A FORESTE OF VARIETIES.  
First Part.  Non Aliena meo pressi pede. 
London Printed by Richard Cotes, 1645.   

MY Friend; for so you are, or at least I intent you; be favourable to these my innocent Lines which mean nothing but your good: they meet with an unfriendly time, and though myself have kept them these late years of our troubles, like a candle under a bushel, without so much as casting my own eye upon them; I fear you will admit others, perhaps, neither friends to you nor me; which if against my will you do, I have yet taught them to say something for themselves, and here and there they will return a tooth; they were designed, as they tell you, to a domestic confinement, impatient of public view, and still of Shop mart and residence; whosoever censures, shall not be entitled to it as at public Stageplays, for his money, whereupon I hope he will be the more modest and indulgent: But now meeting with this plundering age, if they venture not to undergo the Press, they are obnoxious to a sudden destruction; nor are their Master and themselves so free from the connatural Epidemical disease of vanity, as easily to consent the annihilation of so many hours' productions, especially seeing divers of the graver sort of Spirits have long since advised the publication even of their most light and airy parts: nor do I remember that ever I knew a Parent of a deformed Child less careful of its preservation then of the most beautiful: St. Paul made himself every thing to every body to win some; the very praeludes and antipast of these may happily lead to good and wholesome nourishment, such is my wish.  
Since the birth of these pieces, the world I suppose hath never experienced so great a liberty and prostitution of the Press, to me, there never was less of writing, I have laboured with strong griefs and cares, and yet they found at last a tongue; the direful extremities and convulsions which my unhappy Country, and myself in it have suffered these last years make good with me the saying of Ingentes curae stupent: Partiality found much, ingenuity little freedom: the first surprise was such as carried me to an affectation of dissolution rather than to endure the spectatorship of the growing miseries & approaching tragedies; nay, spectatorship was not allowed, Embark you must, and in a manner embarked already was I by my natural condition; total retiredness had been my former course and resolution, now forced from it, what had I to do, but according to my acquired habit of mind, s●●ere my course as I conceived my relations in fairest duty, affection, honesty and reason to require, this, casting off myself, & all private interest and consideration I did: the learned sophistical spirits of another not of so fair a mind cast out such mists from the 
* Or mud their own breeding.  Morasses, wherein they had formerly engaged us, as troubled both mine, and the general digestion of otherwise no weakly disposed constitutions; this lay long heavy upon me, till at length that good God who hath ever miraculously assisted me in my greatest distresses dispersed my clouds, commanded & necessitated me to perish rather in doing my duty to himself, my King, & Country, then so poorly as I had abandoned myself in contracting and yielding to a growing and inevitable infirmity and ruin: His inspiration I obeyed, and he hath so blessed me, that in despite of unexpressible disorders of body and mind, as I have conquered all fears and apprehension of whatever consequences; so do I in my station and daily duty surmount my not only late but ancient infirmity; I wrap myself in my honest resolves, steering for the best, untroubledly prepared for the worst. But I am fallen amongst the Noli me tangere's. And now again for a spirit to my Book: Poor Book of a most unhappy Author, what fate, what genius canst thou expect to make thee happier than thy Master? Yet thus far I will encourage thee, that from the fairest, from the best constituted, he hath generally reaped favourable opinion; for others, respect them as little as he, seek thy happiness within thyself, and not abroad, they will have their sayings, but thy good constitution will bear thee out against malignant blasts, wander the least thou canst, keep close to thy friends, & tell them that the many abruptions and et caeteraes of thy most serious, sad, and devout pieces of Prose were occasioned by divers expunging of matter intended only for a Son, or a descendant.  
We are now in an extraordinary early, fair promising, and comfortable spring, and by God's grace upon a treaty for Peace: May the King be happy in good Counsel, and believing well of such as seek nothing more than his, and his people's happiness, This is our Crisis of emerging, or utter ruin: Pais gastè vault mieux que pais perdu. Benedicat Deus.  
Febr. the 10th. 1644.   

A Forest of VARIETIES: Concerning petty Poetry, made more general in address then at first.  

Preludium to the first Verses.  
Madam,  
IN ancient offerings to Deity, Turtles, Incense, and Flowers have been acceptable for the zeal of obedience, though of little worth, or advantage; let my respect to your command make the more excusable the worthless following lines, which otherwise in my knowledge of the sleightness of their stuff and making should never have presumed to undergo the weight of your censure: True Turtles you shall find them, full of simple love, and unfurnished of all Serpentine climbing art of subtlety and knowledge: Incense and Smoke, they are but of the gentlest nature, not far fetched Aromatics, troublesome and intoxicating to the brain, but mild as flowers unmedicinall for morality, mere Poseys or Nosegays, gay to the first sense; which if happily you prove them, favour them so far as to give them their pass without further examination, I promise not myself that they shall please, for they please not myself; (especially in a serious humour) I know them full of faults, but think them not worth the mending. And if to be an Author of such toys be a fault, it is surely doubled to make them too great a business. Idleness was their mother, which though I pleased myself to avoid by their destroying her in their birth, yet to good judgements they may well be as ill pleasing, as ill natured: If time were misspent in them, yet there was not much cast away; for the idle hours of three months brought them forth, except some few, the children of little more than my childhood. As they are far from deserving good opinion, so am I far from the humour of some so well conceited of such their works (like Peacocks proud of their feathers) that they are never at an end of their labour, but still with child to utter them: my travel ended with their first birth, and so I hope or with the readers may at the first reading; for if they be not plain and easy, it is against my will, which as it wants strength to imitate, so cannot approve the riddling humour lately affected by many, who think nothing good that is easy, nor any thing becoming passion that is not expressed with an hyperbole above reason. These tormentors of their own and their Readers brains I leave to be admired in their high obscure flight, (while myself will be happy, if I can procure but a familiar delight to a superficial reading) they affect to show more wit than love, and in truth so much, that whilst they commend beyond reason, they show that either they want reason to commend, or their subject to be commended; like ill ranging Spaniels they spring figures, and ravished with their extravagant fancies, pursue them in long excursions, neglecting their true game and pretended affection: Be the matter, or the discoursers capacity never so poor and mean, I ever affect a man that maketh right conclusions. And for myself, I would rather be thought to want invention and knowledge, than judgement and good consequence in what I utter. The Poetry of these times abounds in wit, high conceit, figure, and proportions; thin, light, and empty in matter and substance; like fine coloured eyrie bubbles or Quelquechoses, much o●●entation and little food; conceits, similes, and allegories are good, so the matter be carried along in them, and not interrupted by them. Venus is here drawn by her Doves, not Serpents; and as I profess myself to want art in all things, so in matters or love I think it may be best spared, as being an affection merely natural, and where Art is seldom comely, but authorised with a native disposition; besides, Verses of love are commonly made for women, whose chiefest beauty consists in being unsophisticated by Art, and are the more pleasing in conversation by possessing a free purity of unadulterated wit. And as we often see that those women that have bestowed on themselves the most Art and costly dressing, nay many times that have the best proportion, are not yet the most winning: So in Verses there is to be expressed a natural spirit and moving air (or accent) more alluring and charming the affection, than others of a far more rich, fair and curious composition. The world in all things is full of Critics, that are sharp sighted to reprehend, and will approve nothing but according to their own rule; (many times out of square) But for my part I hold the same opinion of Verses as of Airs in Music, or Houses, that let them be delightful and pleasant to the first appearance with conveniency to the design, and for the fantasticated rules of Art, Architecture, and proportion, let them observe them that list: and commonly who most affects them, most fails in the general delightfulness and use. Poetry is in truth a kind of Music, the fable of Orpheus expressed as much; Music hath its Anthems, Pavens, Fantesies, Galliards, Courantoes, Airs, Sarabands, Toys, Cromatiques, etc. And Verses have their Hymns, Tragedies, Satyrs, Heroiques, Sonnets, Odes, Songs, Epigrams, Distiques, and Strong lines, which are their Cromatiques, and of themselves may be excellent in their Art; but long dwelled upon grow harsh and distasteful. The commandments and preceptives are none of the poetical parts of Scripture. Though I am no part of a Scholar, yet thus much by casual opening of books I know, that Horace in matter of love hates difficulty: and though I believe it an imitation of his abrupt and harsh vein in his more serious pieces, that upon the worthiness of his name and matter, hath debauched many from the formerly used, more open, familiar and pleasing manner of versifying; yet I find that even himself (howsoever either naturally or affectedly rugged, except his Lyric vein) when he uttereth his judgement, or prescribeth to others concerning measured compositions, no man is more frequent in recommendation of a round, current, clear and graceful delivery: but what his moral, solid and satiric matter dispensed with, is in slighter stuff intolerable: there shall you find the rough hands, but not the voice and substance; let them rather imitate his best, than his worst. It cannot be good in limited lines, which are a purposed pause to the voice, to carry with a counter-time the period of the sense to the body of the next line, much less to dismember an innocent word, that every child according to nature, and use, in spelling would put together; and words have a natural air, accent, and quantity, whence to strain them is to rack both them and the reader: Who will set himself to dance, or his horse to manage, let him seek to observe good time, air, and fashion: no man is fit for all things; whose Genius was borne for prose, let him write prose, rather than affecting Verse to make such unnatural stuff, as shall be good neither. I pity both in myself and others to see the best of our matter in one place so extremely pressed, that it is a labour to discover it, and yet in another part of the same piece slight and superfluous stuff dilated at large. A Poet should raise light from smoke, not blow that which is light with him to carry but smoke to another. 
King james.  I am of his Majesty's mind, that the best eloquence is to make ourselves clearly understood, and that to him who hath leisure, there need no abbreviations: I had rather pay for a little more paper then to be put to the cost of my brain. 
Sir Philip Sidney.  The admirable inventions and matter of your unimitable Uncle's extant works flourish in applause of all, by a happy and familiar display of their beauties to the meanest, including withal such generosity of truly and profoundly extracted conceit to the most inward life of whatsoever he expresseth, that the strongest and clearest seeing judgements may rest satisfied, yea transported in contemplation of the most lively and pleasing touches that a soul can apprehend, or a pen distil. Yet somewhat more to authorize myself, Lipsius upon perspicuity holds it the greatest misery in writing, not only not to be understood, but to be understood with difficulty: and the sharp-witted 
* Hunc vol● qui fiat non sine pane s●tur.  Marshal in contempt of the more formal and severe censurers and Writers, professeth that he would have his verses need neither an Apollo, nor Grammarian; and howsoever some may deny him to be exact, himself in his entertainments affects rather to please his Guests then Cooks. Verses of love should be verses of pleasure, & to please in love, the smother faced the better.  
I may be crabbed and rugged, but will never affect to be so, especially in verses, whose true nature and use is to work a kind of a Charm upon the mind, even with slightness of matter, by the well wrought and exquisite harmony of their Cadence, and sound: There being to be transfused into verse sometimes such a natural spirit of magnanimity, sometimes such a soft, wanton, and melting air of passion, that the one shall never fail to affect a generous and heroic mind, nor the other to work a kind of tender and relenting disposition in a sensible and well-natured constitution; neither of which shall easily be seen effected from a harsh and rude (though never so witty) an expression: for as in persons, so in Verses; some, let them mean never so lovingly, shall yet by their natural verjuice be ever out of the way of Bacchus and Venus. But in point of obscurity, in some sort to excuse myself with others, I fear we all often unwillingly incur the error of it by thinking our meaning as open to others, as to ourselves, when indeed the Characters of our expression are fully supplied by our own understanding to ourselves, whilst to others they are lamely contracted and imperfect. Thus much I have been bold to write, not only to excuse a poor Mother wit, but somewhat to give a pass upon their strange and uneasy habit, who I doubt not but they will have many a gird at my easy and natural nakedness; I mean those lofty dim shooting Archers, whom I wish to remember, that he who shoots highest, shoots not ever nearest the mark; and he that may walk in the light, is to be suspected for choosing the dark. Now (Madam) I grant that all I can write (especially what these lines contain) is but vanity and a most idle vanity; yet thus far I will excuse both the writing and the reading, that all the world is little better: we often condemn vain pleasures, and remember not that the most things the best of us most seriously do, have indeed no other end. For God being served and nature sustained, what fruit proceeds from our authority, learning, wealth, policy, and earnest intent to profit, but to satisfy our impulsive affections, which either propound to themselves a felicity whereof they fail in the possession, or seek to divert by such employments the dulness and otherwise obtruding miseries of their condition? which if you please to consider, you will the more excuse many pursuers of lawful and natural delights, and value those pleasures at the better rate which are most perdurable and communicable. May the following wanton (but as modest Babes as their Mother Venus could produce) though they cannot profit, yet afford some delight light to that your Worthy well furnished mind, to which I wish all happiness that ever Noble nature possessed, or can possess. I must yet be so much longer, as to crave pardon for my unintended and I fear unpleasant length, it is the vice of writing to be endless; thus hath my enmity to obscurity brought forth tediousness, yet not so much, but that all this may be sooner read, than some one passage of our Night pieces understood: they had need afford profitable stuff, who utter it at so hard a rate. I wish your Ladyship's authority would so abate the price that our poorer abilities might hold trade without straining. And seeing I am upon the Theme of verses, whither I mean not shortly to return, I humbly crave your favour after my fashion, disorderly to say thus much more, that howsoever some of the stricter sort approve only of verses so close, useful, and substantially woven, that there must be neither list, looseness, nor the least superfluity of words: for my part, I am not of that strict order, nor ever yet saw it observed in any Author. Nature hath mingled stalks with flowers, and Husks with Corn, and hath raised ornament from our excrementiciall hairs: conceits and matter over-crusht, afford commonly as little grace as pleasure; and to write all in abbreviations, would take indeed les●e room, but much more time and trouble. A Geneva print weakens the sight, nor is it good to hold your bow ever bend, or your horse straight reigned. Sometimes amongst pithy and tough lines I think it not amiss to interpose one of an easy strain, like resting places in lofty stairs, to ease the Reader. Some fluency of weak water helps the better in nourishment to convey what is more solid. Lamp-oil yields no good savour nor in salad nor verse. Difficilia quae pulchra, is to be understood of the attaining, and not the exercising of faculties. You know how it is said of Poems, that they should be such, ut sibi quivis speret, idem sudet frustraque laboret ausus ide●. Strong lines may be drawn on with Cartropes, but the fairest have generally an easy birth. It is rare for anything to be well and hardly performed. The French expression, A Deliure, implies as well perfectness, as facility and dexterity. There may be employed such an extraordinary (yet gentle) fineness of conceit, and Conclusions so designed, wrought, limned and coloured, touches so bold, covert allegories and subtleties so neat, Epithets so material, Metaphors and ambiguities so doubly fine, as shall be more masterlike than more sententious, sublime, abstruse, and strong appearing lines. Worth of matter and conception supposed, nothing more commends a piece than terms well chosen, proper, lively, and significant, with a free coming on, and as free a close and conclusion. Also a fair, clear and even through carriage with well wrought joints and connexion's giveth credit to the workman. I love as much a great deal of force and depth couched in one word, as I hate little in many. We ordinarily write and speak the same things and notions, and to the same purpose, but infinitely differ in the delivery and expression; some proceed in a stuttering confused obliquity, groping as in a mist or darkness; some go more directly and exhibit their Ideas and conceptions with so clear and distinct a light, illustrations, instances, demonstrations, enforcements, and arguments so pertinent, perspicuous and concluding, that the understanding and assent are captivate beyond evasion or subterfuge. Sophistry and figures may appear fine and witty, but prevail little upon the best judgements: Reason must convince the intellectual soul. May I write clearly and strongly, rather than finely and artificially; hence is the difference of elocution, hence of persuasion, the one is light and airy, the other weighty and solid; most lovely and commanding is the beauty of a fair ingenuous and rich soul fairly mounted, and armed upon well shaped and unanimously received virtue, goodness and reason. Verses are then good, when turned to prose they hold a fair and currant sense, and when translated into another language, there is such mastery found in their conception by the advantage of what is genuine unto them, that there will be either more words or less conceit and matter. The privilege they have over common phrase, consists in the warranted becoming ornament of a lofty well ordered spirit, and wantonness, such as shall make toys pass for Jewels, and give to what of itself is precious, an acquisite lustre of workmanship beyond what prose can bear, and that in little room; Their voice is more constrained, and consequently more shrill and piercing. Nor is it in writing the least perfection (howsoever it hath found little observation) so to order and contract our expressions, that one well adopted word may run into, and govern many of divers and strong sense) for nothing gives more pleasure and satisfaction to a diligent inquisitive and judicious Reader, than much matter and conceit compendiously digested with sufficiency of perspicuity. To conclude, lines of a far fetched and laboured fancy with allusions and curiosity, and in similes of little more fruit or consequence, then to ravish the Reader into the writers fine Chamaeleon colours, and feed him with air, I approve not so much, as height and force of spirit sententiously and weightily exhibited; wit needs not rack itself where matter flows; embroideries become not a rich stuff; and art is best expressed where it least appears.  
A strong wing is to be preferred before a painted, and good ●ense and matter elegantly delivered before extravagancy of fancy and conceit; such unnatural impertinency serves rather to shadow then illustrate, to overwhelm then set forth the subject: as well apposite as accurate writing is the Authorsglory.   

Postscript upon occasion of the then young Prince's pretended desire to have sight of the following Poems.  
ANd here under pardon to conclude with this further defence of Love the subject of this little work, but taking it more large and high I find love to be the most worthy object of the best and most generous dispositions, and none but malign natures that address not their thoughts towards it: for what good and worthy mind hath its being, that is not bend as upon its felicity either to the love of women the most natural, of men the most noble, or above all of God the most happy and rewardfull? Whither else tend all our studies of comeliness, of glory, and noble actions of charity and good deeds? Wherein can man so well resemble his great Creator as by worth and goodness to win love? what more noble end can any man have to study virtue and perfection, than thereby to win affection and praise, the reward and food of virtue, and tribute of God? Nay, love the essence of God, the good spirit and wings of the soul, the Mother, Child, and final cause of Beauty, the begetter and maintainer of the world, the life of life: by love the Sun shines, and the earth brings forth, by love is society and commerce maintained, by love the soul dwells with the body, and God with the soul; by love nature ever works for our preservation, when the body and almost the soul are laid in sleep. Admirable love! without thee life is hateful, man but a wolf to man, the world a second Chaos; For thy sake alone, who affectest not a decaying Mansion, I apprehend loss by growing old, yet thus again am I comforted by thy most divine power, that thou never abandonest the dwelling of goodness, and art successively fruitful over all the good works of nature to the world's period: so that to the virtuous, where the love of women fails, the love of men begins, and where that by the withering imperfections of age grows cold, (as the air to a setting Sun) there, for our supreme and infinite comfort, begin to shine most clearly the beams of that divinest love, (which before were too much intercepted by the sensualities and passions of our younger years) to make us therein eternally happy by that operation of love, and contemplation of beauty, which at the last must be our souls immortal food and joy.   

Advertisement upon the first Verses.  
I am not ignorant that who keeps the common road, falls not into the encumbrances incurred by them who search or by or nearer ways: Writing is a by-path of life, I am yet engaged to it, but hope shortly to get out, and by the way I give you this Antidote and Rhapsody of precaution and true information concerning the following pieces. The reason why I retain and expose them with others, is not so much that I esteem them worthy of view or life, as that they were many years since Copied and spread abroad beyond my knowledge then, and are now beyond my power to recall: they are more Chaff than Corn, fitter to be ventilated, blown away, and play in the air, than vented in any Market and commerce of wit and censure: they are incorrect, if not incorrigible; yet I consent to leave them, and many other my pieces, such as they are, to represent unto me the difference 'twixt then and now. To attempt to perfect them were to dispersonate their youth and hasty nature, and fall into the much frequented stage [Error] of putting stronger lines, and more conceited and elaborate elegancy into weak mouths and strong passions; then well comporteth with them; let their youth and genuine conception plead their pardon. You shall mistake them if you often conceive them not rather the offspring of fancy then passion. But take them at the worst, they have something of reason and serious in them: and the errors of love are not so foul, as the love of error; nor is it impertinent to persuade love in them who have constrained it in you; and love may be such, as to become no less justifiable than natural. Love is in truth of divers kinds, ever an Ebullition of the liver: sometimes it is made and forced upon us, sometimes we wove and fool ourselves into it, sometimes it proceeds from gratitude and good nature of gratification. It is generally the child of weakness, as well as of idleness: witness myself in my childish youth and Melancholy humour. A vigorous gaiety of the heart and mind taken up and busy in other affections and entertainments hardly admits it. It is a sad confinement, a disease like women's longing, where the violent appetite of one object, no better than the rest, giveth relish to that alone, whilst a right and undistasted apprehension of every thing in the true kind is the much better and sounder constitution: and as in longing after such or such a morsel, the consideration is carried by the fancy and taste, which have no rule but themselves: or as at Table, the hearty approbation of some one dish is a provocation to others appetites: so in love. And as most Dogs will often strive to get away another's bone, though otherwise little desired, or when a morsel is offered to be snatched from them, grow greedy of that which before they neglected; so in affections; I leave the application. Sometimes as love hath been termed a warfare, so is brave Conquest made ambition; too many make it their felicity, and effeminately bend all their affections towards it; Sometimes it is taken up for a fashion, and to be in fashion is in idle times of no small importance to idle and gallant persons: Sometimes like Coqualuchios' and Epidemical diseases, it may much proceed from the disposition of the Air; as in other kind we may observe of quarrels that they seldom go alone; Our poor volatile eyrie affections are strongly wrought upon as well from outward as inward incentives, winds, and Aspects.  
The first access of love is not ever by the eyes, it hath often a strong foundation and preocupation begotten at the ear; when a noble heart takes impression of a well lodged reputation, eminent in fame, virtue, generality of love and applause attending it, there is it already half as much subdued as it is ambitious to possess and subdue: to complete, I acknowledge the approbation of the eye for a requisite concomitant. To draw and quicken, sometimes the saying of the shadow is usefully true, it flies what follows, and pursues what seems to retire and fly.  
Whether love be most natural between differing or suitable complexions may as well be a question, as the old rule of friendship to consist amongst equals hath been lately controlled. But as friendships are conceived most firm in such relation and tye, as there may be a dependency wrought either by a reciprocation of mutual benefits and advantages, or where at least the good and fortune of the one relies and fastens itself upon the other: So if the fantastical existence of love receive not a fixation from some more solid root and consideration, such as grows either from a rational and deliberate election, or from such like sympathetic proportion of mind, virtue and affections; it will be easily subject to scatter and blow away in the lightness of the soil that produced it. It is a fantastic and hardly to be concluded on by reason; but we generally see it is specifical, as between vipers and other creatures in their kind. And certainly there is a self-love reigning in us, which will not well permit a quick viperine highgusted spirit to fancy one of a dull and phlegmatic temper. Who ever loved, that loved not at first sight, is as false as fine; circumstance and opportunities more often beget it: and love, to show its extravagant power, ordinarily graffs itself upon the stock of an unfavourable, prejudicial and crabbed opinion. As there is great difference betwixt What will you give, and What will you take: so is there in seeking and making love, or being found and made to it. Wise men are said to make more opportunities than they find, but in love it holds the other way. True love is as passive as active, and it is the height of its true art, to moderate itself, as to love and be wise. How blind and unreasonable soever it is supposed (as I have otherwhere said) a fair, kind and suitable object hath much to allege why it ought to be loved, and it is a peculiar prerogative of faith to transcend our reason; you see I affect to write rather obscurely then full and largely (what you stick upon to conceive, may stick the better with you.) I have often pitied to see not only the most beautiful of creatures, but the fairest and kindest natures most subject to the excess, and vicious fruit of their love and kindness; there is belonging to them a kind of goodness, being as well affected in a gratification of others, as the natural pleasure respecting only themselves. It is as happy that divine and humane Laws have circumscribed us herein, as it is miserable to see how nature by a gallantry of custom hath shaken off her fairer, richer girdles and bracelets so far as to become relapsed into her naked native current common with other creatures, almost drowned in her own whirlpool; and neglecting all other lessons of virtue, honour and Religion; men may ordinarily learn from women a strength beyond their ordinary in maintaining themselves above the vanity and levity of resenting impression from admiring and affecting eyes; you may attribute it to their honour lying at stake one way, as ours another: but well considered, men as well in honour as fortune prove the greater losers by such entanglings; perfection of one may be imperfection in another. But here let the most unlovely natures and contemners of love find this 
* Take this other Paradox, that the fairest are often the chastest: for loving beauty in the abstract, how ever they may please their nature and humour in giving way to a parc●●l entertainment of many affections, yet r●st they often satisfied in a pendulous suspensive power and glory, by an equilibrious distraction, which others missing more abandon themselves to the concrete.  Paradox, that there is none of them all so clay or key cold, but despite of their rigid perverse discourse and disposition (I except impotent, maleficiat, aged, and sickly frigidity) if they meet with a right, a kind, and courting subject, and be plied with warm clothes, it shall put them into such a heat as birds feel in the Spring, or Dear in the Autumn; yet this I grant, that very many not incapable of love wander all their lives without meeting a true steel to their flint, or a fatal constellation of the heavenly and earthly stars to their inflammation. You know the proverb of marriage and hanging, and old sayings are somewhat authentic; Fate may be easilier slighted then avoided. Gamesters may think to counter-shuffle Fortune out of her course, when the poor fools become in truth her Instruments to shuffle themselves into her noose. Reason and discourse were not given to us (I confess) in vain, and they are to be employed according to good discretion, yet such as will leave nothing to fortune are not ever the most successful: As men in ships conceit the earth to move when it is themselves, so we may wittily think we lead and fetter fortune, which in spite of our wisdom will prove our guide and steerer. There are to us in our courses (as to Pilots at Sea) certain insensible currents that force us out of our propounded way and scope.  
Si fortuna volet, fies de Rhetore Consul,  
Si volet haec eadem, fies de Consul Rhetor.  
The universal agent is the great and prime wheel, by whose motion all thoughts, actions, and events are commanded. It is he who turns (Ille ego qui quondam) from Mantua to Troy or Rome, and so it graciously pleased him to convert my Muse by a better to a better nature. St. Paul made us witnesses of his, and I am contented by an equal Communication of both kinds to make you witnesses of my better conversion. That Eternal and Melior natura I implore to instruct me to distinguish betwixt him and man, true or false, Piety and Charity, to preside me in all my courses, and lead me in his trust to him, in whom alone is all true felicity. Amen, Amen.  
1638.  
Many of these Verses I own not, for I  
In them was scarce my own; Nor am I he  
Who made them: but since from such vanity  
May grow such change, read through, and change with me.   

AURORA.  

AWake my silent long reserved Muse:  
Th'alarm of love tumultuous in my heart  
Summons out all my soul's best strength, & art;  
And doth my weaker faculties confuse.  
What serve you now you precept Sentinels,  
You Ramparts framed of reason and discourse  
Against all passion's power and intercourse?  
One puts you now to flight, who all compels   

To yield unto her all-subduing might.  
'Tis she may truly say, I come, I see,  
And captivate the proudest hearts to me.  
Her power commands me love, admire and write  
Her glory, and my love, above compare:  
Wherein great Queen of love accept good will:  
For it exceeds the power of earthly quill  
Either t'express, they so transcendent are.  
On then my pen my burdened soul to ease,  
She absent, thou alone my mind must please.   

Not for their worth, but for thy worthiness  
Accept of these presumptuous ruder lines,  
Where through my weakness thy bright beauty shines,  
And Sunlike doth in spite of mists express  
Its own true glory: Wisely happy he,  
Who in this glass of water views this Sun  
Excelling object, which to look upon  
Our humane Organs too unable be.  
What though the Sisters nine my Muse disclaim,  
As an untutored Novice new start up,  
That never tasted the Castalian cup?  
Let others invocate their idle name,  
Whilst I by thy divine power set on fire  
Thy worth on higher Trophies elevate  
Then ere the greatest Poet Laureate  
Could her renown that did his Muse inspire.  
Assist great goddess then my passions story,  
Thy beauty's record, thine shall be the glory.   

To make an Inventory of thy parts  
By fair resemblance of their form and hew  
To Ivory, Coral, Crystal, heavenly blue  
Hills, Pillars, Bows, Valleys, and piercing darts,  
Were to detract from that perfection  
Of teeth, of lips, of eyes, of azure veins,  
Breast, neck, brows, looks, and those delicious plains,  
Which thou hold'st in most fair connexion,  
Excelling all resemblance, all compare;  
And were indeed by cunning to aspire  
To colour forth the burning heat of fire,  
Or glorious light, and dazzling beams which are  
In Phoebus' face, and fiery Chariot dwelling.  
Thou like the joys of the Elysian place,  
(Which who strives to describe shall but debase)  
Art only known, by others all excelling.  
Let then all Pens, and Species confess  
Their weakness thy perfections to express.   

Since Cupid to Love's Seas my Bark hath pressed,  
My fate once led me by the Cape of Hope;  
But since alas! my agitated Boat  
Hath past Despairs sad gulf, and its arrest,  
I Anchor cast dysaster to prevent,  
But Anchor hopeless did, and helpless prove;  
That marble white and red it could not move  
Whereon I ventured it, but home was sent.  
Like as do those, whom fearful shipwreck threats,  
Labour for life some harbour good to win,  
Yet crossed by wind, and tide, cannot put in:  
So up and down my tossed Bottom beats,  
Expecting better fortune, and some grace  
That welcomest haven that I may recover,  
Which under that Cape once more I discover,  
Centre of happiness, most wished place:  
But cruel night, why dost thou me such wrong,  
With thy black cloak to bar me of that fight,  
My only mark, my souls supreme delight,  
Supplanting my inflamed hope so long,  
That for a fortnight thou dost that remove,  
(Fortnight, which will as long to me appear  
As if each night contained a tedious year)  
The only object of my joy and love?  
For joy without her presence have I none,  
Nor can I love but only her alone.   

