THE HISTORY OF Eriander.  
Composed by JOHN BURTON.  
The First Part.  
LONDON, Printed by R. Davenport for John Williams at the Crown in S. Paul's Churchyard. 1661.   

TO THE MOST EXCELLENT MAJESTY OF CHARLES' THE SECOND, By the Grace of God KING Of England, Scotland, France, and Ireland, Defender of the Faith, etc.  
SIR,  
AT the Return of a long absent Prince, when many thousands flow together as to a common stream of joy; some eminent Persons only fall under a particular remark, and are dignified with the special observation of the Prince's eye. While the inferior sort, that make up the crowd, think it sufficient for them, that they carry on the common joy, and be observed in gross, with a general approbation and acceptance of their well-meaning. It fares so with Books Presented to great Persons, the most eminent are taken notice of: the trivial sort (such as this) peradventure scarce seen or heard of by those Patrons, whose names they carry in their Epistles Dedicatory. And because I delight to dwell on so beloved a similitude, presented to my thoughts by the last years most happy occurrences: I may further observe, that as a press of people is rather troublesome, than advantageous to a triumph; so the excessive multitude of Books hath been thought rather a means to hinder than advance learning: yet both are tolerated because commonly presumed to flow, the one from a loyal affection to the Prince, and the other from a well-wishing to learning. And so I have this to excuse me for troubling the world, already pestered with Books, that I do my good will; and that in such a subject as hath not been much studied by the learned: and may receive some advancement from a mean pen that hath been seriously employed in it. To present to your most sacred Majesty a thing of so mean worth, is an act (I confess) of great presumption: yet in regard, that books which but pretend usefulness no the subjects, have ordinarily addressed themselves to the patronage of Princes; I want not precedents for such a boldness, and being conscious to myself of no worse aim in the publishing of this work, than the good of my Country: I have this presumption besides my other, that I shall not incur your Majesty's displeasure.  
Your Maiesty's most humbly Devoted Subject and Servant BURTON.   

Mistakes in Printing.  


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The Reader is desired to correct these Erratas with his pen, or at least mark them before he peruse the Book, because they offer some injury to the intended sense. The less material ones, as consent for consent, ingenuous for ingenious, and for as, etc. and the misplacing, adding, or omission of a letter, need not any advertisement.   

THE HISTORY OF Eriander.  
In the first part of ERIANDER is presented his Country, Parentage, Birth, and Education, with an Introduction to the Trial of his Genius, which is the principal design of this Work.  
GEographers tell us that Alycia was once part of the Continent, and annexed to Ampelona by an Isthmus, or narrow neck of land, which the Waves by little and little have worn asunder, and rend it into an Island. Whether this be true or not, I will not inquire, nor take any further notice of that famous Country than may contribute some Ornament to this famous History of Eriander.  
The Soil is mixed and various, but generally fruitful, abundantly stored with goodly Pastures, Meadows and Cornfields, divers parts adorned with several sorts of Trees, especially Oak, and Forests of a large compass; here and there you may behold waist and far-extended Plains, which although to a transient observer they seem to import barrenness and poverty, yet they yield no small benefit to the industrious Inhabitants, by maintaining numerous flocks of Sheep, (the greatest riches of the Nation;) and some of them afford Mines, as of Iron, Tin, and Coal, so that Nature makes amends for the seeming barrenness by these Treasures which are locked up in the inner rooms of the earth. The air is mixed, and unconstant (as in all Islands,) but for the most part mild and temperate, not exceeding hot in Summer, nor immoderately cold in Winter.  
The Inhabitants are generally well limbed, of a proportionable stature, and of a comely visage, most of them grey eyed, cheerful in deportment, free and true hearted in their Treatments, not treacherous in their entertainments, Courteous above other people to Strangers, respective to old men, and obsequious to their Prince, wherein I hope I have not misrepresented them, the people in general being ever Renowned for it; nor can the mischievous disloyalty of a few justly disparage a whole Nation. Islanders (say some,) have usually such variable humours, occasioned by the changablenesse of the Air, that no condition will please them long, but repining at the present, they are ever listening after some new constitution of affairs. I will not take upon me to confute this Observation, because I believe there's much of truth in it; nor were the Alycians altogether free from such a kind of unsettledness, who had sometimes been earnest to destroy themselves, by subverting their Government: but being made sensible of their error by many encroaching mischiefs, (the only means to make the people either more wise, or at least less foolish,) they were at length happily reduced under the Government of Alcidruinus, who by a prudent and dexterous managing of his affairs very much corrected their instability.  
Alcidruinus was a Prince so complete and absolute, as there wanted nothing to make him a valiant Commander in War, and a wise Governor in peace: The times he lived in put him to the trial in both; the Wars he had occasion to be involved in were upon just and honourable grounds, the rescuing his Dominions from a seditious and turbulent party, which had for many years enthralled them, and dispossessed him of his Right, forcing him to seek for refuge in Foreign parts, a sad and dismal fate to the Nation, and as dismal to him; could his enemies have inherited their wishes as they did his Revenues; but God, who miraculously preserves whom he intends to bless, raised up the dying hopes of the Nations, and by the conduct of Pisistratus, a valiant and expert Commander in the War, brought Alcidruinus to the Throne: who by this occasion had one advantage to enable him above other Princes, that besides the bountiful endowments of Nature, a stately body, majestical, Countenance, powerful Eloquence, and Heroic spirit, which he enjoyed in so high a degree, that whosoever was able truly to observe him, would judge him worthy of an Empire; besides his Princely Education, which he enjoyed in his Father's Court, a pious and judicious (but unhappy) Prince: His prime years were exercised in adversity and hard encounters, without which men seldom arrive at any eminent degree of virtue, no man's abilities are put to the trial, or fully discovered, till he hath been proved in the occasions of good and evil: the way to honour lies through the confines of danger, and none is so happy as he that hath survived his miseries.  
To give a true character of him is beyond my skill, and no part of my intention, yet meeting in my passage with so illustrious a person, good manners obliges me to afford him this respect. When this noble Prince was invested with his Regal Dignities, when War with many struggle and hard labour had brought forth peace, (A cursed mother hath sometimes a quiet child) his care was to procure Alliance and friendship with neighbouring Nations, and Enact Laws for the safety of his own, in order to the establishing of these, he had the happiness to enjoy a loyal and true hearted Council, consisting of men of able parts and liberal education, the Nation had learned, by sad experience, that illiterate and inferior persons were nimble and skilful enough in demolishing, but very bunglers in erecting or supporting a Government.  
I shall not recite either the Laws he made, or the acts he performed, which cannot be comprised in such a compass as my thoughts have limited out for this whole story. Only his prudent care and provision for the Education of Children must not be passed over in silence, being a thing so remarkable in a Prince. For whereas great persons usually take the least care for this, (though reason obliges them to take the greatest) he vouchsafed to suffer his care to condescend even to those, who though at present but useless, are yet the future hopes of a Nation, and his Successors Subjects in reversion, being assured that Education prudently established by Laws would by degrees make them so accustomed to virtuous deportments, that there should not need many Laws to restrain them from Vice: their own inclination would be so efficacious, as to conduct them to goodness. It's true, so long as there are men in the World there will be Vices, but where good Laws are established for habituating every one from his Cradle to industry and good manners before they know how to he lazy, or vicious, this is the certainest way to prevent (at least many) mischiefs, which neglected Education inevitably produces.  
As for Schools (the Country being sufficiently stored in most places) he did not much increase their number, only he was pleased to commit the Government of them to prudent and virtuous persons, whom he dignified with peculiar favours and privileges, to encourage them in that most useful, but tedious) profession; which in other Nations is usually thrust upon the most trivial and despicable part of men, and these commonly take it only for a shift, to be laid aside when better preferment falls; while those whom a liberal fortune raises to a good opinion of themselves, pass it by in scorn, and aspire at those higher professions, which are attended with more splendour and wealth. First, he provided that every man should bring up his Children to a Profession (only with some exception of Nobles and Gentlemen of ample Estates) so as he might serve his Country either as a Scholar, if he were found fit for any of the Liberal Sciences, or in some other profession useful to the Nation, and suitable to his extraction and abilities. By this he nipped Idleness in the very bud, which wherever it prevails is the ringleader of all Vices, and the ruin of Families and Countries, being a great error in the politics of some Nations, that by not securing and providing for the Education of their Youth, nor appointing every man to some service and employment, they make them Thiefs, or Vagabonds, and then are forced to hang them for being so.  
2. Besides, such as were active and industrious (if depressed by poverty) were encouraged and assisted; and on the contrary, such as were able and skilful, and yet refused to employ themselves, were as surely punished.  
3. And certain days were appointed for Sports and Recreations, a piece of prudent and cautelous policy. It's easy for any man to observe, (who hath not made his observation already) that sedentary and melancholic persons, who are either by nature or custom averse from merriments and recreations, are inclined to malice, peevishness, discontent and envy; fit to devise villainy and mischief; and that sportive Recreations, with convenient motion, clear his spirits, dissipate his dumpish and sullen humours, make him brisk and sociable, adaptate him to love and kind heartedness, and therefore Alcidruinus prudently appointed such meetings, as a means to promote peace, procure hospitality and good Neighbourhood, beget friendship and alliance among the people, and prevent many mutinous discontents which retired and sullen thoughts might hatch in their working brains.  
Fourthly, but every man was not permitted to breed his son to Learning, only such as were tolerated and approved of by Magistrates appointed for that purpose: As to other Professions there was no such restriction, but in this, it was thought necessary to prevent some inconveniences which the unwariness of former times had procured; as the pestering the Nation with insufficient Parsons, and the excessive number of Scholars, which had been found injurious to the public. For when there is a greater number than can be conveniently disposed of, some must of necessity miss of their aims, whereby they are oftentimes inclined to forge mischief, promote Factions, and undermine one another in the way to preferment. Every man, he is parts never ●o mean, after much time and cost ●pent in a course of study, will grieve ●o be deprived of some competent ●eward of his labours, wherein if the state cannot satisfy his expectation, ●s it happens where the number is too ●reat, he may run into some extravagant course to the hurt of his Country, but where a timely restraint is ●ut upon men before they be far ●ngaged in such a course, there's no great distaste given; if any be taken, ●t is better that the humours of a few ●e crossed, than an inconvenience ●hould arise to a Nation: Men of this profession, when they keep within ●he bounds of moderation, being a great Ornament in a Commonwealth, ●ut the most dangerous incendiaries, if upon any emergent occasion or distaste they conspire against it.  
5. All manner of laborious persons, whose employment was remarkably advantageous, and conducible to the public good, as Husbandmen, Smiths, Clothworkers, Carpenters, and such necessary Tradesmen, were especially encouraged by peculiar immunities and privileges.  
6. Inferior men, although not arrived at a considerable height of wealth, should not aspire to the title and dignity of Nobles or Gentlemen without special licence.  
7. Certain Magistrates much resembling the Censors among the ancient Romans, if they observe any man out of employment, who had not an estate sufficient to maintain him after the rate and degree of a Gentleman, had power to cause him either to betake himself to an agreeable profession, or distribute him to some public service, as in the exercise of War either by Sea or Land, or the management of business in foreign plantations, yet so as it should be an advantage and credit to him, if he were not wanting to himself; not a punishment, as had been used by some cruel Usurpers formerly.  
These and divers other Laws were Enacted by Alcidruinus, and not Enacted only, but effectually and impartially put in execution by a regular and prudent discipline, without which Laws are as ineffectual as the fond wishes of idle persons, who wish themselves at such a place, but through ●aziness never advance a step forward ●o come thither. Certain it is, that the Country flourished in this Prince his ●ime, in plenty, peace, and strength of ●ffection; and so neither had, nor needed the use of such torturing Laws, ●s in divided States are altogether in ●ashion, procured by some peevish, prevailing Faction, out of mere revenge against their concurrents.  
Eriander was born at Entaphia, an ancient City of the Caloturians in the Eastern part of Alycia; this City is seated in a very pure and delicate air, ●ut the ground thereabout somewhat inclining to barrenness; It was anciently beautified with a very stately Monastery, erected in honour of a Prince of that Province, who had suffered Martyrdom for the vindication of his Country and Religion. Nothing now remains of that but some ruinous walls, two lofty Gate-houses, ●eading each of them into a spacious square Plate, in one of which there stand two fair Churches, and of a competent bigness; from thence the City climbs up a small Hill, with an easy ascent toward the West, whereby it gives a commodious prospect to such as travel over the Champion on the East-side: and here stood the Mansion house of Charinus, Father to Eriander, a House of a considerable bigness and fair, but built rather for use and decency than pomp and ostentation. The Furniture competently rich and suitable to the quality of his person; the Rules of Expense agreeable to his Estate, the Oeconomy grave and prudent; all things managed with order and decency.  
His Mother was Timoclea, a Lady of an ancient and religious Family not far distant, who being dignified with a brave clear spirit, allayed with a convenient Modesty, a sound Judgement, sublime Virtue, and incomparable grace in her expressions, was highly valued by all that knew her. Nor did she want those exterior Ornaments which might partly commend her to Charinus' choice: a rare beauty and becoming presence; her complexion was exactly and equally composed of White and Red; her Visage round, a light brown hair, with a clear Eye, but fixed and steady. Although in this important affair of Marriage, (wherein he knew there was no redress to be procured by second thoughts; nor can a man err twice as to the same adventure) I presume he used much circumspection, and prudently made virtue and Wisdom his principal aim, as being assured these would highly conduce to his own particular content, the repute of his Family, the support of his Estate, and (as far as humane prudence can secure men in such a matter) entail Wisdom and Virtue upon his Posterity; yet to say beauty had no share in his desires, were to represent him either better or worse than Man: especially if we consider the time when he was affianced to Timoclea, which was about thirty years of age, Timoclea not much less than eighteen.  
Charinus (to give a brief, but true Character of him) was a person truly Religious, constant and resolute in the defence of the substantial principles of Religion, wherein all men (at least the wisest) were observed to agree; but lived altogether unconcerned in those vain and nice controversies, toyish and Fanatic Opinions, which were now and then devised by some busy and pragmatical brains, and recommended to the giddy multitude; whose custom is to stare and admire at any thing that is new, soon love and soon dislike: their indiscretion (as ill as it is, yet) herein proves lucky; their beloved novelties, like children's Rattles, never please long; that Opinion which at one time is so fiercely asserted, that some would (only not) suffer Martyrdom, rather than disavow it, perhaps continues not in credit one man's age, and Posterity will scarce vouchsafe to inquire after it. In the mean time a pious and truly-zealous man bestows himself in believing in, and serving God, lives peaceably and deals justly with all men, wherein the sum of true Religion is comprised, while unquiet spirits are miserably entangled in such endless controversies, as are of no importance to premote Religion, but very destructive to the peace and charitable conversation of men. It is not impossible, but that the most pious and wise may, even in matters of Religion, have some fond erroneous and impertinent thoughts, such as are usually produced in a scattered and uncollected mind; but they are so far Masters of themselves as to restrain them; they permit them not to arrive at any considerable growth: whereas men of small knowledge, but great confidence, not only give way to absurd Opinions, but (as men in some pestilent distempers are observed to do) eagerly attempt to propagate their contagion to the great disturbance of Mankind.  
Charinus in his gesture and deportment observed a becoming gravity, his garb decent, his countenance settled and serious, not over sad and lowering, nor petulant and effeminate; the one usually passes for a token of self-conceit, the other of small wisdom. His addresses as free from affected Compliments, as rude bluntness; neither sneakingly meal-mouthed, nor overbold: his discourse was ever profitable and to the purpose, yet modest, and without any affectation of applause. A wise man's discourse is always adorned with three remark-properties, Truth, Conciseness, and perspicuity. Lies and slanders are Vices incident to ignorant, peevish, and cowardly persons, who like querulous Curs make a noise at a distance, insult over the absent, and at hand pretend to lick them whole by some faint commendation, or show of pity, meaning worst when they speak fairest. Multitude of words was ever suspected as an instance of small wisdom; some that have but a scant stock of knowledge endeavour to dilate themselves by multiplicity of words, as those that have shrimpish bodies and yet would fain appear proper men, eke them out by some advantageous dress. He that puts men to the trouble of guessing and his meaning, because he speaks as if he meant not to be understood, or intended to be mistaken, is not in this particular a wise man, but either a fool, or as ill.  
However his actions and designs were Heroic and Noble, they were managed without any glorious pretensions, and his demeanour in the mean time humble: he never spread his sails to receive the gales of popular air, which swell some men into a strain of pride, and make them as big in their own conceits as they are in the eyes of the Vulgar. His beloved design was to acquire Virtue, which is sufficient of its self to ennoble a man among the wisest and most intelligent part of men. Glory is a shadow that follows him who declines it, flees from him that pursues it, and a wise man's mind carries the same relation to it that the body doth to the shadow, retains its dimension; is not extended into a greater, or cramped into a lesser compass, according to the various alteration of the shadow.  
That he was generally wellbeloved you will presently guests, when I have told you that he was free from pride and envy: an humble and courteous man is the World's Darling, whiles a proud man, one merely enamoured of himself, hath commonly the luck to be troubled with few Rivals: and that he was free from these appeared by his liberal bearing witness to other men's merits; they that have this piece of Ingenuity you may be sure they are furnished with true worth of their own. Some choice and peculiar Friends and Privadoes he had, whose conversation and counsel he found useful in many emergencies, especially in matters of counsel and advice, when one hath occasion to adventure upon some design not usual and ordinary to him, in such cases a man's understanding is wonderfully enlightened, and his Resolutions quietly stated by the concurrence of other men's counsel: for, though every intelligent man is best able to take the dimension of himself, and no wise man will make himself a Slave to the dictates of others; yet because the Rules which our own thoughts suggest to us in sudden encounters are commonly troubled, it is not amiss to make the lives of other men our Looking-glass, the results of whose adventures in matters of like nature may much enlighten us, and their counsels guide us; two eyes see more that one, and he that will always be his own Tutor hath a fool to his Scholar.  
Whatsoever was commendable in his friends or occasional Companions, he was studious to imitate: what was amiss, (provided it were not impious) he was willing to bear with for quiets sake; if he discovered any impiety, or pernicious error, he forbore not to admonish them of it, avoiding always reproachful language, the usual ingredient of some men's reprehensions, who endeavour not so much to amend others, as by vexing them to gratify their own humour. His friendship was therefore permanent, because well grounded; for in the choice of friends he principally set his thoughts on men that were of known integrity, and his equals. True Friends should resemble the fixed stars, always at a like distance; Inferiors with Superiors are upon terms of disadvantage, one is loath to stoop, the other cannot rise.  
If frailty or inadvertency had betrayed him into an error, he thought it no shame to acknowledge it; it's a piece of humane frailty to err, but very unmanly to persist in an error. If slanders and close cavillations (wherewith cowardly and degenerate persons usually endeavour to undermine the reputation of the bravest men) were at any time raised against him, he neither troubled the quiet state of his mind by a childish impatience, nor betrayed his innocence by a cowardly silence. He always laboured to secure his Reputation with men of approved worth and integrity; for others, by a prudent neglect he permitted them to weary themselves with an imaginary conceit of subverting his fame, till seeing their error (which they would soon do, when they found their Adversary careless) they learned at length to be wise and silent.  
As for pleasures, if consistent with reason, they were sometimes admitted into his Entertainment as things that give an agreeable relish to virtuous actions: there's no man to be found of so warrented a constancy, that can purely for the love of Virtue persist in well-doing; the pleasure and content that results from thence hath a great energy to secure our perseverance. Virtuous actions, though in the managing of them they be attended with some harshness, yet they end in a most sincere and indisturbed content: but the most exact pleasures without this have a loathing and fastidious nauseating immediately subsequent. Those Objects that have most sharp and forcible impulsions upon our senses at the first, which arrest, and violently captivate our reason, and make us so pertinaciously intent upon the enjoyment of them, terminate in disdain: their satiety begets an hatred in us. The most glorious colours and pleasant pictures recommend themselves to us under the notion of novelty, we cannot endure to be constant spectators of them. The most ravishing Notes of Music at last prove tedious. The Taste, the most voluptuous of all the Senses, is affected with sweet things, and these soon offend it. Indolency and freedom from pain is the greatest pleasure men ordinarily acquire; that active impulsion wherewith they find themselves affected in some sensual pleasures, is a kind of restlessness, a pain which they endeavour to expel or allay, that so they may be at ease. So that a wise man receives more content by not desiring, than any can do in the fruition of them, and placing his happiness in that which is permanent, piety and wisdom; he is sure to avoid that grand infelicity, which is to have been happy.  
If we look upon Charinus in relation to his Diet, we find him a constant Observer of temperance, a sure Pillar to preserve and support the Fabric of the body; but he never enslaved and confined himself to any precise and fantastical Diet, which some men affecting more out of ostentation than reason, make their bodies unapt for such mutations and digressions, as one must of necessity encounter withal. He never used to eat till his stomach craved, consulting rather to relieve the necessities of Nature, than indulge voluptuousness. At his meals although he was not a nice Observer of order, yet usually he eat moist and laxative meats in the first place, more firm and solid afterwards: nourishments extreme hot and of a biting quality (which without great caution devour the spirits) he usually avoided. At great banquets which are frequent among the people of that country, and those set forth with great variety of dishes; he usually considered what was agreeable to his constitution, and the rules of temperance, which invites a man to deny his own desires, and fortify himself against the importunity of affections, rather than complied with the custom of the people, who being generally Lovers of good cheer, think themselves at their meetings obliged to some kind of excess, upon pain of being accounted uncivil. Hereupon he so ordered the matter, that by pleasant discourse, and seasonable table-talk, his company was ever acceptable, and redeemed him both from Intemperance, and the imputation of incivility or singularity.  
