleasing to the latter, as the former. It pleased therefore the Spartan Orator, to call them brands, because raisers of civil differences and heart-burnes one with another. Brands indeed, as well to public states as private families; whose many ruins will witness, that though the wound be healed, the scar remains still, harboring that Viper within them, that preyed on them; so miserable was their fate to cherish her which occasioned their fall. Rightly did he say, that termed them Antipodes to all good men, because they walk always in a path opposite to the trace of virtue, being as indirect in their courses, as uncharitable in their censures. For judgement, they as much disclaim it, as those that are professed enemies unto it; so much for conceit they think only requisite, as may detract from merit, and add to disgrace. The Athenian termed them Owls, haters of light, Bats, recreants to their own, Scarabees, ever feeding on ulcerous flesh; aptly displaying their natures, by these borrowed names. But for their place of being, as they ever love to insinuate into the acquaintance of the eminentst persons, so they make them the usualst subjects of their discourse: wherein they use to compare their Actions and parts with their Progenitors, whose virtues they make as transcendent, as they disvalue the commendable qualities of those now present: and which is more remarkable, though they be altogether ignorant of what their Ancestors did, yet express they their actions, in dispraise of their successors, as by ocular experience they knew what they did. far be my thoughts estranged from conversing or commercing with these men; yea, may I rather not speak, then detract from the virtues of the least eminent by speaking. I have ever wished, that my speeches might tend rather to edification of some, than imputation to any. For so free have my intentions been from public or private Calumny, as my invention (ever grounded on a probable truth) hath ever seated and settled itself, on the serious commending of goodness, with a modest improving of what was vicious. Yea, I may safely avow (out of a sincere confidence within me) that I near saw the man, who could worthily tax me in this kind: indeed Poesy, which one of the Fathers is pleased to term vinum daemonum, not because it cheers but charms Sin, may seem sometimes to Satyrize, when it is personal application, not the Authors intention which makes his Poem a Satire: rightly therefore was that resolve of the Greek Poet grounded: 
At him my Satire aims,  
Whose application claims,  
That it to him was sent  
Howsever it was meant.  and that again of the golden Moralist: 
Satyrs are like to Images in wax,  
Taxing such men whose guilt themselves doth tax.  for my part, I have been ever so religious an observant of my friend, as I wish rather not to live, than by my lines to lose any man's love: especially when I esteem (with that divine Sage) my friend's life, my best of humane glory, and his good name the essentiallst part of his life; but wonder I cannot choose (for else should I wonder at my own stupidity) how any should harbour the least conceit of an intended Detraction by me or by my Labours, unless my title of Devil imply so much, which may seem to have affinity with that which the greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Detraction: but I hope, the judicious, whose censures have not their dependence on titles but essences, types but truths, are resolved of the remoteness of my thoughts from such an ungenerous condition; mean time, as the intentions of my soul are grounded on a more settled foundation, than the opinion of that monster-multitude, so shall my studies ever be directed for the satisfactory delight and profit of the generous. I am now drawing from the world, heavens forbid, that I should prove such a servile observer of the world, as to prise her Favours before my fortunes in an other world. In brief, as I am now learning how to number my days, so will I take a strict account of the expense of my hours, that my days well numbered, may bring me to the length of days never to be summed; that my hours well expended, may bring me to joys in that last hour, never to be ended: so shall those virtues which I have in others admired move me to imitation, those vices which I have observed in others, enforce in me a detestation.  
Male de me loquuntur sed mali, moverer si de me M. Cato, si Lelius sapiens, si duo Scipiones ista loquerentur, nunc malis displicere laudari est.  
Seneca ad Galion: de remed: fortuit:  
FINIS.    

RESOLVES.  
I Offered before the sacrifice of my tears; now remains the prosecution of my Resolves: that as the first were symbols and signals of my conversion and contrition, so the latter might be persuasive motives of my firmer resolution. Dry be those tears of repentance, which are not seconded by a zealous continuance; sith the perfection of virtue is perseverance; and fruitless is that zeal, which like the seed in the parable, is either by the thorny cares of the world choked, by the heat of persecution parched, or by stony impenitency and obduracy withered: I will therefore by the power of him that made me, so form my Resolution, that I may find a comfortable friend in the day of my dissolution; so shall the hour of my death be my convoy to life, my Exit a conduct to a more glorious intrat, my farewell on earth to my welfare in heaven; reaping for what I sowed in tears, in a plenteous harvest of joys. Thus therefore I address my Resolves, which I wish may be with like fervour received, as they were composed, ministering no less matter of consolation to the devout Reader, than they did of mortification to the penitent Author.  
I resolve to fix mine eye (more intentively) upon my image, that my form may put me in mind of my former.  
I have conversed too long with the world: I will fall from discourse to contemplation; from talking with the world, to contemplate him that made the world.  