If Art by wishing could obtained be,  
I would I had the power of Circe's skill,  
Not like to her by poisoning means to kill;  
But by some secret Philters mystery  
Loves mutual flames to her I would impart,  
Whose piercing eyes have set my breast on fire,  
Whilst she ay fear remains without desire,  
Impenetrable to loves powerful Dart.  
Be not unjust, great-little God of love,  
Turn not a Tyrant in thy latter reign,  
Make us not think that thou didst love ordain  
Our torture, but felicity to prove:  
Justices balance ever even stands:  
Shoot equal then her heart as well as mine,  
That we may both adore thy power divine  
With equal, happy love, faith, joy, and bands.  
So shall I ever celebrate thy fame,  
But else have cause to curse thy power, and name.   

I wonder much that all this Parliament  
Your Sex against you a bill hath never framed,  
Wherein (me thinks) you justly might be blamed  
That contrary to common Law's intent,  
And common good by your means dearth is bred  
With scarcity, which men incenseth so  
That some contentlesse, some to fury go;  
And all because you hold monopoled,  
And have ingross'd into your sole possession  
The mass, and stock, and beauty of our age:  
A grievance just, except you can assuage  
Their cause of plaint by satisfying impression;  
Whereat me thinks I see you forth produce  
Yourself for Patent, beautifully framed  
By God and Nature's perfect working hand,  
Whose power to question were profane abuse;  
And thus your right authorised, they confuted  
Subscribe your Patent ne'er to be disputed.   

Come on you searching quintessence of wit,  
Limbeck no more your all-exhausted brain  
To find that delectable place again,  
Where all things did in first perfection meet;  
Contemplate here this little piece of mould,  
And you will soon acknowledge it at least  
A perfect model happily congest  
Of all delights, which that place did enfold!  
Perpetual Summer fair doth here reside,  
Harmonious concord is in all things found,  
Flowers, fruits, perfumes, delights do here abound;  
Nor grows there here or nettle, thorn, or weed;  
Here all in native true perfection grows,  
Nor shall the Gardener need to toil, but take:  
Who would not then all earth besides forsake  
Here to inhabit, where all solace flows?  
Most happy garden, earth's true Paradise;  
But happier gardener, whom my soul envies.   

Be not unwilling my request to grant,  
That I your shadow, and resemblance have;  
The reason why this favour I do crave  
Is not for that your portraiture I want:  
For were my breast transparent like mine eye,  
You there yourself enthronised should see  
Sole Empress of my heart, my thoughts, and me,  
Consecrate trophies of your victory.  
This your Idea feasteth me within,  
Whilst my poor eyes, who first did entertain  
You for their welcomest guest, do now complain  
They starved are, distasted of each thing,  
Except yourself alone: deny not then  
A charity so superficial,  
Which when time's ruins you can not recall,  
Shall yet your glory show, and shown to men  
(Who nothing will believe but what they view)  
Shall force them wonder, and accuse their fate  
That made them lose by sending them too late  
The happy servitude of seeing you,  
And make them honour verse, and pencils skill,  
Which only can preserve what time would kill.   

Since that my vows, my fortune, and my love,  
My course, and resolution did engage  
To undertake a sacred Pilgrimage  
To that Saint's shrine, which sole my soul doth move,  
So hapless, and malignant is my chance,  
That guide and Pilot other have I none,  
Then only that blind cruel Boy alone,  
Who suffers me nor rest, nor yet advance;  
Thus leads the blind the blind, whilst both astray  
Wander amongst thorny thicks, looking each hour  
When fierce untamed passions should devour  
Like savage beasts my poor soul for their prey.  
Oh pity now (my fairest Saint and Star)  
The restless wildred state, wherein I stand,  
And, since I seek but you, lend your fair hand  
To guide my course; such moral lessons are,  
That none deny to kindle others light,  
Nor to direct the wand'ring Pilgrim right.   

That light to light, way to the stray we give,  
The reason easy is, it nothing costs,  
Nor breeds our diminution, or loss:  
And truth to say (fair Sun) I only live  
By that pure light and heat drawn from your eyes,  
Whose sparks have so my subject heart inflamed  
With heavenly fire so wonderfully framed,  
That it to quench in you it only lies.  
You, like Achilles' spear, which sole imparted  
Help to the hurt it made, can sole apply  
A sovereign balm, such as no gold can buy,  
To ease those hearts that for your love have smarted;  
Grant then my lives fair Sun, Apollo-like  
Whose light's our light, our life, direction, cure,  
These virtues Phoebus yields, thy essence pure,  
That I may offer at the shrine I seek  
The pleasing sacrifice, and fruits of love,  
Which tasted may your equal pleasure prove.   

You Elegy wailing writers elegant,  
Whose sad despised Muse of little sings  
But rigour, scorn, and her tyrannic stings,  
Who all composed of Ice, and Adamant,  
As Nero joyed those tragic flames to see  
Which Rome's proud flames had reason just to rue,  
So triumphs and insulteth over you  
The cruel Mistress of your misery;  
I wonder at your brains productions,  
Which 'stead of comforting benign aspect,  
Are fed with nipping blasts, frosts, and neglect  
From those Parelii proud in your destructions:  
I like the flame-fed Salamander's kind,  
And as the tender Sommer-lab'ring Bee,  
Except a warmthfull Zephyr breath on me  
Am stupefied with cold, fruitless in mind.  
Love, child of heat and hope, doth barren perish,  
Except (fair Sun) his tender plant you cherish.    

Queen of Beauty most divine,  
From whose sacred charming shrine  
Humane power cannot part  
Without sacrifice of heart:  
Thetis Nymphs had little grace,  
Whilst your beauty was in place,  
And their influence was cold,  
As sent from a watery mould:  
Shall I happy call that night,  
When to gain a pleasing sight,  
Precious liberty I lost,  
And am now on love's Sea tossed  
By a tempest of desire  
Mixed full of heavenly fire,  
Raised by that enchanting face  
Of her Sex the only grace?  
Yes most happy I it call,  
Though it do my freedom thrall,  
Freedom none may near compare  
With that happy state, where are  
Those in your fair service placed,  
And that please to make them graced.  
Happy martyr of constraint  
Whose pain is for such a Saint,  
And who hath for object given  
The sweet hope of such a heaven!  
Fair, a stranger term me not,  
That your Sanctity would blot,  
Saint did never yet object  
Former knowledges defect  
Against those whose zealous vows  
True devotion avows.  
If my merit yet be small  
To procure your love withal,  
Time alone to you must prove  
How well I will deserve your love.  
Grace in Saints ought to abound,  
Grace ne'er grows on merits ground,  
Be then gracious, as I true,  
Constant, and faithful unto you:  
And my fortunes, that have crowned  
Me happy on that Relics ground,  
Shall be all ascribed to serve  
You, that all respect deserve.   

To win her from resolving upon a Cloistered life, in whom love is conceived to be yet predominant.  
PRetty wanton Beauty's treasure,  
Made for sweet delight and pleasure,  
Precious Jewel of thy kind,  
Whose equal 'tis as hard to find,  
As the matchless Phoenix mate:  
What though nature did create  
You Phoenixlike to be admired,  
And your essence so inspired,  
That your beauteous winning parts  
Should sole triumph over hearts;  
Yet in this you far o'er go  
Such solitary state of woe,  
That she exempt from like and love  
Those delights doth never prove  
That have made the Gods so oft  
Quit their heavenly azure Loft,  
The sweet food of love to taste,  
More delicious than repast  
Of Ambrosia, or the wine  
Appropriate to the Divine.  
Nature you so happy frames  
That the sweetest game of games  
You (to whom all cards are free  
To choose till you pleased be)  
May command in such perfection  
That th' Ambrosian refection  
Tastlesse, and insipid were,  
Balanced in that compare.  
Oh! but how I do envy  
Except I knew it should be I  
That happy he whom you will deign  
Such Soule-filling joys to gain!  
Let not now a fond Discourse  
Contrary to Nature's course  
Make you abstain from those delights,  
Whereto she kindly you invites:  
She each thing instructs you know  
What is its friend, and what's its foe;  
Her you boldly may believe,  
She did never none deceive.  
Be not swayed by wit of Schools,  
Precepts were made to govern fools,  
And to subject those to awe,  
That want selfe-strength of reason's law;  
Reason and Nature are all one,  
Reason moves from her alone.  
But why do we thus dispute?  
With a kiss I you confute.  
Send those to Cells, upon whose thought  
The world and Love have never wrought:  
Birds that long have lived free,  
Caught and Caged but pine and die.   

I marvel not, Earth's fairest ornament,  
Abstract of beauty, Nature's only pride,  
That your delight is only to abide  
In London's sweet commerce, sole Element  
Where the refined Spirits of our I'll  
Ingenious discourse communicate,  
And hourly fresh delights participate,  
Dull tedious time with pleasure to beguile.  
We all best love our like, London in much  
Doth you resemble: London is the best,  
The fairest, richest Town of all the rest,  
In all this Continent there is none such.  
London our treasure, Instruments of war,  
Majestic residence, and Gems contains:  
London far more than all the other gains:  
London the firmament, where every Star  
Of magnitude, of power and virtue moves:  
London the School, and forum of all Arts:  
London the Empory that all imparts,  
That use requires, or our affection loves:  
London the envy of all other Towns,  
As chief in beauty, so supreme in power,  
Our Kingdom's brightest object, fairest flower;  
Enchanting Siren, that me happy crowns  
In honouring of my Nativity.  
I to your better judgements now refer  
Those none-such excellencies to confer  
With hers, that forceth my Captivity.  
But fair, beware you be not like in this,  
Though in your prison many a soul remains  
(As London holdeth infinite in chains)  
You be no Tyrant cruel, merciless,  
Insulting over, and in galling those,  
Who or for suit, for life, or for affection  
Served by your habeo cor, above protection,  
Unto your mercy do themselves expose.  
In this Metropolis I must compare  
Thee to the fairest flowers, whence Bees may pluck  
Their honey, and yet Spider's poison suck;  
You (fair) the Bee, and not the Spider are,  
You, like Earth's Jewels, or the Heaven's lights,  
Were made in glorious places to appear;  
Nor ought that beauteous garment out to wear  
Amongst the rustic herd, and rude delights:  
You, like to Cynthia, the heaven's Queen,  
Were made to govern, be admired, and seen.   


WHen in your lap that cream you set,  
Which you invited me to eat,  
Sugar it needed none,  
Your sweetest touch alone  
Made it a matchless pleasant meat.   

The milk that did from these breasts move  
That nursed up the God of Love,  
No, not the Manna dew,  
Nor j●yce that ever grew,  
In taste did so delightful prove.   

Neither Nectar, nor Nepenthe  
Can in like degree content me:  
Fond Esau, hadst thou sold  
For this (though not for gold)  
Thy birthright, we had never shent thee.   

Not Flora's lap most fairly dressed,  
Nor the sweet milk of Fortune's breast  
So graceful pleasing are,  
As it, and you both were,  
More sweet than ever tongue expressed.   

But now if this such sweetness drew  
Only by being placed in you;  
Sweet then above all wonder  
Is that your sweetness under,  
Most happy he that proves it true.    


Fair, spotless Scarf, once by my Goddess borne,  
When from her arm I you presumed to take,  
And with your knot mine own arm did adorn;  
'Twas then, I did myself your Prisoner make,  
And Captive still do in your bands remain,  
To be by her my Saint, or saved, or slain.   

It's true I erred, and fond you restored,  
By arguments most haply false abused;  
For still the more that I her love implored,  
Her strangeness made itself still more accused;  
And when acquaintance, which should freeness add,  
Made her appear more strange, my soul was mad.   

I then considered (though she let you go)  
That she my keeping you had near consented,  
And judged it sacrilege to take you so  
From her a Goddess thereat discontented,  
Hoping my inward peace to re-obtain  
By rendering back my Heav'n-stoln fire again.   

But let us now fair love expostulate,  
Whence that your unkind, killing strangeness grew:  
Was it because by chance I near you sat  
In that licentious place of public view:  
Fair, do not wrong so much yourself and me  
To think my Company an injury.   

Your virtue from suspicion doth you free,  
And many's persons make their acts suspected  
Whilst they, that in opinion guiltless be,  
May do much more, fearless to be detected:  
Nor jealousy, nor malice fear you then;  
Women were made to company with men.   

Put on the resolutions of your sex,  
That all backbiting spiteful blasts contemn,  
And like world's venom, nought at all respects  
Calumnious tongues, that good and all condemn:  
For well they know, if fair they be esteemed,  
'Twas ne'er yet seen but faulty some them deemed.   

To them for free enjoying of their loves  
The golden age is now returned again,  
And who in true confession had those Doves  
Which do in Court, in Town, or fields remain,  
Shall find few Turtles vowed to one alone,  
But mateless in love's sweetest pleasures none.   

The world is now out of minority,  
And all inclined to doctrine of freewill,  
Myself alone to superiority,  
And to your powerful law am vowed still;  
Nor wish I to be free from that command,  
Wherein my sole felicity doth stand.   

Only extend to me a kind Aspect,  
And free access to gaze upon those eyes,  
Which Planet-like my faculties direct,  
Whose influence my firm obedience ties:  
So shall I happy live, and you may prove  
Contented in the office of my love.    

PRetty precious Curl of hair,  
Late fairly dangling by that ear,  
Which Jewel yet did never wear  
To your worth or beauty near;  
Captivated now you are  
To him whose heart you did ensnare,  
Pledges unequal in compare.  
She hath my heart, I but her hair:  
Yet would the hardy youth of Greece  
Have given his hard-won golden fleece  
With joy and triumph of the prize  
To clip but such another piece.  
How often hath the wanton wind  
To gentlest blasts himself confined,  
Whilst playing with you too unkind  
You shook him off and still untwined,  
And coily turned another way,  
Disdaining his unlicenc'd play▪  
The God of love disposed to stray  
Oft wrapped in you hides him all day,  
Where when his mother him espies  
The little wanton nimbly hies  
From thence to cheeks, from cheeks to eyes,  
And often there so long he lies,  
That many a guiltless hapless wight,  
That on her eyes chance cast their sight,  
Are sudden struck, and lose their light,  
Punished by his discovered might:  
Thus up and down the darling skips,  
And after still the Cyprian trips,  
And chaseth him from eyes to lips,  
Where Pitho her rich adorned Court keeps;  
The next retreat that Cupid wins  
It 'twixt her snowy mountain twins,  
Where when the goddess him imprims,  
He strait descends and haply inns  
Within the vale of true delight,  
Whence to her Curls he aimed a flight,  
But being overweake in plight  
His mother caught him, and all night  
They both resolved there to rest,  
Where such divine contents them blest,  
That when they solemnize a feast,  
All their delights are there addressed:  
Yet Venus oftener it would use,  
But fears her son would her refuse,  
And for his Patron goddess choose  
Her mistress of my Curl and muse.   

FOr wondrous rare I late heard told,  
Two Suns at once I might behold,  
That equal glorious, equal clear  
In one Meridian did appear:  
Which when together I did view,  
I wondered what illusion drew  
So many judgements so awry.  
But as it fareth with an eye,  
Whose accidental weakened sight  
The master's judgement doth invite  
A single object to mistake,  
And double seeming doth it make:  
So do these Aiglets false abused,  
And in their seeing power confused,  
Reflections into body's frame,  
And thus they raise injurious fame  
Against that beauty, which divine  
All others doth as much outshine,  
As Phoebe doth a Star surpass;  
As burnished gold unpured brass;  
As fairest gardens fallow plains;  
Or Diamond coursest glass distaines.  
Inferior beauties of our skies  
eat her fair Sphere, if you be wise,  
So may you shine, and wonder move,  
Win much affection, and love  
From those, who to Starlight confined  
ne'er came where the true glory shined:  
But if with them you come in sight  
Where she extends her dazzling light,  
Like Stars obscured by Phoebus' rays  
Yourselves remain, but light decays;  
And all your lovers at a gaze,  
(Like silly birds struck with a maze  
To see a great bright shining light  
Surprise them in their dead of night)  
Will all about her fly and hover,  
Themselves unable to recover  
From that attractive forcing charm,  
Alluring them to pleasing harm:  
Some guilty by their own desire  
Shall hapless perish in her fire;  
Others her nets shall captive take,  
And them perpetual prisoners make;  
Some sad despair shall strike to ground,  
Nor shall there any one be found  
Of will or power her to leave,  
Till death his power and will bereave.  
Live ever my victorious Sun,  
And mayst thou those thy triumphs run,  
Whilst skies the Globe of earth shall cover,  
Or in the world remain a Lover;  
Sole rule the Sphere of love, and me  
Poor Orb, that moves alone by thee,  
Whose thoughts do nothing else aspire,  
But thee to please, thee to admire.   

FAirest hair that ever grew,  
far beyond my worth or due,  
Yet for zeal and love I dare  
With the truest heart compare  
That our mistress powerful eyes  
Ever made Idolatrize:  
You are that precious silken grass,  
Whence my soul's food and comfort pass;  
And you such jewel are to me,  
As none can give the like but she  
Who gave you me: O do not scorn  
To be by me your captive borne;  
Prisoners their Fetters wear, and I  
My soul in your enlacing tie.  
You think you lose rich beam divine  
Too much by change of being mine,  
But what you lose by your depart,  
You gain by thaldome of my heart:  
Prove kindly true to me, and know,  
She, who did you on me bestow,  
May find greater, fairer many;  
But more constant, true not any.   

Song.  

NOw tell me Artist, can she love,  
Or loving can she constant prove?  
Constant she is, and love she can,  
But hard it is to find the man.  
What one to please her must he be?  
Worthy, and perfect such as she.   

Then must I of her love despair;  
For she so perfect is, and fair,  
As the best worthiness in me  
Cannot come near in least degree:  
Shall I then strive to quench my fire?  
No; rather love, and still admire.   

For she love's proper subject is,  
Who loves not her doth love amiss,  
I'll love her then, and by her love  
So perfect I will hope to prove,  
That she may love what she hath taught,  
And once be catcht by what she caught.    

Song.  

IF you will love, know such to be  
The Laws of Cupid's Monarchy,  
That to refuse  
Is to abuse  
Love's government, and I declare  
That such love's Rebels, not his subjects are.   

To love is not to be your own,  
Love studies to please them alone  
Whom it affects  
Without respects  
Of aught besides, and love confined  
Is but by usurpation love defined.   

If you did love as well as I,  
You nothing could or would deny,  
But would conceive  
That you receive  
What you bestow, if this were true  
Your heart to live in me and mine in you.    


IF my divining soul, and all the Art  
Loves School hath yielded me, foretell me true,  
I may possess a parcel of your heart,  
And as I love be loved again by you.   

If fond I presume, and overween,  
And all my arguments fallacious prove,  
Pardon the error that so oft is seen  
Of a self flattery in desire, and love.   

But if my wit my true Informer be,  
And yours with Sophistry doth not abuse,  
You may be loved and honoured so by me,  
As truest and most zealous lovers use.  
If now you show disdain, my hopes are drowned;  
If smile, with highest fortunes they are crowned.    

To her who shut him in her Closet to break his hearing of her singing in her upper Chamber, with her Teacher, made upon the instant to persuade her to be more free.  
YOu like heaven's influence, beauty, constancy,  
And order, would be like in this,  
To hide like themly our heavenly harmony,  
Whilst all besides imparted is;  
Yet heavens themselves deny not that to those  
Whom in their high Sphere they enclose.  
Be then like heavens in all, I ask no more;  
They are no niggards of their store.   

Upon a Brayd of hair.  
Fair thou art, nor canst be other  
That proceedest from such a Mother,  
Soft and gentle, youthful, white,  
Suiting her skin, and th' eyes delight  
Such wore Venus, and such hair  
Wear all that buy to make them fair:  
Silk and silver wrought together  
Showed so fair nor richly never,  
Loves leading laisse I hope thou art,  
And with thee bring'st to me her heart,  
Which to own imparts more pleasure,  
Then honour, beauty, knowledge, treasure,  
Or all possessions, which to gain  
Caesar had left Rome, Philip Spain,  
Alexander had forsaken  
To master earth, and undertaken  
To conquer her whose love alone,  
Had filled his vast ambition.  
Triumph my soul in this thy prize,  
Bas● thee in her lovely eyes,  
And in her joy more height of bliss  
Then ever fancy knew to wish.  
Let spite and envy swell and burst,  
And jealous frenzy do its worst,  
Whilst we by loves pure fire refined  
Their wits outshine, their malice blind,  
And most securely live above  
All reach of passion, but our love.   


I cannot say I in your service starve,  
Since you afford me hope to feed upon,  
But if you long confine my food thereon,  
My poor life cannot long itself preserve;  
A meat it is so languishing and dry,  
That hourly I diminish, pine, and faint,  
Unwilling to importune with complaint,  
But that hope bids me rather beg, then die:  
Fair flattering hope, but oft deceiving guest,  
Unhappy happy Anchor of our soul,  
Which with distractions dost our peace control,  
Where evils known our minds would less molest  
Pity fair Mistress, crown my hopes at last,  
Let me not still roll fruits passions stone,  
And make hel-tortured Tantalus his moan,  
Who hopes and sees fair fruit, but must not taste.  
Best wits indeed at first their favours spare,  
But or discard or ne'er long niggards are▪   

If my Coelestia be content to love,  
Fair. love me then to my complete content  
Soon will the summer of our years be spent  
When life shall but a grief and penance prove.  
Since you the seeds of love in me have sown,  
Which now are ripened by your fair aspect;  
Oh do not now your harvest due neglect,  
But please your taste in gathering your own:  
Let me not Torch-like set on fire by you  
Consume my being in my selfe-fed flame,  
Whilst you (too cruel) make my death a game,  
And triumph in my dying fond true  
Love virtue like in action doth appear,  
Where words the cheapest Agents of our ends  
Oft counterfeit, yet pass for perfect friends,  
And prooflesse none or little credit bear.  
That I may think you are not one of those,  
Who for self glory are content to feign  
A gloss of kindness, and to entertain  
Admirers of their worth in verse and prose,  
Give me an actual argument that firm  
May you to me, my love to you confirm.    


Forbear my headstrong Heliotropian thoughts,  
Forbear your ever gazing on that Sun.  
Such sense-confounding object learn to shun  
As you with naught but sighs and passions fraughts.   

And you my greedy never satiate eyes,  
Who more you view the more you still desire,  
Your over daring fixed looks retire,  
For sight subsisteth by varieties.   

Abstain my feet, your hasty steps withhold  
From her, to whom all lovers flock amain,  
But none are seen back to return again:  
Better is freedom poor than bands of gold.   

But Traitors all, I fond you reprove;  
Too late your aliened service I recall,  
Thoughts, eyes, and feet, tongue, hands and heart, and all  
Are sole resigned to her command and love:  
And so enforced to love we all conjoin  
Suitors for grace to her the most divine.    

IT was that gracious season of the year  
When Husbandmen their welcome harvest inn,  
When fairest fruits are in perfection seen,  
And Courtiers through woods chase flying Dear,  
When every swain requital due receives  
For all the care and pains he had sustained,  
When I alone unfortunate remained,  
Whose care and pains no recompense perceives,  
That I embarked in the Courtly crew  
Seemed all intent on nought but forest sport,  
When oft, alas, my heart was far from Court,  
Conversing most, my fairest love, with you:  
Me thought the hunted Deer the Dogs did chase  
Resembled me whom my own thoughts pursue,  
And if a wounded Stag I chanced to view,  
My pierced restless heart pitied his case:  
Sometimes I checked my thoughts as at a bay,  
Which broke by your fair conquering aspect  
They freshly follow, careless to be checked,  
Permitting my repose nor night nor day:  
Sometimes I fly to solitaty shade,  
Hoping to scape amongst thick of lettered leaves,  
Sometimes in company which grief deceives  
I thrust myself, but still my thoughts invade;  
Thus toiled by day, when night sweet time of rest  
(Cordial restorative of all that lives)  
Truce to our toil, and fainting sorrow gives,  
I tapiss in my bed, all care possessed,  
Where restless still exiled from ease I toss  
By those my selfe-bred, swift-foot hounds pursued,  
Whose long enjoyed chase hath so endued  
Them with advantage, that no hope of loss  
Nor hope of life remains, except your grace  
Relieve, fair Huntress, my afflicted case.   

INdustrious virtue (Mistress of the wise)  
Fair child of nature, and of precept born,  
Finding herself misprised and forlorn,  
Since she and beauty have been enemies,  
Whose quarrel and divorce at first did grow  
For that her counsel Beauty nought respected,  
And idly nothing but herself affected;  
Virtue now pitying either's overthrow;  
The more esteem with all, and grace to gain  
A league of late with Beauty hath compact,  
And made it as a part of her contract  
Both in one mutual mansion to remain,  
And none so worthy, none so fair approving,  
They both united in Coelestia dwell:  
No wonder then that she doth all excel  
Love by their virtue, or their beauty moving:  
Virtue as her attendants brings along  
Modesty, wisdom, courtesy, and truth;  
Beauty brings smoothness, white and red, and youth  
Grace, plumpness, stature, feature, and that tongue  
Which (like all her perfections void of Art)  
Charms, and subdues even the austerest heart.   

SInce I the fortress of my heart resigned  
That Conqu'resse fair unable to withstand,  
Who here on earth loves forces doth command,  
Cupid hath oft solicited my mind  
Her glory and his power divine to write:  
Wherein I humbly did his pardon ask,  
Alleging for excuse it was a task  
Too great and high for my unlearned might,  
That I (a stranger to those lofty strains  
And smoothly wrought ingenious conceits  
Which Poesy sententiously treats)  
Should more embase then honour with my pains,  
Whereat myself he willed me animate,  
And bade me boldly undertake his will,  
For he with moving Rhetoric and skill  
My heart's invention would illuminate,  
And told me I should need no other book  
Then those fair Hieroglyphic Characters,  
Which she of worthiness and glory bears  
To all eyes visible that on her look:  
Wherewith embold'ned, lowly thus I write  
What Cupid and her eyes to me indite.   


INjurious Time, father of ugly vice,  
Merciless enemy against beauty sworn,  
Why mad'st thou not Coelestia to be born  
When beauties prise was put to compromise?   

Had she but then in competition been,  
Ioves golden apple of contention,  
Which caused the Goddesses dissension,  
Had neur glorified the froth-born Queen.   

For she (poor Dame!) had nothing to procure  
Their amorous Judge his favour to incline  
To judge to her that glorious prize divine,  
But beauties bare and casual fading lure:   

Which, with those gifts the other couple vaunted,  
Heart's Idol, joyful wealth, by juno proffered,  
And graceful wisdom by Minerva offered,  
Coelestia all united could have granted:  
She like Pandora doth all grace possess,  
Wherewith the God's humanity do bless.    


My fortune was the other day  
My Mistress to surprise  
Sleeping alone:  
The fairest one  
That ever closed eyes,  
Or ever Morpheus seized for prey.   

Each part so pleasing fair remained  
You easily might discover,  
Their beauty scorned  
To be adorned  
By borrowing of another,  
Nor wanted what her eyes contained.   

Such sleeping conquering grace to see  
Will certain credit win,  
That fire of love  
Doth only move  
From sightless power divine  
Of Cupid and her Deity.   

It by this slumbering beauty seemed  
Sleep was with her agreed,  
So much to grace  
Her sleeping face  
That she should all exceed,  
Who fairest waking were esteemed.   

She seemed like an Evening clear  
When absent is the Sun;  
Though not so gay,  
More sweet than day,  
Whose scorching heat men shun.  
When th'eye of heaven doth appear.   

There might I gaze and view at leisure  
Each parts peculiar grace,  
Brow white and even  
As snow smooth driven,  
The heaven of her face,  
Fair cover of the under treasure.   

Her cheeks were fresh as blushing morn;  
Nor tincture fetched from Spain,  
Nor ever art  
Could like impart  
True unite Roses slain  
By those our fatal Houses born.   

Her silken breasts I next espy  
Fair wrought with heavenly blue,  
Time truly keeping  
Amidst her sleeping,  
Blessed who may rest on you,  
Where Venus and the Grace's lie.   

Thus whilst in ravishment I stand  
Tempted by her fair lips  
To steal a kiss  
World's second bliss,  
In watchful Argus skips  
My pleasure's progress to withstand.   

Well Argus, well, though then you crossed  
Those my delightful hopes,  
I nothing doubt  
To fit you out  
True tuned Mercurian notes;  
Pleasures deferred, yet are not lost.   

So happy is the power of Love,  
That wit could ne'er prevent,  
Nor care dissolve  
What two resolve  
With musical consent,  
Affections mutual joys to prove.   

Fond husbands cease yourselves to vex,  
True Cornut's only he  
Whose fear adorns  
His brow with horns,  
And thinks himself to be,  
Giving due right by wrong suspects.   

jealousy often makes unjust,  
Deceit is taught by fear,  
Who horns doth watch  
Horns may he catch,  
And fair ones may he wear;  
Resolved to wed, resolve to trust.    