He used moderate Exercise, which very much conduced to the clearing of his spirits, and maintaining the healthful constitution of his body, by discussing such naughty humours as sedentariness causeth to reside in unactive bodies. Those wherein he principally delighted were walking, riding, leaping, and shooting with the longbow, in which the Alycians were generally expert. If happily he sometimes deviated from these good Rules of health, and contracted any distemper, he used abstinence and rest in the first assault of it; Reason instructed him, that Nature had then enough to do to wrestle with the encroaching disease, and could neither so vigorously labour about concoction, nor assist him in accustomed exercises, which at such a time would exhaust the spirits and enfeeble the body.  
He was looked upon as a thriving man, one that increased his Estate; but still by honest sincere and generous courses; he knew well enough that Goods ill gotten soon decay; Iron breeds its own Consumption, rust; Brass engenders its Canker, and Wood corroding Worms, which without any outward violence, or impression, cause them to decay: and Goods scraped up by sacrilege, robbery, and oppression, though some endeavour not to believe it, consume away no body knows how, notwithstanding all the provident care, industry, and penurious sparing of the pretended professors. In all times, and among all Nation's honesty hath been attended with a Blessing, either of prosperous adventure, or some countervailing content. Villainy and Injustice have been made exemplary by some remarkable vengeance, and sooner or later come to ruin.  
His estate though plentiful did not transport him beyond the bounds of aequanimity; ordinary calamities he always entertained with a generous and sedate spirit, prosperous adventures with a grateful recognition of divine providence; nor did it raise him to so fond a conceit as to esteem himself above the cognizance of Laws and Justice; if therefore he had occasioned or procured any injury and trespass to his neighbours, (which at one time or other will happen among such as have any dealings in the World) he willingly afforded them such recompense as was equivalent to the wrong sustained, and the same dealings he accepted of from others if occasion were offered. By this means he avoided all peevish quarrels and tedious Lawsuits, whereunto the people of those parts were exceedingly addicted, insomuch that many times for a very small matter they would eagerly pursue these contentions, till one or both of them were reduced to beggary.  
Charinus, though derived from a noble stock, whose many branches for a long tract of time had been renowned for valour and wisdom, was never observed to boast of his Pedigree, as some will do with a supercilious ostentation; he esteemed that only to be true Nobility which proceeded from a man's own worthy actions. It seemed to him a matter of small commendation (as he was often heard to say) for one to boast of a fair Coat of Arms, and to relate how his great Grandfather acquitted himself valiantly in such a battle, when himself is of a cowardly and ignoble spirit, not adventuring upon any brave act for the renown and protection of his Country. No less folly he esteemed it for another to relate how his Progenitors were wise Statesmen, served their Prince and Country with much honour and sincerity, who hath nothing to distinguish him from the ordinary sort of men, but an imperious dialect and fantastical garb, or some skill in hawking and hunting, things very commendable nevertheless when they are not the All of a man: with as little credit doth another boast of great Manors, and ample Possessions which his Ancestors purchased, if he consume them in pleasures and riot: such men, like Ciphers in books of account, are nothing of themselves, but derive their value from some figure going before.  
To speak what is right concerning these exterior appendages; Nobility, Wealth, Honour, ancient Families, great Relations, they are like rich Drapery in a Picture, which is an Ornament to an handsome Countenance, an ugly visage deforms it: they add Confidence and Resolution to a man, whereas Poverty dulls the courage, frustrates many a noble design, and proves a clog to ingenious minds. They acquire observance, authority, and respect, while Poverty renders men contemptible. The Vulgar pay respect to a man, not for his Wisdom, (which they cannot judge of) but according to the rate of his outward Lustre and Magnificence. These, or the like considerations so inflamed the generous mind of Charinus, that he thought himself peculiarly obliged so to acquit himself, that his Family and his Estate should not be so great Ornaments to him, as he to them.  
He never was ambitious in seeking after great places, to say the truth he did not affect them; wisely considering, that men of high aims, mounting to the top of honour are like such as stand upon a Precipice with the Sun in their faces, the dangerousness of their station and splendour of their greatness conspire together to overthrow them. Yet his known wisdom and Integrity had so deservedly recommended him to Alcidruinus, that he always had a special respect to him, and used him in the managing of many considerable affairs. So that he did not like that austere and sullen Roman, 
Cato apud Mart. lib. 1. Epig. 3. Senec. Ep. 97.  only come into the Theatre and so go out again, pass away his time without any remarkable exploits, his whole life was a series and reiteration of famous and worthy Actions, (too many to be related here, and too good to be defaced by an imperfect and overbrief recital, therefore wholly omitted) which made him generally beloved in his life, and honourable after his death.  
But as the most exquisite beauty may have a mole, and the most exact piece of limning an overdeep shadow, whereof one may seem to disparage Nature, and the other Art; both serve but as a foil to set off the other parts with the greater lustre: so the most absolute and exact man is not without his passions and distempers. It's possible to frame an Idea of an absolute happy Commonwealth, managed with such decency, such an even distribution, that every man shall receive full content, and none be ever annoyed with the least grievance: To set forth the pattern of a complete Prince, such a one as should give full content and satisfaction to all his Subjects; to contrive the model of an exact man, of a golden temper, an unwearied champion in the lists of Virtue and honour: Art will prescribe a platform for all these, give punctual rules how they may be achieved, because it considers the design its self apart from all remoras, but he that attempts to put these in practice, shall find his endeavours checked and controlled by variety of passions and distempers, divers intervening circumstances of persons, times, and places, the strange obliquity of men's manners, the unobserved contingency of humane things commonly called Fortune, (which is ever observed to raise some countermine against the best endeavours) these all, or some of them interposing in his way, cannot but interrupt his proceeding, and disinherit him of his expectation. It is honour enough for a wise man that he never loses all, but courageously opposing himself against these Adversaries, arrives at so much perfection as is attainable by humane industry. While I have briefly recorded the virtues of renowned Charinus, nothing hath been said concerning his passions, and vicious inclinations: I mean not to abuse the Reader into a belief that he was free from these; certainly he was free from these, certainly he was not unconcerned in the ordinary failings and miscarriages of men, but having omitted the particular recitation of his best actions, it were unhandsome to go about to gratify you with a relation of his worst: I shall therefore omit them; and, as a more lovely and useful advertisement, tell you by what means he rescued himself from the tyranny of disordered passions, and though I cannot say they were so forcible as totally to subdue them, yet they preserved him from being subdued by them.  
It will be easily granted that the certainest preservative against vice is not to be acquainted with it, not so much as know the very name of it too soon, to have the mind habituated to piety in the youth, which Charinus' was; and besides, being of a brave & courageous spirit (and such are generally most free from base vices) he considered the dignity and prerogative of his soul, which he scorned to debase by putting it under the wardship of usurping vices. Without doubt a serious and solid consideration of ourselves, as it would elevate our thoughts to a due contemplation of our Maker, the main end of our being, so would it entice the mind to much resolution i● virtuous actions, and retract our desires from pursuing such trivial delights, as result from things inferior to our natures; but this must not be an idle and careless meditation, such as men ordinarily entertain, when receiving some sublime dictates of reason, suggested to them by their own thoughts, or the writings or discourses of learned men, they write them in the sand; give them a short applause in their thoughts: whereas if they were entertained with serious resolutions to act according to them, they might leave a deep impression upon their judgement and will, and by practice become as it were natural to them, were the mind so industrious as to improve them to their utmost extent and latitude. Besides this, a serious converse with ourselves would contribute no small assistance to the discovery of real and solid truth, refined from the superfluities of so many distinctions, formalities, and nice criticisms, as rather obscure than illustrate it. We need not suffer our thoughts to range into such extravagancies as usually we do, especially in such sciences as may be digested into axioms and aphorisms, a few clear principles naturally deduced from reason, would state our minds in the handling and managing of them; without that multitude of curious questions and vain niceties, which like to brambles, intricately perplex us, but afford no fruit. 
Admired Critic! whose laborious quill. 
Juven. Sat. 11.   
Takes the dimensions of th' Armenian Hill;  
Surveys the Lybian deserts, to inquire  
Whether mount Atlas or those hills be higher.  
Return fond Pilgrim, know thyself; and rest  
In the close confines of thy native breast.  In the next place we must take notice that he was not indulgent to (or enamoured of) his own passions, but desired and resolved to subdue them; without a prejudice against them all faint endeavours are ineffectual. He avoided the company of such men as were subject to those passions: he attempted to subdue, and abstracted himself from the interview of provoking objects. Objects that tempt & incite our affections resemble an echo, the further one draws himself from them, the less repercussion they make. If we expose them to our view, and behold them with content, the reflection which the present object darts, as it were, upon us ensnares our mind presently, but vanisheth and loseth its self by a little absence, and though at first to absent ourselves from a beloved object, be a perplexing torment, if we have but patience and resolve to endure, the time will come when it will be a pleasure.  
To prevent anger, he was always cautelous lest he should by any means make other men his enemies, he would not willingly disoblige the meanest person lest he should provoke them to offer indignities, and so he might be provoked to revenge: he also avoided much earnest business, and excessive study, wherein if one be interrupted, that usually procureth some vexation; curiosity also and costly things, the one as it may now and then find out somewhat that pleases, so it often encounters with discontents, the loss of the other ordinarily procures vexation. If he were at any time surprised by this churlish passion, he did not undertake of a sudden totally to suppress it, but by degrees averted his thoughts from that which displeased him, till time gently allayed the commotion which was raised in the blood and spirits.  
Drunkenness (the bane of many a man of great parts and prodigious wits) which as they have an advantage for the attainment of virtue, so are they inclined to the greatest vices, he avoided by sometimes changing his seat, binding himself by a solemn vow and resolution for a short time at first, and afterwards for a longer, setting himself to perform some task, and till that were finished, resolved upon a retired course: by these honest cheats he defrauded his appetite of that bewitching thing called company-keeping, and for his pains found a most sincere pleasure in abstinence, to the utter disparagement of voluptuousness.  
There is a restless and lingering passion called love, I never heard he was surprised (at least not baffled) by it, but to such as were, he principally dissuaded them from solitude and reclusenesse, which cause one's thoughts to be pertinaciously fixed upon that he loves; advised them to frequent and visit their friends, and be sure to impart their thoughts, and open their distemper to some prudent and discreet person, whose counsel and persuasion they should find marvellously efficatious in such an occasion.  
Sadness, Melancholy, and dejection of spirit are very incident to virtuous and ingenious men, who at the emergency of cross accidents more earnestly ruminate upon their sorrows, use a kind of skill in tormenting themselves, and though company, employment and such divertisments may somewhat allay the distemper for a time, yet their minds are very acute in retriving their grievances, and amplifying their sorrows by a tedious and irksome remembrance. To such men he recommended (what he had with good success experimented,) such directions as these, to avoid solitariness, vigorously to snatch their thoughts from that which troubled them, and fix them upon some other thing, never to let their thoughts be too closely confined, but as it were scattered and at liberty, by which means they would not receive so considerable annoyance: if their calamity were the product of their own error or wickedness, no remedy (he told them) but repentance, and a wary resolution against the like miscarriage for the future; if it proceeded from poverty, exile, loss of freedom, and the like, whereunto they were not conscious that any remarkable miscarriage of their own contributed occasion; he conceived it expedient for them to put off their present grievances, with the hope of better adventures, though hope itself be but a kind of pain, yet it's more gentle than despair. It is not impossible for a man so to model and order his will, that it shall buckle and comply with any condition, the will can of its self act either way, will, or refuse; choose, or reject; without the impulsion of exterior objects. A man (if he will labour about it) may curb his appetite with a repetition of past delights, or antedate and forestall future pleasures and what felicity his condition denies, frame it for himself. It's confessed, this may seem but a pitiful shift, to be put off with an immaginary delight, a feigned and supposed contentment, yet it may serve to avocate the mind at the present from worse meditations, and prevent despair. He that will take the pains to observe, may find that the mind is sometimes willing to deceive its self, by framing a false and fantastical subject, though against its own conceit, rather than not be busy at all. The Architect contrives an house, the Lutanist tunes his Instrument, and orders the notes in his brain, when the one is not building, nor the other playing on a Lute: Some talk & discourse about matters of importance, travel into strange countries, go to war, and return victorious: marry rich and beautiful Wives, dispose of lands and great revenues, manage estates which they never had, nor do they themselves ever think to have them, they build stately houses, make pleasant Gardens, and entertain their friends at delicious banquets, a thousand such fancies and waking dreams will accompany men even against their wills; and if so, what hurt is it if the mind and will itself makes some use thereof, by catching an opportunity of present content? and since such thoughts will be stirring to solace themselves with the pleasantness of them. I foresee the Reader will smile at this narrative of Charinus' imaginary and conceited happiness, I have told him it is so; but in good earnest joy and sorrow are but artificial devices, and atcheivable by industry, they are the products of our will; it is not prosperity alone can make men joyful, and happy; but a confidence to believe that they are so. Nor can adversity alone make a man miserable; misery its self is no misery, but a man imagines it to be so. There's neither infelicity no felicity in things, but only as we entertain them with a misguided or rectified opinion. But besides this Stoical resoluteness, let a man in adversity, assure himself of the undoubted good success which will at last result from honest endeavours, and further consider that adversity tries him as the furnace tries metals, not to consune but refine and clear. It makes men look into themselves, puts them upon action, unfolds many clandestine distempers, which in a firm and settled condition lurked and were not noted, like tempestuous weather it clears and purges the air, and as the Sun is most welcome, after it hath broke through the clouds and mists that smothered his beauty from the world, so is that joy most welcome, which succeeds a tedious infelicity. And the recollection of sorrows amplifies the present joy; nothing is here permanent, not only particular men, but families, Cities and Countries have their vicissitudes and returns of prosperity and adversity, sickness and health, peace and war. Some turbulent fellow after a long peace, being designed for the scourge and plague of the age he lives in, puts all into a combustion for a time, kindles a whole Nation into a flame; offers up the lives and estates of many thousands to the Idol of his own ambition; in which grand commotions the several humours and tempers of men reveal themselves with much perspicuity, some vex & torment themselves for the miseries they see ready to befall themselves and the country: some waist and pine away through a tedious consideration of their loss, some storm and rage like bedlams, others run along with the crowd, and right or wrong side with the prevailing party: some curse & execrate their enemies; others cry up every hasty and madbrain design as a pure zealous and religious work; others flout and jeer at them for their egredious mistakes. In the mean time a wise man is grieved indeed for the miseries of his country and friends, but waits with patience till these mad disturbances be sedated, gathers useful notions and observations to improve his wisdom, assures himself that peace when it comes will be most welcome after the miseries of War.  
Joy is that which every one seeks and aims at, and thinks he can never have too much of it, yet at some times there is need of more prudence in the managing of it than men conjecture; for, if it be excessive and sudden, it transports a man beyond himself; a man is rather oppressed than relieved by a sudden encounter of felicity, as the fire is often extinguished for want of fuel, so is it stifled and choked by too much; the heart is not only oppressed by grief when the blood and spirits are i'll and stagnant, and flow not freely to it, but also by the impetuous agitations of joy, when they flow with such violence, that the heart is not able to transmit them so fast into the Arteries, so that they choke and damp its natural heat, which they would preserve if they flowed in a convenient quantity. In such a case as this, he found it conducible to meditate on the inconstancy of humane felicity, and that Adversity may suddenly happen; to skirmish and exercise himself with a velitation with sorrow, with lusory and rebated hardship.  
He easily removed that restless self-tormenting passion, Envy; by considering how many thousands were inferior to him: Poor men, Slaves, Vagabonds, Exiles, Prisoners, despicable creatures; and not suffering the Potentates, Grandees, and Nobles to stand in his light. There is hardly a man to be found so wretched, but his condition may administer some matter of content: and that of his superiors is not so absolute, as to be excused from all inconveniencies; the scale of Providence stands at a more even counter-poise than the querulous World would set it; we cannot be all Great, Honour is distributed to one, Riches to another, Wisdom to another: to some all these, and to others none at all; who yet in respect of their secure sedate, and peaceable condition, may be happier than the greatest; the skill is to know their own good, and not other men's so inquisitively.  
Fear, a treacherous passion, which betrays a man to danger, assists his enemies, and deprives him of those succours Reason would afford: Jealousy, a kind of inquisitive envy, 
Sap. 17.12.  which is ever busy in searching what it is loath to find; with all the rabble of commotions of Pride, Pusillanimity, Disdain; he cleared himself of them all, by a prudent disregarding idle Reports, popular Rumours and Stories; good Counsel and Employment: without doubt, Business, Example, Discourse, good Counsel, Music, good Company, Books of Divines and Philosophers, contrived on purpose for the regulating of men's Minds, are of excellent use to moderate and allay any passion or perturbation of mind whatsoever; provided men be (as Charinus was) willing, and come to them pre-disposed to be cured: but when one is peevish and froward, cold, dull, and negligent, delighted with his foolery, and in love with his captivity; no wonder if they prove weak Obstacles, infirm Diversions, suspending or mitigating the Paroxysm for a time, not curing the Disease. The most brave and generous way to curb them all, is a noble resolution not to yield to them: but for a man to conquer himself, deny his own desires in despite of contrary inclinations, to fortify his mind against all the importunity of Pleasure, Profit, Honour, Self-conceit, that would almost force his consent, and extort a compliance. If this seem too difficult to be done on a sudden, all at once; a man may accomplish it by degrees, bind himself by a resolution to avoid all occasions for a short time at first, and afterward for a longer space. By custom bruit beasts are many times taught to forget their natural inclinations; by custom the hardest things become easy: A Spaniel by nature is carried on with an eager and furious pursuit after a Partridge, and quests at the springing of it; yet is ordinarily taught to disobey this forcible command of nature, and to couch quietly down at the finding of it. What a tedious thing is it for a Child at first to frame a Letter? to manage the curious Flourishes, cursory and intricate knots in writing? or for a man to bring his tough and stiff fingers to bend and reach the Stops or Frets in a Lute? which by practice close in with them of their own accord: the repetition of the action produces a facility in working, renders it familiar to the Organs, imprints an habit, a kind of remembrance (as some call it) in the hand, without our perception or designation. It's true, we have a design for the principal Action, writing, or playing on the Instrument; the various strokes and touches are managed ofttimes, we not adverting them, yet regularly and with certainty, because the imagination readily moves and directs the Organs. Nor is it otherwise in the exercises of the Mind, in the actions of Virtue; the entrance presents some difficulty, use will make them easy: It will be worth our pains to persevere in them, for where endeavours bring advantage, it's a brave refreshment to have been wearied.  
Looking upon Charinus as a Scholar, (for he was not a stranger to the Muses) we might find him often in his Study conversing with the dead, and frequently in company, conversing with learned men living, but with ●uch caution, that his Studies interrupted not his Employments; such ●ue proportion of time he allotted ●or both, that he intermitted neither abruptly; his Studies and Employments by natural returns advanced ●ne another; his reading was chiefly ●n History and Philosophy, wherein ●e read not all Authors promiscuously, as if he should have no other aim ●ut to be able to relate what such an Author's opinion is; but the most approved and exact: and whatsoever ●e read, he would be sure to offer as ●he subject of his discourse, when he had the hap to meet with other learned men; and with such he often conversed, being persuaded that Knowledge is not attained only by plodding Study, musing and trafficking with a man's own Thoughts; but that Conference addeth much to a man, cleareth and satisfieth the Mind in any dubious matter, and while every one contributes his proportion (as it were) to the common stock of Learning: somewhat may be learned from a mean Scholar.  
Charinus as he was improved by, (and did himself improve) others in matter of Learning; so was he very serviceable to his Country through his Dexterity, in managing those Employments in which he was conversant. Some very knowing and able men for want of Employment, sink into themselves, converse merely with their own Thoughts, either their disharmony with the humour of the Times they live in, multitudes of men of the same profession; Poverty, (the usual clog to brave Actions) or their overmuch modesty, (the usual property of a wise man) retard their proceedings, and afford them not any Stage to act upon. But no such Obstacles were offered to Charinus' Proceedings, for besides that he lived in peaceable Times, the civil Dissensions being sedated; and under a religious and prudent Prince: he also wanted not Wealth, Opportunities, Materials, wherewith to maintain his Enterprises: and without which, no man (though of an unhappy Wit and Ingenuity) can raise himself up to any considerable esteem.  
In his old Age he was not morose and untractable, but commonly quiet and cheerful; his care was to transmit to future Ages a Pattern worthy of imitation: he was pious himself. and earnestly invited others to be so. Piety resembles the fire, which not only hath heat in itsself, but a power and inclination also to communicate heat to other Bodies: the efficacy of his Piety, and pious Instructions, were evidently seen in Eriander, as shall be showed, who lived Charinus' life over again, and made the World to see that his Virtues were not dead, but transplanted: good Counsel operates on a resolved Mind, as the Light on a close compacted Body, which by uniting and reflecting the visive Rays becomes luminous; whereas slight and thin bodies (wherein the rays are absorbed and lose themselves) scatter, or transmit them, so as they evade the eye, or become obscure.  