I will no longer put my candle under a bushel, shrouding my soul's lustre with my bodies cover, but will display the eminence of the one, by the baseness of the other.  
Since it is not granted to man to love and to be wise, willingly will I incur the opinion of unwise, to gain the love of him, that is solely wise.  
The most precious things have ever the most pernicious keepers; which I found too true, when I made my body my soul's guardian: I will henceforth esteem more highly of such a treasure, than to commit it to the trust of a Traitor.  
I have observed two Solstices in the Sun's motion, but none in times revolution; I will redeem therefore my time while opportunity is offered, for being past she is not to be recalled.  
I have seen young men's love end in lust, old men's in dotage; if ere I plant my affection, I will so wain myself from the first, that my chaste youth may exempt me from the latter.  
Elegantly expressed was that conceit of the Emperor: Fortune hath somewhat of the nature of a woman, that if she be too much wooed, she is the farther of: I will think it therefore the best of fortune, neither to be alured by her fawn, nor dejected by her frown: for our indifferency towards fortune makes us most fortunate.  
Excellent was that sovereignty or regency of Fortune, attributed by Livy to Cato Maior: In whom (saith he) there appeared such ability both for constancy of mind, and maturity of wit, as in what place soever he bore himself, he seemed to be the moulder and maker of his own fortune: but I desire no such transcendency; more have fallen through the height of success, than for the want of means: This is my wish, to enjoy no other means, than my Saviour, who makes means for me to his Father.  
I have wondered at the strict accounts betwixt man and man, while Man the image of his Creator, forgets his accounts due to God by man: I resolve therefore to make the Evening the summer up of the day and morning; that my daily Memorandums may direct me in my reckoning, when I shall come to be accountant for my dispensing.  
In my childhood I wished time after time to please my waggish fancy; now is my wish extended to the length of time, resolving to live to my father's glory.  
It grieves me when I call to mind, how those many hours of vanity, which did once delight me, shall be produced as so many witnesses, to condemn me; yet am I cheered with this Resolve, that He, who moved me to this remorse for my sin, will not suffer me to make relapse into sin, nor will pronounce the judgement of death on me for my former sin.  
Grievous sins require grievous sighs; I will pass therefore the remainder of my time, in lamenting, as I spent the prime of my time in transgressing; so shall my tears witness my contrition, my retire from the world my conversion, that in both, I may add to my soul's glory, by waning my body from the conceit of her beauty.  
Each thing we see in her kind and nature; yet man by sin a privitive, degenerates from his nature primitive; opposing himself, by transgressing his law that made him for himself.  
I have heard many call this life a Pilgrimage; yet did they live in it, as if it had been the sole hope of their inheritance: I resolve therefore to take in hand the active part, and leave the discursive; do before I speak, practise mortification before I prattle of it: so shall my discourse be powerful, subsisting in the work not word, not external or for fashion, but in essence and operation.  
I have oftentimes entered into discourse with myself, making the scope thereof venite & abite: I contemplated withal, the happiness of those five Virgins received, the misery of those five rejected: reasoning with myself what this should mean; and I found that no entry was admitted, where the oil of grace was not infused, and that the heavenly Bridegroom will be by us watchfully attended, ere we be by him gloriously received. I resolved therefore, to prepare a Wedding garment to adorn me, a Lamp full of oil to lighten me, and a trusty friend to direct me; the garment of humility, the oil of charity, and my friendly conscience within me.  
I have wondered at some men's humours, whose chiefest discourse was ever bend on their own commendations; for my part, the knowledge of mine own imperfections enjoins me silence, considering how far I am short of that I should be, how exceeding in that which is not required of me; I have resolved therefore by the scale of humility, to ascend to the throne of glory, making the acknowledgement of my defects, my directest path for the attaining of perfection.  
As the completest folly appears in too much compliment, so the best of wisdom is to be least popularly wise; where opinion makes us proud, whilst privacy in knowledge makes us only known to ourselves, and no otherwise.  
I have found ofttimes the excellentest parts shrouded in the meanest and unhansomest covers; which I can instance in nothing better, than in the divine essence of the soul, covered with the garment of flesh.  
Honour is a fair bait, but a sincere disposition will not assume it before she deserve it.  
The best of honour is to acknowledge ourselves unworthy of Him, to whom is ascribed all honour; nor can we better express our worth, than by confessing our own shame.  
Purposes and Resolves may be compared to Paul's planting and Apollo's watering, but their disposes to the blessing of God.  
I have resolved in reflection to my hourglass, considering times preciousness with his swiftness, to vie tears with her grains of sand; that my tears might (in some measure) wash away the heap of those sins, which are multiplied like the sands.  