MY cruel friend, too inconsiderate of my state,  
Why did you not conceal my too injurious fate;  
To tell me my Coelestia loves, and loves not me?  
Unfortunate subsisting eyes that day to see!  
Why am I not like Ni●be to stone convert  
Since love and she prove so unjust to my desert?  
Tell me (my dearest friend) what reason, what respect,  
What beauteous parts in him, in me what lame defect,  
Makes her (that frame of virtue) so ungrateful prove,  
So ill discerning zeal, so to misplace her love?  
If to be full of fear, of passion, of desire,  
My blood now over-runne with cold, now all on fire;  
If to possess a passion-sp●aking heavy eye  
Which if unfixt on her, dejected still doth lie;  
If stead o● periods with sighs to interlace  
All my discourse, answers impertinently place;  
If t'have a heart overwhelmed with thoughts ready to break,  
And yet a ●ongue benumbed that would and cannot speak;  
If these affects I only in her presence find,  
And stupid else with her alone am rapt in mind;  
If in her absence 'stead of pastime, mirth, and joy,  
I nothing can possess but thoughts, care, and annoy,  
A restless pensive heart 'twixt hope and fear distraught,  
Which full with passions, sighs, and troubled anguish fraught,  
What late it best approved, for tastlesse now rejects,  
Nor any company but only hers affects;  
If sadly shadowed brow, and eyes, arms intertwined  
A spirit to retire and solitude confined,  
That never rest enjoys, nor joy, but in her sight,  
Banished from all but this heart-easing pen-delight;  
If whilst heaven's torch his light doth unto us extend,  
My thoughts to her alone, and to her glory bend,  
And when the night invades, that gives all creatures rest,  
I restless sole remain my thoughts on her addressed;  
If my enamoured breast solicit still my tongue  
To sound forth chosen stanza's passionately sung,  
And some smooth-sliding well-tuned eare-inchanting verse,  
That may my love, her priceless worth, and name rehearse;  
If this (alas! my friend) her love cannot deserve,  
Unfortunate I live, unfortunate I serve!  
No, no you may forbear an answer to return  
Why I for her, yet she doth for another burne.  
I know you will reply, the God of love is blind,  
His arrows poisoned, such as do corrupt the mind  
With headstrong passion and with reasonless desire,  
Which set our weak subdued distempered minds on fire:  
Reason is put to flight, and appetite bears sway,  
Which blindly leads, and blindly forceth us obey,  
And that he much mistakes who from a woman's mind  
Or reason doth expect, or just effects to find,  
Since passions, indigest conceit, mere chance and will  
Their resolutions and their actions govern still.  
But soft my gall-distilling pen, your grief contain,  
Which howsoever just, yet blaphemy refrain:  
Admit her heart of fleshly temper framed as mine,  
Be pierced and captivated by Cupid's power divine,  
Alas! she rather should be pitied then accused,  
Since what from force proceeds may justly be excused:  
And if indeed, my fair Coelestia, it be true,  
That your heart for another burns as mine for you,  
If you desire to be so happy in your love  
That his affections unto you may mutual prove,  
If you expect your sighs, which numberless abound  
Shall e●re receive reward or e'er with joy be crowned;  
Oh! let your your kindness then extended unto me  
Make you deserve your happy hopes effects to see;  
And (fair) beware, lest if you show unkind disdain,  
Loves justice justly yield you Talions law again:  
And if't be true that grief delights in company,  
Then will you love my presence and my sympathy:  
Together we will sit, and comfort one another,  
(For grief is most extreme when we our passions smother)  
Where breathing out at large our due complaints of love,  
we'll both our hearts discharge, and pity learn to move;  
And this lame happiness of love shall please my mind  
That though you cannot love, you are not yet unkind,  
●●t pardon me, dear friend, 'tis not report alone  
Can prooflesse my aspiring fixed hope dis-throne,  
But steadfast still in zeal and confidence I dwell,  
As faithful I love her, she may love me as well.   


IN fruitless expectation to remain,  
To be in bed and yet debarred of rest,  
To serve where you no favour can obtain,  
Is (saith th' Italian) to be most distressed:  
And these unfortunate effects I prove  
(My fair Coelestia) in my fervent love.   

'Tis you detain my long expected bliss,  
'Tis you that make me restless pass the night,  
'Tis you I faithful serve, yet you it is,  
Merciless you withhold my chief delight;  
And know (fair creature) he that faithful serves,  
A costless favour ever well deserves.   

Think that you have a friend that doth possess  
A curious garden plentifully fraught  
With all the pleasures nature can express,  
And all delights that ever cunning wrought,  
And all these beauties singularly graced  
By a fair fountain in the Centre placed.   

He lets you in, with welcome entertain,  
And grants that many ways yourself you please,  
Yet midst this ravishment you do complain  
Of thirst extreme, which seeking to appease  
At that fair fountain, which you chance t'espie,  
Your unkind friend his water doth deny,   

And most uncharitable doth permit  
That part of it should idly slide away,  
And part corrupt by over-keeping it,  
Rather than yield a drop your thirst to stay,  
Which nothing else can quench, and's only bred  
By those dry sweets, wherewith he had you fed.   

Would you now take this party for your friend?  
O, no; I know you rather would conceive  
That all his kindnesses did only tend  
With quenchless thirst your pleasures to bereave,  
And justly might you wish you ne'er had known  
Those joys, whereby your joy is overthrown.   

That cruel friend (fair love) are you to me,  
And your perfections that fair garden are,  
Wither a welcome guest I seem to be;  
My senses ravished all with pleasures rare  
Of beauty, interchange of words and kisses,  
Which yet all breed but thirst and further wishes.   

And those as cheaply you may satisfy,  
As you a water drop may easily give:  
Why (cruel fair) is't then that you deny  
That kindness, without which I cannot live?  
Deal plainly, may not this the true cause be,  
You love my verses better far than me;   

And apprehend that if I once obtain  
The full of my ambitions high desire,  
My love will Moon-like enter on the wain,  
And having won the day strait sound retire?  
O do not so abuse yourself and me,  
My love like Phoebus never change shall see.   

My love like Phoebus never change shall see,  
In constant course and heat ever the same,  
And like the Northern Pole shall fixed be,  
More firm than can be moved by heaven's frame;  
Constant to you till death I will remain,  
For never shall I see so fair again.   

No (fair Coelestia) love is Venus' son,  
Fear not the mother for the child's destroying,  
Nor is that saying unto you unknown,  
That th'essence true of love is in enjoying:  
He plays the best who holdeth what he wins,  
The wiser sort still at their end begins.   

If you approve my muses lofty flight,  
And to be fed with change of praises still,  
You must not oft delude her, and invite  
Her to an empty lure, that yields no fill:  
A Hawk that loftily hath flown and hard,  
Well merits the best food and best reward.   

Those exhalations that the heavens feed  
Did they not down again distil their rain,  
Celestial bodies soon should want, and need  
Those vapours which the earth sends up again,  
And jove himself should lose his sacrifice  
But that he mortals feeds and gratifies.   

No fire can long subsist by smoke alone,  
Flame's by an oily solid substance fed:  
Who divers times a field hath tilled and sown  
Yet finds no profit by his labour bred,  
His folly well deserves to reap but wind,  
Having oft proved it barren and unkind.   

Who shoots his arrows up and nothing hits,  
Fools bolts they prove, which their own heads do break;  
One may be ventured, but he wants his wits  
That all his Quiver spends one shaft to seek:  
Though virtue ought not foul repulse receive,  
Yet wisdom wils us fruitless labours leave.   

Full ill he sings, whose song cannot obtain  
A draught of drink impatient thirst to suage;  
Though silly Bird, I warble many a strain  
To please your ears, imprisoned in your cage:  
Birds long unfed their singing soon neglect,  
No Alms, no thankful language must expect.   

As happy in love are they that give as take,  
Fair, pity me and make me happy then,  
Since you yourself shall equal happy make,  
Women receive far more delight than men;  
And if you find that I unfaithful prove,  
Let me be made a reprobate of Love.   

And if you like these offsprings of my brain  
Whereto yourself the Heroine mother are,  
Suffer them not to die with drought, but deign  
To water them from that your fountain fair,  
Which true Parnassus' spring doth Poets breed,  
And tasted makes their Muse herself exceed.    

It's true that my affections lately bend,  
And shaped their course that Midland strait to win,  
Where Love hath placed his uttermost extent,  
His else insatiate conquest to confine:  
And as in nature it is proper known,  
That fire should mount until it hath attained  
His proper place, the concave of the Moon;  
So love until it hath that centre gained,  
(Whether by nature's stimulating force  
It is solicited her work to do)  
Restless remains, still labouring in its course  
Till it may rest, where it aspired unto:  
'Tis likewise true, my love hath missed its end  
And yet I cannot think my labour lost,  
Though the main fail, the By hath been my friend  
So far as with content may quit my cost.  
Like to the Alchemist whose golden aim  
Shoots chiefly at the Philosophic stone,  
Whereof though he fall short, yet doth he gain  
Many a precious found extraction,  
Many a quintessence, and Limbeckt oil  
To others and himself of use and pleasure,  
Nor thinks it an ill guerdon of his toil  
T'impart unto the world such hidden treasure;  
So I in these conceits elaborate,  
The wanton babes sprung from an amorous brain,  
My passions fire and heat evaporate,  
And mine own ease with others pleasure gain;  
And if I please the kind lascivious ear  
With these light airs, for pleasure only tuned,  
I seek no more, nor care how the austere  
Censure these idle hours in rhyme consumed:  
They as superfluous banquet stuff are meant,  
Made but to please the outward sense and taste,  
Which though they yield no solid nourishment,  
They are not yet a profitless repast.  
And if the strictest Stoic on Earth's face  
Waste not some hours, as idly spent as these,  
Whereof remaineth no account or trace,  
(So necessary pleasures are, and ease  
Without the which our souls themselves oppress)  
Then let me be condemned, but if you find  
Yourselves in pleasure, wasting time no less,  
Nor show remains thereof more than of wind,  
Judge then my time at least as haply spent  
As theirs that hunting love, who little care  
So they enjoy good pastime, chase, and sent,  
To make the silly purchase of a Hare.  
I Helen sought where Lucrece I did find,  
At least a Lucrece she appears to me,  
But were I Paris she perchance as kind  
Would prove as Helen, Trojan youth, to thee;  
Oh no, I do recant, and firmly credit  
She is as spotless chaste as perfect fair,  
And thus will flatter hers and mine own merit,  
If she were other, I should not despair:  
And here my Love shall change its former hue,  
And yet Chamaeleon-like remain the same,  
As she is chaste, my love as chaste and true,  
And to like virtuous die itself shall frame,  
Living still hers, though only fed with air:  
And as her beauty won my heart before,  
Finding her now as virtuous as then fair,  
Her inward graces make me love her more;  
Nor was my breast possessed with such wild fire  
Th●t nought but Venus' milk could quench my flame,  
Hope's the sole nutriment of my desire,  
Where that once fails, my flames alone grow tame;  
Nor am I of so strong a faith in love  
To think where free occasion hath not wanted,  
And free acquaintance hath given means to move,  
What three months have denied will e'er be granted,  
Who seeks a woman to his will to move,  
Yet gains no ground in furthering his desire,  
Not to advance is to go back in love,  
Let him good Soldier like his Siege retire.  
But fair Coelestia, since I have concluded  
Your virtue like your beauty most divine,  
Oh let no sequel prove me now deluded,  
Such subtlety would double that your crime:  
Or be indeed what you appear to be,  
Or may you still at least seem so to me.   

A FANCY.  
MY hearts fair Conqu'resse, author of my grief,  
Deny me not to plead for my relief;  
If you too cruel will no help impart,  
Yet lend my plaints your ear to ease my heart;  
Offenders capital that plead for grace  
Are heard, though not relieved in their case;  
'Tis you the winner are, cause of my pain,  
Sick men and losers are allowed to plain:  
You that have made me love, can make me live,  
And none but you can my disease relieve;  
Should I not then my cure from you demand,  
I accessary to my death should stand:  
Accuse not him who for dear life doth move,  
But blame yourself who so enforceth love;  
You that have made my heart in love abound,  
Ought not to be offended with love's sound.  
He that is almost dead for want of meat,  
You must not blame him if he ask to eat:  
Nor ought you such an echo to condemn  
As love received from you resounds again;  
Nor blame that instrument whose sound is such  
As your fair hand is pleased to give the touch.  
And if your heart to flint-like be composed  
That to no pity it can be disposed;  
If't be decreed by my malignant fate,  
That here on earth that cursed infernal state  
Must be inflicted on me for my pain,  
That I must love and not be loved again,  
Yet be not angry, Fair; or if you'll chide,  
Chide Cupid that my subject tongue doth guide,  
'Tis that blind little winged childish God  
That doth so often times deserve the rod,  
For his mis-matching our affection's fire  
With an unsuited different desire.  
But to obey your will (which unto me  
A venerable law shall ever be)  
I'll rather all on fire within consume,  
Then once to ask a water drop presume,  
And rather overswoln with love will break,  
Then once to dare of love to you to speak.  
Thus will I inward bleed, until I find,  
Or death, or you my Love to me more kind.   

Made in imitation of a Sonnet in Ronsard.  
THough he that loves with unrequited love,  
And finds his heat engender no reflection,  
Nor that his plaints can her compassion move,  
That is the object of his true affection,  
May uncondemned resume his love again,  
And to a more kind subject it apply  
Himself exempting from unpityed pain:  
Nor doth he wrong whom no desert doth tie,  
Nor doth he faith or constancy violate,  
For virtue and folly incompatible be,  
And constant Lovers uncompassionate  
Are foolish guilty of their misery;  
Nor breaks that Prince his faith who league hath sworn  
Of amity with some great Potentate,  
Who will not after the like oath return  
Of love and faithful aid unto his State:  
For perfect love in sympathy consists,  
And single Love is but a fatuous fire;  
Yet little merits he, who not persists,  
No victory is gotten by retire.  
I'll love her still, though she unjust do prove;  
And happier contentment will I find  
In loving her with unrequited love,  
Then to love one less fair, though far more kind.   

IS't possible you can deny  
With such unyeilding slighting heart  
So small a suit, so earnestly  
Pursued by my so true desert,  
That not the cheapest toy you wear  
As ribbon, pin, or thread of fringe  
I may with your kind favour bear?  
Love feeds even on the sleightest things.  
Unhappily my heart is placed  
Since for my heart I cannot gain  
To be in this slight measure graced  
That I importune to obtain;  
You fear be like that I will make it  
An earnest of what I desire;  
No, I'll but as a Relic take it  
Of you the Saint that I admire:  
And though my true loves due relief  
I hopeless am ere to attain,  
Such proof will comfort yet my grief  
In that I reap not your disdain.  
Welcome at last yet pretty thread,  
ne'er yet since Love his reign begun  
Was such small thing more merited,  
More prized, or more hardly won.   


DO not reject those titles of your due  
Which natures art hath styled in your face,  
The name of Fair only belongs to you,  
None else that title justly can embrace,  
You Beauties heir, her coat sole spotless wear,  
Where others all some marks abatement bear.   

'tis not their cheeks touched with vermilion red,  
Stained with the tincture of enchanting skill,  
Nor yet the curled devises of their head,  
Their breasts displayed, their looks framed to their will,  
Their quick turned eye, nor all their proud attire  
Can make me their perfections to admire.   

All this is done without Nature's consent,  
Thy beauty needs no arts enticing aid,  
Thine nature gave, theirs art hath only lent,  
Thine shall endure when theirs are quite decayed:  
Thy beauty others doth as much excel,  
As heaven base earth, or earth accursed hell.   

Others are fair, if not compared to thee,  
Compared to them thy beauty doth exceed:  
So lesser Stars give light and shine we see,  
Till glorious Phoebus lifteth up his head,  
And then as things ashamed of their might  
They hide themselves and with themselves their light   

Since Nature's skill hath given you your right,  
Do not kind nature and yourself such wrong,  
You are as fair as any earthly wight,  
You wrong yourself if you correct my tongue;  
Though you deny her, and yourself your due,  
Yet duty bids me Fair entitle you.    

When God gave man the high Lieutenancy  
Of all commanding that on earth should be,  
He yet foresaw no true felicity  
Could grow to man without society:  
Wherefore he made of a refined mould  
Woman to all his works as crown of gold:  
The richest presents are the last bestowed,  
And arts perfections in the last works showed:  
Her solely he intended man's companion  
Most pleasing object of his conversation,  
Whereby who woman's company condemn,  
Highly Gods sacred will and Law contemn;  
And few or none neglect their company  
But such as want worth or ability.  
The worthiest men that most prize reputation  
Would rather lose men's then their estimation,  
Which made th'all-knowing Solomon compare  
Their love to things most precious and most rare.  
'Tis not the vulgar breath as hath been said,  
But women's good opinion that ne'er strayed;  
They wits and virtues whetstones are, that give  
The edge and appetite, that makes us strive  
Each other to excel in show and deed,  
To gain the love of them that most exceed  
In feminine prehemenence, whose love  
All noble courages of men doth move.  
Honour from men but fruitless pleasure brings,  
But women's love gives happiness of Kings,  
And only follows those that do possess  
The beauty's art and nature do express;  
Other delights that hang but on conceit  
Are sauce, and margin, this the Text, and meat:  
Our several senses find their several pleasure,  
But woman is to every sense a treasure.  
To see, to hear, to touch, and if not taste  
Tisby a sweeter pleasure far surpassed.  
For taste in deed, and every other sweet  
That we enjoy by nature's benefit,  
Only conduce unto the work of love,  
Wherein alone we serviceable prove  
To God, and nature, who each work beside  
Of our fantastic pleasure do deride;  
And they that give all pleasure to the mind,  
Are naturelesse, distasted, and unkind:  
Nature to me hath been so much a friend,  
I'll ever honour her and serve her end.  
But you'll object that women's company  
Ought serve alone for man's necessity,  
And that their idle conversation  
Is useless, but for procreation,  
As servile, ignorant, nor ought of worth  
Is by their trivial fellowship brought forth.  
But women's worth writers enough affirm,  
Which so well proved I need not now confirm:  
As for the fault of ignorance you find,  
'Tis but your education keeps them blind;  
Yet midst that blindness of such art they show,  
As cunningest wits of men do overgo;  
And if their disobedience you mislike  
Beasts by our fall gained freedom, they the like  
Perchance expect, and as the Privernate  
Answered the question of the Roman State,  
That rebels did such punishment deserve,  
As they that judge themselves too good to serve:  
Which made the generous Roman set them free  
Communicating Roman liberty,  
Knowing that nature ne'er that State would bear  
Which is commixed with servitude and fear:  
So had I power to alter marriage law,  
Both should be free, and both exempt from awe,  
And then this verse you happy true should find,  
No comfort's like to women that are kind.  
But you my doting ravished souls delight,  
Soul of your Sex, subject of what I write,  
Whose company affords a second joy  
To that which heavenly souls in Gods enjoy,  
And whose privation breeds another hell  
To those that e'er did in your presence dwell,  
Where only to have power to come and see  
Is happiness above capacity;  
Whose presence charms our cares like heavenly wine,  
Infusing height of joy and heat divine,  
To whom all other beauties, that give light,  
Are cold and dead as Glow-worms in the night,  
You a quick sparkling-bright-enflaming fire  
That kindles all comes near, makes all admire,  
As much more lively pleasing in compare  
As gliding streams then standing waters are:  
Sole Planet of our Sphere, raising our blood  
As mightily as Cynthia th' Ocean●lood ●lood.  
I need not name you, you are like the Sun  
Known by the most obscure description,  
Oh! if you could in course as constant prove,  
Too happy should he be that joys your love.  
But you like an unguided Phaeton  
Take glory only to be gazed upon,  
And to inflame this lower world with fire  
Of an unbridled and untamed desire,  
Whilst your own heart, as hard, and cold as stone,  
Is placed above all conflagration,  
Reserved I think to be enjoyed by jove,  
Disdaining all inferior earthly love.  
For Leda, Europa, Danae, all in one  
Come nothing near you, (Beauties paragon)  
You surely are a Goddess, nor can be  
Enjoyed but by a perfect deity;  
For men may think you love, and find you fair,  
But thinking to embrace you find but air:  
Nature hath been but niggardly to all  
That unto you she might be prodigal,  
To you true beauties fair original  
Whence others have but counterfeit derivall;  
Men may o'er other creatures power pretend,  
But full obedience they to you extend,  
And glory more your sacred power t'obey,  
Then over all things else to carry sway.   

BUt that, great Precedent of this fair Round,  
We may not against thy will expostulate,  
Nor dare upon lame humane reasons ground  
Oppose what thou hast pleased to ordinate,  
Our reasons false light else would make us stray,  
And with strong arguments our minds induce  
Against the marriage sanction to inveigh,  
Whence flows such ruin, trouble, and abuse:  
Nor can thy institution be accused,  
For that observed what now our torture brings  
Had such felicity to us infused,  
As equals poorest souls with joy of Kings.  
Matches were first made by consent of love,  
Which constant minds in purity excelling  
Did so perpetuate, that nought could remove  
Them from their first affections fixed dwelling:  
Now sordid avarice, and swelled ambition  
Without respect of love make marriage knot,  
And are the vicious ends which that condition  
With want of harmony and discord blot.  
In former ages love did marriage draw,  
Where marriage band is now loves motive made;  
Grossly he errs, who thinks that words or law  
Can sympathy of heart and love persuade.  
Love rather aliened is then bred by force,  
An essence tender, all divine and free,  
Abhorring bands, and compulsory course,  
Fainting at thought of forced necessity:  
Happy those times, happy that age of gold,  
And free community of Plato's state,  
When love was unconfined, uncontrolled,  
Nor any lived with those their heart did hate;  
Then love the Cement of society,  
Sweet band of peace, and musical consent,  
Failing and turned to contrariety,  
Each free from other to first freedom went,  
And then the faultless, quiet, virtuous wight  
Did not the undeserved penance bear  
With an unreasoned snarling jealous spirit,  
The precious portion of its age t'outweare;  
Nor did they in the sweet of home retreat  
The matchless cordial of a travailed mind,  
Where happy love makes happy our receipt  
A purgatory 'stead of comfort find;  
Nor did that Phantom honour them restrain,  
Or fear desertless husbands to offend  
Make women their true loves desire refrain,  
Not daring lend their own to please a friend;  
Nor knew they false-bred squint-eyed bastardy,  
Nor yet the horror of a loathed bed,  
No the heart-gnawing cares by jealousy  
Of loosely kept, and locked up honour bred;  
Nor did that poisoning damned Italian art,  
The desperate refuge of th'impatient soul,  
So oft prevail with the malicious heart  
That no restraint of virtue can control.  
And since that many are of such complexions,  
That change they must, nor aught can l●ng affect,  
What misery it is to such affections  
To plague each other with their love's effect?  
The Romans, jews, and many other Nations  
Had the advantage to repudiate,  
Untied to allege their accusations,  
Which would but scandal breed to either's state;  
But since our law such licence doth not use,  
Each take their fortune, and be well content  
A common destiny none ought refuse,  
Stolen flesh o●t yieldeth sweetest nourishment:  
Since faultless none, let's bear with one another,  
Brag of the better, and the worse smother.   

OH do not tax me with a brutish love,  
Impute not lust alone to my desire,  
No such profane aspersion ought to move  
From you the sacred author of my fire;  
I seek your love, and if you that deny,  
All joys that you and all the world can give  
My lovesick soul would little satisfy,  
Which no food but your favour can relieve.  
It is your better p●rt I would enjoy,  
Your fair affections I would call mine own,  
'Tis but a prostitute and bestial joy,  
Which seeks the gross material use alone;  
The Town's not ours the market place unwon,  
Nor do I her enjoy whose heart's not mine;  
Hearts conquest is the worthy ambition,  
Seal of our worth, a ravishment divine,  
Invincible to strength of humane hand,  
Union divine of mutual burning hearts,  
Which both subdued triumphing both command,  
Sovereign delight that God to man imparts:  
Oh let me in this true joy happy be,  
Or never may you be enjoyed by me.   

MY love to show her cold desire  
Hath clad herself in freeze attire,  
Whilst my love's passion all on fire  
Melts with her beams that I admire;  
She by this habit proves she needs  
No help external from her weeds,  
And that she Phoebus glory exceeds  
Dimmed by the covering clouds he breeds.   

THese things must meet to make my mistress fair,  
A graceful countenance of a changing air,  
A fair eye that a fairer soul discovers,  
Good lips, full breasts, sit play fellows for lovers,  
Plump wrists, with hands well fashioned, soft, and white,  
Fair statured body to give full delight;  
Yet I confess I oft have pleased my mind,  
Where what I mention was not all conjoined.   

TO be assured men love as they profess  
(Lydia) it is a mystery I confess,  
And to discern the right from counterfeit  
Is a high knowledge Artists hardly get;  
For art on false things sets the fairest hue  
To make them be preferred before the true,  
The art of art consists in hiding art,  
Well may you judge parts outward, not the heart,  
It is a hidden book, which the most High  
Can only read with his allseeing eye:  
It is the private Closet of the mind,  
Where what we lay ourselves oft hardly find,  
No● to be robbed or picked by cunningest wit,  
But where weak spirits have the keeping it:  
It is a Sea whose depth was never plummed,  
Nor e'er the creatures and the treasures summed;  
It is a sky, where wand'ring Stars do move,  
But the Astrology is hard to prove,  
Best knowledge of it is conjectural,  
Nor doth it under demonstration fall:  
If outward things deceive exposed to show,  
Less must we think th'inward remote to know.  
The best Physician oft fails of his skill,  
And thinking by his art to cure doth kill:  
Nor can the cunningest Lapidary tell  
A true stone from a counterfeit set well:  
Nor can the Goldsmith but by highest test  
Know an adulterate metal from the best:  
A little truth makes falsehood currant pass,  
As little gold by Alchemy doth brass:  
Man's grown so basely artificial,  
That we have lost our golden natural.  
Emulous art hath nature overcome,  
And inward peace and truth hath overthrown;  
Proud man that glories most in reasons use  
By reason's grown most subject to abuse,  
And not content with what God him assigned,  
With pleasures false, and false grief plagues his mind,  
Whilst seeking the felicity of opinion  
Still toils but ne'er finds firm foundation;  
For what we build though n'outward force o'erthrows,  
Yet change of passion quickly overblowes.  
Thus are we still to seek, whilst other creatures  
Enjoy the sweet content of nature's treasures,  
Nor doth th' one servile to the other stand,  
Whilst he's indeed most slave that doth command,  
Enough's a feast to them, whilst what we have  
Begets in us but appetite to crave.  
Nature assigned equality to all,  
Nor meant her free gifts under sale should fall,  
Nor e'er intended we should be so mad,  
Having the face of earth so richly clad,  
And so sufficiently for man's full use,  
That we should labour after things abstruse,  
Subterran metals wrought by fire of hell  
Man's happiness and quiet to expel,  
Making them Idols, and the needless means  
To purchase all which she so costless sends;  
Whilst beasts enjoy a quiet uncontrolled,  
Free from the plagues and mischiefs bred by gold,  
Free from war, murder, theft, and penury,  
False calumnies, and damned perjury,  
Which we old Rebels against nature's law  
Foolish commit without or wit, or awe,  
And fettered live by our own enthralling hands  
Most witless servile to fantastic bands,  
Fools to the wiser fools, mad in desire,  
Preferring airy smoke before true fire,  
Subjects of fool-bred scorn, passion, and envy,  
Malice, and boundless curiosity,  
Insatiate humour, ne'er content with well,  
That vainly still importunes to excel  
Reasons and natures bounds, which overpast  
No period of contentmentment can be placed;  
Faire-promising, little-performing joy,  
That in th'obtaining doth itself destroy;  
Our flesh's torture, cancer of state and mind,  
Fancies fair weed, toy-doting childish kind  
That feeds, and mads with fair imagined shows  
Rewarded to know least where most it knows;  
Ape of infinity that proud aspires  
Though nature bound to b'endlesse in desires,  
Vexed by that wolf Ambition, pride, and honour  
That glittering glass that snares who dotes upon her,  
That ignis fatuus, that who e'er pursues  
Oft meets with inconvenience that he rues,  
That tickling breath bought at the highest rate,  
Gild pill that costs so many a broken pate,  
Monster that preys upon our blood, and ease,  
And makes us toil, whom we contemn to please,  
That britly base strung gem most hardly won,  
Rich lasting stuff in show, but quickly done,  
That pleasant bait that feeds but never fills,  
That Siren, that then flatters when it kills,  
That curb of pleasure, sweet of our fond pain,  
Fair instrument ambitions end to gain.  
But Lydia to return again to you,  
I grant 'tis hard to know false love from true,  
Your proper art must be your guiding thread  
That in love's labyrinth you be not misled;  
In many things we right conclusion take,  
Though we no certainty of proof can make;  
I prooflesse think her painted, others fair,  
And find fair weather in a threatening air,  
But venture Lydia, she is ne'er much wronged  
Who joys the fruit of love, for which she longed.   

Well women, weare content for modesty  
You shall dissemble, so you'll be content,  
We shall esteem it as a virtuous lie,  
Nor force us to believe more than is meant;  
To say you like, and love, yet have no end  
Nor any further pleasure do affect,  
Then such as friend communicates to friend  
In sight, and speech, and outward good respect,  
Such may be friendship, but 'twas never love:  
Say truly when you do your Lover kiss  
Find you no inward kindling sparkles move,  
That you enjoy a more contenting bliss▪  
But may it not I fear be over true  
That women have forgot to love indeed,  
Nor any such true love is found in you,  
As doth from undissembling hearts proceed▪  
And that you may not ignorance pretend  
What true love is, I will to you define,  
That lovers true may reap their loves true end,  
And magnify a power so divine.   