He died in the sixty third year of his Age, which is the great Climacterical year, resulting from the multiplication of Seven, and Nine; for whereas every seventh and nineth year, men sustain some remarkable alteration in their bodies, either through the commotion and agitation of Humours, which in such a period of time gain a considerable augmentation; or from the peculiar influence of the Planets, especially Saturn, which every seventh year is said to exercise dominion over men's bodies: So especially when these Climacterical years concur, the effects do more powerfully discover themselves, that he died in much tranquillity and quietness of mind, is without all dispute: having secured himself of that only content and peace of mind which this world affords, that is, the content which flows from doing good; and also by his Piety forestalled Eternity, and gained such an assurance (as is here attainable) of that Happiness which is complete hereafter. That his death was lamented, and his Name renowned after death; though I should not relate it, every man may therein be his own Intelligencer: for it is very well known, that he who lives piously, cannot but die honourably: whilst a man lives, Flattery may overmuch enhance, or Envy may debate the rate of his Worth, but after death these are silent; and Posterity (which is least concerned in men's actions) is willing to do right to Illustrious Persons, whose Virtues are ever most resplendent after their Funerals.  
The Estate descended to Eriander according to the Laws of the Nation, but a plentiful provision was made for a Daughter which he left, as also for Timoclea, of whom I cannot present so large and exact a Character, as her Merits call for, but am forced to transcribe the Painter's way, who being to draw a vast Giant in a small Table, presented only one of his fingers, whereby the Spectators might guests at the proportion of his body. This may not be omitted, That she was a Lady sincere in her Devotions, charitable in her Actions, peaceable in her Carriage, and temperate in her Diet; a loving and loyal Wife, a serviceable Neighbour, and a prudent Governess in her Family. It was observed that while Charinus and she lived together in a Conjugal state, prudent and moderate Gravity hath such influence upon all that were related to them, as domestic Servants; that they were sufficiently instructed as in the discreet and frugal ordering of business, so in piety and sober demeanour. They always made choice of such Retirements as were free from remarkable Vices, especially Riot, Dissension, and Idleness, the disgrace and ruin of a Family: of such as were honest and sparing; such as took delight in frugality, not to say penurious; presuming that these would be provident and careful in their trust. If happily they had entertained such as were otherwise, they laboured to make them so; to which purpose they treated them so indifferently with mildeness and severity, and the one should not make them desperate, nor the other remiss: above all, their example hath such powerful influence upon them, as they accounted it a shame not to be good, having such precedents. Neither did Charinus or Timoclea so look upon their condition of Servitude, as to forget their condition of Nature; the consideration of the first caused them to keep them strictly to convenient Employment, and the latter to be tender of their Welfare, and afford them such respect and accommodations, as are due to people of their condition.  
And now it is time to come to Eriander, the subject of this History; from which a great part of the former Narrative may seem to have been a digression, which yet I conceive hath not been impertinent, considering of what importance it is to the complete institution of a man, that he be born in a Country where commendable Education is observed, under the Government of a noble Prince, and of pious and worthy Parents. And that I may here prepare an Apology for somewhat that shall immediately ensue, I hope the Laws of Method will allow me to proceed as near as I can from the instant of his Conception, which was about the Month of May, (for he was born in February) which Season Nature seems to design more peculiarly for the production of Creatures. To the evidencing of this, we are to understand, that as the perpetual duration and continuance of things depends upon (and is guided by the motion of the Sun from East to West; so Generation and Corruption are promoted by the oblique courses of the Sun and other heavenly bodies, through the Zodiac, which alter the affections and qualities of inferior things, according to their situation and Aspects, the access or recess of their Rays: when the Sun draws near its vertical Point, and the Rays are received by the Earth in more direct and right Angles, it dilates and rarefies the Air, recludes the pores of the Earth, draws out the Seeds of things into a greater latitude, summons forth the lurking Spirits and excites the prolifical Virtue. The contrary is seen when the Earth admits its Sunbeams in oblique Angles, for then the Air becomes cold, the superficies and body of the Earth close compacted; bodies are shrunk into a closer consistency, and all active Faculties are more benumbed: That heat doth agitate the parts, rarify and dilate bodies that are capable of relaxion, appears by the Seeds of Plants cast into the Earth, as into their proper Womb, where having convenient moisture, (for moisture makes a body apt to receive the vigorous impression of heat, and yield itself obedient to that design Nature is about to work upon it) Tumefy, break the outward Rind, and disclose with an Orifice; whereby the seminal Neb, or Bud, shoots its self upward, and being by little and little dilated, it branched at length into a perfect Vegetable; and the heat still sublimes up moisture through certain fibrous strings, for the nourishing of every part. In that artificial device of making Malt, we see that Barley macerated with water to make it more capable of relaxation, and laid into a Couch, the superfluity of water that would choke it, being removed, Nature presently advances herself to Generation, the parts by their contiguity gather heat, this heat dilates every several Grain, excites and puts in action the generative spirit, and labours after a production of more individuals: But the Artist, (who hath no further intention than only to excite and advance the spirits of his Malt) deludes Nature all this while, and to frustrate her intentions, turns and tumbles about the Barley, lest having a fixed situation, and being enclosed in a Congeries, (which might serve instead of a womb for Nature to work in) the whole pitch should branch forth into a Plant, and at last by help of fire, he removes the moisture that might help to promote the generation. In the production of Minerals, a concrete or coagulated juice (which as a Seed of the metal is wrapped up in the womb of the earth) rarified and extended by a certain heat (either inbred, or peradventure derived from the Sun, and darted through the Earth's pores into the Mine) and when it is augmented by superaddition of new matter, this heat concocts and converts it into the substance of such a Mineral, whose form and essence it is apt to receive; and thus it is brought from its loose principles, into a perfect consistency.  
In the generation of living Creatures of all sorts, Nature proceeds in such a kind of method, though with much more curiosity and stateliness: but as there, so here; she requires three principal things: A Matter qualified with convenient moisture, a due degree of heat, and a womb to work in: As in man, Vterus humanus sperma (quod a testibus nixu quodam & palpitatione, quasi jam tum vivendi primordia exercens penis ejaculatur) imbibit, imbibitum in sinu recondit, & occluso orificio arcte amplexatur; Ipsum vero semen in utero non diu adeo mor as ducit: quin quam primum effluviis quibusdam subtilissimis plasticam ei virtutem indiderit, contagio seu fermentatione impraegnaverit; illico vel evanescit, vel in vas a uteri seminalia abripitur, unde brevi spatio vel ipsum semen, vel humour quidam albugineus' in uterum transudat, & in massam quandam liquidam coagulatur; in cujus ipsissimo centro, punctum quoddam sanguineum sen bullula saliens conspicitur, quod calore nativo sensim anctum & dilatatum, 
Juxta CI. V. Guil. Harvaeum.  instar vermiculi seu pusillae teredinis se motitat. Divers small Filaments or Strings, which are appointed for the Veins, stream from that red spot, and at the end of some of them a knot of liquid matter, being the rude or original draught of the head: and out of that again three distinct Orbicular parts bubble forth, designed to be the Brain and Eyes: all these by the power of heat are still rarified and dilated; afterward the main Trunk, or Fabric of the Body, in which the Ribs and other Bones appear at first, but as small white lines; next to these the Inward parts, the Heart, Lungs, Liver, Spleen, and Bowels: these at first appear but as small Protuberancies or Excrescencies of the Veins, and, as it were, hang out of the Body not yet covered with skin; but at last are drawn into (and rest in) their particular Regions or Receptacles, appointed for them by Nature: The last which appear, are such parts as serve only for Ornament or Defence; as Skin, Nails, Hair, and the rest. The gross and less useful part of that liquid matter is thrust outward by the plastic Virtue, and constitutes the Membranes, wherein the Embroy is enwrapped: within these Membranes is contained a certain humour (transmitted into them by the umbilical Arteries of the Mother) not excrementitious, but nutritive; for the Umbilical, or Navil-veins of the Infant, convey it into the hollow vein, by the branches whereof it is distributed into every part of the body. Now when the Infant is exactly shaped, there is produced a lump of glandulous flesh, which serves to prepare and concoct Nutriment for him; which in all probability he sucks in at his mouth, as may be conjectured by his being so exact at sucking as soon as he is born.  
When the Members and Parts of the Infant become somewhat stiff and solid, when the Brain, Nerves, and Organs of the Senses are finished, he begins to move and tumble with some perceptible strength (and then Women say they are quickened) whereas before he enjoyed only a trepidation or little frisking, not discernible, and waxing by degrees great and strong, advances himself to seek a larger Room. Cujus gratia, mira divini numinis providentia ossium commissurae, nempe coxendicis & ossis sacri synchondrosis, item coccygis synneurosis, ad recludendum ampliandumque uteri orificium relaxantur. The Infant by calcitration and strangling, many times pulls asunder the Membranes which enfetter him: but Eriander was found involved in them firm and entire; which I record not as a Foundation whereon to build any superstitious prediction of his future Fortune; but as an Argument of vivacity, conceiving that such a kind of Birth is most mature and agreeable to Nature's Intention, which having given maturity to her Works, causes them (not to be torn away, but) to drop off with ease from their Stem or Mother; as we see in the Fruits of Trees, but is often defeated by the weakness of the Mother, not correspondent to the strength of the Child, the confirmation of the parts, or the like reasons: and not seldom by the overmuch expedition of busy Midwives, who to accelerate (as they pretend) the Birth, and put an end to the Torments they perceive the Mother to endure, use some indecent violence that proves noxious to both; the ordinary period to perfect the formation of the Infant, is about forty days, the usual time of bringing forth is about forty weeks, or ten months, notwithstanding the strength or weakness of the Mother or Child, may either accelerate or prolong the birth, and fix an exception to this general Rule.  
And now let the Reader allow himself a little leisure to consider upon how slender a foundation the wonderful Fabric of this little World is erected; from how pitiful (yet admirable) Original, the greatest Grandees of the World, (that swell so big in their own, and other men's estimation) are extracted the wonderfulness of it, rebates the sharpness of all Eloquence, and puts it beyond the ability of expression: and this may partly be the cause of that vain carelessness whereof we all have a spice; we seldom take the pains to look into ourselves, nothing earnestly affects us, but what comes under the notion of Novelty, Custom and Familiarity with things blunts the edge of our Admiration: The intricate and curious contrivance of our own Bodies, is a work surpassing all the Mechanical Inventions in the world; yet either because we are lazy and dull in our speculations, or because they are not offered to us under the notion of Novelty, we take no great notice of them, but are more affected with a pretty piece of Clockwork, Carving, Painting, or the like; we are transported with wonder at the sight of a strange Beast, and are the greatest strangers to ourselves.  
The scope of this story (as I have designed it,) obliges me to say somewhat concerning this subject, before I proceed any further; because many things which are to follow cannot otherwise be well understood by Vulgar Readers, to the Learned I shall not need to write any thing concerning Man, who are ordinarily no such strangers to themselves.  
Man consists of a Body and a Soul, an Invisible part, and a Visible; by the purity and energy of the Soul he is enabled to discern and know himself, and things different from himself: the gross composure of the body renders him an object of Sense; and both together make him sociable. So he falls under a threefold consideration, viz. that of the body alone, the Soul alone, and both together. The first is managed by Philosophers and Physicians; the second by Divines and Philosophers; and the third by Moralists, Divines, Historyans, & Writers of policy; in whose elaborate writings may be found ample discoveries of what I shall only glance at.  
The body consists of parts, either contained, which being tenuious and fluid, are therefore bounded and kept in by such as are more tough & compacted, such are all the humours of the body, Blood, Choler, Melancholy and Phlegm with the spirits, which are nothing else but the purer part of the blood, as the other humours are the gross and sedimentary part of it; so as the various humours in the body are no more but blood diversified; or somewhat percolated from the blood as Urine, Sweat, Choler, Melancholy, and all serose humours. The parts containing, which limit and confine others, are either similar, of like nature and composure, as flesh, veins, nerves, arteries, and bones: or dissimilar, made up of other particles of a different nature, such are the Brain, Heart, Liver, Lungs, Kidneys, Spleen, etc. and all Muscles: for in these there is a mixture of flesh, Veins, Arteries, Blood, and spirits, (or thin agile particles) according as the office of every member requires.  
The Soul as it resides in the body, (for in that state alone it shall be considered here,) exercises divers faculties, as Vegetation, whereby the body lives, is nourished and augmented, and the species propagated by generation; to accomplish which, the meat and drink we receive, being masticated and reduced into small parts in the mouth, is conveyed down into the stomach, where a certain sharp and hot humour piercing into it, reduces it into smaller parts, and makes it slippery; so that it may easily slide into the small whitish veins, (called from their colour Lacteal,) these lacteal veins intercepting the purest and juicyest part of it, convey it into the hollow vein, in which passage it receives much transmutation; the excrementitious and less useful parts (by virtue of certain glandulous substances which make an attrition upon it, and sever the purest part from the less pure,) are conveyed to their proper receptacles; For that which we call Choler is conveyed into a little bag called the Gall, hanging at the Liver; Urine is conveyed by the Kidneys to the Bladder, the grosser excremements slip through the entrails or Guts; That which passeth through the veins stays not till it arrive at the heart; where it receives a more perfect concoction and purifying; and from the heart part of it is carried from the right Ventricle of the heart, (through a vein called the arterial vain,) to the Lungs; whence it returns through the venal Artery into the left Ventricle of the heart, thence with the rest of the blood, (for so it is by this time) it flows into a great Artery called by Anatomists Aorta. This Artery spreading itself into many branches, distributs it to every part of the body, that it may nourish, enliven & move every member. Testiculi interim (nesi omissi, & quasi castrati, e nostra microcrosmi historiola exulent) partem dicti alimenti allicientes, in spumosum semen digerunt, & in usum peculiarem recondunt. The blood by its motion through the Arteries is rarified, made more hot, subtle, and vivid; for it doth not rest or stagnate in the arteries; but emptied out of the utmost twigs of the Arteries into the veins, returns by a circular motion to the heart in its passage communicating influence, vigour, activity & nourishment to every member: and augmentation too, so long as there is need; but that bears date no longer than till such time as the body arrives at its Aim, and consistence, which is when the bones (the main supporters of and rules of dimension for it) are grown so hard that they are not capable of any further extension; for then the rest of the parts refuse the superaddition of new matter, more than what serves to repair that that decays by continual motion, and is requisite to assist them in their motions and operations.  
As all parts of our body participate of this kind and active influence of the blood, so the Brain seems to engross the purest portion of it, the thicker part cannot arrive there by reason of the narrow passages through which it is percolated; the Brain digests it into a thin substance called animal spirits, which are dispersed in the nerves, contributing sense and motion to the whole body. The most remarkable motion, and of most absolute necessity, is respiration, and is thus accomplished; The animal spirits which take their way to the Muscles of the Breast through the nerves that are branched thither, move and dilate the great Muscle called Diaphragma, which by consequence extends the parts of the Breast, whereupon the Lungs (which accommodate themselves to the motion of the breast) are also dilated, as a pair of bellows; so is also the sharp Artery, and the contagious air (which is ready to fill any concave or fistular body that hath nothing else to fill it) is protruded, one part rejecting the other, till that next to the mouth and Nose enters; but after a little pause the Lungs contracting themselves, when the Diaphragma is erected in a convex figure and presses upon them, send it forth and instantly receive a new supply. This alternate motion is of manifold use, for the intromission of cool and fresh air, and it serves to refresh the heart, Lungs, and Stomach, in case they be too hot: so especially it contributes to the production of vital spirits, which participate of an airy nature, and may probaly somewhat assist the heart in that motion whereby it conveys the blood into the Arteries, and in this respect is of absolute necessity of preserve life.  
The emission of it serves, as to express our several passions, so likewise to frame our speech, when we sigh thereby giving a hint of some close grief, we emit our breath through the artery being open, not resisting or g●ving any collision to it, with a deep and laborious breathing. When we would cry loud, we cause it to break forth with a smart violence and vociferation: when we laugh, the ●●●od jerking nimbly from the H●a●● to the lungs, huff them up 〈◊〉 ●nly and by turns, so as they 〈◊〉 the air to go forth at the sharp artery with a kind of trepidation, or interrupted motion, and with all twitch the Muscles of the Diaphragma, Breast, and Face, which causeth a quavering motion discernible in the countenance, and a warbling inarticulate sound. But in speaking there are more little engines set on work, the sharp Artery alternately dilates & contracts its self, the larynx or upper part or lid of it intercepts, or gives free passage to the air, the parts that constitute the orb of the mouth, the Tongue, Teeth, palate, and Lips make various stops, dashes and callisions upon it, the various extension of the sharp Artery contributes to the diversifying of our voice into shrill or low, acute or flat: for if the artery be much straightened and compressed, the voice becomes flat; if freely dilated, it proves acute; the larynx by its motion serves to make the stops or distances between our words, the organs of the mouth make it articulate and significative. For as in a Pipe, the sound extending its self in a right line, would be uniform and of one tone, did not the artist intercept it, so would our breath cause an uniform and useless noise, if it should freely convey its self in a direct progress, but encountering the Mouths cavity it is obliged to assume various figures, and conform its self to the configuration of the mouth. The five vowels a, e, i, o, u seem to be made only by the different emission of the breath; and require not any observable action of the parts of the mouth, but seem to be accomplished by the different extentions of the sharp Artery; for as in a pipe so in our artery, the same proportion of air may yield a various sound, according as the passage is either widened or compressed, still, or quavering; But the Consonants are form with more extant and discernably motion, when the Lips endeavour to stop and intercept the air in its passage, b and p are form; when the basis of the tongue strikes at the palate, c and g are pronounced, when the point of the tongue strikes at the teeth, and dashes the emergent air against them, you may hear the sound of t and d; If the Lips be shut and the breath mount upward toward the nose, the letter m is framed; when the tongue stops the breath by clapping itself to the Palate, this motion gives being to the letter n; If the breath so stopped makes an escape by the side of the Cheeks, than it appears in the sound of l; sometimes the breath is as it were pressed, either through the teeth alone, and s is squeezed out, or between the tongue or Palate, and thence r comes snarling forth: or between the tongue and foreteeth, and so we pronounce z and jod. When a soft puff is emitted between the foreteeth & lips almost compressed, if we be troubled with a deafness, yet we may see f and vau pronounced. Such variety of motions are requisite to speech, but they are managed with so much nimbleness and dexterity as they evade our observation.  
In spontaneous or progressive motion, the animal spirits in the Brain being excited, shake and dash forward the next, which are in the nerves; and by consequence the very nerves themselves, the nerves dilate the muscles, into which the branches of them are inserted, the muscles expanded in breadth, become shorter, and draw in the tendinesse, (instruments of motion made up of the coalescence of small nerves, Ligaments, and Fibres) being contracted in breath, and so extended in length, they relax the tendiness; which while they are contracted draw the joints as it were upward toward the brain, the fountain of motion; and whilst they are relaxed remit them: and thus the members drawn up and extended by turns, execute the motions and gestures which we require.  
The sensitive faculty, whereby we apprehend exterior objects, acts by the help of the animal spirits too; which being resident in the very outmost parts of our bodies, in the small or capillary nerves, are capable of the least percussion or jog that is made at them, and instantly communicate it to the Brain; For there be in all or most body's minute effluvia's, or exhalations, which (like little emissaries and intelligences) are continually frisking up and down between those bodies and our senses, dash at the organs of our senses, when we have first put ourselves into a fit posture, and ●ause an agitation and vibration upon ●hese tender and tenuious spirits which speedily traject it to the Brain. The Nerves which assist our sense of feeling when they receive a light percussion from any palpable object, such a pression or percussion is also made upon the Brain, one part of the nerve pressing on the other till the motion arrives there, as if one move a Lutestring at one end, the motion in an imperceptable moment is conveyed to the other end. A visible object instantly conveys a representation of its self through the clear or Chrystal-like humour in the very centre of the eye, to the retina, or utmost branches of the optic nerve, and so upward.  
When we hear a sound, the air is beaten by a continued motion, one part rejects that which is contiguous to it, this the next; till it arrive at the anfractuous windings of the ear, the auditory nerve, and so onward. In the Nose there are found nerves which terminate in the top of the thrills, and these suffer a light impression from warm and moist emanations, which steam from odoriferous bodies, and are exalted through the Nostrils, and by those processes or branches of the nerves are sublimed up to the Brain. In tasting, our meat, as it slides over the tongue and parts adjoining, conveys a thin exhalation to the nerves, which give notice of it to the fountain of sense.  
The next faculty whereby we judge of objects, and entertain them under the notion of pleasing or displeasing, nigh or remote, great or small, usual or unusual, we may call estimation. That whereby we retain and preserve these impressions, is the Memory. But the Fantasy excites, variously orders, and marshals them, joins or severs, compounds or divides them, and frames several conceptions or apprehensions of them.  