Earth as a globe in the air, the soul as a Diamond in lead, reason as a queen in her throne; in the first we move and are moved; in the second we shine, yet is our splendour by our bodies cover, obscured, by the last we are distinguished from beasts, yet by her abuse we become worse than beasts.  
If Caesar (saith Machavell) had been overthrown, he would have been more odious than ever was Catiline; so strangely doth th'event make indirectest actions glorious: but success doth not ever argue a direct cause; for the morning-flourish of the wicked shuts up their Evening in a sullen discontent; I will therefore so direct the mean that I may attain the end: that an equal relation of one to the other, may produce a necessary success in both.  
I have wondered why the Thracian being a Pagan should lament his birth like a Christian; when we that are Christians laugh at our birth, but pule at our death, like Pagans.  
As we enter the world with a shrike, so we leave it with a sigh; the first implies what place of misery we are entering; the other shows with what grief we leave the world in our departing.  
I have considered with what tranquillity and peace of conscience, a soul sequestered from the world taketh her farewell of earth; she finds no objects to distract her, she sees no friends that can withdraw her from her approaching dissolution; all seem as in a calm sea; whilst a soul plunged in worldly cares, grieves to leave what she did so exceedingly love. O may my soul so contemn the world, as she may address herself for a future world: so extend her hopes above earth, as she may reign with her Saviour after Earth.  
As the vale best discovereth the hill; so a humble outside best displaieth a glorious soul; Vanity becometh not a wiseman, muchlesse him that should be only wise to salvation.  
I had never the fate to admire titles, nor hope to rise by fawning on greatness; Heaven grant I may so follow him that is only great, that the choice of his attendance may purchase me a place of perpetual residence.  
Age cannot alter habit, nor aër condition; I do wish my age may be so well tempered, that I may get that habit of virtue, which cannot be depraved, those internally-beautifying qualities of the mind, which may not be corrupted.  
That is the choicest pleasure, which hath only relation to virtue; others may have appearance but no essence: for bitter is the fruit of that pleasure, which is attended on by Repentance.  
There is no Bulwark so impregnable as a spotless soul; for she can oppose all hostility inward, where the other is only for outward: as there is a continual feast to him that enjoyeth her, so there is security to him that is attended by her.  
Length of days is not in this vale of tears, for few be they and full of misery; but in the Tabernacle of Zion there is length of time without transition, and accomplished years without conclusion.  
I have collected that there is a Reward for the good, as revenge for the wicked, after this life; because the Sun shineth aswell on the wicked as the good in this life. I have resolved therefore, that as the temporary Sun cheers me with his heat, so to dispose of my Actions, that by his operation which works in me, I may be exalted by the Sun of righteousness, being made partaker of his glory.  
When I behold the Dew fall on the grass, by which it is nourished; I presently recollect how happy that soul is, which is watered by the Dew of God's grace, by which it is only renewed, and in her affliction comforted.  
It is strange that Man in his travail, should so often measure his grave, yet be forgetful of his end; seven foot is his dimension, yet man liveth in that security, as if that small scantling had a perpetual extension.  
Making each day an abstract of my life, I find by bitter experience (yet hopeful repentance) that I have spent my morning in wantonness; now my resolve is, to redeem my morning idling with my midday's labouring, that I may receive my penny in the evening.  
As the Sun shines the brightest at his setting, so should man at his departing; it is the evening crownes the day; happy Soul that shall be crowned, when her Evening is approached.  
Flattery is not always to praise in presence, for incur we may that name by praising in absence; that is, when either the virtue is absent, or the occasion; as for virtue, she can neither be over-prizd, nor overpraisd: I will hate therefore to insinuate, where Virtue is not resident; nor can he be a Parasite, that is her attendant.  
I find several perturbations, to which I am exposed, diverse infirmities, to which naturally I am subjected; I would not follow the indiscretion of Empyricks, which minister the same medicines to all Patients: as my griefs be sundry, proceeding from diverse means, so must my receipts be sundry, if I mean to cure the effects. I will use therefore corrosives to eat away the hard and dead skin of impenitence, Lenitives to renew and cherish my tender skin, lest I fall to despair, through too much weakness.  
I am almost of Copernicus' opinion, who in his Theory supposed, that the Earth did move; it moves man indeed to move unlike himself, becoming in his motion forgetful of his first Mover: I resolve therefore, as many lines tend to one Centre, so to aim all my soul's motions to the glory of my maker; that earth's motion may by no means draw me from him, who first gave me motion to serve him.  
I have sometimes wished an end of my misery, lest misery should cause my end; but I found how foolish I was to wish for an end of that, which can no way possible, have an end before my end; for misery is an inseparable companion to man, so long as he is man, for ceasing to be miserable he becometh an Angel and no man.  
He that falls from divine contemplation, to take content in the world, is as he, that after he hath been fed with meat of Angels, falls afterward to delight in Swine's meat: sensual desires shall not captivate my reason to the sovereignty of Sense: I resolve so to live, that dying I may live; for this life as it is a death, so death to the good is an advantage of life.  