LOve's an exhaled Meteor set on fire  
By beauty's Sun in Region of desire;  
A pleasing print nature sets on our heart  
Of fairest feature, which to re-impart  
Unto the world she agitates our mind,  
That thereby we perpetuate our kind:  
A longing after inward free commerce  
Where spirits seek with spirits to converse,  
A mutual bliss, most joyful occupation,  
Where two that like would make one corporation:  
Love is a liking taken to a piece,  
Which to make ours we stick not at the price,  
An absent presence, business full of doubt,  
A guest let in that keeps all others out,  
A peaceful war, a friendly enemy  
A free State turned into a Monarchy:  
Love is an essence all divine and pure,  
A pleasant wound, that only one can cure;  
A weeping joy, a hopeful sweet despair,  
An April day, Chamaeleon fed with air,  
A large imprisonment, a bold faced shame,  
A play where holding out makes lose the game,  
An importuning fancy entertained,  
That mutins' reason, if not well restrained:  
An Incubus, that sits heavy on the mind,  
Or mewing Cat, that hunteth after kind,  
A ●igging to discover hidden treasure,  
S●●● union of the minds and bodies pleasure,  
The plesant'st game, that ever was invented,  
That sweetest sin so hard to be repent,  
The happiest gift rich nature doth bestow  
On them, that do her service undergo;  
Worker of wonders, father of all things,  
That makes Kings-beggers, and makes Beggars kings,  
That makes the Lawyer plead without a fee,  
And the Divine commit Idolatry;  
That makes the daring Soldier to prefer  
A single combat far above the war:  
Witness that Dame, who did the labourer win  
To quit his club, and settle him to spin:  
Love makes the Merchant think his homespun piece  
Richer than the stuff of India, France, or Greece;  
Love turns the Courtier's reason into rhyme,  
And his sleep hours to curious dressing time,  
Makes him leave Master, Horse, and Hound, and Hare,  
To hunt his Mistress (sure above compare)  
And value each kind look, kiss of her hand,  
At higher rate than his best field of land:  
Love makes the Sloven turn most neat affected,  
Yet oft the curious careless, and neglected:  
Love makes the silent speechless man to speak,  
Yet oft sets the best Orator to seek;  
Converts a Papist to a Protestant,  
Whilst he in recompense prays to a Saint;  
Makes Atheists to acknowledge Deity,  
Yet holiest Writers profane Piety;  
Makes honest unto one a common whore,  
Yet makes lascivious, who was chaste before,  
Transformeth women into manly shape,  
Yet maketh men become effeminate;  
Turns age to youth, that once again they may  
In August taste the pleasant fruits of May;  
'Tis Fancies natural child, ne'er lawful bred  
But where by Reason Fancy's seconded;  
Fancy but liking, reason love doth make,  
Reasonless love of madness doth partake,  
But both affections, thus concur in one  
Fully t'enjoy their object as their own;  
Nor is it love, that seeketh not to prove  
That sweet which nature makes the end of love.  
Were't not a silly Bee, nay a true Drone,  
That having seized a fair flower as her own,  
Would simply on exterior pleasure feed,  
Nor seek to gain the inward honey sweet?  
Such withering flowers are we, and silly they  
That gather not their honey whilst they may,  
'Tis nature's work, who the cold barren mould  
Makes fruitful by love's fire species to hold,  
Her mind and pleasures we ought not contemn,  
Fantastic pleasures are not like to them,  
One loves this pleasure, th'other loves another,  
But every Son delights to make a Mother.   

Fair give me leave to call you cruel  
Since cruel I have proved you,  
You kind appeared but to add fuel  
To torture him that loved you,  
And well you knew your beauty never  
Could have bewitched my mind,  
Nor had you me entangled ever  
Had you not seemed kind:  
So to seem kind, so to dissemble  
Are but false Siren's notes,  
And do those traitorous lights resemble,  
That Ships entice to rocks:  
Cruelty often favour proves,  
And favour mischief breeds;  
Hard heart which pity nothing moves,  
More hard which torture breeds:  
Had you at first made firm denial,  
Nor seemed to have affected,  
I had not lost with tedious trial  
The joy that I expected:  
Loves Card was wont to tell us this  
That we were near our Port;  
When women did but hear or kiss,  
But now all rules fall short:  
Like Helen's welcome Isle they are  
Refreshing pleasant ground,  
Where to put in we ill can spare  
But are most hardly found;  
Like Proteus daily form they change,  
Never the same remaining,  
To day most kind, to morrow strange,  
Now loving, now disdaining:  
The witty yet that can contrive  
Honour to join with pleasure,  
Go through where they earnest give,  
And keep their credit's treasure,  
Where silly things that love vain glory,  
Little respecting fame,  
Make of themselves a blasted story  
Whilst others get the gain:  
As merciless as is the Ocean  
Is wavering woman's mind,  
And to give reason of their motion  
Is full as hard to find:  
Who will their properties discern  
Like heaven's joys must know them,  
What they are never none could learn,  
What they are not must show them.  
And as in heaven no sin remains,  
Nor torment, want nor passion:  
So woman's heart no good contains,  
No firmness, no compassion.  
Nor do I yet hereby condemn  
All women, 'twere too much,  
But 'tis too true that most of them  
Are over truly such:  
I know they will themselves excuse▪  
And tax corrupting men;  
But well they know a chaste refuse  
Is seldom moved again:  
'Tis when we find they entertain,  
And lend a gracious ear,  
That we pursue, though they complain,  
We hope whilst they will hear;  
Sometime perchance to try their strength  
They'll suffer siege and battery,  
And sometimes too, they'll yield at length,  
Such power have time and flattery:  
Who Loves approaches once hath passed  
As little need she care  
In love's play to sit out the last  
Th'act where most hid they are;  
But silly men why do we show  
The paths of love to those,  
That greatest Clerks do overgo,  
And blind as they dispose?  
Most expert Soldiers are they all,  
With art to fight Love's field,  
Nor better knows no General,  
When to stand out, or yield:  
If they be strong, they open march  
And brave the husband foe,  
If weak, they night and covert search,  
All vantages they know:  
Or by the confidence they claim  
In their good man's affection;  
Or by example still they gain  
And colour their election:  
And think not ever they are silly,  
That many entertain,  
They are not ever the least wily,  
Though often the most vain.  
They generally kind appear,  
And freedom use to all;  
That those who they indeed hold dear  
In less suspect may fall.  
As Keepers by familiar use  
Of feeding Dear at hand,  
The simple herd do oft induce  
To come unto a stand,  
Where freely any one they strike:  
So Women freedom use  
That unexpected when they like  
They their own game may choose:  
Such licence hath not ever been,  
And foolish are we men,  
Having had power to keep them in,  
To let them lose again.  
Fair Woman's love I do confess,  
Is a supreme delight,  
But whatsoever they profess  
'Tis hard to know them right;  
She that pretends to love you best,  
Will now as well expect  
To see your love in gifts expressed,  
As they that least affect:  
They by the fruit will judge the tree,  
Nor will believe you love,  
Except they ample gifts may see,  
Your love their worth to prove.  
As men their wives love ne'er the less,  
Where money's the matchmaking:  
So women will not have you guess  
They love the less for taking.  
But love farewell, since I perceive  
Such pains and cost you ask,  
And are so given to deceive,  
I'll seek some other task.  
Nought but assured love alone  
Can my affection move,  
And since assurance there is none  
To know when women love,  
My fortunes, faith and free estate  
Shall ne'er themselves expose  
To plead for love, and think we hate  
When weare but gulled with shows.  
As they oft meet with the best fortune  
That careless are in play,  
So they that least plain and importune,  
And most neglect, are they  
Who women oftener do subdue,  
Then pitiful complainers;  
They ever fly from those that sue,  
And make the careless gainers.  
Poor wailing lovers cease your hope,  
That tears, though void of strength,  
Will by persistance pierce that rock  
Your Mistress heart at length;  
Your sighs, tears, vows, and rhyming plaints  
With all fond show of duty:  
Your making of them Idols, Saints,  
Sole Empresses of beauty,  
All doth but glory work, and pride  
In their insulting hearts,  
Their own affections women guide,  
Not plaints, nor yet deserts.   


LEt worthless spirits fear unsteadfast love,  
Guilty of defects that cannot love deserve,  
Such apprehension never me shall move,  
My faith and merit shall your love preserve;  
But if change-loving your complexion be,  
By nature subject to satiety,  
My love shall slack as well as yours to me,  
Answering natures loved variety:  
And though your love most precious to me is,  
Yet have I learned to tame affections so  
That none more constantly shall joy his bliss,  
Nor none lose easier what he must forgo:  
'Twere idleness to urge your constancy  
For future time above our powers extent,  
The wisest knows not what next hour he'll be,  
Love's nor by force, nor resolution bend:  
But to prevent malignity of time,  
And permanency to our love to gain,  
Give me your heart to keep, as you have mine,  
Which no power can remove whilst you retain,  
And yours in me such merit shall approve,  
We both will fearless be of change in love.   

You'll say they are toys, the fitter are they then  
For such vain bubbles Fantomes as are men,  
They profit not, and wisemen you will say  
Pleasure's foundation on profit lay,  
To them that want not (to give nature right)  
Profit itself in truth is but delight.    

Postscript.  
Alas! I cannot love, nor will I wrong  
So much your kind heart, or mine own true tongue,  
To play the cheater where no need compels  
By vowing that I love you, and none else,  
'Tis for base foolish minds to undergo  
To please themselves or others with a show:  
Free spirits in reality delight,  
Loving to give true nature its true right;  
And yet I cannot say, I cannot love,  
But she who now can my affection move,  
Wone to affect nothing but for perfection,  
Must be a perfect object of affection;  
She must be unaffected fair even at first sight  
T'arrest beholders eyes with sweet delight,  
Yet such again, where looking you may find  
A silent check to a presumptuous mind;  
She must be such as can give due respect  
To every man without a rude neglect,  
Yet not of such a light and easy strain,  
That her own due respect she not retain;  
She must possess a wanton modesty,  
Free affability with Majesty,  
Wit without pride, a freedom well confined,  
Discreet discourse, but most a worthy mind,  
Whereby her actions she must ever frame,  
To paint her beau●y with a beauteous name;  
For noblest natures, generous and free,  
Will never build upon a blasted tree:  
She must to this such air of face possess,  
As gives a life to what her words express,  
Now calm and careless, then with spirit bend,  
In silent Rhetoric speaking her intent;  
She must be neither fulsome, sweet nor sour,  
Of ordered, yet of free behaviour,  
Accomplished with all most courtly parts,  
Yet not transported with her own deserts,  
Using them only for her own defence,  
Not greedy to bring them in evidence:  
Such a fair Orange tree my love must be  
Composed of such a contrariety,  
So she in private be as Venus' free,  
Minerva let her be in company,  
Desired of all, possessed by me alone,  
Guiding her love with such discretion  
As gives access to no suspicion,  
Nor just grounds of dislike in going on.  
A course uneven tires a love discreet;  
'Tis perfect love, when love and reason meet;  
Love checked by reason doubtful is, and lame:  
Find me a Love so fair, so free from blame,  
She shall command my liberty, and me  
To love and serve her as her votary:  
And mean while to prevent satiety,  
I'll live in jovial free variety:  
Love's but impression of Saturnian blood,  
Whereby we overvalue things though good.  
Nec lusisse pudet, sed non incidere ludum.   

My farewell to Catlidge. By M. G.  

SOurce of my sorrows, whose unequal frame  
Presents the course and fortune of my life:  
Here thine exalted height deserves the name  
Of uniform and stately fair: No strife  
Of disagreeing parts; yet th'other side  
With low and crooked lines abates thy pride.   

Thy noble prospect, and that large Empire,  
By which thou seekest to please and bribe mine eyes,  
Can ne'er deceive my grief: Nor make retire  
Those streams which from thee sprang: Whose force denies  
To be exhausted or stopped; through troubled tears  
All thy delight dull, dark, confused appears.   

Me thinks I see the Gulf, the Rock, the Grave,  
Where beauty, strength and life, and all that's sweet,  
At once their ruin, wrack, and burial have,  
Which all in one divine soul here did meet:  
Thou fatal seat of that intestine war,  
Which all that's good and lovely quite did mar.   

Thus to my grief and passion thou dost seem,  
Though crowned with health and pleasure; though the place  
Where peace and plenty both strive to redeem  
With kind and noble usage that disgrace,  
Death's cruel hand hath lately cast on thee,  
And to relieve the pressure lies on me.   

●ut calmer reason doth thee represent  
In truer species to me; this doth plead  
Thy innocence; this sees thy fair ascent,  
And Noble rise which heavenward doth lead,  
Chose by that matchless soul, which might her bring  
To th' Throne and presence of her God and King.   

Farewell and flourish than thou happy place,  
Ennobled with the last and sweetest breath  
Of earths and heaven's ornament, whose race  
Here got the end and crown of life by death.  
Long mayst thou stand and safely keep all those  
Her virtues heirs, whom thy fair walls enclose.    

Condolement upon occasion of the preceding Verses received from another Author.  
MY other self in my affections and sufferings, with whom more than all the world I delight to converse present and absent, such satisfaction in the way of knowledge, conference, ingenuity, and Religious virtue I no where else expect; common conversations, especially such as these times produce, are to me as full of Solecism as the time itself, they invite me not abroad; they have no influence upon me, either to quicken, extract, or fructify. Some are knowing, but not trusty; others simply, but inconversably good: there is scarce any thing left perfect, complete, or in any tolerable order now she is gone whom we lament. Pardon my present manner of writing: for as it is to you, so is it only for you: and my great confidence in you makes me as incurious, as free and open. Though I am at this time unfit to write, though my son lies under the disease and danger which hath bred our passion: Though I am none of the best conceited of writing, for the little good effect I find from it (we live by chance more than by the book, and the best praises are every day poetically applied to vulgar merit and the writer's glory) though I have resolved to leave it more than needs must; yet to supply what I was yesterday saying to you in acknowledgement of the happiness I found in you in the midst of my loss and grief, such as I reckon another Phoenix unto me, for we will in the flames and spices of our Recordations still raise her up, and keep her alive to our soul's eyes, such as whilst we live I beg leave of you to love, seek to enjoy, and make myself yours with a consecration of me and mine unto you. Excuse me if I am or have been defective in entertaining you according to your worth, and that I am of no more worth to be entertained into such place in your affections as I affect: And let my valuation and affection to her that hath left us, and whom you best (if not alone) know how to value, intercede and make supply with you in my behalf. But whither go I? I seem to put on an affectedness and complementalnesse far beyond what I intended: for my meaning (next the giving you some account and thanks for the verses you put into my hand at my parting) is, only in a tumultuary precipitate fashion to let you see how my imagination was apt to work, and what (with infinite more) I could have laid hold on, if I had not deserted both the formal following of my fancy and writing. Time is a dryer up of Radical and other moisture, and I reckoned myself as unapt to weep as a statue. Nature hath provided tears and showers for a mitigation and dissolution to heat and violence of passion and storms, and as violence is incapable of duration, and reason and judgement with time recollect themselves, tears thinking they have played their part give way to full and clear discourse, and cease in the stronger spirits. Yet such power and so moving were your lines upon me; that entertaining myself the most part of the way upon them, not only every reading but several clauses raised several storms and showers on my heart and cheeks. So see we marble statues weep either in present sympathy with the weather, or in future presage. And I pray God the future sufferance of that family (whereof by interest of blood I have the honour to make a part) exceed not the present sense in this inestimable loss. I was by the way like an April day, according as the Sunshine and clouds of your spirit disposed me. Sometimes I suffered in an apprehension, that according to your title of a farewell to the place, you might be become like others disaffected, and abhorring all relations and circumstances to your grief, and so to myself: but therein again you happily and favourably cleared me. Sometimes I became transported in your lively representations of her worth, and transcendent happiness of excellency both in this and the better world: But presently as much dejected and overwhelmed in your pathetical expressions and sense of her loss. But in conclusion I found you like yourself, as full of obligation as payment, to me as infinitely beyond my merit, as in your own conceit short towards her, in what you owe, and her virtue may challenge. My fancy wrought upon returning a farewell to Lees: I had cause and matter more then enough, as the breeder and true cause of that which hath been most unhappily translated to this unhappy place: but considerations as due restrain me. As I said, I resolve to deny my fancies their full birth or Trim; I can no sooner entertain half a thought of writing upon her for a subject, but I become oppressed with a crowd of matter, conceptions, and material Ingeniosities, that offer their service, and press upon me so importunate, that if I presently give them not a birth they threaten they will neither ever be found of me again, nor that I shall ever find so good: I seem careless as never despairing of my fancy where she is the subject; Nay such is the plenty and treasure of her materials as scorn the help of fancy, and require no more but a reasonable Recorder and Register. What an unmatchable fortune hath Lees been blest with in two wives! the one the first to the father, the other to the son: The one like a Romulu●, the other like a Num● to Rome; What a foundation of estate, virtue, and beauty brought the one? What an Oeconomy besides portion, Alliance, virtue, beauty, and Religion, the other? Candish was her name, but most Candid her soul and condition. The enfolded Serpent is her Crest, most proper to her excellent discretion and judgement, which was as natural, as her Dovelike innocency acquisite unto her. Whatsoever in her condition was to be wished other, was fatally accidental. Her perfections were all her own, nor was there any perfection wanting in her, if not of not being her own enough. It is too unhappy, and frequent an incident to goodness to be too indulgent to others, and not to give themselves their due. Time had not hardened her to endure a hardness of time and fortune; if there can be an excess in goodness and charity it was in her, natural, moral, and divine virtues contended in her for precedency. But as well her death as life witnessed her charity in its true prerogative to outgo them all. She was matched to a field of crosses, she converted them all to a blessing upon her soul, and would have done upon the family, had not unlucky disease and death prevented; She was an Echo of her mother's name and virtues, and that as full as numerous. I may crave pardon of her soul, and you for writing thus rashly and hastily upon so precious, so dainty, and sacred a subject; my study must be to stop and contain myself, as others use to work and labour their brain and fancy for invention. She neither was nor is as other women, death that was ever ghastly and hideous to me in others is to behold in her a piece of sweetness and excellence: Her memory and whatsoever represents it (except her sad misfortune and Catastrophe) is all perfume, all rapture unto me; Were I not strongly instructed in Religion, I could not forbear a continued veneration, and address unto her as the Saint of my soul. Great griefs indeed are not allowed a tongue, nor can they at first find one, nor ever a due adequate and full one: But it were a kind of Sacrilege to rob the world in the due testimony of so divine a worthiness, and our sorrow's tribute at least in some proportion. This is the miserable constitution of mortality, who will be indolent must be stupid and without affections; if we will love much (virtue or whatsoever) we must be contented to subject our serles to overflowing sorrow, it never had a fairer, truer or juster occasion. But I will abruptly break off at this time that sense and prosecution, which shall otherwise neither fade nor expire in me. And to conclude with you to whom I began; The first passage of your Verses, though I answer it not in kind, where you mention the crookedness and unproportionable lowness of one part of my house, that where that noblest of souls left this unsuitable and unworthy world, I mean in monument and memory of her to raise, and grace the lower side thereof to such a decoration, as (though nothing can become the occasion) shall not be unworthy of the neighbouring Piles; And that (for all your farewell) I hope you will often become an eyewitness unto. The lines I gave you yesterday, you find by their disguise, were intended as a concealment, and so to be kept (and therefore covered) Let this letter also remain with you as under seal of  
Your most sincerely affectioned friend and servant. This morning of Septem. 14. 1638.   

I Have formerly wondered at Montagne (whom you lately instanced unto me) that in his Essays he often takes a title and writes little upon it: I find it now in myself, I propose to myself one thing, and other occurring matter and fancy possess and carry me away, my writings become Oleos, which, if like others you affect variety, I hope you will the rather pardon: Even now the entrance to my letter hath been as well diversion as matter unto me; It is received that we should write as we would speak, my speech to you would be without formality, why should I debate with myself how to entitle you at the beginning of my letter? to superiors and personages of great respect and little familiarity I grant it decent and necessary, to others there is a kind of oddness in it, which shows not well, you were ne'er the less welcome unto me as were my other friends in your company at our meals, though I saluted you not with my cup; It is to many especially inferiors more trouble and interruption than gratification, there is means sufficient otherwise to express our good affections, and I see not but why as well our kissing salutes as that might be antiquated and left: kissing is a kind and degree of copulation, which should be and is so observed by the greatest and wisest nations more elective and private. A Lady of wit and quality whom you well knew, would never put herself to the chance of a Valentine, saying, that she would never couple herself, but by choice. The custom and charge of Valentine's is not ill left, with many other such costly and idle customs, which by a tacit general consent we lay down as obsolete, only with God we grow more ceremonious, except in the Lord's Prayer, where I know not why we are growing to leave out the doxology, though St. Matthew the leading Evangelist hath it at large, and so have we been brought up to it: What may the people conceive of our former stile in Prayers and Religion, if they shall be occasioned to think they have not till now enjoyed so much as the right use of our Pater noster? We are also in our Creed grown more familiar with Pontius Pilate, he must now be Ponce, and why not as well julius Caesar july? Quantulacunque estis, vos ego magna voco. As I said to some, none of the most obscure of our ecclesiastics, who blamed the Puritans for troubling the people with abstruse points and novelties, that there was order enough to be taken with them, so that themselves upon whom we have no coercion would let us be quiet, and that myself who had been long learning the hard lesson of Religion and conscience would be loath to be set to seek in my older days. So can I not but still continue it my prayer, as it is said to have been once used at Paul's Cross, that it will please God to make our temporalty more spiritual, and spiritualty less temporal. God is a Spirit, and decency of worship is all that is required in Christianity. Abundance of ceremonies were a load to the Jews, and the exercise of Religion more by the outward senses than the inward, is too much the way of Rome and a visible object of adoration. The time was when my charity led me, to wish Churchmen might agree amongst themselves, and shine to us in their good 
* Ill living Preachers like evil Cows, kick down the milk they give.  example, which would (sans Ceremony) best supply all wants that they find in our devotion. But now they put me to pray and think it no small happiness that myself may be quiet in the ways of God; There is a disturbance in all changes though to the better, and often might better be forborn. You see how prone I am to fall upon the Church, we cannot travel but a Church will come in our way; are you not afraid it will prove to me as is written of Christ, that he is such a stone, that who falls upon him shall be broken, and whom he falls upon, it will grind him to powder? I have, you know, of late been at some cost with Churches within and without, I had ill fortune betwixt St. Paul and St. Gregory, I am yet as conformable as any, how long I shall continue so upon further alterations I know not, I love not to be put to my bearing, I hope I shall not; The abundance of my heart will say something, and I have often fallen upon some touches of this discourse in the confused pieces which you obliged me to take into your view and consideration. If Churchmen will do things scandalous and unwelcome to us, they must expect to hear something unwelcome to themselves; I profess to honour nothing more than a good, and abhor nothing more than a bad Christian amongst them. I have met with some friends who have pressed me to the press; overflattering me that it were pity my conceptions should extinguish in a private Copy or two, and that I may otherwise be wronged either alive or dead by some false publication: I cannot become persuaded therein, I suspect fame and abhor vulgar censure, I am conscious of my precipitation and Crudities, and will not give the silly and malicious world a privilege to arraign me; Besides, our Clergy preside and overrule Printing, and will disallow all that conduceth not to their own advantage; Be my intentions never so good, the Ark must 
* Yet divers passages of the New Testament give such high privileges to the child of faith as come little short of the Priesthood, whether for illumination or powers.  not be touched with profane hands, they will be p●rty and judge, Unicuique in sua Arte, Religion and all that belongs to it is a Noli me tangere to the laity, more than to obey: The Tables of policy and government are bound up against such straggling writers as I; let truth be what it will, I shall be contemned and condemned. They are our Pastors, we the Pecus, yet is our conscience too much accompanied with science to go as every Clerk will drive. They have the keys of the Church, they will in some sense be alone privatively and exclusively, the Church, 
* Saint Paul gives the title of Church to a particular family, Saint Peter also, etc.  though it was not so in Noah's Ark, where the eight persons cumulatively made it; they will now be Church and Chancel, whatsoever our Saviour said of Sabbath, we must rather be instituted for them, than they for us; yet in the time of the Patriarches we read of no such Hierarchy: all we can say or write is Apocryphal, their sayings are only Canonical; Let my zeal and charity be what it will it is blind, it is indiscreet farther than conformable to them, and their charity begins at home, they cannot, they must not err or be in the wrong: Yet if you will rightly consider, they shall find that naturally the more they assume, the more we shall examine and yield the less unto them. I wish them all their due, and more than a competency, but I find nothing more frequent in the old and new Testament than invectives against their preachings more for themselves and their own bellies than God and his truth. I make too bold with them, I must either not come in print or pass their sponge, their Castrations, expunging and expurgatories. If I print not, I shall be robbed; Plagiaries will make me after a while come too late to call my own, my own, ye● will I as willingly consent to my robbing, as gelding; Transcribings are most troublesome and injurious, but I will be content with a few witnesses like yourself to do me right upon occasion, and keep me alive in your memory and affection. To you I submit myself, I give your pen as great power over me, as to my own. I have been told since you left me, that you found the concluding verse of my Lady Riches Epitaph (which like this letter was of a most sudden composition) somewhat flatter then the rest, myself judged no less, it first concluded thus, 
Had Death had eyes he had not been so Cruel.  But I thought it too light and licentiously Poetical for such a subject; I love not excessive Hyberboles, much less over bold and profane expressions. I deceive myself if I give not a temperament therein beyond the ordinary; though neatness, form, beauty and fancy work as sensibly upon me, as upon others; yet have I never willingly complied farther with them, then as I find them to comport with conveniency and other good respects. I affect to write more reason than conceit. I hope shortly to enjoy you farther, and refresh myself in your company this winter at London, endeavouring to avoid the sadness of this place, and the approaching season. What with the sight of my Son's extremity, lying as I thought (and little less it was then) struggling with death; and what with the immediate preceding heavy loss of that incomparable Lady in the same my unhappy house, I am confident that since I was a child, so many tears have not been drawn from me. I want comfort and diversion; but I almost despair to find them. I have long since lost the best and dearest of my conversations, my fate hath been such, that I have seldom failed to find distaste and discomfort from whatsoever I have most preciously affected: such conversation as can give me contentment, is so rare, and out of my way to enjoy, that I can little flatter myself therein. You were a witness at your last being with me of a most extravagant and undue distaste cast upon me; God in all my course hath blessed me with a great portion of charity to pass over offences, to construe and hope the best; my discretion may be something questioned in my patience, but I chose the better and more Christian part. If I once become lost, I am hardly recovered; who well considers humane frailty, will the better bear it: we are little better than half witted; it is good to be circumspect, but we are not thorough sighted. I would the very texts of Scripture and Aphorisms of State were not too frequently taken by halfs, my writings are but parings and scrape, (I mean in respect of matter, for I neither skim nor copy others) I dive not to the bottom of myself. I had need gather something, as I do, whilst I write and scatter, for I lose much of my own fancy by the way. I take not time to consider and digest, I hope you will as hastily read me. Time and the pillow are excellent Counsellors. Sudden resolutions are subject to imperfection and repentance. Serious, deep and iterated ruminations are troublesome chiefly to impatient spirits, and the lighter sort are incompetent and incapable to undergo them; even the most intent and solid minds shall be often occasioned to say, Had I thought or known. Men addicted either to delights or much employment, have neither leisure nor patience to give weighty and implicate deliberations their full and due examinations: how often have I tossed a consideration, as I thought, on every side, and in all its aspects, and yet found new and important discovery upon return! Though the Spaniard be often a loser in not taking the advantage of present opportunities, yet his constancy and patience in timing, maturing, and pursuing his deliberations and designs makes much for them and their ends; their several bodies of Counsels, for several Kingdoms and affairs, are of great effect: Our late practised peculiarity of delegations and Committees, with a choice respect to the wits, capacities and experience of selected persons and juntoes, are greatly to be approved. Trades and professions must of necessity be more exact in such Countries, where as we find it written they are lineally continued. If the Art of Physic were distributed, as to Oculists one part, so other parts and diseases had several professors, particularly to attend them, their Anatomy and cure, though it savour of the Empiric, it might be much more happy unto us. But what make I then so busy out of my Province? a Justice of Peace, as some will think, is the utmost of my calling: Yes, a Gentleman is a little of every thing, and peaceableness in God's service concerns every man; Mountains are as well surveyed and judged from below, as valleys from above, and an impartial by-stander may often see more than the Gamesters. It is more than time that I untie your attention from my importunity and trash: it is to me less trouble to write as it were without thinking, then to think without writing; possibly an active life like yours would prove more easy and healthful to me, then either of both; but I must take myself as I am, and as we see little Birds in their Cages, and Apes and other Creatures force an exercise in their restraint, so, Si fortuna negat facit indignatio. I have both envied and emulated a Cat or Dog, in the tranquillity of their spirit: it shall still be my aim, and I hope to become no more troublesome to you, myself, or any other in this way of writing: But I must stay my time in all things. far better than myself, have professed themselves subject to do the evil which they would not, and not the good they affected. As I am informed, you have wished I would bestow some further labour in polishing and better digesting what I have written; but by that time you shall have read me through, I hope you will be otherwise satisfied: and I have, as you may find, bestowed too much wit in excusing the natural deformity of my writings, now to consent to lose, and cast it away. Though I know my Children as black as the Crow, yet they are mine, and I must like them never the worse for resembling me; they were not made for the market, and they are too frequent in devout conclusions for the vulgar. I presume better of you, and will conclude with you like the Letters of former and better times: Committing you to the protection of that Omnipotent God, whom I never cease to implore; and who hath from time to time, and even to this present miraculously supported me by his grace and favour, to him be all glory, to you all happiness from  
Your most unfeigned, though most unfortunate affectionate Brother. This morning of the 22 of September, 1638.   