When the spirits in the brain are agitated by (and receive impressions from either) outward objects, as in sensation, or from the body its self, as in hunger, thirst, the appetites of excretion, and the like, (which have always ● stimulation or acrimony accompanying them, by which they agitate ●he nerves, and consequently the brain, ●● the concourse of these impressions determine the spirits in the brain to various motions, even when the objects ●re absent, and many times when the ●enses are obstructed too, as in sleep: Now the fantasy setting these notions before us, & the estimative faculty presenting them to us, as pleasant or distasteful, although the things themselves that caused such impressions in us be absent, yet we have often times as quick and lively apprehensions of them, as vigorous and active motions toward them, as if they were not absent, but present; and such motions are the operations of that faculty which we call the will; and may be divided into appetite and aversion, for I omit those other acts of the will, suspense, doubting, hope, fear, joy, sorrow, and the rest; partly for brevity's sake, because I relate these things cursorily; and partly because they are easily reduced to these. In appetition the spirits dilate and axpand themselves to welcome a pleasing object object, which if present, produceth Joy; if absent, Hope. In aversion they contract and retire themselves, and lurk in a kind of fixation, upon the apprehension of a displeasing Object, which, if it be present, causeth Grief; if absent, Fear.  
But I am not yet arrived at that supreme faculty, whereby Man is distinguished from Bruit beasts; those which have been hitherto recited, are most of them as eminent (some more exact) in them, than in Man: that they have life, motion, and sense, the most ignorant are able to observe; that they have estimation of things appears by their choice of Meats, seeking of subterfuges, and cautelous avoiding of dangers. That they have a natural Dialect, or way of communicating and imparting their Designs, or Thoughts, one to another sufficient for them, and proportionable to their necessities, is discovered by their various tones, actions, and gestures, which they use according to the several occasions they encounter with, their nutations and caresses wherewith they salute one another at their meeting. Their Memory is discovered by their certain and ready finding out their usual haunts, their starting and shrinking from any thing wherein they have found inconvenience, and their impetuous pursuing of that wherein they have found content. Their Fantasy appears by their quick and lively apprehensions, their docility, their presaging of future events; their speedy recourse many times to such remedies as have power to ease their distempers. How admirably is their Will guided, their appetite and aversion, by an ingenuous foresight, in managing their designs, their sleights and subtleties, their regular choice of means to avoid that which they fear? Though the story of the Dog seems to have too much of the Fable in it, which to get the drink out of a deep pot cast stones into it, till it advanced to the top: yet the stratagems of a Fox, which he uses to surprise his prey, or contrive his escape, are unquestionable. Histories and Experience afford variety of Instances. To say that these acute contrivances and subtleties proceed from a natural Instinct, or an apish imitation of Reason, is to multiply words, which upon the matter signify nothing. When the actions are of like nature, and the organs by which they are performed not at all different, the faculties surely are the same. But herein Beasts do fall short of Man, in that they cannot but reflect upon their own knowledge; they know not that they know a thing, they understand not the particular reasons of things, so as from thence to deduce an universal conclusion. They have single conceptions of things, as appears by their prompt and ready taking notice of them; they modify, compound, and divide single apprehensions, judge of them as pleasant or distasteful, which appears by their inclinations to, and aversions from divers objects, and that in the absence of the objects, and when their senses are obstructed, as is evident by their dreams, in which they will by their alacrity express their content; and their fear, by shivering and trembling. Thus far they proceed in the contexture of Discourse; but they give us no Instance of their skill in the last action, which is to draw consequences from antecedents, to argue from Causes to Effects, to proceed from signs to things signified. Although a Dog, in quest of his game, or pursuit of his Master, seems to use a Logical trick, a kind of arguing, (and other beasts seem to do the like upon several occasions;) for, having scented first one way, than another, he seems to make two Negative Propositions concerning two Paths, because he finds not the Tract; and earnestly pursues the third: which hath passed for a piece of Cynical Logic among some superficial Wits; yet if we advert it well, in this Action, the Dog draws not any conclusion by regular discourse, but pursues the third Tract, only because some habituous steam (familiar to him) strikes upon the olfactive Nerve, which in the other Tracts did not.  
For the operations of the rational Faculty, they are these: First, Simply and barely to apprehend an Object. Secondly, To frame in our minds a notion of it, distinct from the notion we have of other things, to compound, or sever. And thirdly, To derive a Consequence or conclusion from what the first Actions suggested to us. Let the instance be a Tree: First, We apprehend in our minds a real thing. Secondly, We frame in our minds an Idea, or notion of a Tree, different from the notion we have of other things; we frame in our minds a notion of a Tree, different from that notion we have of a Bird, and by a succession, or orderly introduction of Thoughts, we compound or sever our Notions, wherein consists truth or falsity; for Truth is a connexion of things whose nature and essence agrees, or a severing of things which differ: Falshood a connexion of things inconsistent, or a severing of things inseparable; there being no falsity in things themselves, nor in our notions of them singly: when I consider these notions singly and apart in my mind; A Bird, a Tree, to fly in the Air, to bear Fruit: here's no error, nor falsity. But when I join two agreeing notions together, and think, or say thus; A Tree beareth Fruit, or a Bird flieth in the Air: there is truth in this Composition and Connexion of the terms: but if I say, a Tree flieth in the Air, I join things inconsistent, and frame a false Proposition. Upon this second Act of the Understanding, the imposition of Names seems to have been grounded; for a Name is nothing else but a note of distinction, an arbitrary sign whereby we intent no more, than only to impart to another man a notion which we have of a thing named, different from the notions we have of other things. Proceeding on another step, we arrive at the third Operation of the rational Faculty: we find that something will follow from what we gathered before; as thus: If a Tree beareth Fruit than it grows, and this we call discursion.  
Some assistance may be afforded us in searching out the nature of the Understanding, or rational Faculty, if we reflect upon the notions we had of things when we were Children, and by what steps and assistances our knowledge advanced its self. A Child when he hears of a Tree, he understands the word, because it hath been (as we take it for granted) often inculcated to him, the thing signified by it pointed at, and showed to him; and because it is a generally received word, whereby all men (so far as he knows) mean such a thing. But he cannot frame in his mind any Philosophical conception of it, only he fancies some particular Tree which he hath seen and remembers. But after a competent observing of several Trees, which he observes all of them to be erected with a full and strong stem, to be stretched and severed into divers branches, to bear Leaves and Fruit in their season; he le's slip the notion of a particular Tree, and frames an universal notion of it in such like thoughts: A solid body growing out of the earth, with boughs and branches stretched out, and bearing Fruit. So after he hath viewed divers particular men, perceives them all to be of an erect body, and to talk one with another, he abstracts (or considers not) their individual properties, or appurtenances, their complexion, temper, clothing, height of body, or the like; and when he thinks of a man, he frames in his mind such a description of him, a living Creature of an erect body, and that can tell others what he means. So this reiteration of Sense, called by some the speculation of Phantasms, is one step whereby we creep on to knowledge.  
But for incorporeal things, which we observe not to make any vibration, or pression upon the Organs of Sense; or (as some expess it) have no Species wasted over from their utmost Orb to our Senses, in these it is a great while before we can advance our thoughts any further, than the bare importance of the words by which they are expressed. God, Angels, Spirits, and our souls, we have very unsatisfying notions of them, the effects and remarkable operations which all men necessarily attribute to them, satisfy us that they are; but when we go about to conceive what they are, we are lost, and content ourselves to say they are incorporeal, immortal, invisible; as much as to say, we know what they are not, we know not what they are.  
Generally received Axioms, and clear fundamental Propositions, contrived already to our hand, commonly find easy admission into our Understandings, yet with some difference; for that truth which to one man seems very clear, another cannot persuade himself to believe it: and to the same man some propositions seem credible, others not. Many times he suspends his consent, and then he is said to doubt; if he consents warily and weakly, he is said to have an opinion: or firmly, and then he is said to believe. If this belief be procured by the evidence of the thing its self, than it is called demonstration; if by rational arguing, conviction; if by humane testimonies, we may term it persuasion: if by infallible and divine authority, Faith. Which degrees of Knowledge (if we consider rightly) proceed not from any difference in the things, but from our Understandings, which look upon them with a different aspect. And so much concerning a second step or help to our Understandings, which is a borrowing of assistance from others.  
When any thing is offered to a man's disquisition, a single Notion, a Proposition, or dubious Question, what does he then do? but (as the usual phrase is) cast about in his mind, rally his Thoughts, and put his Understanding into such a posture that it may find it, and irradiate it: for the Understanding is of the nature of Light, the more or less it illuminates a thing, the clearer or obscurer is the reflection and representation of it to us. Then if the Truth be of such a nature, that it correspond with that inbred Light, those innate Notions which Nature (by which I mean, the power and working of God in his Creatures) hath imprinted in his mind, which in several men are very various, of different degrees and qualities; how soon does he own it? he cannot persuade himself but that he had some labouring apprehensions of it before, and wonders he should be so long before he should find it out: and so here seems to be discovered a third means of procuring and advancing our Knowledge, which (to avoid new fangled terms) may be called the light of Reason. That there is such a thing as this, will be easily granted; if we consider, how that the first Inventor of any Science, ●●●eived not instructions from others, b●t wrought out all by the mere a●●●●e force of his Understanding, and that he which learns a Science, is usually prae-possest with some general Notions of what he addresses himself to learn: and therefore the fundamental Axioms or Principles of Arts are not undertaken to be proved, because they are supposed to be evident to men's Understandings, which complies with them as soon as they are delivered. Education and Institution infuse not any new quality into the Soul, but only excite and draw forth the latent Notions; as the Sun by its influence draws forth the Earth to its utmost fertility. There is in our Souls a natural harmony or consent to the Principles of Sciences, but yet with a difference; for one man is more inclinable to this, or that Science, than another; not from any real difference in the nature and substance of the Soul its self; but from the various aspects it carries with things; and the several postures men put themselves into to pursue their ends.  
By these admirable faculties and operations through which we have traced the soul, it will appear, that it is. To apprehend exactly what it is, and where it peculiarly resides, is a matter of great obscurity; yet to procure some satisfaction to our cucuriosity, let us suppose that there is in every living creature a pure and agile substance, composed of (or at least resembling) air and fire; such a substance as this will be capable of projecting, and expanding its self, will have an active quick motion, and easy penetrability, especially through the Veins, Arteries, and Nerves, into every part of the body: and withal be capable of perceiving any vibration or pression made upon the parts of the body to which it is expanded; and such a substance is the soul of a beast: Again, suppose such a substance dignified with a superaddition of power from God, and a command to exercise such faculties as have been recited, and so we have a tolerable and convenient account of the soul of man.  
But to reassume my method, Timoclea (as always so especially) during the time she was with child, observed good order in her diet, which was of meats of good nourishment, but sparing and moderate, and in exercise, without which no body can enjoy a convenient state of health, no not that of Infants unborn; sedentariness in the Mother begets a dull unactiveness in the Babe, moderate walking prevents it: Nor was she less sedulous to avoid all disordered passions, and perturbations of the mind; which, as they excite some unbecoming symptoms in the Mother, so they operate upon the Child; of so great importnance is it to the framing of a well shaped and well tempered babe, to prevent annoyances before he be born; many perturbations of mind and indecent gestures of the body may probably owe their original to some indiligences of their Mothers before they were born.  
Being born they administered unto him a small quantity of refined Sugar, to clear the bowels of such slimy humours as usually reside there, and creeping into the veins might produce convulsions, or other dangerous symptoms; they washed him in clear fountain water with a small quantity of salt, thereby to dry & consolidate the flesh, and strengthen the sinews. After they had first carefully cut the umbilical vein, lest the parts thereabout should prove ill proportioned and irregular. Vracus enim (ut perhibent) nimis coarctatus, & constrictus, genitalia membra comprimit et sterilitatem plenumque inducit, idem praeter justum laxatus, & distentus, vesicam ei annexam quasi poudere quodam iisdem partibus incumbere sinit; unde penis in masculo, uterusve in foemina supra modum augetur & cafesit, non sine priapismi & immodicae salacitatis periculo. Nor were they less sedulous in wrapping and swathing his little body to fortify it against the cold, and keep the parts from wring and swerving aside, and retain the hot exhalations from breaking out of the body.  
But neither did they swath him too straight, nor immure him up too warm; the first by crushing in the breast and ribs (which are then but cartilagineous and flexible) hinders the free passage of humours, and may beget dangerous obstructions: the other may contract a weak and effeminate temper, unfit to encounter with variety of air and weather, to which he must afterward of necessity be exposed. But as they cherished him by convenient heat, so as his condition might by degrees, and not on a sudden, decline from that he enjoyed in the womb; so by degrees they prudently enured him to the several qualities of the air, when no excess prohibited it.  
Timoclea herself was his Nurse, this she accounted her duty; and besides, more conducing to the good of the child, that she should receive nutriment from her whose temper was familiar to him, than from a stranger, which cannot but alter the child's temper more or less: although in some cases it be prudence to admit of a stranger, as if the mother be of an infirm or depraved constitution; provided that such an one be chosen, as is of a good temperature, and a vigorous elocution, which is of great efficacy to make the child lively, and be preparative to his good pronunciation. Timoclea accustomed him to eat often, but sparingly, because too much nourishment makes little ones gross and thick, the stomach full stuffed, must needs thrust forth the parts adjacent, as every one will easily imagine, but it hinders their growth in height. The meats she gave him at first, were moist, and of easy digestion, agreeable to his present constitution, and such as were usually given to children; more firm and solid meats afterwards, as he grew in strength. All these diligences used about him, I have not collected as things remarkable and extraordinary; but only to show that nothing considerable was omitted. But in this she observed some singularly, that she did not (as it is usual with Nurses to do) terrify him with bugbares, Chimeras, and such seemingly innocent fooleries, which they will often inculcate to them, and please themselves with the starting and aversion the little ones express at the sight or hearing of such things as they usually scare them with; for indeed every motion, action, or gesture of a Child carries a becomingnesse with it, and is pleasing to the beholders. This lusory astonishment of Infants seems to carry no great appearance of harm, yet may insensibly leave such an impression upon the fancy, that after reason and discression obtain force, they find some trouble to correct & undeceive themselves: some indecent tripidation and commotion invades them at their encountering with such objects: and hence may proceed that secret aversion men find in themselves from some things, (commonly called antipathy) a distaste they took against it in their infancy, though no body observed how, or at what time; terror and sadness acquired in infancy, cause one ever after to be pensive and low spirited, and the same may be understood of any other passion of the mind: So true is the observation of a grave and wise author, that we own the well and evil being of our lives, to the discreet or ill managing of our infant years; Crying is a thing which in infants cannot be avoided, and (if moderate) wants not its benefit, it vents forth drowsy humours, which would make them unactive, purges the brain, dilates the passages about the breast, stirs up the natural heat, and makes them lively; but if excessive, exhausts the moisture and spirits too much, makes them disposed to peevishness, and lays the foundation of a choleric and froward disposition.  
When he began to walk about and prattle, he was entertained with such toys as not only pleased his mind, but somewhat busied the memory and fancy, by numbering, ordering, and regular contriving: Although his Parent's love and indulgence was very great, yet they were so discreet as not to discover it to be so; they would not have him treated as a little Prince, or exercise a petty Monarchy in the family; but taught him to be obedient betimes, and courteous to all though never so mean, assuring themselves, he would be so much the more fit to govern with discression when time should be, he was not accustomed to too much pleasure and liberty, to have his mind fulfilled in all things, but a restraint sometimes put upon him, to teach him contentedness, and the skill of willingly wanting something; all inimical affectation of gestures, and pomp of words was abandoned; commendations and encouragements when he did well, correction and rebuke for doing amiss, were not forgotten: the latter are as useful as the former, where there is need; but for him they were not of much necessity, his Parent's example and mild instructions were sufficient to keep him in good order; and I have formerly told the Reader, how prudently the family was governed, and what manner of servants retained; a thing very considerable, for there are no such pernicious enemies to good education, as rude and uncivil servants who condescending to the humours of children more than the Parents and Masters ought to do, cause them to affect and learn their gestures and discourses, how rude soever; and many times they will endeavour to vilify and bring into dislike him that instructs them otherwise. Many Parents busying their thoughts about the limiting of their Fortunes and future Estates, take no notice of these Mischiefs. But in a Family where no remarkable Vice is tolerated, nothing but good actions seen, not an uncivil expression heard, (as it was in Charinus' house) where shall a Child learn evil? if at any time his Parents were undecent in their passions and expressions, (as some forcible occasion might urge them) they would not (if it might be avoided) let him observe it; much reverence and grave respect is due to an old man, 
Juven. Sat. 14.  but more to a Child: for the first, the fear is only lest he should see any evil in us; the other lest he should learn any by us: but whatsoever was exemplary and good, he was always admitted a Spectator at it, as their devotions, though in private; where, though very young, the frequent reiteration of the thing begat some kind of earnest observation, and cast into his mind the early seeds of Piety, which revealed themselves in mature fruits afterwards, as I intent to show, if God permit. Certainly, this ocular way of teaching is the certainest, where it may be had; one may sooner learn to steer a ship in the Sea by seeing it often done, than by a great many tedious Precepts and Rules; not only Children, but Men are led more by Examples than Precepts; those elaborate Discourses and earnest Exhortations to Piety and Goodness, wherewith some think to work wonders in reforming the World, have not so forcible an operation upon men, as the example of one eminent Person. The People are as much instructed by the eye as by the ear; and therefore he that hath the intention to make them irreligious, need but only astonish them with some strange sublime notions, take away their Ceremonies and religious Services, which have something of visible in them, and the work is done.  
Eriander was rather of a round than long visage, his eyes of a Hazle or Chesnut colour, equally fixed, ready and vigorous in motion, neither promnient, nor sinking in their orbits, his hair a bright yellowish colour, but inclining by degrees to brown: his forehead somewhat high and smooth, and of a convenient breadth: his complexion florid and ruddy, mixed with a convenient blushing: his exterior lineaments of an exact symmetry, his stasture ever keeping a correspondency with his years, so that it was conjectured he would prove of a convenient middle stature: his skin betwixt smooth and rugged; his veins of a fit dimension, and his pulse moderate. His lovely countenance and sweet disposition caused him to be beloved of all Children; such as were of equal age and bigness would strive to ingratiate themselves into his favour, to keep him company, to study to imitate him, to please him, to be pleased and delighted with him. Comeliness is of its self attractive; how much more when it is joined with good conditions? it wins the love of people that are not rude and barbarous, diffuses a kind of hilarity to all that behold it. Indeed all the Characterisms and Ideas of the Countenance are contagious, (the word may be taken in a good as well as in a bad sense) they fascinate, and at a distance infect the Beholders; whether it be by certain rays, steams, or emanations emergent from them, which make a pression or light motion upon the nerves; especially of such persons as are of a delicate and tender complexion: or whether it be by some other occult means; but so it is, that one cheerful man in a Company, one of a free dilated spirit, more or less irradiates the whole company with his presence into a serenity of countenance; one sad person infects a whole company with some contagion of sadness.  
Before Eriander was put abroad to School, they taught him to read and write at home, as it were by way of recreation, they had a smooth and square plate of brass, and of convenient bigness for a child to handle and carry about; in this Plate, or Table, the draughts and effigies' of all the letters in the Alphabet were engraven exactly; they acquainted him with the true shape and distinct names of them, and caused him to follow the draughts of them with a little Style, or Pencil provided for that purpose; by this running as it were in the Channels, and following the stream of every letter, while the hollow strokes restrained his hand from going awry, he gained a dexterity in it, and was not a little assisted to write with pen and ink, because his hand was habituated by this lusory way of writing; but in spelling, or forming of syllables, (to which the eye contributes no advantage) they took the opportunity of all vacant hours to inculcate them by often repetition, endeavouring above all things to procure a clear and distinct pronunciation, to which no more was required but practice; for nature had so framed all the Organs serving to speech, that none of them was mutilated, or irregular. They still prae-possessed him with a love of Learning, and a desire of his Book and the School; contrary to the indiscreet practice of many people, who please themselves in terrifying children with the Rod and Ferula, whereby they bring them into a dislike of Learning, before they have discretion to know what it is. His Father obtained a good assurance of his proficiency, not only from his comely lineaments of body, ingenuous aspect, vigorous elocution, and the like exterior characters of a towardly nature, but from those more immediate and signal tokens which are less obvious, but afford more certain and infallible presages. 1. A ready Wit, which appeared by his pertinent answers to any question within the bounds of a child's capacity. 2. A faithful Memory, which discovered its self, by giving an ingenuous account of any remarkable passage he had heard of. 3. He was patient and industrious, not like those hasty and volatile wits, who having a nimble apprehension, and confidence withal, perform all they go about with little pains, and in a short space raise great expectations concerning themselves; but soon spend their stock, become Bankrupts, and, like a nine-dayes wonder, are soon forgotten. 4. He had an earnest affection and desire to Learning; a thing so considerable that without a kind of love and earnest desire men seldom thrive in any profession. 5. He was attentive, and would express a kind of exultation and admiration at the recital of any remarkable and ingenuous passage. 6. He was inquisitive, even to importunity; which in a child is commendable; and although it may seem to proceed from overmuch boldness, yet if it arise not to downright sauciness, it is not to be blamed; such a one will grow sedate as he proceeds in years. 7. He was very ready in imitating (not the Fantastical gestures and expressions of vain but) the decent speeches and addresses of discreet and well-bred persons. 8. He modestly affected commendations, a powerful incentive to goodness, if it meet with an ingenuous nature; and a touchstone to try one's temper, whether he incline to Pride or Humility. Commendations for well-doing, and rebukes for an offence prevail more with a good nature, than blows; which also to one of a bad nature ofttimes do more hurt than good; for obdurate spirits are so far from being cudgeled into goodness, that thereby they gather strength in naughtiness. These eight tokens meeting together in any child, promise good success, and (if due culture and instruction be adjoined) silence all doubt of his proficiency in learning; but he that is not in some tolerable sort thus qualified, (though we ought not rashly and hastily to despair of any, what is now latent Time may reveal) is not fit to be a Student in the Liberal Arts.  