True it is, which Democritus saith: Truth lieth hid in certain deep mines or caves; yet being daughter to time, she will be at last discovered, after she hath been so long depressed: never, never; Truth loves to be retired from the world, because she sees that her favourites be few in the world; and rather will she live a stale virgin, than bestow herself of such as will but make a stale of her.  
Man's life is a globe of examples, a shadow of imitation, where the latter day is ever scholar to the former: I wish no further knowledge than to be a perfect scholar in Christ-cross row; for there (as in a mirror) shall I behold God's mercy, man's misery; his misery in falling, God's mercy in raising; matter of thanksgiving in man to God, argument of affection in God to man.  
Long is it since I purposed my conversion; but yet a little and then a little, makes to morrow as far from conversion as was yesterday: I collect hence, how powerfullst Resolves produce ofttimes the poorest effects: henceforth therefore I intent not to put off till to morrow by idling to day, lest I never live to repent on to morrow, being called on to day.  
I have run a great part of my race, & am outstripped by all in the course of virtue; what remains, but that I should now strip myself of this heavy garment with which I am overloaded, that I may put on the heavenly garment, with which those happy runners (the Saints) are adorned.  
He that fails in his course, cannot obtain the goal; and soon brethlesse am I, unless the Lord infuse his divine breath in me: I will therefore run and pray; run that I may obtain, pray that I cease not to run till I obtain.  
I have found how soon affliction altars the countenance of adulterate friendship; I have a little taste of it, and experience bids me make this use of it: Though one Swallow make no summer, yet one man's summer makes many Swallows: I will seek therefore to gain friends after time, since most of these worldly friends are but observers of time.  
Pity it is, I hear some say, such a brave spirit should want; but what a wittol was he, that through his own folly should enforce his own want with others pity? Envy is better than pity, in estate not in honour: for the decrease of honour as she is envied before her fall, yields argument of pity, so is she ofttimes restored by being generally pitied, where estate, as she was an object of envy, so piteously complaining she remains the same poor, without altering.  
I will not, like another Herodicus, do nothing all my life long, but intent my health; for why should I bestow more care on the case than on the instrument within the case, on the body, than the soul? No, I will reserve that moderate care for the health of my body, that like a good instrument, it may ever yield cheerful music to the ear of my soul; so shall my soul, by the ministry of my body, conform herself in obedience to him, that made the soul to enlighten the body.  
It is strange to know what an impression of love, absence breeds in the Lover; I wish the like effect in the absence of my soul from her Creator: she is here divided by the veil of her flesh, may she be more firmly united to him in spirit; she is here a prisoner, may her desires pierce through these walls of earth, and express their fervency to the God of heaven: she is here a pilgrim, may her skrip be humility, her weed sanctity, her staff charity, and her food the nourishing milk of the word: she is an exile, may she hasten to her native country, cheerfully leaving this vale of misery: she is an Orphan, may she address herself thither, where reigns the Widow's judge, and Orphan's father. Abide here (o my soul) let this be thy retreat; cheer thy spirit (o my soul) with this eternal receipt; he it is that from perils past hath preserved thee, in perils present hath armed thee, against perils to come hath forewarned thee. He it is invites thee foreslowing, expects thee opposing, recalls thee straying, and embraces thee returning. He it is that protects thee resting, assists thee labouring, exhorts thee fight, and crownes thee vanquishing: foreslow not therefore since he invites thee, oppose him not since he expects thee, stray no farther since he recalls thee, but return with speed, that he may embrace thee. Rest thou mayst with joy being so protected, labour in hope being so assisted, fight with courage being so excited, and vanquish with comfort being to be crowned.  
We must pass through a wilderness to Canaan; this wilderness is the wide world: o may my soul never murmur, though hunger should annoy her, thirst afflict her, all perturbations enclose her: yea, let her rather say with job; I believe that my Redeemer liveth, and that with these eyes I shall see him: happy eyes that are made contemplators of such exceeding glory; o may my eyes grow dim with weeping, to be afterwards partakers of so glorious a vision!  
I resolve now to bid farewell to the world, before I leave it, that being in it, I may not be of it: there is no affinity between the citizens of Mammon and Zion, I will fall by a loathing of the one, to an unfeigned loving of the other, that in contempt of this world, I may make my account more free in the world to come.  
I will make the world's folly my chiefest policy; soule-wise without desire of sole-wise or self-wise: may humility henceforth conduct me; for conceit of knowledge through an opinionate arrogance, hath made me (many times) glory in my own ignorance.  