STill to omit formality and compellations unnecessary and superfluous, Since my last of the 22. it hath been intimated unto me, that you are not so well satisfied as I would, in that I vary from my first taken measure and order of verse in some of my no long pieces. I doubt not but it will be disapproved by some of the most strict and formal Critics; yet take I the boldness to like myself ne'er the worse; it is for Novices to write by line and rule, words and lines are but the bark and clothing of our minds: so decency be observed, my years and disposition have long dispensed with exactness of following the fashion, challenging some grateful privilege therein. Our modern fantasies in music, & your Court masking tunes have taken up a change of air and spirit, & are the better accepted: you condemn not, nor prove not offended with a beauty for want of precise symmetry, affected forms of speech and compliment are dis-affected; and matter regarded; Scribendi recte sapere est & principium & f●ns; it is neither this, nor that manner, that makes it good in writing, or other things; good Judgement is the thing, and never fails of order: it hath an influence into all our thoughts, locks, gesture, language and actions, and without it all will be wild and incomposed. In my late dysastred entertainment, ostentation, and curiosity were so much avoided, that I for bad all extraordinary festival Pageants, Aromatics, and Quelquechoses. If you are grown to choose a Horse for true strength and usefulness, accept of me in my mis-shapennesse, my writings respect ease, duty, affection and profit, not affectation, fame, perfection, or delight; I hate fetters and circumscriptions, more than Religion, government, and reason cast them upon me; Magnas nugas as magno conatu, is a double fault. I am no ways a Precisian, yet in the Adiaphora according to the indulgence of our Church, I can and do dispense, so it be not with contempt. Sometimes change of matter agrees to it; sometimes, as we have a Christian liberty, I will as well as my leaders make use of a Poetical licence: Where is the law that restrains me? Why not conclude with a longer proportion of lines, as well as to intermingle a long and short? I have sometimes pitied a serious and pious Author needlessly and wantonly fall upon a Quadruplicity of rhyme or affected variety of measure and number in verses. If there be any harmony in rhymes, it is satisfied in two, and not without danger of fulsomeness, as well as certainty of trouble in exceeding. I have often wished our Poetry like the Latin and Greek might be exercised without such subjection, if not barbarism. There may be a Rhetorical sweetness in numbers, spirit, and proportion, charming enough without it. I little respect old rules further than reason. Reason is the rule of rules, they often a buse us, and domineer in an usurped authority, as if we were, less men, and had inferior or less faculties of soul, than those from whom we received them. I could never find the found reason of subjecting Comical representations to the Compass of a day: to tell me that otherwise our conception becomes overstrained, is nothing: I can as easily stretch my fancy to a year as a day; and to think myself at Rome in an instant from London, or Paris, as to imagine myself at White-Hall, being in Blackfriars. I unwillingly lose a good story, or any thing that is good upon niceness of form: Non oportet destru●●e substantiam propter accidens, was a good rule, I long since learned of an honest Physician, in case of bestowing more time and pains in study then stood with health. Fame is the farthest from my thoughts, and yet you see how famous they prove in their production, Crescunt eundo, like Elias his cloud they unmeasurably spread. I intended but a word or two, I wonder I should be so tedious and talkative in Pen and Ink, who am nothing less in ordinary business and conversation. I hate a long Tale, especially dramatical in the way of Dialogue and Scene; yet if you take but a piece of m●e, at once, I hope you may at least, as well endure the reading, as I the writing; this and all my longest pieces are of one Boutade performed at a breath, part of a morning's exercise. My sonnets of devotion, howsoever versification be of a more elaborate nature, insomuch, that most miserably it will sometimes fall out (I believe with the best and most fluent) that the subjection of a rhyme or measure, shall cost more time and toil then writing a Page in Prose, and in conclusion matter itself must yield, yet were they generally of a sudden birth, they needed no Midwifery, but what they found from above. You find also in them an irregularity of here and there a superumetary couplet at the end, the piece is complete without them; It also requires your indulgence to matter beyond form. I naturally hate to be clogged, yet hath fortune manacled me from my youth, want of liberty in the free use, disposing and ordering of myself and mine have infinitely prejudiced my contentment and fortune; I take the boldness to say it in presumption of such a moderation to have ever accompanied me, and so much discretion, as it may be you will bear me witness that had I not been checked in the mastery of myself and mine I should have done much better in the world. But I grow as well diffluent as tedious, and therefore with desire of your pardon and constant profession of most sincere affection towards you I rest  
Your most faithful Brother and servant. Septemb. the 24. 1638.   

MY really worthy friend, It is my unhappiness to miss your company at my return to London, and that which aggravates is the heaviness of your occasion, wherein I participate in the great loss of your most valuable brother; such a gravity, such a solidity, such virtue and Piety are too much wanting in men of your and his profession; Pride, covetousness, licentiousness, ingratitude, hypocrisy, usurp the place of that sweetness, meekness, hospitality and good affections to God and goodness, which were wont to be more frequent in your calling as most incident and proper unto it, and held before in coparcenere betwixt you, he hath now resigned to your Primogeniture. God's judgements are to be feared when the world is not found worthy of such Inhabitants: So young, so suddenly dead under the practice of Physic, ministers fresh occasion to continue my Invectives against that Cabal of collusion, calamitous to mankind and nature. All the good we usually get by relying on Physic is the neglect of other better means to subsist, and presumption in evil diet and disorder. I fear I shall hardly see you before I leave the town, and when I shall see it again I know not, we are not fit for one another, Mihi jam non Regia Roma, Sed vacuum Tibur placet atque imbelle Tarentum, The civil pretiosa fames, the malign fires, fitter for a Chasing-dish then a Chimney, and yet as costly as a Bustum for a great Roman carcase or Phoenix, the Parrot heartless compliments, Gossipping discourse, Petty censures of this man's seat, house, habit, estate, and the others last action, Lawsuite, child, marriage, entertainment, purchase, sale and bargain, which the walking spirits of Stows Chronicle▪ Journalists and Commentators of the time carry from house to house, were I never so rich I could not now endure with patience; It is enough, if not too much, to be by vain experience made to be no Gull of ignorance; The town is for Professors, Tradesmen, Officers, Courtiers, and such as feed on others tables to live in for pleasure and profit; Others if they be wise will not make themselves a silly prey to the proud Shopkeeper, who plays the Spider in the Cobweb, and is now become come as familiar as he was wont to be humble and crouching. Non tanti emo poenitere, non tanti esurio, I will not buy ill air, straight lodging, ill drink, and little good company so dear. I could possibly find as much pleasure and esteem in the Town as another if my mind were suitable, but Quid decet ac verum est have long been my affectation; the vanities, idle visits, Plays and pastimes of young men become me not, other men's tables appear a kind of intrusion and importunity, nor is a solitary retiredness pleasing unto me; Serious men are too busy, and I am too serious for the lighter sort. I will wish plenty and goodness of time, and howsoever it prove will help it by feeding on my own pasture, and rather enrich then impoverish by dearth and high prices; f●r the more they grow, the more I will spare and contract, nor will I dwell at the me●cy of exaction; with choice of place. Tenues luxuriantur opes. ay, coal nunc urbes, quicquid non praestat amicus, Cum praestare tibi possit Avite locus. When the City had most of my affection, I conceived reason sufficient why a Country Gentleman might, as I often found, grow soon weary, and distasted; costly and ill lodging and diet, enforced neatness, importunate visits, perpetual cap, courtesy, and compliments, ceremonious acquaintance, tedious and chargeable business, pastime to seek, his wont healthful exercise, Air and command turned to a sedentary and servile observance, and a sooty Air, such as the thickest rined vegetables rather pine then live in; this and much more may well occasion him to think himself out of his element, when he is drawn to town, where he finds honesty and goodness accounted simplicity, and that, Rusticity; where not to wear his Beard, Cap., clothes, and make his reverence in the modern Garb condemns him as much as to speak false Latin in the University, or go naked in the Country; where to become every man's acquaintance is to be none of his own, civil and charitable to every stranger, every impudent unchristian Beggar, incivill uncharitable to himself, his fortune, plenty, health, ease, authority, piety and natural neighbours; where thoughts and actions are neither consonant to religion or Philosophy, nor language to the thoughts, innocency and vanity are the prey of rapine and deceit, the purse falls into a dysentery, good order and conscience to a luxation, and the outside of the Platter is all the business. When I formerly lived in Town I was at home in my place of birth and education with my Land close by, my fortune hath now made it other with me, and fo● my comfort, (if time which should improve my judgement, abuse me not, as it commonly doth the distastednesse of old men) the condition of the Town is altered from what I have known it. Prizes continue double upon a sudden, and that which is most strange; without either scarcity of years, or plenty of money; penury of wit & good oeconomy with abundance of luxury work the effect. No ancient brave Roman was ever more free and prodigal of his blood in the way of honour and his Country's defence, than our English gluttonous Gallant and Epicure is easily and insensibly parted with his money (another blood to the wise) for fashion and sensuality. He affects bravery, and yet contemns what feeds it. He seems indulgent to his Genius and soul, yet thinks it base and superstitious to befriend them by looking into his reckonings with God and Man. The conscience of the seller prescribes no limits but what he can get, nor is the buyer restrained by any rule of discretion or price, broad Tables, large Diet, many courses and dainties, make slender fortunes, and narrow souls; gay houses and outsides, ill furnished minds: we are I know not how become possessed of late with a malus pudor, a slackness, a wretchlessness and shamefacedness to do what we ought for our profit and good, with a confident glory in our ruin, and what we should avoid; till God, authorized example, and wholesome sumptuary laws reform us, we shall never mend: Sed quis custodiet ipsos custodes? vicious custom hath prevailed by the discountenance of wisdom and virtue, falsification and corruption have so invaded us, that we have forgotten and lost the very Arts and Ideas, as well as the habit of true working and living: To strength of my mind and authority all is easy, gross impunity animates and confirms offenders, and the great fear is we shall never grow wise but with a mischief; for my part, as I am without power, so am I worn out of fashion and acquaintance, and I find little new worth the seeking and embracing; friendships are grown rare, dissimulation, cost and ceremony have extirpated them; Generosity is hardly to be found; All distrust, cunning, pride, selfconceited, self-affected, and never less wit, judgement, courage or virtue to boast of: As the World is, I cannot blame such as frequent the society and conversation of women, they pretend not so much wit and knowledge, but have commonly more than men, Plus sapiunt, quia quantum opus est sapiunt; Their study and concern lying in less room, they more strongly, certainly, and perfectly attain and comprehend; they exercise not such a falsehood of Art, trade, and conversation as men, their Discourse is more free, friendly, and ingenuous, their intelligence none of the worst, for they command generally our secrets, and what from the pulpit, what from our open hearted conference communicate without book the quintessence of our thoughts and studies; they study us as we our books. They are the winning commonwealth and society of this our world, and like the Jesuits strongly combine and make it good by wit. They are greater lovers of worth and valour. They are more innocent and less dangerous to good men. Observe their ways and bargains, and judge if they be not ordinarily more cautious and frugal than ourselves, they grudge not to take pains and be at some cost with themselves to please your eye: No Confectio Alkermes is so good against melancholy (so you surfeit noton their dainties) as the diversion and pretty trivial lighter part of their entertainment, gratification is the very worst of them; and you shall wrong yourself and them, if you condemn them all for the worst amongst them; What was ever totally perfect? If some be bad, the best are to be the more esteemed. There is I confess a difference amongst them, so also of us, therein is our choice and judgement to be exercised: The company of the best men best at leisure is to be enjoyed and found amongst them; the very best things are often subject to abuse, contain and make a Covenant with your eyes, and take but a preservative of ne quid nimis along with you, and you are safe and happy: They are generally better affected to the times, and less possessed with base and prowling designs than we; Their power with us and over us, proves their wit to be above ours, finer, clearer, stronger: They are not destitute of Art, but are more friends and instruments of nature, and she theirs. Thus as I use, have I mingled less with more serious matter; this latter part belongs rather to others then to you. I presume of your friendship, whom I know indulgent to ingenuity, an honest free career, and  
Your most faithful Friend to serve you. january the 10. 1638.   

Pathetically, if not too Prophetically Inspired, upon the death of the late Noble and Brave Prince HENRY. An imperfect, but true Inventory and Dissection.  
OH, how much happier had my fortune been,  
To do thee service with my Sword then Pen!  
And to have shed my blood for thee then tears!  
(Fair Prince) whose life, our hope; death, bred our fears;  
Though thine own virtues have embalmed thy Fame,  
As far as planted is the Christian Name,  
And are too beauteous well proportioned,  
To be by me unskilful crayoned,  
Yet duty bids me offer at thy hearse,  
The faithful incense of this mournful verse,  
Which contrary to common Monuments,  
Is not made fair without, for foul contents;  
But poor without such riches doth possess,  
As budding youth did ne'er so fair express;  
Nor fear I now suspect of flattery,  
For to the living such their praise apply;  
Greedy to turn sweet poison to reward,  
Care less of duties, and of truth's regard.  
Thy fresh and well known worth that tax doth free,  
Which livelier we shall know by loss of thee:  
Irreparable loss, where overthrown,  
Lies our Great British worthy Champion,  
Strong Bulwark of our Peace, steel point of war,  
Loadstone of virtue, glorious Northern Star,  
The Muse's love, favourer of all good Arts,  
Friend to all good designs and worthy parts,  
Judicious, just, hardy, and temperate,  
Splendide in well ruled managing thy State,  
Too curious frame to last, Model compact,  
For future times a pattern most exact,  
Fair Ship, most fairly fraught for War and Peace,  
Untimely sunk, scarce launched into the seas,  
Too glorious rising Sun soon overcast,  
That shinest in Heaven, for here thy beams were placed  
On mould too dull, cold, worthless, to beget  
An active fruitfulness answering thy heat,  
Thy flames of virtue were more pure and high,  
Then our weak state could foment with supply;  
No virtue didst thou want, or vice possess  
That could make great thy worth, or glory less  
Furnished with all materials fit to raise  
A high superlative of Princely praise,  
A true Minervian issue sprung from jove,  
Visible virtue forcing us to love:  
As true a virtuous Cyrus' natural,  
As Xenophons' feigned artificial,  
Fair fire received as from our Persian King,  
Dead virtue once again to life to bring:  
Heroic offspring of that English blood,  
Which anciently hath so celebrous stood,  
As fair a splendour to thy Father's stem,  
As, or his Sceptre, Throne or Diadem.  
If Troy lamented Hector, Grecians scourge,  
far greater grief thy death to us doth urge:  
Troy missed no Captains, though their Hector dead,  
But whom hath now our Priam fit to lead  
With union and alacrity the Bands,  
Of English, Scottish, Welsh, and Irish Lands?  
Whose active well born spirits thirsted all  
To follow such a hopeful General;  
Whose pattern set the coldest minds on fire  
With glorious thoughts and generous desire,  
Sole able Engine t' have repaired the fame  
Of th' once illustrious withered English name;  
Such virtue could not actionlesse remain,  
Which made him fly our dulness with disdain:  
Wherhfore brave Spirits that do inward burn,  
Loving true glory, join with me and mourn,  
And with your slames make him a funeral fire,  
And with him end each thought that did aspire;  
Smother in his Ashes what began to flame,  
And teach your thoughts to study peaceful fame,  
Temper your most untimely ill fallen hear,  
Which may your ruin, not your glory get,  
Except that idle glory you esteem,  
Vying who most effeminate shall seem,  
Most proud, affected, and like weeds of worth,  
Which our best soils uncultivate bring forth:  
Mourn and lament him Patron of all truth;  
Nay, him the soul, and glory of your youth,  
Nor never hope an active time to see,  
Except enforced to act our misery.  
Happy our Father's warlike spirits; we  
Hapless; though fortunate our Sons may be,  
To whom this seven year retrograde hath brought  
A Prince with like fair promised virtues fraught,  
To top his story with victorious bays,  
As james with sweet of Peace hath blest our days;  
Adding as many Crowns as james hath done,  
To Crown his titles with possession.  
Thus glorious Comet with more zeal than art,  
In thy fames dirige I bear a part,  
Which may it pardon find, though hoarsly sung,  
And pass with favour amongst th' Elegiac throng,  
As writ by him, who having vowed sword-service  
Can ill perform a Poet's sacrifice.   

Upon the death of Anne of Denmark Queen of great Britain, and the blazing Star appearing near her death, taken for the stellified spirit of Prince Henry dead not long before.  
BRave soul! thou hast prevailed, God hath his own,  
And we ill debtors were, nor paid the loan  
Of such a Jewel, be thou Henry's Star  
Pointing thy mother's way and not our war;  
Heaven be appeased, and grant our prayers, and tears  
Prevent thy further anger and our fears.  
Say that our false hearts to ourselves, and thee,  
Deriding goodness and true piety,  
Led by our vain affections as our God  
Not charity, say this deserves thy rod,  
Let not the Roman petty Gods surpass  
Thy ruler's mercies; Marcus Curtius was  
To them a sacrifice their wrath to suage;  
Our loss hath doubled his, then slack thy rage,  
And grant again, we feel no further pains,  
But bless our days with joy, in what remains.   

Epitaph.  
HEre lies james his rich gem, the eyes delight,  
The grace's mansion, our fair days good night,  
Glory of the Court, object no sooner seen  
But known the graceful presence of a Queen:  
Rich Jewels she is said to leave, far more  
Rich was she in her precious virtue's store,  
Heaven grant her royal virtue's transportation  
Breed not a dearth unto her sex, our nation.   

Upon the death of my fair Cousin Drury.  
SSay passenger, and for her sake  
Who while she lived had power to make  
All eyes that on her cast their sight  
To fix with wonder and delight,  
Deign that these lines one sigh may borrow  
Breathed from thy heart with generous sorrow,  
To see in this sad Tomb now dwelling  
The fairest Drury, late excelling  
In virtue, beauty, and all grace  
That heaven in earthly mould can place:  
And that which may your grief increase  
Is that she did a maid decease,  
And all that we in her admired  
With her is perished and expired.  
Matchless she lived, unmatched she died,  
Druries sole heir, and Suffolk's pride.   

Upon the death of the supereminent Lady Haddington, Delineated to the life.  

IMperious soul, proud Quintessence of wit,  
Union of nature's beauty forcing love,  
Fair Haddington farewell, here dead with thee  
Lie Love's awe, sweetness, life, and majesty.   

Manly ambitious spirits, hope possessed,  
By conquest of fierce beauty to be blest,  
Change your desires, for swear ambition,  
The glorious subject of your hopes is gone.   

Alas! nor verse, nor picture can express,  
The least of her heart-winning loveliness:  
Happy who knew her, for he knew perfection,  
Such as henceforth hath freed him from subjection.    

Another.  

MOunt up to heaven, free soul, with Larke-like joy  
Scorning our earthly base condition,  
Where no malicious envy can annoy  
Thy fair ingenious disposition.   

There show thyself in thy pure nakedness,  
Where all thoughts in their simple truth appear  
To speak thyself with true borne simpleness  
Is virtue's habit out of fashion here.   

To covet, flatter, lie, be politic,  
Hunt gain with greedy falsehood and deceit,  
To be a devil, so an hypocrite,  
Are virtues to gain this world's good conceit.   

Thou wert not such, and therefore happy now,  
If faith and truth may happiness procure.  
Thy life thy truth, death doth thy faith avow,  
These are the golden wings that mount thee sure  
To lasting glory; glory be thy due  
For being faithful, noble, fair and true.    

An Incentive to our Poets upon the death of the victorious King of Swedeland.  
FIe slow Boötes brood! what, not a line,  
To celebrate a virtue so divine?  
See you not Perseus mounted in the sky,  
Outdoing all the ancient Chivalry?  
Expect you till his Steed dash on your brains,  
To make you flow into heroic strains?  
Can your Electrian faculty in wit,  
Raise nothing but mere trash and straws to it?  
Is brave Gustavus of too solid stuff,  
His great exploits, for your sleight vein too tusse?  
That like poor falsifyers you despair,  
To profit from a piece so rich and fair:  
Whilst from more trivial subjects you will drive  
A trade, shall make your reputation thrive,  
By ransacking the mysteries of Art  
To set a lustre on some low desert.  
Rouse up at length your over stupid muse,  
Unite all in one choir, and bravely choose  
No other rapture whereupon to sing  
Then the high Trophies of the Swedish King.   

The reason of a Gentlewoman's wearing small black patches. Of another Author.  
I Know your heart cannot so guilty be  
That you should wear those spots for vanity,  
Or as your beauty's Trophies put one on  
For every murder which your eyes have done:  
No, they are your mourning weeds for hearts forlorn,  
Which though you must not love you could not scorn,  
To whom since cruel honour doth deny  
Those joys could only their misery,  
Yet you this noble way to grace them found,  
When thus your grief their martyrdom hath crowned;  
Of which take heed you prove not prodigal,  
For if to every common funeral  
Of your eyes Martyrs such grace be allowed,  
Your face will wear no patches, but a cloud.   


The incomparable Lady Carlisle.  Occasioned partly by the Verses above, partly by a fair Ladies keeping on her Mask in the house on a hot day.  
I ne'er till now thought patches ornaments,  
Gentile and happy was your Author's muse,  
As gently cruel are her fair intents  
Who kills and mourns: but why do you refuse  
Their names, who so much wit and fairness own?  
I met that very day you showed those lines  
A beauty such as if it would have shone  
Would have out pierced the parching'st Sun that shines▪  
But chamber masked she was, close mourner to  
The funeral solemnity she wore,  
Innocent guilty, sweetly sad, as who  
Resolved to entomb herself to kill no more.  
It may be also, she did apprehend  
Another scorching Summer would undo us,  
And so herself o'erclouded to befriend  
Mortality; 'twas double favour to us.  
But Sunlike beauty, know great mischiefs flow  
From great Eclipses, well as blazing Stars,  
We die as well, except yourself you show  
As by your beams, or our intestine wars:  
Shine then and triumph still; better some die  
Then this Sphere want its second quickening eye.   

Epigram.  
WE cannot scape by masking of your face,  
We find ourselves still taken by your grace,  
By your I know not what, mere carelessness  
Charms more in you then others curious dress;  
Each step and motion of your frame or mind  
Consists of a composure most refined,  
Cheap virtue is confined to face, yours lies  
As well in your high spirit, as your eyes.   

A Dunghill Cock untried will look as brave,  
So will a Cur, a Buzzard, Jade, or knave,  
As the most virtuous in their several kind:  
Value consists in temper of the mind,  
In judgement right, and resolution strong,  
Ends brave and good, thinking nor doing wrong,  
Consulting truth and goodness more than will,  
Knowing, and daring all but base and ill:  
Diamonds in show are little more than glass,  
Trivial appearances make men to pass,  
But through trial proves an Ass an Ass:  
Difference in women is no less,  
Their goodness makes their preciousness.   

True Love and Honour.  
THough you are graceful, brave, and fair,  
Beyond your Sex's rate, though wit  
Ennoble you as well as blood,  
This, nor your fine exalted air,  
And prospect knowing all that's fit,  
Nor that you are rich, great, but good  
Subdues me: these to cement well  
Is that wherein you all excel;  
And if to these you take in love,  
The India's cannot equal prove:  
For me, I must not so aspire,  
My part is only to admire,  
Your virtue, virtue to the world supplies;  
The Sun none ought think to monopolise:  
Only I'll strive to be as good as you,  
And so part of your love will prove my due,  
And mine, you being good, and good to me  
Must or be yours, or virtuous cease to be.   

An Elegy upon the Death of the most fair and virtuous Lady Rich, which most unhappily happened upon the 24. of August, 1638.  

HAd I lest hope complaints could reach our loss,  
Could I the Stars or Sea sand number,  
I would embark her virtue's sea to cross,  
And to my grief's height raise your wonder.   

Could or the world, or words such truth receive,  
As to her story doth belong,  
Could any but herself, her virtues wove,  
Or sorrow find an equal Tongue;   

Such Ship, so fraught, such wrack I'd represent,  
As would the Sovereign near surpass,  
And make you in a Sea of tears lament;  
She is not now that Nymph she was.   

Within, without, so glorious was her trim,  
Such awe of Odinance she carried,  
Had she not by dysaster taken been,  
Neptune alone she must have married.   

But though her virtue's circles just content,  
And her squares just diagonal,  
Numbers can ne'er exactly represent:  
Yet by our course Mechanical,   

Somewhat we'll say in lame and short account,  
Our due oblations to discharge,  
Which shall alone all other worth surmount;  
Faithfully drawn, though not at large.   

Free from all pride, though none but she had cause,  
Neglecting beauty, huswi●'ry to mind,  
Wholly resigned to Gods and marriage Laws,  
Judicious far beyond her years and kind.   

Outside and vanity, though most in fashion,  
Wrought not on her strong framed and solid soul,  
She lived by reason, as others by their passion,  
And by her goodness did all wrongs control.   

Her presence was a chastisement to sin,  
Ill time could not corrupt her spotless mind;  
Had her pure body of like resistance been  
Against the Air and season too unkind,  
We her sad loss had not so deadly grieved,  
And she to our soul's joy might still have lived.    

Epitaph.  

IN title Rich, in virtue all excelling,  
Rare Daughter, Mother, Sister, Friend and Wife,  
Piety seldom had so fair a dwelling,  
Unparallelled as well in death as life:   

Here now she lies, glory of woman kind,  
Physician's shame, the wonder of her time,  
In body fair, but fairer in her mind,  
Fitted for heaven, and taken in her prime:  
Few rightly knew to value such a Jewel,  
Had death had eyes he had not been so cruel.    

On the same.  

Foul Grief and Death this year have played their parts, 
Such time as a most pestilent mortal small Poxseised and carried many of eminent rank and virtue.   
And Syrian-like conspire against the best,  
Aiming at one stroke to break all our hearts,  
Their cruel spite ne'er met with such a feast.   

They threw and bore the fairest Phoenix born,  
As singular, as unique to her friends,  
They never twined so strong a Cord to mourn,  
Nor struck so home, at ours and their own ends.   

My wound smarts double on the by; what, where  
She suffered, how exceeding all repair;  
How heavy to her friends and mine to bear,  
This multiplies my grief with much despair.   

My treasure, rest, well-being, all my joy,  
Except what duty and piety require  
Perished in her; fate can no more destroy  
Henceforth but love of good, and good desire.  
The good is gone, which if I cease to grieve,  
Beyond my own death, let me cease to live.   

Such life, such death, so constant, Christian brave  
Never became the triumph of the Grave.  
I err: Triumph was only hers; may I  
Contemplate her both whilst I live and die.  
Her birthday was her death-day, and her death  
The birth to my discomfort, and sad breath.    

A Requiem at the Innterment.  

WHo e'er you are, Patron subordinate,  
Unto this house of prayer, and do extend  
Your ear and care to what we pray and lend;  
May this place stand for ever consecrate:   

And may this ground and you propitious be  
To this once powerful, now potential dust,  
Concredited to your fraternal trust,  
Till friends, souls, bodies meet eternally.   

And thou her tutelary Angel, who  
Were't happy Guardian to so fair a charge,  
O leave not now part of thy care at large,  
But tender it as thou were't wont to do.   

Time common Father, join with Mother Earth,  
And though you all confound, and she convert,  
Favour this Relic of divine desert  
Deposited for a ne'er dying birth.   

Saint, Church, Earth, Angel, Time, prove truly kind  
As she to you, to this bequest consigned.    