At the age of seven years Eriander was admitted into the famous School of Entaphia, where we must now leave him at his book in earnest; that lusory and recreative way of teaching (which served as a preparative to make Learning seem delightful) must bear date no longer; it will not suit with the discipline of a School. Now because the orders and manner of government observed in this little Commonwealth, were somewhat different from such as are usually observed in other Schools, it will not be amiss to set them down. It was governed by a Precedent or Provost, whose charge was to take Inspection of the Masters and inferior Officers, to instruct the Scholars in the principles of Religion and Manners, at certain times appointed for their instruction and examination; and especially to give order and direction, that every one should be fitted for that professiand employment, to which, after due examination, he found him most inclined: the first or lowest Master (for every one was absolve Master over those that belonged to him) taught them to read and understand the language of the Country; the next taught them to write and cast up accounts, that so such as were not found fit to proceed to the nobler Sciences, might in due time be qualified for some other Profession, according as their peculiar Genius and their Parents desires invited them. The third taught the Latin; and the fourth the Greek tongue. Besides they had a Steward or Purveyor, which provided diet & other accommodations for such as were remote from their Parents, and gave up his account to the Precedent at the end of every three months.  
The Precedent and Masters had their convenient lodgings private and apart, as also a room to teach their Scholars in, but in the public Chapel they all met together twice in a day; and in the Refectory or Dining-room: which being very capacious, served the Scholars as a Cloister to walk or recreate themselves in rainy or tempestuous weather: In fair and clear days they were enjoined to disport themselves abroad in the open air, in a large Court provided for that purpose, and so situated that the Precedent might easily see from his Chamber and observe their carriage. The number of Scholars under the first Master (by the statutes of the house) was not to exceed 30, and the same number was allotted to the second; but the third and fourth might entertain 50, because such as they dealt with could be conveniently digested into forms, and so be taught together: but with the consent of the Precedent, any of them▪ might somewhat exceed that number.  
After that Eriander had been resident there about a year, it was thought fit by the Precedent, (having also consulted with his Father about it,) that he should be committed to the tuition of Amalthaeus, who was then Master of the Latin School; not as if the learning of a language were such a choice piece of breeding, (as some imagine, who derive all their hopes concerning their Children only from their nimbleness in learning the Latin or Greek tongue, and despair of such as prove dull at them; whereas many become excellent at other Sciences, who for want of a good memory and patience can never conquer the difficulties of Grammar:) but they know that the Latin tongue and Greek (which he also learned,) being the receptacles of all Arts and Sciences, would be an incomparable advantage to him, whatsoever faculty he should apply himself to. They intended not he should be a plodding Student in the tongues, but having once made some Art his aim, should timely quit himself of the solicitous search & critical enquiring into words. Though some drowsy brains can; (yet noble and ingenious minds cannot) perpetually confine themselves to such studies, but having gained the principles of that Art which they intent to profess, and being fit to appear with some credit; make use of their knowledge: which they every day increase and refine by conversation, discourse, and practice: whereas they that please themselves merely in speculation, and reduce not their knowledge to practice, applauding themselves with a brave conceit that they are learned men, the World puts them off with the homely title of meer-Schollars: and steams them as things of small use.  
This Amalthaeus was a learned man and studious; but so discreet in the ordering of his studies, that they hindered not his employments, nor disposed him to a Cynical morosnesse, whereby one becomes unfit for society. He made profession only of Grammar, but was not a stranger in other Arts, by help whereof he was the better able to illustrate what he read to his Scholars; there is a league between Arts, and they mutually contribute help one to another. He was of a moderate temper and winning carriage, could condescend to the capacities and dispositions of Children, and so gain their love and attention, a dexterity which every learned man cannot attain to; Teaching is a skill by its self, in which a man of mean parts and no great learning, many times outdoes the greatest Scholars. The most acute and ingenious men are usually fierce and impatient in teaching, they vex and torment themselves when they find that so hardly perceptible by another, which to them seem so easy; and in such a case (if discretion be wanting) they tyrannize over the wretched Children, & correct them not so much for their benefit, as to expiate their own fury. But Amalthaeus would not be angry except it were upon an urgent occasion; nor then without discretion: he never corrected any for dulness, forgetfulness, and the like effects in nature, and was so diligent in admonishing, and exacting a strict account of their studies at set and known hours, and so constant with them, as they seldom gave him occasion to correct them for negligence: but for palpable and stubborn carelessness, vicious and lewd behaviour, he corrected them with severity.  
It is a great question whether mild or severe discipline be best; the first place Children gratify indulgent Parents, and acquire the reputation of a kind nature to him that used it; but the latter obtains success with more certainty; procures obedience and diligence, best curbs and restrains petulant and stubborn natures, as mildness without caution degenerates into remissness, and begets carelessness in those that are under government; so strictness without discretion, advances itself into a furious tyranny, and begets a loathing; but where severity hath prejudiced one, it may truly be said that remissness hath undone a hundred. Those times, and those Nations wherein indulgence hath been in fashion, have produced men of spruce and sprightly parts, commonly called wits: but they who have used strict discipline have ever bred the bravest men, witness the Spartans', ancient Romans, and some societies in our time; the sum of all is this, prudence accommodating its self to the particular tempers of Children, observes a middle way betwixt both extremes, and deals with every one so as is convenient. This prudent observing of every Child's temper and capacity, is a thing especially to be commended to such as have the tuition of youth; but it cannot be brought within the compass of any rules, being the result of many reiterated experiences, and much practice.  
But to proceed, he invited and alured modest Children with commendations, good words, and sometimes with gifts: the bold and stubborn he terrified with a stern look, & sharp correction. Such as were over-talkative were kept from company, they still invited to it; frolic dispositions allayed with a grave and serious look, the sad and pensive treated with a cheerful aspect. The industrious had their supernumerary hours of liberty freely allowed them; for he knew that sedentariness produceth ill humours, which make them unactive, and hinder their growth; which convenient exercise disperses, and causes them to return to their books with the greater alacrety and vigour: The careless and slothful were kept strictly to their tasks, over nimble wits (for some such there are) were stopped in their career, yet with a special care that they might not be discouraged; He found that a merry sharp conceit, or handsome rebuke prevailed with some, diverse might be laughed or shamed out of their naughtiness, others affrighted out of it; and accordingly he treated them. Sullen and Melancholic natures are of all others the most hard to be won; to humour and bemoan them, makes themselves conceited and pleased with their folly: severity makes them desperate; his way was to let them alone, and seem to take no notice of them for the present, till such time as the humour had consumed its self and was vanished; this done, he found seasonable rebuks and advice as effectual unto these, as unto any other: in this he imitated the prudent Physician, who first prepares and concocts ill humours, then attempts to remove them.  
As to his exteriors, he was of a becoming stature and personage, a stout spirit, and manly elocution: these contributed something towards the gaining of respect, and keeping in awe the little people, who are ready to disesteem one of a low spirit, childish behaviour, or unhandsome lineaments of body, though otherwise of abilities to teach them.  
He had the happy vein of making his instructions pleasing, by couching and intermingling them with pertinent fables and ingenious comparisons and examples; which insinuate into the minds of Children sooner, than serious discourses, that are not so quickly adverted by them. And that they might perfectly understand what he read or dictated to them, such order was observed, as that which went before induced that which followed by a natural consequence; and too great speed (which confounds tender wits) carefully avoided: yet with an uninterrupted constancy. For, as in filling narrow-mouthed vessels, if we pour a full stream upon them, more slips beside than runs in: So in tumultuous and precipitated teaching, many instructions are lost, because the intention of the hearer cannot comprehend them all: If any exercise were to be performed, which they had not used before, he would first do it himself, causing them to look on and observe; so guiding their hands, and as it were directing their steps, that they might afterward make trial of themselves.  
The method which he observed in teaching the Latin tongue, was not any new-fangled device of a private man, but such as was generally approved of and allowed by learned men, and enjoined by statutes to be used in that place. It proceeded by these steps. 1. They taught them to pronounce the Letters distinctly, and to know the difference. Then 2. They acquainted them with the nature of syllables: And 3. with the several kinds of words, and their manner of declining; omitting the scrupulous and lesse-necessary exceptions, till they had learned all the Grammatical Rules. Then 4. They proceeded to the usual and ordinary rules of construction; reading withal some easy Latine-book. And to imprint the rules of Grammar more firmly in their memory, they were obliged to call them to account by examinations once in three days at least. Proceeding on to Authors, they 5. taught them the nature and differences of accents, and the points of distinction in sentences, that in reading they might know when to suspend and stop their voice, when to raise or depress it; and besides that, They 6. caused them to purse every sentence, giving an account of words and points of construction, according to the rules they had learned. It was 7. their office to show the Scholars the order observable in construing; as if in the sentence there were a Vocative case, that to be taken first. If a question were asked, the interrogative is first to be construed; If these be not in the sentence, (or if they be; then next to them) the nominative case, and whatsoever agrees with it; the Verb, and whatsoever is governed of that, as an Infinitive mood, or casual word; but because practise and observation are the best guides in these things; therefore 8. they caused them to make frequent trial; 9 So soon as they had throughly learned the ordinary Rules of Syntax; they spoke Latin not only in the School, but in the Refectory and at their play. 10. They used double translations 2 or 3 days in a week; turned a sentence or two in some Latin Author into the vulgar tongue, and laying aside their books, into Latin again: which was a means to make them exact in the Orthography of both tongues, and prepared them for making Epistles, Themes, Verses and such School-exercises by way of Imitation, and such Exercises they made twice in a week.  
This method (though disliked by some new-fangled persons, which cavil at every thing themselves devise not, because it was an old way of teaching, and thought too tedious by such as loved their ease) was so handsomely managed by the dexterity of Amalthaeus, that the School very much flourished in his time, and bred up many excellent Wits; for, deliberate proceedings, & sedate advancements, accompanied with certainty, produce better effects in teaching, than overhasty and precipitate courses: which make a great splendour for a while, but conspire with time to betray their own vanity. Some have adventured to comprise the whole Latin tongue into a portable Enchiridion, which being throughly learned, they conceive the children thereby sufficiently initiated, and able to manage their studies of themselves, without any further expatiating in Authors; a design very plausible; and pity it is, it answers not expectation: for if it did, it would free the Teachers and Scholars of much trouble incident to the known way of learning a language by reading of Authors. It is probable that they who first recommended it to use, had formerly learned the Latin tongue by reading of divers Authors, and at last meeting with, or contriving such an abridgement, as comprised the most remarkable words and phrases, found a marvellous assistance afforded to their memory; which in small space retrived what they had so long quested after in many volumes: whereupon they fancied that it might produce a quick dispatch in teaching of young Scholars. Indeed to a man that hath spent some compentent time in the study of any Art, or language, a Compendium is a singular help to his memory: but one that comes raw and unfurnished, will never prove absolute Master of it, if he trades only in abridgements. To ingratiate this compendious method, they allege by way of comparison, that a man may soon take a view of divers creatures enclosed in a room, such as Noah's Ark; whereas it would be a long and weary labour to travel into several parts to take a view of them: So to peruse variety of words and phrases in an Enchiridion, contrived on purpose to exhibit them, is a work of small labour and short time: True; but as he that views those creatures so enclosed, cannot take a particular view, or make so distinct observation of their natures as by travelling abroad and taking notice of their haunts, feedings, actions, and the like; because the very crowd obstructs his animadversion, & deprives him of a leisurable observation, very necessary in the exercises of memory. So he that attempts to gain a language cramped into a Compendium, whereby the sense becomes forced and obscure, shall never attain to it with so much certainty, as he that will take the pains to travel over the choicest Authors, where he may find his pains requited with a knowledge of the natural and sincere meaning of words; the genuine use and extent of phrases: besides the knowledge of many excellent things on the by, which ever leave some impression upon the most perfunctory and careless Reader, and will be useful in the ordinary translations of his life. Our progress in learning resembles the motion of the shadow of a Dial, the shooting forth of grass, or (to take a comparison nearer,) the advancement of the mind in knowledge resembles the growth of the body in stature; the most scrutinous eye is not able to discover each minute degree of augmentation: but it may easily be observed at convenient distances of time. In which particular there is nevertheless a great diversity; some after a small continuance at their books are able on a sudden to utter all they know, and make show of more. Others are unready upon sudden encounters, who yet after a convenient research, can deliver (a less specious, but) a more solid account of such things as seemed to be latent in them. And the same is observable in men who lay claim to wisdom or Religion, about which many will discourse with taking expressions, and great ornament of words: whilst others cannot give a sudden account of them, yet upon any occasion when they come to practice, clearly discover that they are guided by such rules that occur not at present to their remembrance. This is so well known to the wise, that whereas men of vulgar understandings admire the first sort, they justly prefer the latter: and if such quick dilated wits sometimes deceive wise men, it is but as glossed wares or counterfeit jewels impose upon men at the first view, which when exactly looked into lose their grace; or, as many Romances and Poetical stories, which the oftener they are read, the less we are affected with them; whereas men of sedate and profound minds so thriftily manage their discourse, that the oftener we converse with them, the more we may learn of them. Besides what hath been said concerning those compendious ways of teaching, it is very well known to the learned that such abridgements are usually made up of the Radical and chief words of a language loosely tacked together. But the learned know very well that an exact understanding of the particles and small words is exceeding necessary, because in the use of these the idiom and propriety of languages is chiefly seen: In which thing such abridgements being defective, cannot but fall short of what they promise.  
Their method for the Greek, because it was not different from this for the Latin Tongue, I shall not need to describe: So it was, that Eriander proved a good Proficient in both languages; insomuch that at the age of seventeen years, he was judged fit for the University; neither was he ever removed from that School, but kept close to the same method: a great advantage doubtless to his proficiency, for young Wits, like young Trees, by being often transplanted are robbed of their strength, and become unfruitful. The reason is evident, for to omit that seldom any two Masters observe the same method punctually in every respect; so that by changing the minds of children are distracted, and the former notions disturbed: It is a great while ere a perfect alliance and correspondence betwixt the Genius of the Master and Scholar can be acquired; which, though it seem a nicety, a kind of mysterious conceit; yet indeed is a principal matter to advance his proceeding. This consideration is worthy to be recommended to those new-fangled and unconstant Parents, who upon any small occasion of dislike, post their Children from one Master to another, seldom for their good, though they change for the better. It is a bold assertion, and yet very true, and grounded upon sufficient observation; that a Master, or Tutor, of mean and ordinary parts, may teach a Scholar well enough, if he be diligent, and the Scholar capable: (presuming the Scholar shall not be admitted under the tuition of one more ignorant than himself) for, by a continued diligence both will do themselves good, there being no such way for a man to improve his skill, as by communicating it and teaching others.  
And now that Eriander was to launch forth into the world, and appear more publicly at the University, and such places of concourse and frequency; care was taken to put him under the tuition of a grave and learned man, and withal to procure him the acquaintance of such young Students, as, besides their conference and discourse, which contributed much to him in relation to learning, might also by their civility of manners induce him to courses of Honesty and Manliness. There are not wanting in such places many that take occasion from their unripe years, good-nature, and unwary judgements, to make a prey of young Gallants; to whom (as they say of Harlots) they wish all good things except Discretion. It is certain that from seventeen to seven and twenty is the most fickle and dangerous part of a man's life; Before that time the Parents or Master's Authority, fear, or the want of occasions prevent or keep under many disorders, which then, if ever, will begin to appear; and are not so easily remedied, because they are become more sturdy and inflexible, like stiff and tough bodies, which may by violence be compressed and drawn into such a Figure as their nature abhors; but so soon as the mastering violence leaves them at liberty, they return with a nimble jerk unto their natural state.  
One thing I had almost forgot; his Father would never let him know what estate he intended to settle upon him, till he should arrive at such a pitch of discretion as to set no more than a due estimation upon it; he had observed, that the mention of riches to children often made them remiss in their studies, insolent in their behaviour, and not so tractable and obedient as those which are under discipline ought to be; especially if some Flatterer be ready at hand to tickle their ears with a pleasing conceit, that they are born to an estate which will maintain them and their retinue bravely, without labour; a long worshipful title, which it is pity to blemish with the name of a Scholar: these will supply all defects, cause the people to magnify them, and shadow over all the stains of their nature and manners. But Charinus still told his Son, he must endeavour to apply himself to so me Science for his ornament and accommodation, though not merely for his support, though his estate should be never so plentiful, yet to be brought up to an Employment would be neither burden nor dispargement, but an advanage many ways. If an Estate fails, Industry may support a man; If his complexion incline him to any particular vice, the wit of man never devised a better remedy against it than Employment; the thoughts of vain pleasures and the pensive remembrance of calamities privily steal away from an Artist or Student, whose mind is immersed in the contemplation of his Art: whilst he that for want of Employment knows not how to give his thoughts entertainment, or keep company with time, is almost necessitated to some vain or degenerate course, and having nothing to do, learns to do ill.  
For the choice of his study, or particular faculty to which he should be designed, it was now thought fit to consider of it; & provide that he should apply himself to such a course as was most agreeable to his disposition; not forced upon that from which he might seem averse. It is true; a man of good parts & rare ingenuity, may by diligence attain a competent insight into any Science, so far at least as concerns the Theory; and to give a rational account of most Sciences is expected in a Scholar: yet there is a peculiar Genius, or propensity of mind in every man, whereby he is more vigorously inclined to one Science than to another, and an infinite variety there is in men's wits, and natural faculties; the principal causes whereof are these.  
1. The appointment and designation of God, who having placed men in a world adorned with variety of objects, distributes to them diversity of notions and conceits to apprehend; different humours and affections to desire, some one thing, some another: thereby to maintain a general intercourse among them. But in regard that God works by second & subordinate causes, which fall more evidently under our observation, and many of them are manageable by us: We must secondly, consider the positions and aspects of the Stars; For experience (the only rule in these matters) seem to make it appear, that at the instant of a child's birth, (or rather more powerful at his conception,) he receives an influence from the Planets, or other Celestial bodies, which at that juncture of time have dominion over the place where the conception or birth is made. Such then as have Jupiter for the Lord of their genitures, shall be quick-witted, merry and of a gentle nature. Where Mercury is Lord of the horoscope, his influence produces (they say,) a quick wit, but versatile and unconstant. Mars causeth fierceness and temerity. Saturn makes men slow, but commonly sure. The Sun and Moon, according to their various aspects, produce several alterations in our bodies, in our sensitive faculties, (and accidentally in the understanding, which often conforms its self to the sensitive part,) is clear by daily experience, and it is probable that the other Celestial bodies may in their degree produce divers admirable effects, though they be not so obvious and apparent, 3. The temper of the body hath a remarkable influence upon the operations of the mind; for, as water sliding through a Mine grates off some part of the matter through which it slides, dissolves it into its self, and so admits a tincture and taste of the Mineral; or as rain-water which is of its self of an uniform taste and savour, is diversified when sucked into plants of a different temper; in Rue it is bitter, in Sorrel sour, and sweet in Glycyrrize: so the Soul necessitated to move and act in a body full of several humours, although it receives no substantial alteration; yet by its operations it clearly discovers an alliance contracted with those humours, especially the arterial blood and spirit which are the Souls chief instruments; so that men of a hot temper (agreeable to the nature of that quality) are active, sprightly, of a ready conceit, quick dispatch, & (if the heat exceed) peevish, or frantic. The cold are slow, reserved, tenatious, and (if the quality exceed) disposed to Melancholy, sadness and despair. Moisture (if conveniently tempered) causes a good remembrance; if otherwise, it makes men dull, heavy and sottish. A clear dryness makes men discreet, of a clear wit, to discern or illuminate things. Next to this 4. the different habitude and proporiton of the body may be of some force, for such as are of an immense stature, through the diffusion of the spirits, are observed to be (for the most part) dull and heavy in the exercises of the mind: the little (through the combining and close uniting of the natuarl heat,) peevish, fierce and froward, and the middle stature is most commendable. But 5. a more remarkable and immediate cause may be derived from the various faculties of the soul, of which all men have not an equal share; some enjoy a good memory, and those are fittest to deal with such Arts wherein are many names, words, and rules. Such as have strong fancies, quick imaginations, are fittest for such Professions in which there is required quaintness of discourse, handsome contrivances, symmetry or proportion. They who excel in depth of understanding, are best able to search out the nature and causes of things, to determine doubts and decide controversies, to make choice, and judge of things, to make subtle and deep inquiries, and are therefore best qualified for such Sciences as are guided by these exercises of the mind. 