I had rather be imprisoned in the flesh, then by the flesh; for so I be freed in mind I little care though I be imprisoned in body: since restraint of the one, enlargeth the Liberty of the other; whether therefore at freedom or restrained, I resolve so to live, that my conscience may be a Testimony how I have lived; making in Prison better use of my grace, than the Courtesan of her Glass: for there will I note the blemishes of my soul, while she the spots and moles in her face; there shall I learn how to live, how to die for my Creator; while she how to love, how to dye her colour different, from what was given her by her Maker.  
He that seeks to prevent that which cannot be avoided, flies into Adam's grove to sconce himself from God's judgement: I find this approved, when I labour to be exempted from the stroke of Death, which can by no means be prevented, whose doom as it is certain, so is his date uncertain; knock he will, but at what time I know not: I will therefore so set all things in order before he come, that he may find me provided when he comes. I would be loath to be taken napping, I will therefore so address myself every hour, that I may cheerfully embrace death in my last hour; receiving him not with fear, as a guest that will be of necessity harboured, but with a friendly welcome, as one, by whom I shall be to a secure harbour conducted. Death, as he is importunate, so is he imminent; fearful to the rich, but cheerful to the poor: for affliction breeds a loathing in living, an accomplished content in dying; knowing that there is an end of misery apportioned by Death, which was not granted to man during life. I wish so to live, that my life may be an argument that I did live; sith life without employment (the essence of man's life) hath more affinity with death than life.  
As my God is Alpha and Omega, being my Alpha begun in the kingdom of grace, so he will be my Omega, accomplished in the kingdom of glory: the last day of my living, the first day of my reigning, the hour of my body's dissension into earth, the hour of my soul's ascension into heaven.  
FINIS.   

The heavenly Exercise of the five Senses couched in a divine Poem.  
LEt eye, ear, touch, taste, smell, let every Sense,  
Employ itself to praise his providence,  
Who gave an eye to see; but why was't given?  
To guide our feet on earth, our souls to heaven.  
An Ear to hear; but what? not jests o'th' time,  
Vain or profane, but melody divine.  
A touch to feel; but what? griefs of our brother,  
And t'have a fellow feeling one of other.  
A taste to relish; what? man's sovereign bliss,  
" Come taste and see the Lord how sweet he is!  
A smell to breath; and what? flowers that afford  
All choice content, the odours of his word.  
" If our 
* Alluding to that sacred-secret mystery of his five wounds, curing and crowning our five Senses.  five Senses thus employed be,  
" We may our Saviour smell, taste, touch, hear, see.   

Upon his Resolves.  
MAy I resolve, so my resolves express,  
That th'world may see I am what I profess.  
May Earth be my least care, my heart on him,  
Whose crosse's my crown, whose Son did salve my sin.   

THE AUTHOR'S OPINION OF MARRIAGE: Delivered in a satisfying Character to his friend.  
SIR, 
1 Character  as I am no Timon, so am I no marriage-affecting Libertine: I will labour therefore to satisfy your demands exactly, making experience my directress, whose late familiarity hath instructed me in this positive Doctrine. As it repenteth me not to know it now, so it little repenteth me not to have known it before now: for as the present estate adds to my content, so my former want perhaps kept me from discontent: I perceive no such thing as bondage in marriage, only a restraint from Batchler-sensualitie, which merits not the name of servitude but liberty. Upon consideration had of two estates, I account marriage concurring nearer with perfection, and I ground my opinion upon no worse probability, than the Arithmeticians maxim, Numbers have their beginning but not perfection from unities; yet exclude I not these two individually united, from that incomparable effect of marriage, unity. Content I find more accomplished where minds are consorting; for singleness includes rather the condition of an Anchorite, than of one affecting society: This better for procreation, That for contemplation. There is no felicity (if earth may be said to enjoy it) like a fellow-helper, & no fellow-helper equal to a faithful bosom-friend: I am neither for committing secrets nor concealing them, till I find an aptness to conceal, or faith to reserve. I find Mysogenes opinion gross and erroneous, touching the secrecy of a woman, a faithful wife cannot choose but be a good Secretary. She makes her husband's reputation her principal subject, and chooseth rather to dye, than it should dye. Her acquaintance is not popular, nor craves she rather to be seen what she wears, than to be known what she is. Virtue is her best habit, and her garnish is beholden more to Nature than Art: she affects no colours, doing well without pretence of glory, affecting what is good without desire of applause. I have been in a strange error, and it much reputes me of it, where imagination suggested to me, wedlock could not be without some aspersion of lust; for I perceive the sanctity and purity of the rite, adds more to content than the outward delight; it relisheth more of the Spirit than the flesh; he that feels an other effect in marriage, he is more brutish than reasonable. The best purchase is a good wife, and the worst is her contrary: I have commended Arminius opinion, and have long embraced it, whose conceit was so much removed from the affection of marriage, as he censured him dead to earths-comforts, that took himself to any other bedfellow, than his own mind to converse with; but I exclaim now upon that heresy: I find my mind strengthened by conference, and that proceeds with best grace and consonance