Grotesque.  
AS often as we speak we are censured, but much more severely in our writings; against them men take not only a privilege of boldness, but make a kind of necessity of exercising their wit and judgement, for fear of being concluded to want understanding if they discover it not in their exceptions; they are the evidence that wisemen give in against themselves for a common Jury of fools to pass upon them, it must be an extraordinary Coat of Mail that hath no false and weak links, searching spirits howe-ever weak in themselves will find them out. I have often observed that the weakest Sex and abilities will as soon discover a flaw and infirmity as the strongest, they bend their wits to find faults, as do the better sort virtues. Noble and great Creatures seek not chinks and crannies; a blemish in a garment is easily seen, when the true web requires a judgement often as fine as itself. I am no Doctor, nor am I paid for cure of Souls, and I have ever affected privacy and retiredness of my poor wit so far as to have avoided all public exhibitions more than necessary duty hath imposed upon me, yet that I wrap not my talon wholly in a Napkin, I am I know not how, fallen upon this sally, rather in truth to Register myself to myself then to the world; many good wits use to write down their occurring conceits, which chance useth to present better than any industry could extract. I have been a great loser for want of such practice. I know the better sort, such as I would admit and converse with, want none of my sleight and peddling furniture; yet may I serve to figure and awake unto them some such of their own stuff as would possibly otherwise never have become elicit, but have slept in their Magazine and Chaos. My writing is rather to mend myself then others: the world had long since been much better than it is, if writing would have effected it; find fault with me who list, they shall hardly find or more, or grosser than I know by myself. Spectators and Censurers of lives and action, exercise a Trade as easy as lazy, Scepticism, Criticism, and Satyrism seldom miscarry. It is as familiar to carp as hard to write of the times and not to become Satirical. Errors in pretended Science, errors in wit, fashions, and manners, are so gross, that they seldom fail to meet with as just an invective and derision, as refutation. What a business we have made to ourselves by impatience of our natural condition, by our affectation of that flashy forbidden fruit of knowledge▪ what a deal of Art, building, furnishing, dressing, policy and pastime are grown upon it▪ nay, what a business are our very pastimes become unto us? how seriously we cultivate our trifles, our frothy airy ambitions? nature made the supply of our mouth (provision) as well pleasure and pastime as necessity unto us; other creatures find it so, and suffer as little hunger as men. Examine our own rules and definitions of 
* As right ends and ways, or right reason of doing, choosing, and refusing, etc.  wisdom, and judge whether they belong not more properly to other Animals then to ourselves. Our forefathers were not unsophisticated; but what a super-sophistication have we brought upon ourselves more then formerly, in plucking down our old often more convenient houses for the fancy of newfabricks? then comes the endless variation of proud and costly furniture: what a coaching, what a tiring of truly tiring Women and Tailors? what a curiosity of cookery, wines and sauces, which young men were wont as much to scorn, as now they are curious to judge? Nature is lost in us, our life is become an affected Pageant of show, and we are nothing less than ourselves, we are drowned in our own Arts and follies. True honour and virtue are not so much as Themes to discourse of, we care not so much as to seem virtuous, honesty is a shameful simplicity, and virtue a net to catch Woodcocks; but mark the end, and you shall seldom see shame fail to overtake folly, pride, and vice. For my part I abhor baseness and degenerosity so much, tha● naturally I cannot well endure that an unworthy conceit of me should lodge safely in any breast; though fashion be become a kind of superstitious Religion; and Religion taken up but for fashion, and made superstition: God hath cast me in a better mould, and this advantage I find in goodness, that as vice hath two contraries, one of virtue, another of its opposite vice: so have vicious men as well the malignity of others, as the goodness of the virtuous against them, where virtue hath only vice for enemy: And this benefit it hath, that as in a good constitution of body, itself and exercise will bear out some mis-dyet and mis-accident; so will a predominancy of virtue and good reputation maintain its proprietary against much unhappiness and misfortune; whereas an evil name, you know of old, is half hanged, and serves for a millstone to sink an otherwise strong swimmer. The strength of a predominant virtuous ingredience appeared in Manlius against his otherwise distasteful austerity, as in other Roman Captains against their remissness; Gonsalvaes' reputation not being made of Cobwebbe-Lawne bore him out against small exceptions. There are infinite degrees of souls; witness Oysters and Plant-animals, insomuch as it is to be doubted whether there be any such substance as to be termed inanimate; every one hath more or less its discourse, or at least affectations: But only God is absolutely perfect. Amongst us, he is best who participates least imperfection, and in whom virtue carries the greatest sway; such deserve an indulgency, and shall find it as well from God as man. I am all infirm and imperfect in mind, body, and fortune: yet this commodity grows even from such discommodity, that as valetudinary bodies by a due care and temperance subsist often better, and outlive more strong and presumptuous Complexions; so doth a skanty yet competent fortune well ordered prove often more happy and less wanting then a luxuriant plenty. The like may be affirmed of a tenderness of mind; as Parsimony is a great Revenue, so experience when it can, Inane abscindere sol'do, makes much of little: High minds, bloods and fortunes hardly moderate themselves, and are most subject to inconvenience and ruin; such seek to conquer all but themselves, the want of which conquest exposeth them to all assaults and spoils: It is a task that few undertake, and fewer prevail in, without it we are unfortified against ourselves and others; it is often attained as well by flying as opposition it is a masterpiece to pass over another's infirmity, as it is to put by the assaults of our own suggesting fancy and concupiscence, which is yet many times so easy that who once hath learned to repel first importunate motions shall find them so far from that importance and force which they pretend, that sent away for the present, and another motion of the mind entertained, they will show themselves such nullities and become so lost, that if you would you can neither find nor recall them; This till we can do we shall not be friends to ourselves; Aversion and diversion are necessary in fencing, cure, and life; Who cannot as well put by as make a thrust hath little art; He steers not well that cannot well decline and avoid; It must be an exorbitant force to carry all down before it; Nothing is strong or weak, 
* A Mathematical Radius moving as upon a Centre makes the motion of the Snu (if it move) no more than that of a watch in 24. hours, and what is slow in an Elephant is swift in an ●mme●.  swift or slow, good or bad, but by comparison and respectively to the Species and greatness of the body and subject; To know our strength, to know ourselves, and God, is a height of knowledge to be laboured for; without some measure of it there can be no happiness, God is the Author, God is the circumference, God the Centre of all existence, to him be all glory. Amen, Amen. july the 16. 1638.   

THree things have presented themselves this morning to my consideration, of themselves excellent, though in divers degrees; Religion, Policy, Arts: when Religion is not exercised in sincerity, policy to public good, quiet and Justice, and Arts are employed in folly and error, I cannot but deplore our humane corruption; they should be the perfecters of nature, but distorted and abused, prove to truth of judgement her mischief, her deformity; They leave her not to herself, and our supper and preternatural life ought to be instituted and advantaged by them; if yet seeing they have undertaken to lead and help her, they would at least be constantly true to themselves and their own pretences, it were well, better possibly were she otherwise if in her own hands less should she have of trouble and less to answer for: But perverseness of disposition which is too generally predominant will ever wrest the best institutions to its own vanity, pleasure, fantasy and commodity, other is not to be expected, so it hath been, so it will be, whilst we live in this world, the best of us abuse ourselves if we find it strange; we must do herein as by the weather, pray for good and take it as it comes, use our endeavours, cultivate ourselves to the best, and committing all to God, if we find ourselves better affected then the common course, account at his blessing with a submiss and thankful heart.  
june the 10. 1640.   

With whom shall I converse? Where is the dwelling of wisdom, or innocent simplicity of heart? Happy Shepherds, whose conversation is with the heavens and the most innocent of creatures; Man generally is become a mongrel, neither good man nor beast: A Christian in name, a Wolf in nature, an Apostate to God and nature, and they have no less forsaken him: Justice long since took her flight to heaven, Peace, wisdom and integrity have followed, their shadows only remain upon us; Who should maintain Christian Religion, endanger and destroy it, who should draw a blessing by studying peace, draw a curse of dissension upon themselves and us. It were brave if men durst profess what they are, or be what they profess: But from half-witted men there is nothing to be expected but wholly folly and mischief. Storms ought to fall on their heads that breed them, and so commonly they do; I will shelter myself as well as I may: naturally I love stirring, but the weather must be fairer; wrong courses may succeed for a time, but right wisdom and justice will at length prevail; That shall be my hope, that my Prayer. Sublunary dispositions are subject to various influence and vicissitude; virtue as well as ignorance often labours fastidio sui, Religion itself hath its Currents, its ebbs and floods, in entertaining things we are taken with a contemplation of their perfections, in progress we grow weary, we carp, we cavil. Nature affects change and liberty, ordinarily to the worse; This the Roman Clergy knows, this they work upon, our viciousness affects an indulgent hand, that they present, like greedy Chirurgeons they love sores to feed upon their cure, ignorance and liberty are the way to, and in their Religion, we are too much disposed except God avert.   

Sudden Touches in the nature of Characters, Written about the year, 1625.  

A King  
TO be perfect must at the least be of the second form of wit, if not able to advise himself to the best, yet to judge of and choose the best upon debate, as also to make election of Counsellors untainted in their wisdom and integrity. He must be seasoned with the knowledge of that great God, from whom himself and all things have their power and being: from thence will flow an affection ascending to him, and descending upon his people, with a holy ambition to imitate him as well in his justice and goodness, as power and greatness. He is a public person intended for common utility, and his affections must all concentrate to the public good. He must esteem his happiness and safety to depend on the love of his people, and therefore like a good Shepherd he will chiefly be pleased in procuring their contentment and welfare. And if (as every Shepherd hath his Dog) he will assist himself with some person of especial confidence, he must be exceeding careful that such his favourite be not chosen of a condition rather inclining to the falsehood and voracity of the Wolf, than that fidelity and good industry which were requisite to his and his people's good. He ought to think it a part of his duty to seek the understanding of his office from the best writers, for them he will find the most faithful and least flattering Counsellors. Thence he shall learn that the only security and honour of a government both for the present and to perpetuity consist in being zealous of Religion and reputation, in maintaining justice and the Laws of the Country, which are the sinews of his government, and the evidence of his Regality. The zeal and observation of these cannot fail to produce the love of his Subjects, without which he would find himself being assaulted like a man without hands, which move but according to the heart. And howsoever craft, dissimulation, and flexibility of conscience are in the tenet of many men, qualifications necessary to Empire; yet true wisdom of government will so order itself, as to be seldom or never beholding unto them: for strength needs no engine, and a good judgement will so reconcile the wisdom of the Serpent to the innocency of the Dove, as to force the currents of virtue and state both into one Channel. His gifts, preferments, and undertake must be governed more by discretion then passion, else he shall want, be ill served, and fail without pity. Reward and punishment are the weapons wherein he must be cunning, for they are the Instruments of his honour and well being. It hath been an ancient and constant policy to make all benefits to proceed from himself, and matters of distaste from his Officers, else doth he hunt Counter, but so shall all the thanks be his, and the blame theirs. A good a●d cheerful countenance to well deservers and such as observe respect to him, will often spare his purse, and make him a gainful return. To take notice of the worth and capacity of his servants and most eminent Subjects, and to remember them in the distribution of his bounty and employments, will much conduce to his honour and good service. To cherish the good, and be constant to his word, is not the least reputation. As also to enter slowly and with full provision into a war, and not to come off but with advantage. To give a free ear to discreet persons about him that love him and his good, and to show an affection to dispense with his particular for the public, is the way to know all and want nothing. He ought to be compassionate to the poor, and affect the relieving of his people, else shall he be so far from goodness as to be void of common humanity; To be better content in a small revenue with love, then in a great one with hate and groans, for where the people loves, the King cannot want. He will by all means avoid to supply a present want, by giving way to a perpetual mischief, especially if not urged by the freeing himself from some imminent ruin. He will delight in his people and the expression of their good affections, and esteeming the money raised from them, as their blood, make conscience in the dispending of it. He will consider what is necessary in a way of constant expense for the good, safety, and honour of a State, and before all things assign an infallible certainty of allowance thereunto. In gifts and payments he will prefer the needy and well-deserving, and crying debts before others, or matter of bounty. In case of defect of ordinary power for government he will affect to supply it rather by assent of the State then by acts of Council, for they will never deny what shall tend to good government, and it will stand more firm, and beget better obedience. To preserve his just power and Prerogative as well over himself as his Subjects, and to use motu proprio as well in effect as in word, will maintain his Majesty in due respect, not suffering it and himself to be m●de covers of private ends and passions, nor interessing it but upon necessary preservation of his Sovereignty according to the constitution of the State where he governs. He will esteem it as himself ordained for Common good, and think no small Prerogative to be a King, though governing according to the rules of those Laws which make and keep him so. To appoint and observe set times as well for his affairs, as recreation, will keep him from becoming a stranger to his office and interest, maintain his servants in their care and duties, his Allies and Subjects in due respect, and will prevent infinite abuses which might grow upon him, nor will it abridge but rather give a relish to his pleasures. To conclude, he will think that a choice and great assembly, like a great stream, can hardly be corrupt, and that their happiness being involved with their King they are likely to give him as good, honest, safe, and wise counsel as any three or four heads in his Cabinet.  
Nec minus alienae libertatis, quam sua dignitatis memor.   

A good Counsellor.  
A Good Counsellor is one, whom nature, study, and experience, have fitted with ability duly to deliberate and resolve upon occurrents of the greatest importance, and needs no oath, for his conscience, wisdom, and sincerity will teach him secrecy and fidelity. He will study his Master's honour and benefit, and will be more forward to give advise therein without ask, then to move for his own advantage. He is a demigod placed between King and People, and must steer a course of justice indifferently betwixt both. When fear, a temporising humour, or private ends make him swerve from truth, he betrays his own honour, his conscience, and his Master. He must ever affect to be a good instrument between the King, his Allies and Subjects, for their good affections are the King's honour and safety. He must direct his opinion by the examination of reason and truth, and neither by his own nor other men's affections. His Master and the public good must be his object, far beyond his private, wherewith he must upon occasion so far dispense, that rather than not to adhere to Justice, truth, and a good conscience, he must not fear any displeasure or loss of office. The more he hath been raised by his Master's favour and fortune, the more he will clothe himself with courtesy and modesty; for that honour is only true which is given to a man, not that which he arrogates to himself. Or if he will exercise a haughtiness of courage, it shall be only that brave pride of neither doing nor suffering injury: for the other foolish one of self conceitedness and disdain is ever the issue of folly, and parent of reflected contempt and scorn. He will be apt to do good offices, and affect dispatch, for that will b● his honour; as to undertake more than he can perform, and delude those that re●ie upon him, will prove an abuse upon himself and his own reputation. Nothing shall be more prevalent with him, then to maintain his Master in the love of his people: for that King that is beloved at home is feared abroad, possesseth a secure estate, a joyful heart, and quiet sleep with present and immortal fame: In which happy effects a good Counsellor reaps no small applause and felicity.   

A good Parliament Man  
MUst esteem himself an Epitome of the three Estates, with a principal relation of duty to the King, the head; for in respect of Common duty all the members of a Parliament are Homogeneal. He is a Physician of the State, and so must endeavour to rectify all distempers and disorders therein. And if like an evil Physician, his ends be either his own advantage, or that he comply with the disease or inordinate humour of his Patien●, he betrayeth his Prince and Country; and is that murderer, thief, or whatsoever of evil which is reproached to a Mountebank Impostor. The writs of Summons teach him his calling; the King, the Church, and the Commonwealth, are his object; his own interest and allegiance will instruct him to affect to please the King, but his conscience will lead him to assent only to what is wholesome; his sincere judgement, and not implicit faith is to be his guide. He leaves all favour, ill will, and partiality at the entrance, and considers the good of the King combined with that of his people. He feareth nothing so much as to wound his conscience, or to betray the truth, which above all things he ought to reverence. 
* Fame is too airy an object for a solid soul.  Popular and Courtly applause are the least of his aim. He is not so well pleased with any thing, as to see right ends proposed, and right ways observed towards them, which so they prevail, he will gladly sit in perpetual silence, but rather than matters be carried against his conscience, he will discharge it with whatsoever consequence. His affections are to maintain all things fair and even in the Church and State as he finds them duly constituted, knowing that all innovations are dangerous; yet so, as gladly to embrace such propositions as apparently conduce to a bettering and reformation. And to that end he will never doubt that things tending to the public good can be unwelcome to the King and his knowledge, it being a chief use of Parliaments to foresee, inform, and prevent. He will be no less affected to a due relief of the Kings, then of the Country's griefs: for a necessitous Prince can hardly observe the laws of goodness; and a good and loving people will never endure a good and loving King to be in want, or suffer the least dishonour. He will study to maintain concord, and will not follow a multitude to do evil. He will observe a becoming attention. He will make the best construction, ever study moderation, and so, that right and Justice be observed. He will not fear any dissolution; no not of the world itself.   

A good Courtier  
Maintains his Master's supremacy in his heart above all earthly affections, and furnishing himself with parts and discourse most acceptable unto him, courts him more zealously and diligently then his Mistress, knowing that as well his fortune as his duty requires it. His tenure is by courtesy, and he deserves to forfeit his estate for non-performance. The least incivility in him exceeds the greatest in another man; for he must reckon his example, next unto the Kings, of a diffusive nature. His language, clothes and fashion will all be well ordered; but he will affect to win love, and esteem, rather by his inward then his outward parts, and will value the good opinion of one well famed, more than of an hundred others. Goodness will be his chief object, and reputation but a second. He will express love to those that are virtuous and ingenuous; for there cannot be a greater or more sudden evidence of virtue & ingenuity in himself. He will study the favour of the powerful, and be voluntary with discretion, as good a Counsellor to them, as they ought to be unto the King. He will love his Master's honour, as much as his own profit, & seek it as industriously. He will not esteem that the King's service is a dispensation with him from Gods, but will so court it on earth, that he may hereafter be a Courtier in heaven. Though compliment and neat attire be a badge of his profession, yet will he avoid excess in either, and his purse and reputation will thrive never the worse. He will judge nothing to become him so ill as ignorance, debauch and ill company, and therefore will study to avoid them. He will bear an open countenance, and a close heart. He will be just of his word, and slow, but sure in contracting his friendship. Honest dissimulation, and a dissembling cheerful patience are a kind of virtues necessary to his fortune and course. It will be a misbecoming discountenance unto him to be excluded by his defects from the fair performances of his companions, which often advance them to no small grace and savour in their Master's attendance. Wherefore if he come not to Court (as he ought) furnished with perfections of Dancing, Horsemanship, Languages, and the like, he will industriously bestow his idle and early hours, which will not be wanting unto him therein. Good parts may assure him of favour, and favour of fortune. To conclude, he, or no man, is bound to be a complete Gentleman.   

A Gentleman  
BOth by descent and quality stands ever bound to his good behaviour, outwardly in a fair, civil, courteous, well ordered fashion, and inwardly in Piety, Charity, Justice, Courage, Truth, Temperance and those other virtues which the Schools teach; for if outwardly he be incomposed in his carriage and civil respect, he will appear to men that understand good fashion as full of solecism, and more absurd than the arrentest Clown before a petty Justice of peace; and therefore he will make it a business, so much to frequent companies of the best respect, and to season himself with their fashions, as that thereby he may avoid in the least sort to become ridiculous, especially prima fancy. As for those inward seasonings which are to this, as the substance to the colour, he will omit no occasion to give proof thereof; as fearing to belie his Parentage and title, and to prove himself a wolf and vermin in the eyes of good men, who ought to have doubled his lustre by worth and goodness. He will therefore be a strict examiner of himself, and least indulgent to his own errors. He will make truth his guide, for lies are but the bolts of fools that fall on their own heads, and moderation his Governor, for it is the basis of all virtues. He will avoid occasions of expense and quarrel; but being engaged to them, he will carry himself nobly, and come off with honour; for to be cast behind hand in fame or fortune, is much more difficult to recover then to prevent. His gifts shall be according to reason, not in excess, yet inclining rather to the most, for else they lose their good acceptance; but being excessive he loseth his thanks, as seeming to give what he esteemeth not, and tainteth his judgement in not understanding proportion. When he falleth to game, let him not think it only an idle pastime; for to a good observer it is one of the most perspicuous discoverers of our inward disposition and affection. He will mingle pleasure with profit, but will make recreation his servant, not his master. Honour and virtue shall be his chief aim, nor will he draw a note upon himself for any thing but tending thereunto. He will by his courtesy make continual purchase of affection, but especially in his own house where he can hardly overact it. Yet towards men of insolent demand and carriage it were but unmannerly to employ it. Civility is an important piece of Society, especially amongst the better sort, and like other qualities, it is to be exercised with great discretion, and good temper. High and braving spirits unseasoned therewith, would like Cocks and Mastiffs, impatient of the fierceness of one another's eyes, uncollected and unrecalled, assault each other with blows instead of Salutes. There have been divers books written of the institution of a Prince, of a Courtier, of several ridiculous and tedious kind of compliments, which some use as Saddles to all horses, tyrannous oppressions to solid dispositions, and such as abound therein get nothing but the purchase of liars, which is not to be credited when they speak truth; whereas an old fashioned freehearted word or two to the purpose are ever more significant and effectual. There hath also been some treatises framed to frame a good Ambassador; but none that I know have descended to t●e formal and now moral part of civil and respective demeanour in giving and returning visits, receptions, and convoys, giving place at home, and at the Table, and such like, some retired Ambassador or Secretary might well perform such a task. He will affect more to hear then to speak, but when he unfoldeth himself, he will consider what, and to whom, and ever contain himself within the bounds of his knowledge and truth; otherwise he shall be a loser by one of his best blessings, his language. He will not show that brutish sensuality to carry his mind in his belly, nor his soul upon his back, much less let it transmigrate into a horse or dog. Books and women he will use with discretion and moderation, left they devour and confound him, nor shall he make right use of either who beareth not himself above them; All these are to be used for life, and not as if we lived only for them. He will educate his son to be like himself, and not infuse Grammar and Philosophy into him in such sort as if nothing else concerned him and his well-being. And therefore he will bring him up to the true understanding of honour and true reputation, and make him no stranger to the managing of a house and fortune which as much importeth him; and the strangeness whereof to young minds wholly engaged to other studies and delights, is one of the greatest causes of so many ruins to private fortunes. What is most comely and right shall be his study, and to discern of truth and right requires a fullness as well of acquisite as natural furniture. Judgement of comeliness comes the more easily upon common observation. That becomes us best which is most our own, most proper and proportionable to the circumstances of our fortune and condition. It is over incident to many to trouble themselves, incur contempt, and ruin their estates by an erroneous affectation of greater expense, curiosity, and bravery, then would be expected from them: such breed and feed the Canker that consumes them. What is observed and approved by the best, most sober, and judicious, and neither to lead nor contemn to follow the fashion is the best rule: to be outwardly too different is monstrous, to be affected and curious, light and ridiculous. But I have past my hour and will not exceed, nor intent I either to write all or any thing formally or fully in this Subject; or if I did I know it were but lost labour, for nature and preoccupate affection so possess us that impressions may be renewed and confirmed, but hardly first wrought upon the mind by the pen, especially without out predisposition of natural parts, assiduity of meditation, and iteration, if not also the addition of frequent and authorized example. In effect much pen-labour might be spared, at least in matters of morality, for the best natures and judgements with experience need it not, and the worst are incorrigible.    

OBserve and practise this confused heap,  
And you may chance no small advantage reap:  
Nothing more fairly than discretion grows,  
Yet with not ever clad in beauty goes:  
Some say that nature doth the mind neglect,  
Whilst she the body doth too much affect;  
'Tis best I grant, when both are richly joined;  
But if you love yourself, love best the mind.  
If you this Inventory rude despise,  
You may, I doubt, more curious prove then wise.   

A Supplement to the Gentleman at such time as he was out of my hands.  
He will practise frugality not so much out of a base affection to the love of money, as out of a general election which he hath made in all things to order himself by that which is the best, most comely and reasonable; whereunto he will subject all his affections, and thereby avoid the ingageing himself upon a present heat and humour to infinite inconveniences and repentance, which he might incur (as men daily do) by rejecting a due regard to the distant future, and the true use of that discourse and reason which God hath given him, where with to govern his actions and resolutions, and which differenceth him from the beasts of the fields. Nay, it is ordinarily seen, that even the brute beasts themselves in their courses do less digress from such reason as concerneth them, than many an inordinate and wilful man. His course and demeanour shall be ever constant, equable, and correspondent to his fairest ends and pretences, as flowing from the same fountain, all of a tenure, all of a piece, avoiding that just reprehension which falls often upon none of the least eminent, of being one in public, other in private; now brave and generous, and presently unworthy and sordid; unweaving their own web, and unadvisedly clothing themselves in such motley as they would otherwise disdain to put on. He will not be a Libertine in his jests towards men, much less towards God, and therefore will kill such itch in his tongue as most odious in Religion and most pernicious to himself and others. All discoveries of an affected humour detract from him in the censure of the most judicious. Wherefore he will decline them, especially in his clothing, for it argues too great levity to be employed therein, and too poor a diffidence of his proper worth to seek esteem and valuation from it. I will little esteem the respect of man or woman who shall respect outward more than inward bravery, or rich apparel more than a rich mind, though both do well with women, the best of them are not carried with shows. He will not easily upon argument enter into passion, which but argues his own doubt and weakness, for a clear understanding will pity or endeavour to rectify, but not be troubled at others ignorance; and calmness maintained with a friend is better than to prevail in the cavils of dispute. He will examine his own sufficiency and goodness by the best Authors, and the wisest and best men, and approve of himself only so far as he proveth conformable unto them, and finding himself fit to do service to God, his King or Country, he will put off all restinesse and floath, and set himself forward to the employment of his best industry and abilities for the common good, yet ever so that he regard due opportunity, and modesty, and make use of means just and honourable towards his advancement and employment: for though audacity prevail often upon others weakness, yet it is more secure from disgrace to be over-modest and considerate, then overbold and presumptuous; nor will preferment unduly attained be valued and respected by minds truly worthy and noble. There are amongst us a barbarous kind of gallants who conceive it great bravery to look big and contemptuously especially upon strangers, towards whom in truth a formality and courtesy of fashion is most requisite; and many women are not free from tax, who commonly have neither freedom nor civility in store but for their servants, they think to endear and set themselves off by such carriage, though often void of other worth; we become accessary to their rudeness by terming it rather pride than rusticity, which it truly is: They are proud to be thought proud, but should be taught better manners by a just and out doing scorn and censure; we nourish it in them by sinking under it, and blame what we breed, as we do Children whom we first teach to be liquorish by giving them what they otherwise had not affected. It is also no small fault in great ones not to be courteous to their inferiors, or not to countenance worth in place of their advantage, they expose themselves often rather to suffer (a presumptuous obtruding) familiarity then fairly to invite it, whereby they open the door to saucy boldness, and shut it upon the better and more modest dispositions. Though it be true that there is nothing whereon worthily to fix our affections in this world, nor valuable to the fleeting and uncertain life of man, yet he will above all earthly things esteem of true honour and goodness, as of that which will make him the most respected by the wisest and best of men, most advantageous to perpetuate unto him a fair and happy reputation (which the most worthy and magnanimous spirits have ever laboured for) and most acceptable to God who cannot be pleased in anything incompatible and unlike to himself. If therefore he either value to be well regarded by virtuous men, to leave a good reputation and name to descend upon his posterity, to be secure from the ruins, scorns, and punishments that evil men daily undergo, or to be well accepted with God, whereby to provide to himself a wellbeing as well after as in this present life, let him labour for the true understanding of virtue, as the only rich habit of a fair soul; the knowledge whereof cannot fail to render him like unto itself: nor is it any thing but a wilful and stupid blindness to the discerning thereof that causeth the defect and contempt of it in those many weak and uncultivated spirits that these and all times produce.   

A Favourite.  
NAming a Favourite, I intent not a Minion, the creature of Fancy that holds by the face, suddenly exhaled to such an height as is against nature for an unprepared brain to contain itself from giddiness, whose proper Sphere is that of pleasure and not of business, (especially of State) him I leave to his Prince like his garden to please his eye, and term him a Favourite whose tenure is in Capite, and whose good fortune hath made his worth and abilities known to his Master, fit to have the secrets of his bosom and his most important affairs communicated unto him for his Counsel and guidance therein. This is the man whom neither birth nor industry (wherein he hath many equals) hath called to the relish of a Kingly power, yet fortunately finding himself in that most happy height and condition of means to doegood, and glad the hearts of good men, is as well in gratitude to his Master as thankfulness to God bound to exercise the uttermost of his endeavours by making himself a blessed instrument of all welfare to the State wherein he is potent, which will ever be most easy to him who is armed with place and authority; and if he accompany them with virtue, modesty, and goodness, he shall be an Armour of proof against such spite and envy as is incident to his greatness from the tongues of malignant persons. Circumstance of place, favour, and fortune, shall not transport his constant and well prepared heart, nor will he discover in himself, any such uncomely vanity and lightness, as to seem to set his mind upon magnificence of buildings, furniture, apparel, feasts, and titles, but will rather affect the high glory which grows to good minds out of their disposition to moderation and solid goodness from the tongue and pens of good and virtuous men. And howsoever wealth, greatness of title, and the chief honours of the Kingdom where he moves, are not more due to any then to himself, yet he will observe such a slow and gradual access unto them, that his investing himself therewith shall rather appear an unaffected or unlooked for favour of his Master, or a seisin and livery after a due purchase made by his virtue and merit, than a sudden, affected, and unproportionable elevation; which will so be his advantage as it is seen in nature, that high objects, be they never so lofty, do not yet appear so much to the eye, as such as are much inferior and of a sudden ascent. He will recommend to the favour of his Master, and cherish such as are virtuous or excel in any commendable perfections, and such only himself will be noted to have about him. For we ordinarily construe great men by such as enjoy their company and good affection, and according as they shall entertain the good advice, at least the persons of such near unto them, their ends may be calculated. Evil men and flatterers like Sirens will press upon them, and it hath ever been hard for men in great place to discover them, nay such will obtrude upon them, as will gladly work advantage to themselves or their cause through their destruction. No small caution will be required therein, but he is an able man, and my abilities may be remembrancers, but not Informers unto him. Wherefore I will leave with this Character upon him, that he is either the happiest, or most unfortunate man in the Kingdom: If he order himself well, and put not on pride, presumption, precipitation, and passion with his greatness, but run a course of meekness, moderation and goodness, his reputation and memory are like to be blessed and applauded; but if otherwise he misguide himself, and contemn the good opinion and affection of the better part of the world, it is to be feared lest himself in his end prove odious and contemptible, and be condemned as unworthy of that fair fortune, and favour which have shined upon him.   