Jo. Huartes & Anton. Zara.  And to this Triplicity I find all variety of wits reduced, by those that have formerly written concerning them; and not inconveniently; because these three faculties are of such remarkable effecacy in the gaining of learning. But in these faculties there is much variety, which deserves our remark: for if we look upon the judgement or understanding-faculty, we find this man quick, the other slow in the exercises of it; one man reserved and close, another free, open, and communicative: And the like differences appear in such as excel in the faculty of imagination, some are nimble, others deliberate, some of a recluse, others of a dilated genius. And as for the memory, some are readiest in remembering of words; some soon remember places, others the names of men, but most men's memories soon retain sentences orderly placed, few hath such vast memories as to recollect a multitude of indigested unconnexed words, neither would it be a thing of any great use, but words duly ordered and comprised, contribute a great advantage to the memory; this variety which is discovered in these three faculties shall be taken notice of in due place. 6. The different passions and several ends, to which men's appetites lead them are to be considered, a covetous man usually applies himself to some lucrative Art; an ambitious man to such as is most in esteem, and may further his promotion, and is content to be a stranger in the rest, which are not subservient to his design. 7. And lastly, Education, for the mind as it receives an impression from those objects it hath been most acquainted with in youth retains them very firmly, by degrees falls in love with them, & by consequence with such Arts as have relation to them.  
These are the principal reasons of that variety which is found in men in relation to the gaining of Arts; there are divers other, which because they have power to alter their complexion, humour and inclination, may occasionally dispose them to such Sciences as be most agreeable to the temper they have contracted: As 1. the Laws, and 2. the Customs of Nations, which if good and wholesome, dispose people to industry and honesty; if corrupt, deprave their minds, blind the eyes of many men, silence the voice of nature, and raze the dictates of reason out of their affections, so as the most pernicious vice being tolerated by custom, will soon be approved and beloved by men, and gain the reputation of a kind of Virtue; Wantonness will be accounted Good-breeding, and Licentiousness a generous Liberty, Intemperance Liberality, Impudence Courage, & valour; Drunkeness will usurp the less-distastful name of Good-fellowship, Adultery lose its lesse-pleasing name under the title of Courtship; nay, Incest its self, and other unnatural vices, have through the prevalency of a corrupt custom passed without control among some whole Nations. On the contrary, Virtue is often traduced, and good qualities defamed by odious names; Modesty is accounted silliness, or want of wit and breeding: Temperance called covetousness, gravity and thrift clownishness. 3. Something may be attributed to the different forms of government men live under; in an Aristocracy, we may observe the fervour, arrogance, and ambition of the Grandees; their engines and intricate contrivances to raise monies, to advance their families, to purchase great Titles, to live in splendour, to subvert their equals, and keep under their inferiors; the public concernments always pretended, but never regarded; public Revenues hoarded up in private Coffers; Virtue is discountenanced, discipline neglected; wealthy men in great power, the inferior people slavish & beggarly: hence proceed factions and animosities, treacherous attempts against great men, and the like. In a popular government the rich slavishly court the people, in order to the acquiring of power, the people grow insolent and conceited: True and cordial Honesty is condemned, airy and frothy opinions of knowledge altogether in fashion, with a vaunting bravery concerning their own, and contempt of former times: a general licentiousness and toleration of all enormities prevails; youth is given over to all voluptuousness, and debauchery; which they miscall a free and generous liberty: and this the great men many times smoothly and closely connive at, because thereby an advantage is offered them of engrossing the Estates of young Prodigals. (Such mischiefs may and do happen in the best government, but in this they seem more naturally to grow up;) Through this general toleration and liberty every man begins to have a good conceit of himself, esteems himself not inferior to any, but as good as the best: Inferior persons arise by degrees to such a height of insolence, that they contemn their superiors; servants prove disrespective to their Masters, and children to their Parents; youth grows imperious and stubborn; factions and disorders prevail among the people, who wanting means to secure their own quiet, and lay these disorders which they have conjured up; some cunning popular Grandee peradventure offers himself, or is made choice of to be their Guardian and Protector, who (to carry on his design with less suspicion) salutes and courts the silly multitude; is their servant, and will sacrifice his Interest, his life and all, to promote theirs: but once advanced beyond their reach, makes a prey of them, keeps them poor, that so if they have the will, yet they may not have the power to resist him: To all men who are eminent either for Wealth, Wisdom, or Courage, he is in a manner necessitated to be an Enemy; and it shall go hard but he will charge them with some crime, that he may have some colour to destroy them: but none sooner taste of his fury, than such as have been instrumental to his advancement, if (as it commonly happens) they once begin to grumble at his greatness. And this is the original and nature of a Tyranny, which (if we believe Plato) ever arises out of a Democracy. 
De repub. Dialog. 8.  But in a well settled Monarchy, the forementioned disorders and corruptions of manners are not so often occasioned; Arts are more encouraged and esteemed, obedience and order punctually observed; men better restrained from naughtiness, and not so much inclined to pernicious Arts. Among other causes we may 4. reckon Company, and 5. Example, especially of great men, whose practice is thought a sufficient warrant for inferiors to do the like; vulgar persons readily comply with the humours of great men, as little Wheels are regulated by the motion of the greater. Besides 6. men incur manifest alterations by Age, not only in body, but in mind too: young men are generally frolic and kind hearted, old men morose and tenacious, a covetous young man (they say) is a Monster in nature; and as these humours prevail in men, so do they accordingly bend their studies to such things as suit best with their humours. 7. Diet is of no small importance, whether we respect the quantity, or the quality of it: for although our Stomach macerate the meat and turns it into the very substance of our body, yet doth it not so subvert the qualities of it, but that of cold meats (viz meats of a cold quality) cold blood and humours are generated; so that our blood and spirits (by help of which we exercise all the operations of life, sense, and understanding) are varied according to the diversity of meats we feed upon; light and tenuious meats sparingly feed upon, cannot but convey some perspicuity to the Brain, and a full and gross diet cloud and dull the Spirits. 8. The Country administers much alteration, and produces manifest differences in this particular, Northerly people through the density of their blood and spirits are stern, stout, and fierce. The Southern having more thin evanid spirits become hereby more active. Islanders, because of that influence a mixed and unconstant Air hath upon their humours, are observed to be more unsettled in matters of Religion and government, than such as inhabit the Continent. 9 Also particular situations in the same Country are to be noted, For people that live by the Seaside are more generally disposed to traffic, than they of the Inland-countrey; such as border upon ill neighbours give their minds to quarrelling, either in Suits of Law or open War. And 10. the nature of the Soil, or rather the Air altered by the Soil; as we see, that people who live in Mountainous and dry places, with a pure and clear Air, are for the most part, not always, (some powerful cause may intervene) more acute, and pregnant than such as live in Fenny and Morish places, where they suck in a gross and concrete Ayr. 11. The Genius of the Age is not to be omitted, for sometimes seem peculiarly bend to feats of Arms; in another age learning flourishes; and of the parts of learning, sometimes one kind seems to be in fashion, and in the next Age another. 12. And lastly, the success and event of things, much altars the minds and affections of men, especially the common sort, who are easily cheated into a belief that whatsoever hath obtained success is lawful, and to be practised: So that if any wicked design (for example Rebellion) obtains success in a Country, it will soon acquire reputation among the vulgar; a vein of rebellion will diffuse itself into servants and all sorts of inferior people, encouraging them to shake off the yoke of Authority: On the contrary, many men are restrained from wickedness, more by observing the ill event that attends it, than out of any inclination to goodness; many encouraged to virtue and wisdom, Arts and Sciences only by the reputation and esteem they carry in the World; the good success and profit that attends them. To these causes I should have annexed our Parents, and Nurses, the four Elements, and some other; but their efficacy is discernible by what hath be said concerning the rest. As for the four humours and Complexions (to which all men are usually reduced) it is sufficient to say that the Sanguine are sprightly and active in the exercises of the mind; except there be a superfluity of blood, for that makes men dull and heavy. The Choleric are prompt and hasty. The Phlegmatic lazy and unready. The Melancholic reserved, and commonly understand more than they can readily utter.  
To put every one upon that employment he most affects, and to which his particular Genius inclines him, (which was designed and much promoted by Euphorbus the Precedent of Entaphia) is a work very beneficial; for it cannot be convenient for a Nation, either that persons unfit should be designed to serve their Country as Scholars, or that one man should engross divers employments, and undertake the practic part of several Arts, which perhaps have no alliance with (or dependence upon) one another. Common observation discovers what mischiefs arise in a state, what disgrace accrues to learning, when divers empty shallow fellows drive a trade in the most noble Sciences; which might have been more serviceable to their Country in inferior Trades, all which are useful in their degree, and accordingly to be respected; but because they fall within the reach of every ordinary capacity, and fittest for such as aim only at mean and contemptible designs, the purchasing of wealth and their private content, that care not for the improving the faculties of the soul, and raising it above the pitch of sense.  
For Mechanical Professions and Manufactures, he commonly advised that the Son should be brought up to his Father's profession, if nothing had occasioned him to dislike it. But if Parents had resolved before hand upon a profession for their Child, (wherein all Parents think themselves wise enough to be their own guides) than he gave order that occasion should be taken to acquaint him with some passages tending that way, so as the frequent meditation of them might beget a liking and prepare him by degrees for it. The exterior visage afforded but small help to this discovery of children's wits, being oftentimes no sufficient surety to warrant the ingenuity of the mind; it is confessed that the perturbations and affections of our minds are discovered with some probability by certain extant motions, and obvious representations which they make in the Veins and Muscles of the countenance; so that it is easy to discern when one is angry by the sudden commotion of the blood, and distortion of the countenance; when he is merry, by the pleasant diffusion of the blood, and erection of the countenance; when sad, by the reduction and retiring of the blood and spirits and dejection of the face: unless a man deeply dissemble the inner motions, (as some can do) so as no remarkable type of them shall appear outwardly. Further some by comparing the various Figures and Postures of men's countenances with those of Beasts, thence conclude an alliance in their natures and dispositions: thus a broad Breast, great Shoulders, Stern look, hair curled towards the end, and glaring eyes, argue a man fierce and hardy as a Lion: and it's usual to say of such a one, he looks like a Lion: he that hath a demiss countenance, 
Jo. Bapt. Portae Phisiognom: human: lib. 1.  and fixed eyes, with the ball of the eye somewhat broad, we call him a Sheehead, as being of a tame and humble nature. One that reins in his neck, going with an erect and lofty head, we probably conclude him to be proud, stately and contemptuous as the horse; a prying sharp countenance argues one wily and subtle as a Fox, especially if there be also a resemblance in the Eyes, which give the surest judgement concerning the affections of the mind, and are chiefly to be regarded in these conjectures. But to discover by the countenance men's manners, is a thing that cannot be done with any certainty, much less their aptness or ineptitude to learning, lest of all their particular propensities to this or that Art; because many belly their Physiognomy, cancel those promises to which nature hath set her hand in their countenances, so that (as the proverb says) their good faces were ill bestowed on them; others whose rude and ill favoured lineaments of body might presage some obliquity in manners, or dulness of capacity; by education, study & conversing with wise men, wash away the spots and stains naturally incident to their temper. For whereas three things conduce to the making of a man complete, Nature, Instruction, and Example: where the first is deficient, the other may fix deep impressions of virtue upon the mind, to which if practice be added it produces a real habit, and custom becomes a second nature. But from the manners and behaviour of Children pregnant conjectures may be raised concerning their wits, therefore he earnestly observed whether a Boy were courteous or morose, honest or given to cheating, just or partial, which may be discovered by putting him into an Office, though but Monitor in a School: in these particulars notwithstanding, he cautelously discerned, whether they proceeded from nature, or were acquired: especially he observed how one behaved himself when angry, nature irritated will bewray itself in the most recluse minds. In their studies he observed whether they were vigorous or remiss, cheerful or drowsy, speedy or slow; In their carriage whether they were bold or modest, in their apparel whether spruce or careless: and lastly, in their play whether they expressed a dexterity and ingenuity in it, or were blunt and unready: from all which put together, many useful motions may be collected; though many men cannot obtain of themselves so much humility as to condescend to the observation of such mean things.  
To learn a Language in a short space, to remember Stories and Tales, to be ready in answering questions, which one hath been formerly acquainted with, are arguments of a good memory.  
They which excel in the faculty of Imagination, soon learn to write fairly, no draw intricate flourishes and Pictures: are cunning in childish Architectures, and Carving: play readily at any game, delight in spruceness, love to be praised, and are soon surprised with admiration.  
But to resolve a strange and new question, to render a pertinent reason, to delight in serious matters, to love Meditation, Solitude and Retiredness, are probable instances of a solid judgement. Such are likewise modest, careless in wearing their apparel, (at least not fantastical in it) and commonly appear very unready at play and Toys.  
But two things he chiefly used whereby to assist his discovery.  
1. When a Child was advanced to some competent discretion, he demanded of him what Calling he chiefly desired, and upon what grounds? If he observed his affection to any Art proceeded not so much from appetite as reason, not because he observed such a man of that Calling to live in splendour and wealth; but that he was moved to it by the peculiar bent and inclination of his mind; then he esteemed his answer as prophetical, assuredly concluding, that an earnest affection, and impetuous inclination to any Art seldom proves unsuccessful. If he judged him fit for any learned Profession, than 2. he propounded some material questions in several Sciences, in such plain and familiar terms as fitted a Child's capacity, observing wherein he gave the best account: or else he represented the nature of them in short axioms and propositions, to which if he gave a ready assent, seemed to be taken with them, and could out of his own notions somewhat enlarge upon them, It was not to be doubted but that he might attain that Science which he could so readily apprehend. Truth is of a marvellous winning nature, and invites one to correspond with it though he never heard it before, and therefore the fundamental principles of Arts win belief with most men; but now when a very youth not only grants such a thing to be true, (which is not much to be regarded in this matter) but is marvellously affected and taken with it, supplies and makes up more than the words import, by his own ingenuity, ●nd gives some reason of his so doing; this turns our conjecture into a certainty, at least such a certainty as can be attained concerning future things. And because this is a material point to know the grounds upon which the chief Sciences (at least) depend, before we can arrive at a perfect discovery how and by what faculty of the soul they are attainable: See a very brief account of some of them; and first concerning the knowledge of God.  
If we attentively and with deliberation consult our own thoughts, we shall meet with this primary and original truth, that 1. There is a God; a proposition naturally imprinted in the minds of men, as it appears even by the universal consent of all Nations, not excepting those who are remote from the civilised part of the world; If we recollect the thoughts that attended us in our Infancy, when our minds were not tincted with any corrupt opinion, we may remember that the bended Knees, and earnest invocations we observed others to use, suggested some apprehensions of a Divine power, some invisible Agent whose help w● stood in need of; and if one should go about to raze out this thought, to bribe and corrupt his mind into a contrary persuasion, he would find his conscience very tenacious and resolute in bearing witness to the truth.  
I ever thought that the testimony of men's consciences was the most substantial argument to evince the truth of this first maxim, 
Ren. Des Cartes medit. 3. de prima Philosoph.  and am since confirmed in this opinion, because I find it to be the only argument used by a most acute Philosopher of this Age, though obscurely (as one may say) illustrated by him with Metaphysical terms; the sum of whose discourse amounts to thus much; that reflecting earnestly upon his own mind, he finds an idea or notion of a being intirely-perfect: now of whatsoever we have such a notion it is necessarily consequent, that the same must exist, not that our Idea or notion causes its existence; but its existence is the foundation of our notion of it, and that not in posibility but reality: To exist in posibility only agrees not with the nature of that which is most perfect, because to such an existence there's somewhat wanting, viz. real existence: so that in the very notion & Idea of a nature wholy-perfect a rea existence is necessarily included.  
If this proposition seems latent in some men's minds, (as it happens to such as seldom or never converse with their own thoughts) it may be excited in them and confirmed in others: 1. By observing the wonderful frame and Fabric of the World in general, and the curious contrivance of every particular body: It's granted by all men that lay any claim to reason, that the particular bodies of the universe (considering them in the state they do enjoy) were made of some preaexistent matter, which certainly could not digest its self into the shape of a Plant, Mineral, or living creature, no more than a heap of stones and mortar can erect themselves into the shape of an House, or a multitude of Letters by any fortuitous concussion digest themselves into a complete Sentence; therefore we must acknowledge that this first matter was regulated and put into motion by a supreme and primary Agent. 2. Some again are confirmed in this truth by considering the erection and conservation of Empires: and on the other side, the strange methods of subverting them in despite of all the counter-contrivances of men.  
The fierce Assyrian once did keep in awe  

Claudian in land. Stiliconis paneg. 3.  The vanquished Nations with his glittering law;  
But the stout Mede (when he began to fall)  
Erects his Banner on the Earth's vast Ball.  
Then acts the Persian with majestic strength  
On the World's Theatre, but stoops at length  
To that brave Macedonian Youth, whose mind  
In one poor World disdains to be confined.  
Next did the Roman Eagle snatch away  
The Diadem, and made the World his prey.  
Now Mahomet rules, whose turn the next shall be  
Mortals may guests, but God alone decree.  
Or 3. by a retrogradation and tracing of succession to some first consistency, and the revolution of causes, wherein the dependence of one cause upon another will lead us to some first cause, whereon to rest. 4. By observing that natural bodies being restrained & limited to uniformity in their motions and actions, sometimes make an excursion beyond their ordinary bounds, and act beyond themselves, whereby it appears that they are subdued to yield obedience to a supreme Agent.  
If the Opinion that there is no God hath committed a Rape upon some men's judgements, those persons are so few, that it is no prejudice to this first proposition. 1. Some perverse men, out of a bravery of spirit, or a fond desire to become the talk of the World after their deaths, have wrangled about it, and made it a disputable point. 2. Others, to acquire a full complacency and freedom in their beloved pleasures, or the resolute satisfying of their minds in some violent passion, have peradventure attempted to deceive themselves as much as they could, and to imagine there was no God; lest the fear of him should abate the eagerness of their desires which they laboured to sharpen, to the end they might securely attempt that to which their affections prompted them. 3. An interrupted fruition of all things desired may choke the natural notions concerning God in some men, and superinduce a forgetfulness of him. 4. Perpetual and sordid Poverty without any vicissitude and return of competency and content, starves the thoughts of God in many abject and low spirits, which crave the taste of indulgent goodness. 5. Many stumble and perplex themselves with doubts by observing the meanness of pious men, and success of wickedness, and the like inequalities of Providence; for, though it be a certain truth, that Piety is successful, and Wickedness unhappy; yet common experience and observation objects, that pious men (at least so reputed) are ofttimes miserable and unhappy, prodigiously wicked men, Murderers, Tyrants, and irriligious persons live in splendour and wealth, to a competent age, and sometimes die in their beds of a natural death in great quietness of mind. To undeceive our selus, and rescue us from the injury these Observations do to the truth, It may be safely affirmed that the infelicity of pious men is laid upon them either as a means to render their patience, and other Virtues more conspicuous, or else as a punishment for some crime, which though men have not observed, yet God, who pursues sin through paths not adverted by us, will be sure to chastise men for evil doing. But then the prosperity of wicked men puzzles us far more; to say that God raises them up on purpose to expose them to a more remarkable ruin, doth not fully take away the doubt; for, besides that it seems to argue a kind of envy and fury in the course of Divine Providence; the event of things doth not always favour this assertion: The safest way to resolve it is this, that God who made all men obligeth himself to maintain all indifferently; to the best he affords the best blessings, Virtue, Wisdom, a competency of all things with contentedness, a good name in their life and after death: If to vicious men he allows honour and wealth, victory and prosperity, it may be for some good which he observes in them, and which he will bless wherever he finds it: or else to bring about some remarkable work, as the punishing and plaguing of a Nation, for which the worst of men are the fittest Instruments; or the accomplishing some other design, to which this seeming irregularity in providence may conduce, although it be not easy for men to discover it. 6. And lastly, the absurd and dishonourable abuses which many that lay a great claim to Religion put upon God, may cause some unsettled spirits to reject Religion its self, and become Atheists. The World is often pestered with such Vermin, as being about to commit some huge piece of impiety, some horrid Villainy, which in its proper colours would affright the people, disguise it very sprucely with a Vizard of Holiness, and recommend it to the unwary multitude under the notion of a pure religious work, tending to the interest of Religion, and advancement of Godliness; by which means Religion its self, the most illustrious ornament of mankind (when rightly used,) is sometimes made an Instrument to undo them.  
The second Maxim in natural Theology is, That there is one God; nor hath this met with so much contradiction in the World as some may imagine; for although the magnifying of benefits received from Creatures, the inordinate love to some things, or fear of others, may have caused men to entertain reverend thoughts of (and pay a kind of adoration to) them; insomuch as not only renowned men, but several sorts of Beasts, Birds, and Fishes have been worshipped: and a numerous generation of Deities obtruded upon the faith of a credulous World, yet the wisest part of men have in all Ages acknowledged only one God.  
Thirdly, Nature informs us that God manages all these inferior things by his Providence: and 4. That he is to be worshipped, every Nation being studious to prescribe Rules, and institute some such significant and powerful Ceremonies, as might heighten their affections in their religious services. Thus far Nature guides men in this Science concerning God; these Propositions a man may make out by retiring into himself, and entering into a right posture of Meditation. What propositions are over and beside these, are either consequences drawn from these, or the dictates of Faith.  