from a faithful mate: I will not trust her with my body, whom I dare not make partner of my mind? and though the excellency of the one, surpass the frailty of the other, yet will I not commend the one where I dare not commit the other. For frailty of Sexes, I conceive how apt man is to judge sinisterly of the weaker vessel, and I impute it either to a want of Brains, in that they cannot dive into the excellency of so pure and exquisite a composition, or some hard hap they have had in making choice of such infirm creatures. I have found one, though weak by condition, yet firm in her affection; making her resolves so undoubtedly approved by him she loves, as she hath vowed to engross her love to none save him she only loves: her content is so settled, as she scorns to have it divided, for she knows that a heart divided cannot live. She professeth herself to be, not where she lives but where she loves, and the Adamant which draws her to affection, is the persuaded ground she entertains of her husband's disposition, which is too choice to be popular, and too relenting not to be won; as mere protestations were not of force to win her, so flattery was too palpable a suitor to woe her. Content is worth a kingdom, and my kingdom is my own family, where I make every day my account, casting up in the evening what I did in the day: I think my day well bestowed, if employed in the service of my Creator, and my conclusion is this: I will be none of that family, which is not careful of promoting Gods glory. Marriage-melodie should have no concurrence with divisions; though Music be graced by it, marriage distastes it: I have wondered how two distinct bodies can be so inseparably united, and I perceive the strange and indeed unsearchable effects of marriage, which consists not so much in the joining hands, as hearts. There is a sympathy equally working, equally moving in the parties loving; nor is it beauty, or any external motive so much enchaineth, as a sacred-secret infusion, conceived by an holy and heavenly influence induceth. I have heard how that, 
Lycosthen: in Apotheg:  When the Hawthorne springs, and the Cuckoo sings, Actaeon's head with hornets rings: it is true indeed, jealousy is such a self-consuming vermin, as it never rests day nor night, from feeding her suspicious head with fruitless and frivolous doubts; but I would not have one subject to this miserable frenzy, betake himself to such fuel of jealousy as a woman: for my part as I was never capable of such vain suspect, so conclude I ever, I had rather be one and think me none, than be none and think me one, contenting myself with a general fate, rather than incur disquiet by my own default: which, that glory of Graece, 
Homer in Telemach: in Odiss.  the everliving Homer seems wittily to glance at in the person of Telemachus: 
Babe saith my Dade, but he may say amiss,  
For aught that I know, I am none of his;  
Yet I reply with Dade, but that's all one,  
I may mistake my Sire, and he his Son.  There is no order so ancient nor more maligned: honour hath many time's correspondence with her, and foreign Merchants may be confident, their Pinnace is entitled to many Factors; Stratta julia had never more Brothels in her, than she hath clamorous Suitors attending on her: yet what cannot resolved patience bear? my Advice is to him, whose suspicion hath already pronounced him horn-mad, to make use of Ithacus counsel to Andromache, in behalf of her tender infant Astyanax. Conceal him, that's the best means to save him. Oft-times jealousy publisheth man's shame, more than the occasion of his shame. A wiseman will rather conceive and conceal, then disclose his conceit to others report: The best of reputation is grounded on opinion free from Suspicion, and he is an egregious Wittol, that loves to watch opportunity to add to his discontent: my eyes are no such sentinals: charity bids me judge the best, and I will rather expound my Wives secret parley some instructions of housewifery, than motives of perverted Liberty; I have sometimes wondered at the folly of Hans carviles' dream, applying to myself the use, that I might better avoid the end, where every feigned and imagainarie conceit argues an Apparancie of act, but I doubt not such Bugbears, they are terrors to Suspicious heads, Scarecrows to addle Brains: Beauty shall never be such an Idol as to enforce my Adoration, or so bewitching a Hag as to enthrall me to Suspicion; As a safe conscience is a perpetual friend to stick near us, a continual feast to cheer us, and a Brazen wall to shield us: so is a faithful Bosom-friend the Lovingest companion, the dearest minion, and the individualst Union; a Companion to refresh us, a Minion to delight us, and such an Union as will inseparably join us. I little weigh the Woman-haters of our Age, whose subject is ever in dispraise of woman, they show the unworthiness of their Nature in Satyrizing upon the weaker. As chastity is rare and incomparable, Marriage-state hath been ever deemed honourable. He that will not marry & will not withdraw his eyes from vanity, let him burn; Such objects are either Subjects of love or lust; if of Love, then happy is the Lover, if of lust, miserable is the beholder. I remember that noble Matron's Motto, Where thou art Caius, I am Caia: and I make no question of the like choice. I have read of diverse women, who as they were delightful to their Husbands in bed & board, so added they delight to the labouring Inventions of their brain. Such a one enjoyed Cato in his Portia, Seneca in his Paulina, Mar. Antony in his Octavia: yea, the best labours have been illustrated, if not originally composed by married women, witness those divine Poems reduced to Centons by Theodosia daughter to the Emperor Theodosius, the royal compositions of Lucan, the sententious measures of Ennius, the tragic odes of Aristobulus, which labours (though they retain the names of these Authors) were revised and refined by Women.  