A Divine.  
A Divine is God's ordinary Ambassador residing with us, not to exercise the pomp and state of one, nor to represent God's Majesty and glory, but to use the order, care, vigilance and diligence of an Ambassador, by being a faithful Minister in his function and charge. Though he be termed Theologus, he will be Theophilus, a zealous lover, as well as a verbal Preacher of God; and he may be defined with a good Orator, Vir bonus dicendi peritus: for if he preach not first to himself, and that his life be not answerable to his exhortations, his one day Sermon in a week wanting true life and spirit will not so much animate his Auditory to holiness, as will his six day's example (the Book that the people better understand) lead them to dissolution and wickedness. God hath required that he be not outwardly, much less inwardly imperfect and deformed, and it is he who must make virtue visible, and the visibility that will inflame our affection. Scandal in others is error, in him a monster, no corruption being so bad as what proceeds from the best. He cannot be fit for the charge of others Souls who is careless of his own; and who will beget affection in others, must first put it on himself. We would hiss him from the Stage, whose action were grossly dissonant from his words and part; nor is he better than a cheater of God and the World, who accepts of a spiritual living, without performing the duties of the Spirit. It is questionable whether an evil Minister be not inferior to the holiness of his Bells, and much more miserable, for he is like them in calling men to Religious performances, in sounding to please their ears, and in flattering, and solemnising the times; but questioned upon a due account, in this world, or the next, he will find himself much more unhappy. But a truly Religious professor will abhor the indecorum of being unsuitable to his Doctrine, fearing lest thereby as much as in him lieth, he render both it and himself so seeming unprofitable, that men if it were possible would become distasted of his calling, and Religion itself. He will rather show himself God's Minister in godliness and humility, than the Devil's Chaplain in his first sin and impiety; and therefore casting off all pride, vanity, ambition, covetousness, and the corrupt inventions of men; he will conform himself to the purity and simplicity of the Primitive Church, and become as awful to wicked men in his presence, as a Magistrate or Commissioner of God, sent to take vengeance on their obliquities. He will Preach God in sincere Devotion, and not himself in vain affection, and will seek the advancement of Religion, more than of his own order and Hierarchy; for it is the splendour of the good and sincere lives of the Clergy, and not their pomp and state that must work upon our consciences. He will be an obedient Child unto his Mother Church, for she cannot think him worthy to live upon and serve at the Altar, if he shall think unworthily of it to be observed by him. He will feed his flock more with plain and sound Doctrine, then with abstruse points of Divinity, and janglings of controversies, or the empty sound of language and conceits, (which become not the gravity of the Pulpit) and will value the peace of the Church, before any particular conceited fancy of his own or others. Subtleties and niceties, he will confine to the Schools and Assemblies of his own profession: The mysteries of Religion once received, being rather matter for faith, then to be controverted and disputed, especially among the vulgar, who in no sort ought to be taught or acquainted to subject the transcendency of their Religion to the grossness of their reason. He will not, if he preach before the King, ingratiate himself by an invective incensing him against his People, much less in a popular Assembly be Satirical against Magistrates, but will better discharge his duty by instructing such as are present in theirs, and forbear his Castigation upon the absent. He will be cautious of alleging in the Pulpit out of whatsoever Author, their over bold and profane conceits of Religion, as also of using (especially insisting upon) the plain and naked expressions which are found in the Scriptures concerning women: for all that becometh the Bible becometh not the Pulpit, and there is danger of leaving ill impressions in corrupt minds. He will use his best judgement in tempering his Sermons to the best profit and health of our souls: And considering it is natural for the sweetest and pleasantest things to be the most nourishing, he will discreetly season and order them, as well to the good relish of attention, as help of memory: and remembering that the yoke of the Gospel is easy, consisting of comfort and glad tidings, and that a tender and wounded soul hath never leisure to heal with the continual application of Cauteries and Corrosives; he will fear to bruise the broken reed, and beget more discomfort and despair then faith and true consolation in the best and most attentive souls. Briefly it is only such a good man that deserves preferment, but he will rather go without it, then to buy it corruptly, with the price of his Soul. We expect no miracles from him, nor can he expect good life, and godliness from us, except according to his profession, he show us the way. Religion was planted, and must be maintained by the Teacher's holiness and humility.  
Si vis me ●●●re, dolendum est prius ipsi tibi.  
They have, I thank them, done much good upon me; I would gladly make some requital.   

A Physician.  
A Good Physician, (if any such there be) forbade enough is the best, in respect of the Arts uncertainty, will more affect the life and health of his Patient, than his own gain and living, and will not minister Physic to him to do good to himself. He will be sorry, that by a surprise of his over-deeming election, he finds himself embarked in a profession, where it is hard to thrive and be honest, in giving Physic only where there is real need, and a good confidence in himself, that it shall do good to his Patient; for he will have discovered that his title is but as of a Mountain from not moving, and that nature is the true Physician placed by God in every man for his preservation, and himself but a Professor of a most conjectural Art: so that who commits himself from nature to him, takes himself from a seeing to a blind guide. Though it be incident to his College to be over peremptory, as being used to the authority of prescriptions, and prostrate sick Patients, yet he will avoid it; for a discreet, plausible, and winning carriage upon the Patients good opinion and affection is the one half of the Cure. He will not contemn an honest Empiric, knowing that his own Art grew but from experience often casual, and that God's blessings are not restrained to their College and old Books. He will not be sparing of his interrogatories, nor of his attention to his Patient's relation, who being sick, and paying, aught to be born with and humoured; But an humorous Physician is a most intolerable disease, for all is but too little to effect a true information, and to do well, he will often suspect, that the disease may grow from the mind. In case of which discovery he will no less industriously endeavour the Cure of the body by it, and his good precepts and instructions thoroughly urged to that purpose, then by any other means, it being often the only way of Cure, but nothing more ordinarily neglected by such as only affect to say something to draw a Fee, but will be sure not to trouble their own minds to cure their Patients: But from such God deliver me, who will as little admit them to the trial of my disease and constitution, as the Law doth a Butcher to be a Juror. Purging Medicines shall be his last refuge, after prescription of convenient exercise, order, and diet, which by some of the best are affirmed to be sufficient to cure any disease curable. He will affect cheerfulness of countenance and fashion, for it is a Cordial to the sick, but he will take heed of an unseasonable merriment, which is often as absurd as unwelcome to the seriousness of a sick man. A thousand things have been, and might be said to his instruction, for no art more requires it, but this in sum shall serve my turn, who mean only to say something of a good, but not to work a cure upou a bad Physician. I conclude that Physic had need have a God as well to the practice, as to the invention of it, for errors are so gross, and ordinary diseases and symptoms so complicate, Indications so cross, nature and constitutions so diversely affected in Crisis and evacuation, nor doth she ever powerfully show herself, till she be put to it for life; Purging and blood-letting, prove so ordinarily diverters, impediments and weakners, in stead of helpers to nature, and seeing by a mistaking we call those our diseases, which are in truth the working of nature towards our cure, and the discharge of herself, as in fits of Agues, colics, the Stone, and the like; for my part, I choose rather with David, to put myself into the hands of God than man, whose endeavours of cure and errors make us ordinarily more misreable than our disease itself. I end to my good Doctor, with that Counsel of the Scripture, whereupon it is to be hoped that he will guide his practice, namely, that he and his Art are to be employed upon necessity, which I think to be (for the sense is ambiguous) in such Cases where nature and diet have ever appeared defective to work a Cure, and that his art upon infallibl● and clear grounds hath ever been found successful.   

A Lawyer.  
A Good Lawyer is so fallen in love with my Lady Justice, that there is no greater Antipathy in the world, then betwixt him and injury, nor hateth he any thing more than an undue course of proceeding. He will make his Science compatible with conscience, and so run her course, that at the length he may be thought a fit Judge to preside her high Court of Chancery. He will have a greater feeling of the cause and interest of his Client then of his Fee, and entertaining the defence of it for just, will affect more the gaining of it to him, then to himself reputation. His carriage shall not be only perfunctory, neither in the taking notice, nor in the pleading of the Cause, but he will both search and plead it home without tenderness either of his pains, or of the Judge his displeasure. He will not so much frame his practice to corru t custom as to honesty, nor bear his eyes on the papers of his present Client, and his mind on the Fee that presseth at his Closet door. He will esteem his taking no better than theft, without the industry of deserving, and of himself worse than of a thief if his Client relying upon him he appear not in his defence, yet go away with his money. Wherefore he will entertain no other causes than he can honestly go through, nor take Fees without a resolution to discharge his duty for them. Though the Law be an imperious Lady and unsociable, yet he will endeavour to accompany her with the study of other literature, whereby to breed her better respect and his own prevalence: and indeed the study being somewhat dry and dull requires other learning, wherewith to lard and grace it. He will rather fast from Employment then become patron of an unjust cause, especially without having first delivered to his Client his opinion of the nature thereof, and the probability of the success. He will not make a jest of his profession (as some of them do) affirming their practice a pretty trick to get money, a contention of wits and purses, a politic pastime to entertain busy brains, an a duel where the greatest strokes are given underhand; but will so defend right and Justice, as he would wish to be defended by them in his best titles and innocence.   

A Soldier.  
TO be a good Soldier and Commander he must know well how to obey: and command himself. He must temper his judgement with courage, and valour with discretion, he will not be greedy of other employment than such whose issue is likely to breed his honour: and though he owe obedience to his King or superior, yet if any such execution shall be imposed upon him as appears not feasible unto him, he will first discharge his duty in discovering the improbability, but being pressed by their authority will undergo the charge with all alacrity and forwardness. He is constituted a Corrector of vice and disorder in others, and therefore must in no sort admit them in himself, especially that of drinking which is too ordinarily incident to his profession; for if it were possible, he should be more than a man, but that makes him less, and it is to be admired how such as profess and are generally in love with honour and reputation so far as they will venture their lives upon small punctilioes to the maintaining thereof can consent to overwhelm themselves with such a vice as draws an undervaluing contempt and scorn upon them, even from the meanest sort of people. Though it be most unfit for a good Commander to be prodigal of his own life or his Soldiers upon an undue hazard, yet their condition being such as to have sold themselves to mortal adventure, he will be ambitious of nothing more than to meet with a fair occasion of dying in the bed of honour; and who feareth death will never be fitting for that profession, and therefore will maintain himself prepared for it. He must in the exercise of his calling be an enemy to sloth and idleness, and keep them from creeping upon him as he would do his blade from rust. A continual vigilance must be the Sentinel of safety to himself and the Troops under him: his taking notice of well deservers, his good example, and fair promises will animate his Soldiers, and he will ever prove himself just of his word, both to them and the enemy: for if he often deceive and forfeit the trust and confidence that ought to be reposed therein, he must impute others diffidence to his own fault, and will find it a perpetual prejudice unto him. He will make it a principal care to well discipline his men before he bring them into service; for that makes the difference between a rabble of Clowns and Soldiers, and what can be expected from such as are strangers to good order, and the use of their Arms? He will assist himself with good Commanders and officers, for what is it else if their men be Bisonians then for the blind to lead the blind? It concerns him to know all things necessary to his expedition, and to make sure that they be fully supplied; for as the greatest honour in good success, so the greatest blame on the contrary will fall upon him that commands in chief. As want of courage will be one of the greatest imputations unto him, so a sordid avarice and parsimony would be none of the least; for there is nothing more unanswerable to a public exercise of an Honourable profession, nor nothing more deprives a Commander of that affection and esteem which are most conducible unto him in all his actions and exploits. But the war is an Art by itself, Commands in war are of several natures, occasions infinitely vary, and they require a well experienced pen; wherefore, though I have said something to answer a request, yet I forbear to proceed further, for I know it misbecomes me: and in truth were my abilities the greatest that ever any man possessed, yet I find the world so full of writing, and so little effect from it, every man flattering himself upon his own brain, and partially carried away with the undivertible torrent of nature, which suffers nothing to appear good unto him but what is suitable to itself, that they must either be more in love then I am with the exhibiting the unsatisfactory fruit of their conceits, and better natured in bestowing much labour to little purpose, or else they will (as myself intent) find out a more healthful pastime for idle hours.   

An hour's Meditation upon goodness and improbity.  
GOOD God what, and where is the good use of Religion▪ just men have the Character of thee and thy goodness, ingenerate in their hearts, whose virtue alone produceth reverence towards thee, and charity to their neighbour, the Sum of Religion: but they are few, the wicked abound and prevail, such as make a Stalking horse of thy word, and a scorn of such as make virtue and piety their direction. Good men are a prey unto them, and they sacrifice to their own nets, falsehood is their level, private advantage their mark, and like the Fowler they applaud themselves in their deceitfulness. They prosper in their evil and crooked Arts whilst uprightness is an unthrift. How little wit there goes to the ways and language of infidelity? and how little commodity to the exercise of truth? Shall I therefore abandon the good lessons of my soul and habit of virtue? smother that fire of grace and charity which hath enlightened and warmed my spirit? Shall I in a base applause of the prosperity of such perverse spirits, like unto them sell myself to work iniquity, and esteem the practice of Religion a Melancholy superstition, Hell but a scarecrow, and virtue a politic fancy? No, I humbly thank God I consist of a metal and stamp more refined and divine. The double-hearted man cannot more delight in his craft and cunning gain, than I joy in my simplicity and truth; nor can he more deride my integrity, than I scorn and detest his false turpitude and impiety. Let him esteem of wit and discourse as an engine bestowed upon him to advantage himself as well over the more innocent sort of men, as over other creatures; concentrate his goodness within himself; become his own idol, a voluptuous and barbarous beast of rapine and prey; emancipate himself from all Laws, civil, moral, and divine; shake off the bridles of fame and Religion, or elude them by Hypocrisy; whilst I acknowledge my great Creator the author of all benefits and goodness (as I do the devil of all falsehood and uncharitableness) whilst I rest inflamed with the heavenly love of that blessed fountain of joy and beneficence, and for his sake love the affections of charity and goodness, and extend their value where I find them, as I prove them more or less extensive and communicable in their Subject & activity. Let the ignoble minded man conclude knavery for wisdom, sordid gain a discreet policy, and if he will, let him account cowardice a wariness for self-preservation, and valour a foolish prodigality of life: I am no such wittol. I have been trained to take my measure a nobler way, 
* Rectum judex sui & obliqui, So rectitude of affections.  and will censure as vilely of him, as his baseness demerits howsoever disguised. I will possess my soul as the soul of a man educated and instituted to conscience, honour, civility and fair society; and rather choose to perish a noble honest way, then to advance myself by unworthiness and fraud, becoming vile and abominable to such as are truly generous and religious. I will reverence God and righteous men, be true and zealous in seeking the honour and peace of my King and Country, be ashamed of nothing honest, nor pleased in any thing dishonest, be more indulgent to the errors of a good, then seeming virtues of a malign nature, nor will affect longer to breath, than I shall endeavour to deserve the good opinion of such as are most justly worthy and communicatively good.  
justitiae cultor, rigidi servator honesti,  
In common bonus.   

What pity it is that it may be said of many as it was of Naaman the Syrian, they are great, they are honourable, they are mighty and such like, but they are Lepers in a spiritual sense? which is the worst, for Naaman was cured by washing, so will not, nor desire not they, no more than Moors or Leopards.   

SOme scorn to be termed honest, but let me  
Be honest deemed as I would honest be:  
For such to be, and firmly to remain,  
Require no little strength of heart and brain.   

Of Death.  
TO fill up this empty vacant space it is high time that I conclude my Characters with a word of the Philosophers common Theme, I mean our general long Vacation, Death, the concluder and destroyer of all worldly Characters, and filler up of all eternity, the period of consistence. To speak much of it as others have done were to say much of nothing, and to aggravate that by discourse which but by apprehension is indolent: beasts feel it not, Boys make it no business, resolute and stupid men regard it not, and to a good Christian it is rather an object of hope then fear: only such as abhor to be alone and in the dark, and the overbusy Philosopher confound themselves in conceiving and digesting it. Things necessary and irremediable are rather to be borne then expostulated, swallowed then chawed; necessity is the Unum magnum, and faith the Unum necessarium in passing it over: Whilst we live it hath no being in us, when we die it is in an instant, and no sooner come than we are gone: Nothing seems more against nature, nor is any thing more natural; but as I said I will not enter into the common paraphrase of that nothing, or if any thing, rather a return to, than a forsaking our home: Nor will I Pathetically end with the exaltation and flattery of that great universal Imaginary Monarch; let wit and Philosophy flesh him, cloth and paint him as they can, his Sceleton Posture and dart will still appear terrible to weak Spirits; To me, by the grace of God and my Saviour, he shall be an indifferent guest, he shall not find me unprovided, the continual feast of a good conscience shall not, I hope, be wanting unto me; it shall in despite of his all devouring be my viaticum, and go along with me. Amen.  
june the 6. 1640.   

An Essay concerning Music.  
LEt him that tafts not Music beware of the Tarantula's sting, which is cured by an affectation of some Genial point therein. And surely he is so far from a perfect quintessential constitution of the mind, that I doubt whether in such minds some undigested lump of the Chaos be not yet predominant. It is to me an Argument of a soul well in tune, to be understandingly affected therewith, nor is any one affectation more likely to be accompanied with a detestation of such vices as discord with the Law of nature and received virtue. For a disposition once habituated in a delight of harmonious proportion, must consequently distaste such uncomely dissonance. If earth afford any resemblance of the incomparable joys of heaven, it is not improbable to be in music. For I cannot name an earthly delight, where the mind is so disjoined from gross and terrene objects, nor so sublimed (as it were) to an upward centre, which surely is God, the Centre of the heavens and heavenly-spirits. No small testimony thereof is exhibited in divine service, where Music hath been ever thought fit to elate and prepare the mind to celestial contemplations. But whatsoever it is to divinity it hath ever been a child of the most civil nations and times, and they that like it not, are in that point Brothers to the Savages. It hath been blamed to effeminate and over-soften men's minds, which whence it is gathered, myself could never conceive, except in that substraction which it makes from inhuman, barbarous, and uncivil inclinations. For it certainly heats, cleareth, sharpeneth and erecteth the spirits, making them dance in the veins, with such disposition of activity, as when the Music ceaseth the heat thereof yet remains, not much unlike that of wine, in a Dutchman, which Alarms him to be doing and fight, though he know not with what. Allow it to heat, and you can hardly make it seem to quench courage, whereunto heat is even the form. Alexander might be a proof, or the several sorts of Music, whereof some definitively exempt it from that Tax. But Musicians are known generally fantastical and light. This indeed is a fault, but in the Musicians, not in the science, which doubtless is often lodged in most judicious and grave spirits: Of David you will not deny it. Nor is it verily more to be accused, than the best wine, for infatuating weak brains. Divine Inspirations have been generally seen accompanied with a transportation of the weaker spirit that received them. They who least love it must at least allow it to be a pleasing dream, and an innocent pastime, wherein if the body and spirits receive no nourishment, they may be yet after other defatigations be delightfully entertained without waist or expense, in freshness and alacrity, for the embracing employment in either. It is commonly as of women, the worst are to be had for money, and often the pleasure scarce worth the tuning. The haters of it think it but a noise, who are the more brutish, being uncapable of beauty, whereto the intellectual with the instrumental part is requisite. The Scripture hath assigned a great property and delight hereof to the time of banqueting, for it is indeed a kind of banquet, and like wine, a moderation whereof pleaseth, recreates, and is allowed to the most austere; but long set at, and made too frequent, destroys both the receivers relish and good esteem. Nor are all banquets (no more than Music) ordained for merry humours, some being used even at Funerals.   

Aire.  
So full of Courtly reverence,  
So full of formal fair respect,  
Carries a pretty double sense,  
Little more pleasing than neglect  
It is not friendly, 'tis not free,  
It holds a distance half unkind:  
Such distance between you and me  
May suit with yours, not with my mind.  
Oblige me in a more obliging way,  
Or know, such overacting spoils the play.   

Song.  
I Thought it much to be so fine,  
So curious fitted every way,  
Little suspecting the design  
Of competition for the day:  
Most amiable fair contest,  
Song of three parts it should have been,  
When you resolved of the best,  
Spared your reserve and kept it in;  
It was a confident deny  
To huswife your perfections so,  
As not to win by ●vervy  
When all seemed on your side to go;  
Yet not so clear but each made good  
A fair retreat of Forces brought,  
Though they had something hover stood  
By yours in danger to be caught:  
Each had her willing captive, I  
Unto your triumph whole resigned  
Will to no other Law comply  
But what shall flow from your fair mind;  
No flattering beauty hath the power  
To alience me a day or hour.   


AMbitious Love, farewell,  
You are too troublesome a guest,  
T'affect what doth excel  
And to be ever at a feast  
Is not the cheapest freest diet,  
Less in joy and less in quiet.   

I'll take such as I find,  
So it be good and handsome dressed;  
Pretty looking, freely kind,  
To a good appetite is best.  
If your usage doth not please you,  
Change is near you, change will ease you.   

Seek not the highest place,  
The lowest commonly is more free,  
Less subject to disgrace,  
Others eyes or your jealousy:  
Bold freedom will improve your taste  
Where awe embitters a repast.  
A doting fancy is a foolish guest,  
The freest welcome makes the sweetest feast.   

It is not nature's way,  
She made love no such busy thing,  
She meant it a short play,  
A Common-weal without a King,  
Her love on every hedge doth grow,  
Her fruits are best in taste and show;  
Her sweets extend unto the meanest clown,  
Often most fair, though in a russet gown.    

Aut virtus vomen inane est, Aut decus & pretium recte petit experiens vir.  
Doth virtue then depend on time and 
* Per varios casus artem experientia fecit.  chance? it seems it doth, but God is the author of time and experience, chance is not chance to him, goodness grows not but where he plants and waters it: Precious experience, how much I have wanted thee? how dear art thou bought? how slow thou growest? with thee we have enough to do to find and keep our way, but without thee we are giddy, we are blind, we walk, we stumble, we fall as in the dark, thou art called the mother of fools; they should have said of wisdom, for we are silly fools without thee, thence is said that every one is either a fool or Physician: without thee we are strangers to the world, we are strangers to ourselves; the best husbandman understands not to manage his ground, nor we ourselves but from thee. Thou under God art the giver and preserver of health and riches, rules of health and thrift are little acknowledged but upon infirmity and sufferance; Nature makes us passionate, but thou compassionate. A man that knows the bearing of his beast will not overload him; had I enjoyed thee I had enjoyed myself, I had made thee and nature my Physicians; they pretend to be her props and helpers, but they rather confound and ruin her; they are her Apes, her Zanies, deformed and mischievous; inexperience, impatience, laziness, opinion, and custom maintain their credit, and make us their Patients; the Spanish proverb is a good one, that God cures the disease and the Physician takes the money. If men will use them, let it be yet as it was that no man should draw water at the common well till he had made through trial at home; the Art is uncertain, but their ordinary ignorance and carelessness makes it worse; if they did not love our money better than our health, they would not neglect their ancient breakfast. By exercise and agitation to stir up natural heat to work digestion and expulsion is Physic far beyond them. As Archimedes said, that if he had other ground to place an Instrument he could remove the earth: so could I as well and safely work upon the parts within the Ribs as below, I would not doubt to do wonders in cure, and without it there may be so m●ch wrought as shall hardly fail to maintain a body right built, in clearness, breath, strength, and health, and so to cure, where other drugs weaken and shorten youth and life. The very thought and consideration what Physic and Phyfitians to use, is alone a disease, à nocentibus & juvantibus: observation of what helps and hurts, with the ordinary benefit and communication of others expeperience upon free cost, is Physic often more then enough: for as truth is said to be often lost by much altercation, so health by being too superstitiously solicitous. A medicinal life is a miserable life, I desire as much not to live as to live by Physic, and when nature is so weak that it cannot bear or work out a little disorder, let her take her course, it is at the worst but giving over a game that must be lost, and going to bed a little before the hour. There may be means to temper the blood without drawing it, and many make fasting their cure against repletion: diseases of Inanition are more difficult, yet they may have and find their restoratives without a Doctor. As exercise is the best Physician, so is rest the best restorer; my complexion is active, and I have suffered much in want of suitable employment: waters corrupt, and Iron gathers rust, and the Moth is bred by want of use and stirring: yet motion without moderation and a proper subject is often pernicious, as to millstones, which grind out themselves for want of Grist, and the best metal wears out with much whetting. A discreet ordering and alternation of motion and rest is a great preservative; Nature hath instructed other creatures in their strength, and the use thereof beyond what we find for ours, in our Arts and practice. Their undefaced instinct outgoes our outfacing inventions and conceits; Beasts have much of man in them, and man too much of (nay often worse then) the Beasts. It hath been observed that most men have in their aspect a resemblance of some Beast or Bird; conformity of soul depends much upon the conformation of the bodily parts, complexions are not so various as souls; cruelty and falsehood are invincible in some, ignorance in others, choler in some, phlegm and melancholy in others: I may be incorrigibly melancholy, but it is not of the Asinine kind. Strange is the difference of the temperament of several men's bodies and minds, but more strange the difference of the same man from himself at one and another time, now all dull and heavy, than all rapid, active, and airy; now quick and sharp, then slow and blunt of understanding; now apprehensive and timorous, than all daring and fearless: I v●●●ly believe there may be or are Spirits and tempers so fiery and bold as to be incapable of fear, howsoever it may be conceived a passion as necessary as natural to selfe-preservation, the unconsidering and undaunted fierceness of some creatures witness as much: Thus for want of other entertainment I am put to ransack nature, Art and myself, and like D●ogenes busy myself in my particular and with my tub, I write wildly, I write the wild-goose chase, if you like it not let it alone, yet do you not contemn the Stars of heaven or plants and face of the earth for their seeming ●●methodicall confusion. To say something of experience which hath thrust me on this piece; Here you have that at an easy rate, which grows not on every ground, variety useth to please, let it not displease you, if it profit not, and the mischief is that I fear it will little profit you if you much need it if you be not already in some measure proportionable to what I write, it will but pass by you like clouds, shadows, and dreams, of little impression and less improvement: What a number of notions there are in the world of reality to some, nullities to others? such as Witches, Apparitions, prodigious advertisements, divine admonitions, instant and sudden relieving and assistances, etc. Many carry their faith no farther than their sense and experience Some are so irreligiously preresolved to decline superstition, that God shall be the last to whom they will attribute any supereminent production, they will rather stand confounded and lost, then abandon second causes, or acknowledge any supernatural effect. Yet extraordinary truths howsoever slighted want not extraordinary testimony, and God in all times leaves not himself without witness, there would else be, if manifestation should be equal to every man's sense, no place to exercise faith, and little extent to knowledge if we were restrained to our particular experiments, though upon the difference of materials the Print take not in all alike; we are cast as it were in one mould, what concerns you not to day may to morrow, whatsoever is written of man, de te narratur fabula, endeavour and be favourable.  
August the 14. 1638.   