Such as take upon them to assert and maintain points of Divinity, and to confute Opposers; that search into the grounds and causes of things, infer, distinguish, and draw conclusions, have need of a solid judgement and much discursive learning. But to unfold & deliver precepts to the people is a work accomplished by the memory and imagination, so that many who have no great depth of judgement taking such assertions upon trust as they find delivered by others, order and contrive them into a method, according to their fancy, offer them to the people with fluent persuasive expressions, a pleasing elocution, and winning gestures: whereby they erect to themselves the same powerful Orators, because the common people (who are the greatest part of men) are more affected with the speech and exterior presence of a man, than with his reasons: a confident affirming of any thing prevails more with them than a demonstration. The dictates of Faith find admission soon into the minds of such men as are of a tractable, Modest, and Obedient temper, free from curiosity, prejudice, self-conceit and pride.  
The Principles by which Moral actions are guided, are not to be found so sincere among the spruce & polite Nations, whose judgements through custom, self-love, or some other incentive, are easily persuaded to call that a dictate of reason, which makes for their own pleasure or advantage, as among the poor naked Barbarians, among which we may suppose one, neither illuminated by an extraordinary indulgence of Divine Grace, nor depraved by pursuing of any base ends. Such a one limits his actions according to these few Rules. 1. I must endeavour to preserve myself, & because I cannot do this, unless I be in a league and hold community with other men (every particular man's preservation being wrapped up and included in the general concernments of mankind) Therefore 2. I must negotiate a free commerce, and traffic with others indifferently; and in the managing thereof, 3. Deal with others as I desire they should deal with me. To extend the Rule of self-preservation so far, as that by virtue thereof every man should claim whatsoever might make for his emolument, and seek to cut others short, would be as erroneous as dangerous; for if I assume such a Latitude of power to myself, and deny it to others, I am not only unjust, but by arming myself against all men, arm all men against me. If I allow it to all men indifferently, I go about to destroy humane society, and therein myself, by instructing men to prey upon one another, and me among the rest: so that instead of ratifying, this would disannul the first & grand law of self-preservation. 4. I must maintain peace with all men. 5. Be courteous to all men. 6. Accommodate others as far as may stand with convenience. 7. Perform Covenants. 8. Gratify others for curtisies received. 9 Pardon any man that hath injured me, upon his submission and sufficient caution for the future. 10. Preserve myself in such a state of mind and body, by curbing my passions & intemperances', that I may not be deprived of the use of reason. These Rules (by what hath been said) will easily appear to be not only consistent with the Law of self-interest and preservation, but so interwoven with it, that without these that cannot be in force: and though these Rules be general, yet from them may be derived punctual directions to guide men in the carrying on of all particular affairs; for, if the Understanding be rightly seasoned with these, the Inclinations and Motions of the Will presently become tractable and obedient.  
The knowledge of right and wrong is natural to all men, it is as regent over all our actions. I grant it is very often usurped upon by factious passions, by corrupt opinions which men unwarily admit, and suffer themselves to be governed by them. Yet I believe, that he that is professedly wicked, if he allows himself any leisure to consider what he doth, cannot commit an evil action without some dissatisfaction and reluctancy; but his unhappiness is, that being transported and prepossessed with a corrupt passion, or opinion, he furiously pursues that which his appetite desires, and admits not any leisurable arguing or deliberation, as the virtuous man doth; who when any thing reducible to practice holds his mind in suspense, and incumbers it with difficulty, frames in his thoughts the contradictory to it, making two practical propositions; this is lawful. It is not lawful: which being contradictory, cannot both be true; he examines them judiciously and warily, distinguishes which is to be asserted, which rejected. Or (as some observe) there is a Syllogism contrived in men's thoughts. All vice is to be avoided; This is a vice, Than it is to be avoided. A virtuous man concedes the whole Argument. An incontinent, or wavering man, grants the major; but being placed in a middle state between virtue and vice, is unresolved in the minor. A desperately wicked man regards neither, his furious appetite prevents all the conclusions his reason would collect from the premises.  
Although I made a supposition, that the principles of morality were to be found most sincere among the simple and illiterate, yet relating the qualifications of an exact moral man; one shall be, that he be of good parts, well bred, and have a solid judgement: for such a one will manage his actons according to the rules of Reason, more dexterously and judiciously, and improve them with more advantage and splendour. 2. Then it is required that he have a command over himself, be able to subdue his passions, and make them stoop to his Lure. Freedom from all passions is a state of mind not attainable, and (if it could be attained) useless and unserviceable. Passions are of themselves things indifferent, unrestrained they disturb the operations of the mind, and put men out of course, by representing various objects under the notion of good or bad, pleasant or unpleasant; the soul upon the apprehension thereof is ready to move the blood and spirits rashly and disorderly: insomuch as the light of Reason is obstructed and disturbed, and the Actions of the Understanding become irregular. As Vapours in a full stomach fume into the head, disorder the visive spirits, and produce error in the sight: but prudently managed, they become serviceable and advantageous. Anger may make a man heroic, valiant and hardy. Joy adds speed and resolution, and enforces a man ofttimes to go beyond himself in dispatch of business. Fear and grief (though they seem to be sluggish and unactive) may sometimes do a Courtesy by making men circumspect and wary: Sometimes a kind of fear arises from an insuperable necessity, or huge danger, that wings the Resolution, and begets courage; necessity of action quickens the sluggish spirits, enforces a man to valour and eloquence, and makes him ready to attempt any enterprise. Mere necessity makes some men active, and Despair its self begets Hope. Love widens and enlarges the mind, inclines men to do favours and kindnesses, from which flows the greatest pleasure that can be. Ambition and love of honour, (though often extravagant in compassing its ends) inclines men to gallantry of spirit, to hate baseness, to be merciful to Suppliants.  
The Law of Nature is a Rule resulting from the light of Reason, and directs men in the managing of their actions, especially as they are Members of a Commonwealth; and being written with indelible characters in their minds, invites them to correspond with such positive humane constitutions as are agreeable to it. Politic and municipial Laws are but as a Commentary upon this original Law, and the more conformable they are to that, the more free reception they meet with among men.  
It commands 1. Self-conservation; and 2. Multiplication of the kind. 3. Equality to be allowed among men. 4. That God is to be worshipped. 5. Good to be chosen, evil to be avoided. 6. A greater good to be chosen before a less. 7. Parents to be honoured. 8. That we ought to deal by others as we desire to be dealt by. 9 That we restore things committed to our trust. And 10. Desire peace and rest. 11. That we usurp not the privilege of being our own Judges. 12. That we be ready to pardon And divers other Rules which a man may collect by Meditation. There is in the minds of all men, not brutish, a Rule of Reason, which avouches what is good, what bade: what is right and wrong; for Humane Laws do not define or decree that; neither can they. A Tyrant may constrain men by perverse Laws, to do that which is unjust; but he cannot constrain them to judge and esteem that which is unjust to be just, that freedom they will have in despite of him.  
Could this law of nature be universally received and observed, it might sufficiently secure the Peace and welfare of men; but in regard that passion and error oversway reason, and wrest the dictates of nature's Law, forcing them to serve base ends; and so long as men are what they are, men; these corruptions and exorbitances cannot but obtain: Lest some men under a pretence of the law of Nature should encroach upon too great a power to the prejudice of others who could be content with a calmness and moderation to be ruled by reason: Therefore to secure the general quiet, men put themselves under the protection of humane Laws, which as occasion serves, abridge and restrain the law of Nature. For Example, whereas Nature teaches and commands self-preservation, and propagation of the kind: If one man goes about (under a colour of sufficiency and provision for himself) to defraud and destroy others; it is thought fit to consult for the good of the whole body politic, by cutting off such a dangerous member: Nature teacheth us to do no less in the natural body. Nature allows equality among men, but they have found it convenient and necessary to decline from this rule, and for their more commodious cohabitation and government, to be content that one man should be invested with a greater share of Sovereignty than the rest. It is agreeable to the law of Nature, that a thing committed to my charge should be restored upon demand; But if I receive a Sword from a man, who afterwards in a fury or rage should demand it; and (I strongly presume) with an intent to kill an other; should I deliver it, pretending to gratify Nature by observing her law, I should become accessary to the breach of another law, and commit a greater injury. So that it is necessary sometimes to restrain the generality and latitude of the law of Nature, by humane Laws; which being of infinite variety and number according to several Countries and constitutions of government, it will not be required that I should speak any more concerning them upon this occasion.  
Those that deal in the Laws, are Lawmakers, Judges, Pleaders, Advocates, Solicitors, and the like, in a Lawmaker; (leaving all controversies concerning the power of enacting Laws, the extent of them when enacted, the concerment of the people in their enacting, or the repealing of them, and the like to wiser men:) I think it sufficient to say, that he be judicious, and impartial: Humane Laws should be fitted to the constitution & temper of the people, with a regard had to the circumstances of times and places, to penetrate into which requires a reaching judgement: nor ought there to be any gratifying of particular men, Parties, or Factions in the making of Laws: the punishing of men for averseness in opinion, or disaffection to such a party, which hath been owned among some divided States, hath more of peevish cruelty than prudent caution in it. A Judge should enjoy a good memory and understanding, for he must not only know the particular Laws, but be able to interpret them, and know which particular law will decide and determine every Case that is brought before him; that he ought to be of competent age and gravity, free from partiality, covetousness, and passion, every one will imagine young men fall short of that experience and maturity of judgement, which are the products of age, therefore they who bring the election of Judges and other Magistrates, within the compass of Rules, admit not of any to Offices of such high concernment until above 30 years of age. Such elegant persons as talk finely, compliment fluently, and delight altogether in spruceness, (usually called pretty men) are of all other most unfit for Government and Magistracy; where gravity is so requisite. Nor should he suffer himself to be carried aside by friends and relations, peculiar inclination to such a Person or faction, and Sympathy of affection: nor ought he on the other side to fear a prevailing party, or suffer any spiteful humour insensibly to slip into his mind, whereby he may be induced to strain his judgement, palliate or aggravate a crime, and sway the balance of justice beyond its course, for he ought to be impartial. And though in criminal causes it be said, that without anger a Judge can never punish home; yet to be peevish and froward, to have returns of mansuetude or severity, as a humour may be predominant, to doom a poor wretch to death in his thoughts before trial, becomes not a person of so high an Office, a Pleader is not permitted to fix an interpretation upon the Law, but it is requisite that he be well read in the particular Laws, and know whence an argument may be drawn, pertinent to his Client's cause, and therefore should be dignified with a good memory.  
Government I find adjudged to the imagination, 
Jo. Huar. exam. ingen. cap. 11.  because it ought to be ordered with a kind of harmony and consent; every thing in due time and place, 
Ant. Zara. anatom. ingen. sec. 2. mem. 16.  which are works appertaining to that faculty; besides, it is requisite that he be a good Speaker, Stately, Majestical in Port, Active, industrious, of quick dispatch, & high Aims, all which properties are usually incident to men endued with a good imagination: yet in regard that those Ornaments which are most plausible, are also soon displeasing if not allayed with a mixture of prudence, spruce persons and men of ready expressions though their addresses be pleasing, yet they gain not authority without a temperature of gravity; and because the frequency of the most splendid object blunts the eyes, and begets a less esteem in such as behold them, therefore some caution is used by prudent Magistrates in this particular; though they be never so humble and courteous, yet they will sometimes take state upon them, and be at a convenient distance, when they please to appear abroad, they carry it out with a becoming magnificence, but are not lavish of their presence; they are quick in dispatch when the matter is ready for action, but cautelous and circumspect, yielding to occasions and emergent obstacles; and therefore to a complete Magistrate a good judgement is required.  
In War two things are considerable, but seldom concur in one man, Valour and Policy: Such as are of an high implacable spirit, stout in maintaining their reputation, blunt in discourse, careless in their garb, and (if a negative may be admitted) of no deep understanding, (a thing impertinent in the heat of a battle) are fittest for combat, and downright valour. But they that are subtle in forecasting and contriving, peculiarly cunning in mischief, close in concealing their designs, speedy in execution, and provident to foresee and prevent what may happen; are best for stratagems. Men endued with such a kind of wit, are by the common people called lucky: because they discern not the means and ways by which they bring their designs about, and therefore when they succeed, ascribe all to Fortune: Whereas wise men admit of no other fortune, besides God's providence, and men's endeavours.  
History waits and attends upon Government, and the affairs of Nations: they that deal with it, are either such as read and relate without any further aim, or such as write; to the first a great memory is all that is required; but the other should enjoy a penetrating judgement, by virtue whereof they may be able to discover the Motives, Occasions, and Grounds of every design, by what Agents and means it was managed, the event and success of it, with an impartial vindication of the truth, nor should a dexterous imagination be wanting, to adorn the matter with a good stile, a great grace to History.  
Logic is an Art which inquires into, (and judges of) Truth; the first step to this inquisition is a right understanding of single notions and names; and therefore Logicians bound and confine things under certain general heads, called by them predictables and Predicaments; to the end that no aequivocation may draw the mind to a double meaning, and bring men into an error; our thoughts are subject to waver, and frame loose apprehensions of things: but the reducing of things to a right series and rank, fixes and restrains them. Next, the mind joins single notions, and thereof frames propositions, which are either true or false; true, when such things are composed whose nature admits of a composition, such things severed whose natures disagree: false, when the contrary is done. To discover when a proposition is true or false; 1. Let a man take the contradictory to it, so he shall have two propositions; whereof one must be true the other false: after a serious and leisurable comparing of them together, (if he be not void of that which they call natural Logic) reason will instruct him to reject one, & admit the other. Or 2. Let him turn the proposition into a question: for example; Whether Intemperance be hurtful? This question hath two parts; first the Subject, or thing itself concerning which the question is made, that's intemperance: and secondly the Predicate, or that which is attributed to it, namely to be hurtful: Then to assist his discovery he must assume a third or middle term; which may be this, to impair the health, and join it first with the Predicate; thus, Whatsoever impareth the health is hurtful; next with the Subject; Intemperance impareth the health: So finding the Subject and Predicate to agree in a third or middle term, in imparing the health; the conclusion offers its self; Therefore Intemperance is hurtful. The reason of the consecution is this, Whatsoever things agree in one third, agree also in themselves. Whatsoever parts of a Proposition agree in the middle term, agree also in the conclusion: Whatsoever may be affirmed concerning an universal, may be affirmed concerning all particulars that are contained & comprehended under it. Intemperance and Hurtful agree in a third, in impairing the health; therefore they agree in themselves; they may be combined together in the premises, therefore they may be joined in the conclusion. If I may say in general whatsoever impaireth the health is hurtful, I may truly affirm so much of Intemperance in particular, because it is comprehended in the number of those things which impair the health. If one would inquire the truth of this proposition, whether Pleasure be man's chief felicity? let him (to promote his inquiry) select a convenient middle term, let it be permanent; and the discursion may run thus; all true felicity is permanent; Pleasure is not permanent; Pleasure then is not true felicity: Pleasure and felicity agree not in being permanent, therefore the conclusion severs them; the reason of the consecution here is, that whatsoever things disagree in the third, or middle term, disagree in themselves. Or, 3. A Proposition may be put into a disjunctive form, wherein two things being laid down, to which a third cannot be added, if an Affirmation, or Negation pass upon one of them, the other is exempted: or, if more than two, they being fully enumerated, an Affirmation or Negation attributed to one exempts the rest: as he that precisely affirms a thing to have been done in the day, exempts the night. He that of the four parts of the year exempts Spring, Summer, and Harvest, must needs mean Winter.  
This is all that I conceive needful for discovering the nature of Logic, in order to this design: for I take not upon me to give an exact account of any Art. The works that a Logician hath to do, are, 1. to reduce every thing to its due series: 2. to define, or comprise the nature of a thing in apt and pertinent terms. 3. To compose things which admit of composition, and sever such as disagree; whence Truth or Falsity result, according as this operation is well or ill performed. 4. From some propositions probable or granted, to deduce something that is disputable. To the two first a quick and clear fancy is requisite; to the second and third a good judgement, and a mind settled, which is ever most advantageously prae-disposed to this art: and he that proves a close Student at it, if it find him not so, it will help to make him so. The study of Arts is the culture of the mind, and serves to correct the errors of our natures. The Opponent should enjoy a quick invention, that he may excogitate Arguments against his Adversaries tenets. The Respondent should have a solid reaching judgement, to know when an Argument concludes, when not: and frame his Answer as occasion requires. In the Sophistical part he carries the credit that can lay on tongue and wrangle, which moves the Students in celestial Sciences (as they call them) to say, that in the geniture of a Logician, Mars must be Lord of the Horoscope, and view Mercury in a Trine.  
Oratory endeavours to excite the Appetite and Will, by recommending some florid and plausible notions to the Fancy; therefore an Orator in the first place attempts to illaqueate the fancy to win the affections of his Auditory by an insinuating Preface, pleasing gesture, and enchanting language. Then he perspicuously states the matter, and so proceeds to prove what he intends by popular Arguments (for concise and subtle disputations are ineffectual with the people) and that which might make against him, if it be not too manifest he conceals it: like that Painter who being to draw the picture of a man who had but one eye, concealed that blemish by representing only the perfect side of the countenance, as the posture is in such as they call half-faces.  
If he go about to demonstrate the goodness or vileness of a person, or thing, thereby to procure liking or disliking; he deduces Arguments from such qualities, or circumstances which have contributed some share of commendation or discredit: the rest he conceals by a handsome preterition. The Country, Parents, Family, Birth, Actions, Honours, Virtues, Temperature, Death, and Fame after death, are the usual Ingredients into the Encomium of a Person. The nature, quality, antiquity, pleasantness, usefulness, and goodness of things make them commendable. Exploits, or actions of men derive their glory from their lawfulness, utility, the occasion of undertaking them, the manner of managing them, the time when, the place where, and motives by whose instigation they were attempted: and the contrary qualities are urged in vituperation. In which kind of panegyrical discourses, devised for the most part to procure delight, it is easy to observe of what force their cunning transitions, handsome digressions, and intermixing of acute sentences, and pertinent stories, have with the people. As the fore-shadowing in Pictures causes the utmost Verges to fall round upon themselves, and so knit up in the end, that they promise more than we see; and cause us to discern some part to be included and folded under that shadowing, which by not being discovered is discovered the more: So in an Oration, when we are told, that there are many things, which for want of time cannot be recited; or, that the superlative excellency (of I know not what) puts the Orator to a loss of expression; this detains our minds in suspense, and many times causes us to believe the matter greater than it is, or than he could otherwise persuade us to believe it to be. On the contrary, when he would procure a loathing and hatred in the minds of the Auditory, he cunningly fore-shadows the matter at which he darts the weapons of his Rhetoric, and tells them it is so horrible, so odious, so enormous, he cannot, will not, dares not utter it. By this trick he leaves somewhat for their thoughts to supply, and raises their indignation to a higher pitch, than a tedious discourse would do. You may imagine, that the Painter who drew Agamemnon at the sacrifice of his lovely Daughter, with a vail over his face, did not thereby conceal, but rather more clearly represent such a posture of inexpressible sorrow.  
In swasive and dissuasive discourses or deliberations, the Arguments must arise to a higher strain of Reason, and decline from the popular mode to a more serious composure; always provided, that they be accommodated to the persons whose affections are to be raised or abated. If an Orator go about to persuade men to the undertaking of any exploit, he tells them that it is possible to be achieved, honest, pleasant, and profitable: and the contrary in dissuading; not omitting examples and testimonies of learned men: For, though in natural Philosophy and Mathematics (where the exquisite truth of things is searched out) Arguments from Testimony, Tradition, and Example are of small account: yet in Civil and humane Transactions they are of great weight; but with a regard had to the quality and condition of the person whose authority or example is alleged. Love is stirred up by an high exaltation of some goodly person, or thing. Hatred by aggravating the indignity of some person, or action. Pity, by opening the misery of some person well esteemed of by the Hearers, whose condition they will resent as if it were their own; and (as occasion serves) the Orator tacks about, and lies at try, to observe which way men's humours, tempers, and inclinations move, and accordingly spreads the sails of his Rhetoric to meet them.  