I perceive the wisest may err, and Solomon himself may fail in his judgement, making this Interrogation, But as for a good women where is she to be found? but his question imported rather a difficulty then an Impossibility: which he had some cause to speak, seeing women were the cause of his Idolatry; A Goodman must of necessity make his wife of like quality: She is casten in his mould, let him blame himself then if she be not good. Beauty is one of the least motives to fancy, who more admires a smooth skin than a sound mind, may gain content in his wife's prime, but shall lose it in her age: I care not how poor her outside be, so her inside be pure. I never set my affection on Marriage to strengthen me with friendship, my aim was the woman, and the grounds of my love were her minds endowments: I sought not in her what the Gallant seeks in his, a minced speech, a ginger pace, or a drawing eye; I found her speech able to deliver her meaning, her pace quick enough in her employing, and her eye too modest to love gadding. A good wife is the best portion; nor consists this her goodness only in proportion: she that is only outward fair, deserves more to be loathed than loved, despised than pressed: A case beautifies the instrument, but adds nothing to her accent; and goodness is more continuate than beauty. I could never approve of that shape which derives her beauty from the shop; there is an innate decency that better becomes us, and above all comparison doth better grace us: It is not toys, tires, dress, but a personal comeliness adds honour to our clothing. I have much admired at man's folly, whose commendations only extend to what they wear, not what they are. I will never tie myself to such impertinences, nor can with judgement esteem the rind for comely, where the pith relisheth corruptly: It is not worth our praise, to say, such an one is fair, that is no quality but an adjunct; give me one good, I much weigh not any other attribute, for Good is a better attribute than Fair. As I have chosen, so I repent me not of my choice: I have planted my resolution thus, nor hope I to alter it: The strange woman shall not allure me, nor the Courts-idol, a painted face inveigle me; I am now for one, and that one is all: me thinks Marriage, as it is a type betwixt Christ & his Church, the state politic & her head; so it is a nearer combining of the body to the soul: The Soul hath promised for the body, that she shall not make herself a Cage of unclean birds, nor prostitute herself to many; and the Body hath so tied her by plighting her faith by her hand, that she will inviolably perform what her Soul hath promised,  
Sr, God send you joy.   

A Shrew  

2 Character.  IS a continual dropping, whose activity consists principally in the volubility of an infatigable tongue; her father was a common Barretter, and her mother's sole note (being the voice of her vocation) eccoed, New wainflete Oysters; in her sleep when she is barred from scolding, she falls to a terrible vain of snoring, and foams at mouth, as if she were possessed, or shrudely rid by the Nightmare: she is most out of her element, when most at quiet, and concludes jointly with the Arithmetician, that unities are to be excluded from numbers: Her progeny is but small, yet all hopeful to be interested in some clamorous offices; for her eldest itcheth after Bellman, her next after Cryer, and her daughters scorn to degenerate, vowing to bring the aunciently-erected Cuckstoole into request: she frets like gummed Grogram, but for wear she is Sempiternum. She goes weekly a caterwauling, where she spoils their spice-cuped gossipping with her tarttongued calletting: she is a Bee in a box, for she is ever buzzing: her eyes, though they be no matches, for she squints hatefully, are more firing than any matches: she is a hot shot, for she goes ever charged: she hath an excellent gift for memory, and can run division upon relation of injuries. In some thing she is praiseworthy, for she hates compliment, and grins when she hears any one commended, much more flattered: all the frenzies in Bedlam cannot put her down for humours. If she be married, she makes her husband's patience a fit subject to work upon, where his miserable ears are deafed with her incessant clamour. she is never pleased, for being pleased she were not herself, whose choicest Music is ever to be out a tune: a nest of wasps and hornets are not comparable to her for spite, nor may equal her in spleen; and in this they principally differ, she hath her sting in her tongue, they in their tail. she is monstrously unsociable, and grounds the reason of her distaste upon others approbation. when she hath none to exercise her fury on, she mumbles over some dogged Paternoster to herself, as if she were conjuring: her sign is ever in Cancer, and hates Patience left it should bastardise her blood. she is ever suspicious of others thoughts, and therefore answers for herself before she needs. were she as strong in power as will, she would commit more insolences with her tongue, than ever Nero did tyrannies with his sword. Silence she hates as her sex's scandal, and reproved for her distemper, her answer is, The worm will turn again. Happy were her husband if she were wormsmeat, but her hope is to outwear her winding-sheet: when she comes in company, all