In Judicial proceedings, whose aim is to gain favour or severity of justice, by examining matters of fact; the chief person of the auditory is the Judge, who being a person invested with Authority, and presumed to be a Master of Reason, much acuteness, and solidity must appear in them: If the Orator assumes the person of the Accuser, he sums up the impulsive causes which might probably move the party accused to the commission of the fact; as anger, malice, forethought, and formerly evidenced, occasion, opportunity, hope of gain, avoiding of some apparent Evil; easy concealment, Consternation, and the like, the Defendant argues from contrary Topics, and endeavouring to refute his adversaries Arguments, if any thing be so obvious, that it cannot be omitted by a handsome preterition; he endeavours to diminish the validity of it. Unless he peremptorily stands upon his vindication, and then he argues the fact to be Lawful from the Law of Nature, Equity, Covenant, Custom, Example; or craves pardon, because it was done involuntarily, upon necessity, forcible impulsion, perturbation, and commotion of mind; which extenuating circumstances have a great influence upon men's minds, where free disceptations find place: but yet in ordinary legal trials (where the bare matter of fact is considered) they do not often procure favour. Above all it is very material that in all addresses the Orator should bring into public view a Carriage, Elocution, and Action suitable to his intended discourse; and such as may contribute a lively representation of what he endeavers to imprint in the minds of his Auditory. In instructing he ought to be earnest, grave, and serious, with a voice and pronunciation suitable; A quick, lively, and pleasant stile soon moves men to joy. Sorrow is caused by a low passionate stile, the voice flattering and interrupted; In ample matters the discourse should be lofty, bold, and manly; the voice undisturbed, and without artificial interruptions: In mean occasions concise, acute and elegant: In Panegyrics stately, flourishing, and full of ornament. In narrations clear, and perspicuous; in ask or excusing, modest and submissive; In commendations officious, and full of respect: In mirth and prosperous encounters luxuriant and pleasing, and not to nicely cramped into a method. In sorrow and fearfulness, a grave, compendious, and leisurable stile is most pertinent; the voice low, flattering, and arteficially interrupted. Anger and Indignation requires a rough, trouble, and uneven stile, suitable to the nature of such impetuous passions. So that an Orator ought to tune and modify his voice, as a Lutanist doth his strings, that it may express all the several motions and passions of the mind; provided that he order the matter so dexterously as to redeem himself from the suspicion of affectation: For it is the part of an Artist to conceal his Art. The various modifications of words and sentences, Figures, and Tropes, whereby they are drawn from their proper meaning to a pleasing and more emphatical signification, add much ornament to an Oration, tickle the ears, and recreate the minds of the hearers, through the handsome contrivance of words, and pleasant cadences in the periods of sentences; But if there appear a manifest affectation in them, they prove like women's paint when discovered; they deface and discredit while they seem to beautify.  
By this time it appears that Oratory derives its perfection from invention, Elocution and action or gesture. The first is advanced by help of a well stored memory, the other come by practice, but are chiefly promoted by a bold and self-pleasing fancy. In one designed for an Orator, a luxuriant and rank wit is not to be rejected, a superabundance is better than deficiency; trees that have some superfluous branches are sooner corrected, than those that are dry and withered can be advanced to fruitfulness. 2. His voice must be strong, but so as he have a command over it, to raise or depress it, tune it to a gentle or harsh strain, a sweet or severe accent, as occasion requires. 3. He must be industrious. And 4. desirous of praise, (not to say ambitious.) 5. Of a good presence and personage. 6. Of a strong constitution, and habitude of body. 7. Active. 8. Bold, for many times the confidence of an Advocate helps out the evidence, and always adds effecacy to his arguments. 9 He must be practised and trained up in company, for we see, that such as affect solitude, and addict themselves wholly to study; though they may perchance have their minds furnished with sublime notions, and refined contemplations, wherewith they pleasantly entertain their thoughts, and fix a period to their content, tacitly applauding their own felicity: yet when they come abroad, they are like people long accustomed to a close and obscure room, whose eyes are dazzled at the light: A frequency of people astonishes them, overmuch study hath made them low spirited, and unfit for society; they have been so long lovesick with the Muses, that they are emasculated; become sneaking and meal-mouthed, not courageous enough to bare the Checks and Affronts wherewith men that adventure upon manly employments must sometimes expect to encounter. 10. It will be a great ornamant to him if he be facetious, of a jocular fancy, to contrive witty Jests, elegant resemblances, apt comparisons, Superlative expressions, and sometimes Satirical lashes. 11. Which is as necessary as any thing else, let him be graced with a good memory, the store-house of words and matter. Last of all (but above all) he must be conversant (though not critical) in all (or most) Arts, and material pieces of learning, whereby he may be furnished with plenty of matter, without which his Rhetorick-pipe will make but dull Music, and his volubility of expressions signify nothing; but thus accomplished (as hath been set down,) expressions cannot be wanting, but will flow in spontaneously.  
By Speech, we transmit our conceptions, and communicate our thoughts one to another. And this is a privilege pecular to men alone: For as much as those gestures and various accents used by Beasts, which are inteligible among themselves, and serve to manage the negotiations wherewith they have to do, arrive not at the Nature and dignity of a language, because they serve to communicate only some few notions, or to express some passions without any regard had to circumstances; the present found affects them, (but so far as we can observe) leaves no lasting impression, when we attempt to advance their language to a further improvement, as to imitate some of our vulgar words, that design arrives at no further perfection than only to make a little sport, as in Poppinjayes taught to warble out some word, the sense whereof they never comprehend, much less any distinct notice of the things named: When we teach a Dog to come or go at our call, or practise some trick at the repeating of certain words, we may observe, it is the briskness of the pronunciation that excites him, not the world itself; for if it be never so often repeated in a calm and still discourse, he seldom or never adverts it.  
It is probable that in the Primative or first language that ever was, the words had some congruity with the things named; this observation will appear to have some probability, from this supposition: A man brought up from his infancy in an obscure place, sequestered from all society, and afterwards brought into company, would use some industry to acquaint men with his notions and conceptions of such things as were presented to his view, either by signs, or speech; if by signs, he would (for example) express somewhat that is high by erecting his eyes and hands; somewhat that is low by rasing his hand a little from the Earth; and such like congruous signs. If by Speech, then would he use such sounds and accents as have some congruity with the things named: In expressing small things, the letters e and i should be most heard; which men even at this day strive to do in some languages, 
Plat. in Cratyl.  (and I believe in other,) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brevis tenuis, minimus, little, leettle; sad matters would be represented with the frequent ingemination of the letter m, as me miserum! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hei mihi; in expressing slippery things the sound of the letter l should be of most force, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laevis lubricus; the letters b and r in loud and violent things, as Bellowing, Brawling, Roaring, Rumbling, Tumbling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bombus, fragor, & the like. It is probable that (at least) many primative words were divised upon this occasion, and divers radical names in the first language were fictitious, coined from the sound, or some such quality: but in deriving and compounding of words, men have studied so much either for fineness or loftiness of pronunciation that they have sometimes added letters, and sometimes taken them away, as best pleased their fancy; whereby it is become a matter of imposibility to trace down words to their Original, now in this multiplicity and confusion of languages, which though they be dialects one of another, yet (as it happens in families) a long tract of time hath quite extinguished all marks of their alliance, so as we cannot tell whence they are descended. However he that would inquire out the primative and ancient Idiom of any language now in use, he shall be sure to have the best account from the plain Countrypeople & women, which being commonly confined to their homes preserve their language more sincere and unmixed, than the spruce and Stirring part of men do.  
Words (considering the present state of languages) signify not naturally, but arbitrarily: for besides the considerable alteration that languages undergo with in the compass of one man's obsevation) we see that things of a very different nature are often expressed by the same name: so that the minds of children being unacquainted with their double meaning, catch at that interpretation which is most familiar, though wrong: for instance, the word Church leads their thoughts to an Edifice so called: Hearing a Discourse of Wars, Soldiers and Arms, they fancy such Arms as belong to the body. If one speak of the Acts of Alexander, their thoughts are presently fixed upon some one of that name whom they know, or have heard of: and if they never heard the word before, than their Fancy suggests to them some word of like sound: whence it may be inferred, that a certain and complete understanding of a language is not attainable, till such time as custom, conversation, and going abroad hath procured a competent knowledge of the nature and difference of things.  
He that desires to learn a language only for commerce and traffic, may soon accomplish his desire by imitation and practice, by ingratiating himself with persons of all sorts, by frequenting the company of such as traffic abroad and manage business: by this means (if he enjoy a good memory) he shall learn the language by degrees, and as it were unawares: & be more tenacious of what he thus gains occasionally, than if he attempted to conquer it by plodding study. But he that would throughly understand and be Master of a language, must lay a sure foundation in Grammar-rules that he may throughly understand the nature and differences of words, whereof some express permanent things, some denote transient actions and relations, some serve only to connect and join others together. This study of Grammar requires a good memory and patient industry; but to the commendable use of language a good imagination is requisite, which united with a strong memory will enable to discourse fluently, suddenly, and confidently concerning any subject: But yet such men as are seldom notable for any great depth of understanding; but for him that would write an accurate and well compacted stile, solidity of judgement is requisite, to the end that his expressions and stile may be judiciously suited to the matter in hand, in as much as every subject is not capable of the same stile of writing, Philosophical matters require one kind, Historical another; the stile of an Epistle must be different from that of an Oration.  
Voice is twofold, either 1. continued without any artificial intervals, which we call speaking, Or 2. Segregated by migrations, extentions and abating, with convenient distances, and this is vocal Music or singing. The intent of Music is to improve the sound or quality of words by some sweet notes of voice or instrument, with a due regard had to measure, time, and prolation. Sound proceeds from motion, therefore according to the celerity or tardity of the motion, it is either sharp or flat, according to the concord or discord of the Notes it is harmonious, or disharmonious; according to the speedy returns or distances of time, (which prepare and dispose the ear to receive the subsequent notes) it is said to consist of short or long time. We may observe, that men to express several passions emit their breath by various degrees, making divers manners of eruption, and tune their voice to several keys: in imitation whereof Music may seem to have been invented, and the kinds of it in old time distinguished according to men's several passions, and as a silent eloquence was used to raise or allay them in the hearers. Anciently the Doric Music (which had a grave and solemn strain) was thought to excite men to prudent and Heroic actions, and to restrain them from looseness and effeminate wantonness; the Jonick measures were contrived to promote mirth and jollity: and the Lydean accommodated to sadness and mourning, for we must know, the Air smitten and modulated by voice or instrument, moveth and affects the contiguous Air, this the next; till by a continued succession it arrives at the organ of hearing; insinuates and mingles its self with the spirits of the Nerves, and so is trajected to the heart, where entering calmly and gently it sedates and alleys the stirring Spirits; or briskly and with vehemence it exsuscitates them.  
There are some (not only men but) Children which express a particular kind of acuteness in imitating the speeches and gestures of others. These (whosoever will take the pains to observe it) will be found generally apt to learn Music, for that being (as was said) but a kind of imitation, carries an alliance with their Genius.  
Poetry illustrates the matter about which it is conversant, by words duly measured, and aptly joined together: the original of it was only the casting of a company of words into a kind of form and proportion; as indeed all Arts at first were but mean trivial things; Painting no more at the first, but the circumscribing the exterior limits of a body with single lines, as the shadow thereof was projected on a Wall: The skill of illustrating one part or making it more clear by the thinness of the lines, another more dark by casting a deep shadow on it; the dexterity of causing some parts to appear at a distance, by depressing and extenuating the lines; others at hand above the ground of the table, by making the lines eminent and bearing out; these knacks were added aftewards. And its probable, Poetry at its nativity only prattled out some harsh incomposed verses, in a rude method and plain measure, with some kind of consonancy to please the ear. And we see that many illiterate persons and ordinary country clowns by studying of consonancies and cadencies of words accomplish thus much: you may imagine some jolly poetical swain in the spring-time dedicating this morning Carol to his Amaryllis:  

Now that the sable curtains of the night  
Are drawn aside, and Titan's welcome Light  
Renews the day: come Amaryllis, see  
The Queen of Earth in all her Bravery.  
Flora with chaplets and rich garlands crowned,  
The bounteous Offspring of the fruitful ground  
Adorns her waving tresses, views her face  
At Titan's bright and radiant Looking-glass.  
Whiles every Wood and Landscape opes his store  
To deck their Queen and make her glory more.  
The crystal streams in yonder valley seen,  
Each flowery, lawn and far-extended green,  
Those rising Mounts, where Tityrus doth sing  
His Past'r all sonnets at the bubbling spring,  
All pay their tribute to her: every bower  
Offers at least the homage of a flower.  
Such radiant beauty Sol himself admires,  
And jealous of those lesser Puny fires;  
dispels his rival Phosphorus, and all  
Those twinkling lights below the spacious ball.  
The spring is come and winter for a time  
Must suffer exile in a foreign clime  
From watery Pisces Titan lately came,  
To take his lodging at the golden Ram.  
By whose indulgent heat the flowers do creep  
With the i'll Dormouse from their winter sleep.  
The chirping Choristers, Heaven's choir do sing,  
In their green chapels, anthems to the spring.  
The Hyblean chemists ranging from their bowers,  
Extract pure Nectar from the newborn flowers  
The nimble Hinds do play, the frisking lambs  
With grateful gestures court their tender dams.   
A Poem (they say) is a vocal picture, the mere design of it is to represent to the Readers fancy a lively Idea or picture of the thing in clear expressions, flourishing elegancies, a copious and luxuriant stile, adventurous and lofty language: to present every person in his proper colours; with such speeches, passions, humours and carriages as becomes his age, state, condition and temper.  
The Art of Poetry so far depends upon the strength of a quick natural wit; that (according to the true maxim) a Poet is born, not made: he that is born a Poet, may be much mended and improved by study; he that is not born with a genius fitted for it, will never be made one. To deliver in few words a peculiar and distinguishing character of a poetical wit: He must enjoy a quick and ranging fancy which contrives antique fictions, imaginary Chimeras, perplexed fables, unexpected encounters; leads the reader into enchanted groves and gardens, builds imaginary castles, palaces, and a thousand such devices; he is usually sublimed up with a confident self-admiring imagination. A Poet is first highly enamoured of his own ingenious conceits, and that gives him the confidence to publish them: presuming that others will be as much taken with them as himself; which if it happen (as in all probability some that are of the same humour and Genius will extol and applaud them) than he thinks himself a happy man, and this applause, if it be not the only reward he aims at; yet it is commonly the richest he can catch.  
The axioms which are generally admitted in natural Philosophy, are chiefly these. 1. That all bodies, substances and motions are produced by some efficient cause, or primary agent: whereupon the common people (who have more truth in their notions than every one observes, but want skill to discover it) compendiously resolve themselves concerning all the effects in nature, by saying that such a thing happens according to the providence and appointment of God; which is true, and as much as need be expected from them, and a kind of arguing more allowable, than if they should attribute things to fortune, chance, or such kind of nothings: but a Philosopher who thinks himself obliged to give a more immediate reason of things, grants this to be right, as being assured that he which lays not such a foundation in his method of Philosophy, will find himself miserably puzzled about many appearances. Yet makes not this a subterfuge for ignorance or laziness, but proceeds further: that 2. All natural bodies (as to the state they now enjoy) were form of some preaexistent matter, which to discover plainly hath posed all, both ancient and modern inquiries, and produced various Opinions: & no marvel; for the first production of things being a matter so far out of our discovery; all the knowledge we can arrive at concerning it is but conjectural, and various too according to the several methods which men have used to search it out. It hath passed a long time as a certain truth, that Earth, Water, Fire and Air were first form and contrived out of a confused shapeless lump, and of these being variously tempered together, all mixed bodies resulted. Others diving more scrutinously and curiously into the original of things, tell us, that the first matter consisted of minute parts and several configurations, which fortuitously meeting together, produced all solid bodies; their tenuity making them fit for mixtion, whereas crassitude hinders their coalescence. Latter times have still contrived more refined notions, and persuade us that the first and original matter consisted of particles, some very subtle, fluid, and capable of penetrability: some spherical, or globulous; which by their various motions, mutual collision, and attrition, dashed themselves into several Schematismes. For they take it for granted, that the original and preaexistent matter, being by the Creator made up of small parts, and those of various shapes, and put into motion: these parts must necessarily wear off their extancies and corners; that which was so worn off would become a subtle tenuious and agile matter; the rest minute globes or spherical particles, the smaltenuious & subtle particles being somewhere environed and pressed together, assumed such figures, as the next or contiguous bodies were apt to imprint upon them. So that figures seem not to have been wrought in bodies by any foreconceived design, or intelligent aim; but only by the concurrence of accidental causes, and are nothing else but the bodies themselves, limited by the circum-obsession of other bodies from being extended beyond those dimensions they enjoy. For example, A Cube seems to receive its figure by being equally environed on all sides. A Lamine or thin plate by being dashed powerfully on two sides only, and enjoying the liberty of extension on the edges. A Spherical body either by rolling every way, by which motion all the extencies or little corners are grated off: (as it will happen in process of time, although it move in an Orb or Sphere, where every contigious body seems to be less hard) or else by winding of many filaments into such a form, as in a bottom of yarn, and the like. It is certain 3. Earth, Water, and Air are the Wombs and receptacles to comprehend, nourish and preserve mixed bodies. And that 4. all bodies have effluvia's or atoms darted from them, whereby they act at a distance; and make a pression upon any other body that is within their Orb of emanation, and fit to imbibe them: and so the atoms or minute particles which are wafted over to us from hot bodies, heat us; those of cold bodies benumb us; the Nervous parts of our bodies being capable of receiving a pression by them. 5. That all, or most bodies, are Radious more or less; and that array expands its self in the form of a Pyramid whose base is in the object, and its vertical point in the eye. It is generally granted, that 6. there is so strict a connexion and combination in the Fabric of the World, that no vacuity or divulsion can be in the continuity of Nature; And yet 7. every compounded body hath many Cavities or pores, apt to re-receive small and subtle particles which are trajected through them; mixion is but a composure or juxtaposition of parts, whose superficies', though they touch one another, yet their coalescence is not so close, but that these Atoms or subtle parts of matter find convenient pores through which they pass, and by virtue of these it is that, 8. All bodies rescue themselves into their native dimension and figure, if they be by any overmastering violence compressed out of, or distracted beyond it; As it is seen in a Bow, wherein if the pores be (for example) round before the bending; by the tensure they are cramped and pressed into a conical figure: but when the bow is again unbent, these active particles enlarge the diameter of their pores, restore them to their former round figure; & by pressing the adjacent parts reduce the bow to its wont figure.  
9 All Natural bodies are subject to dissolution and corruption, yet so as that bodies of a different nature arise from them: Insomuch that if we respect the whole frame of nature, dissolution and corruption of bodies imports no more than the assuming of a new shape: no annihilation succeeds, but a kind of circulation in the works of Nature. For after many changes and revolutions a body may reassume the same figure and Nature it had before: as appears by that common instance of an Ox; that feeds upon grass, which is converted into flesh; this flesh after it hath undergone some changes turns to the Earth; and in process of time is sublimed up into grass again.  
To find out the qualifications requisite to a Natural Philosopher, we may observe that for him that aims at no more, but only to understand what reasons other men give of things, how they state the matter concerning natural effects; and so gives up himself to be guided by their dictates: there's no more required but a good memory. But he that will in good earnest examine the truth of other men's reasons; or search out reasons of himself, should enjoy a piercing judgement.  
In health there is an exact composure of all the exterior and inward parts of the body; but in every disease some disorder or dislocation (not of the exterior and superficial always, but) of some inward part, as Spirits, Blood, or humours: as appears by that struggling which men use to rescue themselves into a posture of rest, which if they cannot accomplish by that agitation, than they have recourse to such means as by experience have been found conducible: For although reason in general instructs men, that a healthful body must have nourishments agreeable to its Nature; and that a diseased body ought to be reduced to its natural and healthful temper by medicaments that enjoy a contrary nature and quality to the predominant humour, thereby to qualify and moderate it, that nature may expel it with more ease: yet the distinct knowledge of what things are agreeable, and what noxious, (wherein the speculative part of Physic chiefly consists) and to assign peculiar remedies to every particular disease, about which the practical part is conversant, these are but the products of experience; so that practical Physic took its first rise from a bold adventuring upon remedies, which as they were observed to be successful or unlucky, were accordingly either recommended to posterity or rejected.  
Now it is very certain that to gain the rules and method of curing, as they are already collected and delivered by Authors; the history of Plants, Minerals, and other particulars used in Physic; and the history of parts, or Anatomy of man's body are accomplished by the memory. But the practical part, whereby one is obliged to judge of signs and Symptoms, and thence to judge or prognosticate of danger or safety, continuance or speedy recovery, and from the indications of a disease to know what remedies are suitable is a work of a ready imagination.  
There is a vast difference between the Theory of any Art, and the practice of it; the first belongs either to memory or judgement, the last commonly to the imagination. And it is observed that the learnedest men in any faculty, who are immersed in contemplation, and busy themselves to be very knowing in all the intricacies of their Art, seldom prove so plausible in the practice, as those who contenting themselves with the common and ordinary rules, (which are easy and soon learned) apply themselves wholly to the professory and lucrative part. This is seen in nothing so evidently as in the practice of Physic; (although it be true in other Arts) wherein many adventurous empirics, and prating Mountebancks, by help of a few astonishing words and some experimented remedies soon raise themselves a great fame: especially if assisted by the credulity of the vulgar and less intelligent sort of people. But one usual engine whereby they screw up their fame among these, is their cheapness; the surest device to catch the common people who are generally hidebound, and sordidly parsimonious. Sometimes (I confess) it falls out, that a man whom Nature meant and intended for a Physician; by the iniquity of fortune, unskilfulness of Parents and Tutors, or some other ill luck is thrust upon a meaner profession: which being irksome and unpleasant to him (as it commonly happens when the natural bent and inclination of the mind is thwarted) afterwards following the conduct of his Genius, applies himself to the Study of Physic, and proves more lucky at it, than many which by a tedious and chargeable education have been trained up to it.  
In the second part is intended a continuation of the former discourse, and an account of the life Acts and Death of ERIANDER.  
FINIS.