cry God bless them, as if they heard thunder; she omits no time, spares no person, observes no state, but wounds with her tongue, terming it her sole defensive instrument. Great ones she as much disvalues, as she contemns inferiors, yet neither shall slip her, for she never saw that creature, which might not give her argument to vent her impatience; her reading is but small, yet when she hears of Stentors tongue, she would give her Dowry for such a cymbal. she sometimes counterfeits gravity, but her ferret eyes and hook nose display her for an hypocrite. Her tongue never finds vacation but in Church, which time gives her occasion to commence some new brawl. Her tongue is as glibbery as an Eel, all the Posts in the King's high road cannot equal her for speed; marry truth is, she enterfears dangerously. she wears her clothes negligently, of set purpose to move her husband to tax her for her sluttishness, whose reproof she retorts with haile-shot, and pellets him with words as disgraceful as she is fulsome. By this time she hath formald a pair of high cork shoes to heighten her dwarfish proportion, purposely intended to beard her husband. In her infancy she was tongue-tied, but by an expert Artist, the string being cut, she ever after vowed never to lose the faculty of her utterance by discontinuance. she hath seriously protested to make her husband run mad, but he is a fool then. she claims some privilege in his Bretches, and that is th'efficient cause of a breach betwixt them. It may be she is honest, but if her dogged humour would give her leave, I am persuaded she would enter parley with a knave in a corner: being (as she is) a very Crab, if she affect any pleasures, they must be backward. she resembles the Rail, and her name concurs with her nature. she condemns no act so much, as that of Hypemnestra, who procured her husband's safety, while all the rest practised their deaths. she approves of no ancient sovereignty, but that of Amazon, where the government was feminine: and for the Salic law, she hath already repealed it, as expressly prejudicial to their sex. Her tongue-fever is quotidian, for it is ever shaking: her nature is so far out of temper, as she hath vowed to be frantic ever. she maintains this, that fancy is a frenzy, and Love such a painted Idol, as she will rather burn, than tie herself to such a foppery. I would see that Saint, which she would not incense, a man of that temper, whom she will not nettle. There is no bird which she less resembles than the Dove, for she is all gall. Saturn hath sole predominance over her, dis-affecting nothing more than affability. she can be merry by times, but then especially, when her husband is malcontent. she lives of little sleep, and seldom sleeps but dreams, and awakes laughing, relating how in her sleep she beat her husband. The crocodiles tears are not by half so mortally dangerous, making ever her hateful tears assured harbingers of revenge. she weeps because she may not effect what she would, tuning all the day a hellish discord, best sorting with her serpentine subtlety. she willingly entertains her own dislike, to infer her husband's distaste; which she apprehends with joy, and observes with a continuate delight. she rewards the Sexton liberally in her husband's presence, only adding, a day will come. she presseth him to make his will, persuading him he cannot live long, albeit he find no such fault with himself. she would make an excellent Hawk, for she is ever sharp. she vows Temperance is none of the cardinal virtues; and that too much sufferance may make the blear-eyed world esteem such an on a Saint, whose recreant Patience deserves rather the title of Sot. she may seem to have some allusion to the Pismire, wheresoever she is, she brings smarting, and in Providence too, for the shrew is ever scraping. Her tongue would make a singular Scarecrow, for it is ever rattling: in her discontent (as when is she out of that humour?) her only doleful song is Lachrimae, which she usually sings in any consort. Her complexion is sallow, of constitution strong, yet is her body incomparably weak to her will, which can find no period, till death be her Herald, to whose comfortable arrest I bequeath her.  
FINIS.   

TO MY LOVING friends, my Country-Cottoneeres.  
Droop not, though dead, you may revive again  
By th' cheerful beams of such a Sovereign;  
Who can discern what painful men deserve,  
And would be loath, your families should starve,  
Or want the staff of bread, but by command  
Will see your case redressed out a hand;  
Mean time read my Resolves, where you shall find  
In state-distresse, some solace to your mind:  
Which found, build on this ground, and be as I,  
Who am resolved, howsoever I live, or die.  
Yours, or not his own. R. B.   


For the Book I'll say, if there be errors in't,  
The world had not known them, but for th' Print,   
Errata.  
PAg. 5. lin: vlt: for strailing, read strayings. Pag. 15. lin: vlt: for passions, read (in some copies) fashions. Pag: 26. lin: 9 for charuell-house, read charnell-house. Pag: 54. lin: 3. for yea, read then. Pag. 58. lin: 20. for received, read received. Pag: 71. lin: 3. for repentance, read (in some copies) report. Pag. 73. lin: 16. for, to deny, read, not to deny. Pag. 113. lin: 14. for grace, read (in some copies) grate.