Unhappiness of Physic.  
SInce I writ the preceding piece, it hath fallen out to my extreme sorrow and affliction, that one of the fairest, most noble and virtuous of Ladies, is dead in my unhappy house under the hands of the Physicians. She was such, that as it was said of one (none of the best) of our Princes, that if vices had been lost in the world they might have been recovered and found in him; much more truly may it be affirmed of her for all such virtues as either ever were or can be Ornaments and bring a valuation to her Sex. As she neither loved nor needed flattery, so was her worth so far beyond it, that what had been such to the best of others, applied to her was but lame abatement and defalcation; not only they who knew her with any happy interest and relation, but the very frame of virtue and the world that wants it suffer in her loss; it hath been long sick of a consumption of virtue. She was of so sweet, so winning, so powerful example, so serene and temperate an Air, that vice and venom were never so malign, and contagious, as her admirable virtue and goodness would have proved cordial and restorative to the world's recovery; But she who was in a way of being the worlds. Physician, is lost under the hand of Physic; her memory is not more happy in her deservings, than her loss sad and indigestible; yet let us, as there is just cause, feel it to the quick, to the height, there is a kind of sweetness to sorrow to the death, but more in the memory of her sweetness, let that ever flourish, never die in those that had the happiness to know her, let us continue ourselves a kind of sacrifice unto her, as well dead as alive; As we water her memory with our tears, let us keep it alive with our breath, and still serve her in loving and serving whatsoever and whosoever hath relation unto her; her worth and contemplation are infinite, I should never find a way to leave so full, so pathetic a subject, but by breaking off to fall upon her Physicians; She is an object so excelling as confounds and oppresseth me, I would you could like me as much as I love myself better for such confusion, I hope I shall be clearer sighted upon my doctors, I would for the sakes of the credulous that they could see as well into diseases and constitutions as I see into them and their common course and practise; I would there were not as much mischief and murder as vanity and blindness in their science and profession; the Aruspices were not more fraught with imposture and delusion: they applaud themselves and may justly deride us, they must get and live though we lose and die for it, they must be still the same or nothing; but shall the world and we grow still older, never wiser? The better sort should be the wisest, shall we still turn our wealth to our bane in feeding and seeing them to starve, destroy and make us miserable? shall we never resent what hath been long time said, how there is more danger of the Physician then of the disease? do we not daily see the poorer people fall sick and recover, whilst the richer make themselves a sacrifice to the Physician's Art and tyranny?  
Heu quam perfa●uae sunt tibi Romatogae?  
Need we any other evidence then what they daily give in against themselves, in their gross detected mistake, and contradictions the one to the other; Is any man who hath experience of their proceedings ignorant of the almost infallible fallibility of their Art and conjectures? I have found it so frequent, that excepting some few symptoms of death, which they get by being about those whom they kill, I might almost (as in Calendar predictions and Prognostics) take more truly the contrary of whatsoever they affirm. I have often paid for their counsel and assistance, when my own judgement and confidence hath proved far truer than their threatenings, and my fears, than their hopes and comforts. They may be ashamed to be so insolent and peremptory, finding their errors and acknowledging their Art to be so conjectural as they do. What is more ordinary then for nature in such a disease and such a body to affect her discharge downward when their operation is upward, and so contrary, she to incline to a critical sweat when they in stead of our disease draw out our best Spirits with our our blood, and so forth; what a distraction, what an oppression, what a disturbance and disease doth poor nature our sure and seeing Physician suffer from them? False friends, true enemies they are unto us; It hath been no ill Dilemma framed in nature's behalf, that either she is too strong for the disease, or it for her: in the first she ever prevails, if the Doctor do not hinder; in the last, have we not hourly experience of the Physician called in time, the Patient young and strong, the disease common and known, and yet death ensues? where is the saving, where the benefit, where the advantage that their Art and they pretend? even in their own purses impassable incompassionate as they are. How many have they anciently destroyed by cruel denying cool drink in burning fits, conspiring with the fire and malignity of the sickness, to possess the spirits and vital parts which might thereby have been prevented, intercepted, allayed, and tempered? They pretend to starve the disease when they starve the Patient; How is it possible for nature to work for her own sustentation either by medicine or otherwise, when you allow her not the least supply? It were a miracle for her to subsist, weakened by malady, by blood-letting, by purges, and by substraction of nourishment, she is wiser than our Art and discourse, and will refuse meat and drink when she cannot bear them, and hold in, her treasure of blood many times in spite of the Chirurgeon, and give convenient effusion of blood without the Physician. If sometimes she err in her demands it is by accident, and that less dangerous to satisfy then the Horseleech Doctor. Experience hath taught them against their own method, that to give way to the violent appetite of Patients is ordinarily successful contrary to rules; nature never requires any thing but is respectively and in some sort good and fit for her, howsoever otherwise bad, where the Doctor runs a course simply and absolutely destructive. We are all borne with a Physician in our belly, Adam had no other, if God had judged them as necessary helps as a woman, he would also have created one for him. I have otherwhere with much less cause discoursed of this subject; their Impatient I justly am, their Patient I will never be, I hold my life by God's mercy, and desire no longer to enjoy it then he shall please to give it, and maintain it in me, without becoming their Tenant. They who will give themselves up to their conceited usurped authority, Stultos jubeo esse libenter, let them live as miserably, according to the saying, as medicinally. It hath been observed of some Countries that sickness and complaint in that kind were never frequent amongst them till the profession of Physic brought it: we are gulled with their golden promises of health, as Alchemists abuse many with the hopes of the Philosopher's stone, whereby like Aesop's Dog they lose the substance for the shadow, true gold for false hope, and health and life by revolting from nature and relying upon false imposterous pretences. 
Tuta frequensque via est sub amici fallere nomen;  
Tuta frequensque licet sit via, crimen habet:  is too true between nature and the Doctor; he kills cum privilegio. Yet some there are whose Art hath not extinguished in them Religion and humanity, who will dissuade the selfe-abusing complainer from the custom of Physic, as conscionable concerning their unhappy profession, nor will they without extraordinary caution give the least disturbance or abatement to nature, but will move with care and fear as in the dark; others there are of an inferior sort to the former, none of the worst, who if they meet a Patient whom common course hath brought to have recourse in consultation unto them, yet scrupulous and declaring a disaffection to their nauseous drugs, filthy and cruel violation, and tortures to nature, they will as ingenuously comply as prefer the forbearance of their Arts employment, confessing with Bellarmine a Tutissimum differing from their ordinary ways: and even the most feculent and virulent amongst them, pressed by a knowing and experienced opposer, will sufficiently acknowledge the danger and uncertainty of their Art, not to be maintained but upon postulata and an implicit faith in their Rabbins; whereupon, as also in humouring their Patient, and preventing his recourse to their enemy Empiric, they think to stand excused in all events, conceiving him to be brought to a fair end who dies according to their sentence and method. Press and observe them nearly, and you shall not fail of matter enough from them to alien as well your affections as good opinion of their science: I too lately had occasion to hear one of them discoursing of giving his Patient a sweat, disallow of forced and unnatural sweats as ineffectual, from which assertion may we not naturally and strongly deduce a general consequence as well against their unnatural and forced proceedings?  
Myself long since following the fashion and common road did to my small relief and comfort, and no little exhaustion to my purse and body enthrall myself unto them, who Viperlike where once they fasten their heads are not easily shaken off, custom their fellow Tyrant engageth us unto them.  
Nec missura cutem nisi plena cruoris Hirudo.  
But the little help and great hurt I found from them, their as gross as peremptory mistake, their as false as dire Prognostiques, and nothing more new from them then from my disease, besides what I met by puddering in their writings, how the Melancholy cure commonly begins where the Physician is forsaken and makes an end, made me withdraw myself from relying on them and their Art, since which time by God's grace and other familiar means I find myself renewed in vigour and health of body and mind. Oppressed, debilitated, exanimated, fettered, caged, and enlazied nature, where they have left her any relics of herself, proud of her liberty, free from oppression mounts and plays upon her own wings, disdaining their poor and imped feathers. To conclude with them who will never conclude with us till they have brought us to our final conclusion. Tinkers they are that make more holes than they mend; and wonder not that they do not ever affect nor speed our cure, for as common Chirurgeons profess our pain to be their best friend, the like do they find in your complaint and disease, they protract, and draw your body that they may drain your purse, they confine you from company, air, common exercise, and diet, which would all prove your better Physic; they forbid you all that pleaseth, and feed you with distaste, Take heed of fruits, for many times if you eat the other bunch of Grapes or couple of Peaches it would prove your better purge; they work by nature's expulsion of their poisons, who would better have wrought for herself, had you used the patience of putting her to her strength upon a fuller charge in the malignity and excess of your peccant humours. Like the Ivy to the wall, or play to a consumed Gamester, they miserably uphold what they had undermined: like the Impreze of enjewelling the Diamant, they at the best consume whilst they fashion you, nor are you so sure of any thing as to come weaker out of their hands. They seduce and control nature, they silence and insult over all assistants who are not allowed to kill; and be their advice, Cordials, Receipts, never so safe, never so good, they must be scornfully and insolently rejected and become tolerating miserable spectators of the tragedy, torture, execution, and death of their dearest friends. They are often as busy and cruel over their poor Patient as Hawks upon their prey, or Ravens over a carcase, and as little troubled (nay possibly as proud) as hunters over a great Quarry. If they like not this, let the Galenists read Paracelsus, and the generality of them Cornelius Agrippa, and they will think themselves favourably dealt with. Only thus much to you my honoured Lady Sau. who were a suffering witness of that matchless Lady's loss; It is singular and irreparable to her Noble nearest friends, and yourself who knew and enjoyed the sweetness of her conversation and virtue can find it no less. You make often use of Physic, my prayer is that you may seldom or never need it; I confess you are thus happy therein that God hath blest you to rely upon one of the best and safest in that profession; He was the last that I used, and would I have recourse to them he should be one of the first; It is their common practice, and neither their persons nor Art that I abhor: I thought not amiss to communicate to your view my conceptions herein; If I have used more passion than reason, or any evil and unproper Ingredient, your better judgement can as well correct as use. I humbly take my leave, but will never leave to grieve, and rest  
Your Laps.. most faithfully humble servant. Sept. the 10. 1638.    

EXONERATIONS.  
Second Part.  
Printed at London by Richard Cotes, 1645.   

EXONERATIONS OR An Inquisition taken upon my particular, and humane Frailty, Blindness, Presumption, Unquietness, and Vanity.  

THUS much for precaution: if you desire to loiter by looking into my unpleasant story and late expense of time, cloth your mind in its Holiday and Church apparel, expect not an ostentation of wit and Language, but rather a perplexed narrative, a solemn, sad and serious exercise of Devotion, such indeed as becomes the next holy week, penitential and mourning. Otherwise I advise you to forbear, for you will find all too unpleasant and unsuitable to your disposition: Nothing is here pretended but private discharge and satisfaction. All hasty, dysastrous, cloudy, tumultuous, incorrect, incomposed, precipitate, over-subject to repetitions, for want of looking back and re-examination in the Course. Especially I persuade the passing over many of the first following pieces as too much concerning my particular, after which the streams begin to run more dear and free.  
March the 15. 1637.   

HEre see securely what a troubled soul  
May suffer in a lasting storm, here see  
Thoughts staggering reel (whilst the poor bark doth roll)  
Cling to the Mast, Pray, Labour 
* Or from.  to the Lee,  
Throw out their lading, wrestle with the waves  
Sink down their sails, now lifted up on high,  
Now almost swallowed in th' Abyss of graves;  
Now a clear heaven, and strait a dismal sky:  
Here learn how fairest days may overcast,  
Confounding all your quiet with a blast:  
What masters me to day, may you to morrow,  
But for our comfort, God can master sorrow.   

HEre see, how in a sanguine complexion, when God's grace begins powerfully to shine and work, as in the month of March, and turning of the year, storms upon storms: and 
Frigida pugnabant calidis, humentia siccis,  
Mollia cum duris, sine pondere habentia pondus,  
Till— Deus hane litem (& melior natura) diremit.    

MY perverse fortune from my youth, with my melancholy disease, (fruitful in nothing but thoughts, and those not ever the most necessary or natural:) have often occasioned me with reflection upon myself, to write something, not so much to apologise (for alas, it is vain where there might have been prevention) as to give some ease to myself, and extenuation in what I may mis-appeare to the world; but I have often been diverted from such discourse, by the overgrown wilderness, which long time and confusion have brought upon me. Yet thus much let me say for myself, (and wonder at myself in that I may truly say so,) that neither carelessness, prodigality, nor an humour disposed to riot or luxury, have bred my harm. Nay, (if there be any truth in me) nothing hath more procured it, than a misguided sobriety of diet, with such an inordinate care for the ordering of my fortune in my beginnings, finding myself penned and engaged to wife and children, as (whatsoever may be conceived I dare affirm) no man of riper years and judgement, but might have fall'n into, and will, whensoever it shall please God to entangle him in divers and strong encumbrances, inward and outward, which in the circumstances of my condition so malignly concurred, that being something by nature, and more by accident, mis-diet, over apprehension and studiousness, disposed to a strong melancholy, it was impossible to extricate myself, without such an aggravation as rendered it incurable, and me most miserable, in the Shipwreck of all joy and contentment. Wherein finding myself thus plunged, one while my refuge was to the helpless Physician, and another at last to strong diversions; such as 
* I chose to entertain my mind to build in dividing my London house where (in all events) there would be least loss, and then lived many years in the lesser part.  building, Court, company, travail, and the like, which all proved but such miserable helpers as melancholy men use to find, full of expense, which till then, (about my age of 25. from 18. when I was married) I had avoided. Building, (as troublesome both to my fancy and purse) I soon left, and the loss of the brave Prince Henry, on whom I had laid my grounds, with much sickness soon after casting me down, and increasing my disease, I became unable to make use either of my natural parts, or time and expense bestowed in Court: thoughts beget melancholy, and that, 
* As, Mater me genu●●, eadem ●nox gignitur ex me.  thoughts, alternatively. It is questionable whether I did more hurt myself with my thoughts, (which many years together long since, brought me often, even to an utter exhaustion) or whether with God's assistance, in a strong constitution of body and mind, (for had not God furnished me with as strong and present supply of extrications as intrications, I must often have perished) I more extraordinarily relieved and supported myself to subsist against the impetuous 
* I mean not a curiosity of ostentation or daintiness, for such never possessed me: but only of sedulous consideration and rectitude.  curiosity of my disease and nature; but my unhappiness hath also been such, as in critical times of my life, to have met with such unlucky crosses and connexion's of fate, to put me out of my course, that the consideration thereof would make any man (not otherwise superstitious) take knowledge of an overruling hand therein; whereunto (I humbly thank God) I so submit myself, as that for my spiritual good, I acknowledge there aught to have gone no less, to work a total conversion in me, so hard is sanctification to be wrought even in men of religious inclinations. For my posterity, I must crave their pardon: hoping they will with me submit to the Almighty hand, which can at its good pleasure as well raise as ruin. Worldly confidence illudes, nor can any thing confirm prosperity in this and the better world, but a firm faith, and resolved obedience to God and his Son, in whom alone is salvation. That, that alone can reconcile and calm the contrarieties of our complexions in the distractions of pleasure, profit, conscience, honour, decency, authority over others, or a self-injoying: making true Religion the only star of our course, whilst others for want of it, sometimes wildly float, and sometimes sink in the confusion of their passions. Good intentions without firm resolutions are insufficient. No man hath meant more thriftily than myself; but alas! in what a mist of contrary indications and contingencies do we live? when I concluded against housekeeping, I have been indulgently overruled by others to the contrary. And this I have found a great error in my nature, to have been more apt to gratify others than myself, and to believe them often more wise and trusty, 
* To judge others by ourselves may be a rule of charity, but not of wisdom.  then there was due cause; a miserable condition of the better natures: Engagement to wife, and servants made over-necessary take away the liberty of our resolutions; to intend thrift is commonly enough to enrich, but woeful experience teacheth me that diseases and crosses such may come, as shall turn the strongest out of his way. No man more abhorred debt, felling, and felling, than myself: yet few have more incurred them. No man almost hath allowed himself less cost or sensuality than I: yet the diversions my disease hath urged me unto, have set another face upon me, towards such as were not acquainted with my inside and native affections. Few have more affected the service of King, Country, and Friends: not have by accident been more unserviceable. I ever extremely fancied my chief feat; yet fear of cost in fitting the house, and height of charge in living there by occasion of such an eminent fear, with other accidental considerations, kept me thence, till such time as my fortune was most unfit for that, and it for me: and yet against much reason and interest of my own, I was drawn with relation to my predecessors and posterity to settle myself there, with so much cost and 
* In truth, half-hood of materials and workmen, their mistake, and loitering, make building much more vexatious then formerly.  trouble, as (but by the grace of God) it is a wonder how in such indisposition and lowness, I have undergone. This the good God can do, and howsoever it shall please him to dispose of me, (whose preserving hand I confess I have wonderfully found) may it please him to make my life and death to his glory, it is all my ambition, Many unlucky circumstances, like that of a free mind entered into Court with a penned fortune, I omit, partly in respect of others, and partly as fit to be confined to myself, who have suffered their perplexities and contrarieties. God's grace is all in all, for the best of us is subject to be carried away, both against what we know, and what we would. Such a blindness steals us from ourselves.  
This Discourse which I have these many years at times been inclined unto, and have forborn, in respect of the little credit or use which it might bear, and the confused nature of it, ill befitting my health and condition, wrapping myself in an honest conscience to myself, and having long since put off the world and worldly censure: yet have I at last thus tumultuarily adventured upon it; having not cost me much above two hours in one afternoon: wherein though I cannot vindicate myself (for alas! who can against errors so seeming easy to have been avoided?) yet I can be content that such of mine as love me and truth, should find me here such as I have been, and not such as I may be traduced.  
june the first, 1637.   

I Must not forget to thank God that my fortune is not utterly ruined, considering how all helps and hopes have failed me, in my cure and otherwise, how costly diversions have been unto me, whereby to support myself, and how unfit I have been in the mean time to look to my estate: Debauch and gluttony have spoilt many a body and fortune; scrupulous abstinence and care mine.  
Though I acknowledge my fortune and estate left me was such, as by this time I could in likelihood have so improved, as that my quality should not require a better, yet this give me leave to make appear, that being engaged to marriage before eighteen years of age, I had my quality left unto me with an estate of revenue not above six hundred pounds per Annum de claro, little improvement to be made of a long time, by reason of long leases and Jointures: Parks and Houses I had to betray me, and I was left so barely as my Predecessor dying at Michaelmas, I had nothing to sustain me till the next rend days.  
This would trouble a tender spirit to know which way to turn, especially with other cross circumstances in fortune.  
I must insert one vow made by me which cost me a great part of my estate, having against my intentions entangled my conscience thereby, upon an unhappy accident of the greater house at turned into my hands, at such time when I was throughly resolved for thrift in a most private course, a quite other way.  
Though I have made alienations for great sums, yet know, that many thousands I laid out in building at London, and buying in Lease, and the wood, which did but return to me in the sale, and many thousands of the sale remained beyond the debts, where with my son hath been enabled to make some purchases, and by God's grace will make more reparation with the moneys remaining. I thank God, with all my necessities, I have left my Son both his freedom of choice, and Wives portion. Whosoever shall take notice of great possessions passed through, and away from our Family, let them know, that the most of them were but in Transitu, by the way of Mart, never intended to be kept; I must be content to appear the only unthrift, howsoever my unthriftiness had not its root from myself, but rather from fatal mis-accident, and Predecessors undue consideration.  
The good God be pleased to bless my Son, and make him as happy, as I have been unhappy. For my whole life (since I have been a man) hath been but a conflict with the worst of diseases, and a wearisome seeking for contentment, plunged in an inextricable gulf of all misery; another man possibly would not have come off so well in fortune, body, or mind.  
Good God, how vain and miserable a thing is man without thy good Spirit to direct him? by nature corrupt, by Art Sophisticate and confounded: how lost in the ignorance, and inexperience of youth? how short of the tranquillity of other creatures? how often ruined by accident, by mistaken courses; I, by that which men call good nature? yet happy (in worldly account) are they whose natures lead them, not only to affect thrift, (which many by reason of other, not bad affections, imperfectly do) but to make it their pleasure, their felicity, which humour throughly possessing them, pleaseth, profiteth, and advanceth them in fortune and reputation: whilst others bred to more ingenuous and fair appearing ways and studies unthriftily miscarry. How ill, & unadvisedly do Parents provide for their young Heirs, giving them Tutors for Learning, and Arts, neglecting their instruction in true Virtue, and use of the world and their fortunes? How lamentable it is to see many (who if left to themselves would do well enough in the world) overswaied by others, and so turned out of their way, as that they cannot recover themselves. But alas! why suppose I it would go well with us, if left to ourselves? who know nothing more assuredly than this, that all humane wit and resolution are vain, without the powerful Grace of God to assist us. That I implore, that alone is my comfort and support, that sweetens all the bitterness of fortune unto me, and but for that I would a thousand times as resolutely and constantly have left this life, as others fond and dotingly embrace it; Christian Religion had need be maintained in our hearts by a strong hand from above, seeing it abridgeth us not only of our general liberty of this world's delights, but even of the freedom of leaving the world, when it affordeth no delight unto us.  
june the seventh, 1637.   

MAny things concurred to make me melancholy, as a Complexion Sanguine, inclined to delight and pleasure. Yet withal a natural scrupulosity of election, sensible of fair reputation and thrift, affected with knowledge, and at length a conscientious tenderness of Faith and Religion, working me the greatest happiness, but not without great perplexity. I was young entered at Court, and by accident quickly disheartened for that course. The use of my fortune in the Country was by want of means to keep a comely house, and other many cross respects, not free unto me; and though afterwards I was drawn to house-keeping against my will and Discourse, yet both in my estate and disease (by the care & retiredness incident thereunto, especially in a short fortune) it proved most pernicious unto me. My disease likewise was much, if not originally occasioned in my body by an overusing of new Treacle against a danger of the Plague, which I fell into by Mr. Sanders his death thereof near to me in his travel with me, at his return from London, the first of King james. As also by an overspare and evil diet, who for long together fed on little meat of good nourishment but only fat, dredgings, Skins, and such like, and in truth, scarce ever man of my strong constitution and health gave less way to himself in pleasing his appetite. This, and much more wrought an alteration upon my mind, and made me seek a supply of former pleasures, by entertaining myself with studies, and my importunate thoughts, which (by my ignorance how the mind might over-presse and wrong the body) I made most mischievous unto me. These oppressions cast me upon costly diversions, and with disease and expense of spirits brought me so low, as I could never recover. So that all the effects of melancholy, as weakness of memory, countenance, and faculties, with oppression of mind, which long and miserably afflicted me, proceeded from nothing more than the waste of my spirits, loss of blood, and over-thinking, with extraordinary obstructions of all my inward parts. I contesse I have been a most intemperate man, but it hath been only in the excess of my thoughts, else I think no man can charge me that any vain inordinate humour hath transported me. And so my mind (as I have often been charged) and that dangerous Master, fancy, and a natural doubtfulness (especially upon hard and questionable terms) have afflicted me. Thus may contraries breed the same effects, ruin as well from undue care as carelessness. I could (in probability) have preserved myself from much harm of any other disorder.  
june the seventh, 1637.   

OH God, how great and just are thy judgements, how wonderful thy mercies, how extraordinarily canst thou humble us by the one, and relieve us by spiritual graces in the other? how great a work it is, and how many degrees are required to effect a firm conversion upon us? I most humbly thank thee for the gracious effects I have found thereby; such, as hadst thou not sent me temporal afflictions, I must have been eternally miserable. Let no man rely upon his own strength, resolutions, and precautions; for when God hath a work in hand, and leaveth us to ourselves, we shall find ourselves so dementated, as that we shall be able to make no use thereof to our good. We shall find ourselves so imprisoned, so waylaid, against what we would or should do for our help, that it will become impossible for us to make use of ourselves and ordinary means, etc.  
It proveth (as I apprehended) that once entered in, I should hardly find the way out of this deep, thorny thicket. My health and life have been lately so desperate, as it is little adventure to undergo any thing; and indeed my nature hath been too prone to put many things to the hazard. The rule of quod dubitas ne feceris, had been much better observed; but alas! what rules can be strong enough, not to be overborne by our blinded precipitate passions and fate, etc.  
I neither must, nor will specify the numerous particularities of my misfortunes. Only thus much I will say, that from my coming from under the rod to this present, I have successively met, first with dangerous diseases in the University, then with engagements and accidents of consequence to my whole fortune and course: then with such a melancholy as dashed all my spirits and countenance, otherwise strong and bold: then with extremity of divers sicknesses, which more dejected me: then with a ruinous vow: then with loss of children, and other heavy disgraces, the effect of my disease: then with desperate effects of mistaken powder 
* Which over-kept in a small Dose and having lost its due operation, lay in my body till the next spring & with a burning & corrosion then for three months spa●e deprived me almost wholly of sleep which to an inveterate melancholy, was no little sufferance.  and course of Physic: and after all this and much more, etc. Though generally I so despaired of life, as not to dare to venture any thing upon it, to buy some place to support me in my fortune and against my disease by diversion, yet I once attempted that course, and was most strangely and causlessely put by. Sometimes I have resolved for a course in the Wars (as against the Turk) and then came Peace and Truce. In truth, employment (in likelihood) would have prevented the weight of my disease.  
Many things which appeared in me affected courses of pleasure and vanity, were in truth laid hold on by me for diversions and supports of my oppressed spirits, against the violence of my disease.  
june the ninth, 1637.   

WHen I think what my fortune hath been, and how long and continual the afflictions which I have endured, as well in mind and body, as in my estate, I make question whether many years (if not ages) do not pass in the whole world, without paralleling my sufferings. None but an extreme melancholy man can conceive them, which yet have been aggravated in me by a contrary and most sensible complexion; no body, but of an extraordinary strong constitution, could have undergone them. How often have I thought myself at my end? How often wished it? and yet hath it pleased God miraculously to preserve me. Oh that it might please him thereby to work his glory and service! Otherwise how long have I been, and now am, from desiring it? I confess myself infinitely faulty, both towards God, Man, and myself, but withal strangely unhappy in the occasional circumstances and concurrencies of my mischiefs; I have evidently discerned an extraordinary and high hand therein, and I most humbly thank God, who hath by degrees brought me home unto him. I have long subsisted only under the shelter of his wings, and desire nothing but his favour to my end. Nothing else hath supported me, nor could, nor can; my mind and fancy were naturally active, and for want of outward employment besitting them and me, turned and wrought upon my spirits. If I had, notwithstanding all objections, settled at at the first, I had found that centre and quiet, the want whereof infinitely hurt me by giving way to my fancy to be overmuch working upon it, before I put such course in execution. I at last gave way to prevent the like inconvenience of trouble of mind and cost, which might befall my Son in a just affection of settling there. I confess that in projecting what concerneth us, it is not unnecessary to be possessed of a summary disposition therein, but to descend to an exact punctuality of particulars (in a precautious speculation) before time and opportunity of acting and execution, is commonly as vain as troublesome. Fancy may please and infatuate itself therein, but the present view and circumstance of things to be presently acted, is that which gives the final order and determination, with a contradicting and retracting nullity, to our prepensed conceits and resolutions.  
june 11. 1637.   

SApiens dominabitur Astris, is a pretty saying, but if not applied and restrained to godly and divine wisdom, as far from truth, as the Stars are short of God. It is extraordinary, that in all my course of a long life, I should ever meet with hindrances and crosses, even when I have most strived to avoid them, and never with any thing of help and ease; yet this for my comfort, and to exempt me from envying others, if I would but in an ordinary measure have digressed from my austerer ways, to my Son and me, there might have been a larger proportion of honour, authority, and fortune. God knows what is best for us, and I affect nothing, but according to the fairest means, and his good pleasure. That noble friend of mine, who upon consideration of the natural strength of my body and mind, wondering at my infirmity and disabling in my fortune, in conclusion imputed it to my having been put out of my way, upon what ground, I know not, but I am sure he was not mistaken. For first, my early marriage in a short fortune abated the edge and alacrity of my spirits; next the course and conversation of the Court by accident made unfit and unfavourable to me, having entered upon it, was no small dejection; myself also by the examination and test of discourse, contradicting 
* They who wrestle not against their appetites, nor are over solicitous of avoiding all inconveniences, are they who often succeed best, and sailing in the common channel, enjoy the commodities, & delights of this world. Many inconveniences are easier born than avoided, easier admitted to be subsequently rectified, then industriously and curiously ●●chewed▪  and restraining my natural and youthful inclinations (which other young men use with a full sail to give way to and uncontrolledly please themselves) amated and contristated my mind. But above all the good Spirit of God, (whose ways and religion are opposite to flesh and blood and consequently to me and mine in nature) brought such a conflict upon me as proves at first to corrupt nature ever harsh and perplexed, with many reluctations, win and lose of ground, but by degrees and successions of grace, sweetly recompenseth all our conflicts, all our sufferings.  
Good God, how sweet and admirable are thy mercies, which never fail to relieve and deliver them who persevere to call and rely upon thee! Oh the tumultuous condition of a melancholy tainted mind! Oh the Herculean labour to oppose and repress it! How thoughts impetuously like Hydra's heads grow upon us as fast as we alloy and cut them off? Iun● should have set Hercules to that task, to have plagued him more than all his Monsters, all his labours. It was truly said of it, that it is Hospitium calamitatis, & quamcunque rem malam quares, illic invenies. It insinuates itself at first as a flattering friend, but in the treacherous sweetness of it we drown and lose ourselves like unlucky flies, etc.  
Proh jupiter, quantum mortalia pectora caecae noctis habent! how many ways there are for us to lose ourselves in this world's Labyrinth? and how many miscarry before they understand where they are, why they came, & what they have to do▪ some lose themselves in their pleasures, others in their troubles, some find unfortunate and so deign, some a lingering ruin, some are born to ●●●re, some to stormy days, some to journey with the wind● in their backs, some in their faces. If fate be but a dream, the world hath been much deceived, the constancy of it in some men's fortunes speaketh it more, to the Christian all is the providence of God: And there is no true plaster for the cure of a broken heart, a broken fortune, but the contemplation and application of his goodness and mercies by a lively Faith, that must be his gift, and will dispel all clouds, storms, and discomforts. It little imports what weather we find in a short journey, so we attain at our journey's end, a place of perdurable joy and comfort.  
How full of darkness is the mind of man? how little do we understand? and how little are we able to make use (without God's grace) of what we know? how often and violently are we transported as it were against our wills, against our knowledge? how obvious and near unto us are things ordinarily most useful and affected, which yet we are most blind to discern at our need? such is our frailty, such our blindness; so that neither ears, eyes, knowledge, will, or understanding, are farther available, than it shall please God to bless them: He alone it is, that gives the will and the deed, and without him the will is uneffectuall. He hath small experience of the world, or hath little observed himself, who hath not this experience. It hath pleased God to have blessed me with some understanding, some industry, and some holy affections towards him. All have failed me, and in all I have been failing to myself, yet through many falls and frailties, I am confident at last, by his great mercy to have attained such Grace, as will abide with me to my eternal comfort. God grant me to my end, the antidote of Faith, and confidence of his mercies in Christ, etc.  
August 8. 1637.   

IT is good to refer ourselves to God, who best knows what is good for us. In the discourse of death, I fell in my first manhood to affect that 
* As did the first Caesa●.  kind which was least long and languishing, (supposing ever a constant preparation) but it hath pleased God chose, that I have spent a great part of my time, facing and struggling with seeming imminent death, so far have I been from enjoying the pleasures and contentments that this world affordeth to others. I humbly thank God, who hath given me patience, and without his grace and respect to him, my resolution could never have undergone it. Melancholy, the taint and canker of our minds, bodies, and fortunes, how many ways, and easily art thou contracted? how almost impossible to be cured? how inevitably incident to many; yea, the strongest minds, especially when many perplexities, and cross accidents do at once assault them?  
For my part, besides my mischievous disease bred in my body, which naturally working upon the mind, made all more sour and difficult. I met with cross ambiguities, and judications in almost all that concerned me, or that I affected: I confess (that which now more tormenteth me) a resolution and course might have been taken to have prevented (in reason) the unhappiness which I have found and bred, but alas, I was nipped in my bud, destitute of experience and good advice, met with times opposite, and such a disposition of my own, as could neither abandon itself to pleasure, nor rigid enough to 
* In truth my estate w●s so scanty that my endeavours could entertain no further aim then to be able to subsist.  profit, though ever so sensible therein, as never to allow myself a ruinous delight. My expenses had never the ground of pleasing myself; though our artificial humane condition be full of ambiguity, and some minds more than others, of various complexion. Yet had I missed my disease, I might (with God's grace) as well as another, have extricated myself; a soul hard to please, and a pregnant fancy, are of the most troublesome guests a man can lodge. I have at length learned so to disaffect this world and worldly pleasure, that by God's grace, I am only pleased in him. It was a hard conquest, etc.  
August 8. 1637.   

MAn, certainly in his naturals, as more abounding in fancy, is more variable than other creatures, yet more Sophisticated, by 
* Religion or artificial reason taken to heart, check out Ple●r phoria, in natural pleasures.  Art, and policy, by Religion crossing his nature, cast into further ambiguities and perplexities, difficulties, and disproportions in his condition and fortune, with respect to his quality and engagements, aggravate and intricate him often more, but when a rooted Melancholy once seizeth him (as by many accidents as well as naturally it often doth) then to disentangle from the cross considerations incident to a perverse fortune, will trouble a strong mind. Nay, so hard is it to reconcile the inconveniencies, to find and take the best in the courses of the world, that the stronger and larger the mind is which is to choose, the harder it finds it to please itself, and the more it plungeth itself to encumbrance and disease.  
How easy are conveniencies to be found? how hard it is to find them? how easy it seems to please ourselves? how hard to please God and ourselves? how often have I opposed my fancy and affection by a way of abstinence and frugality, which yet hath proved most improsperous unto me? how often have I by God's grace preferred him before all worldly delights, and yet wanted the grace of constancy? What shall I say? if ever man played a long heavy unhappy part upon the stage of this world, it is myself, etc.  
August 21. 1637.   

NO care is more natural or necessary, then for Parents to enter their young ones into a proportionable fortune, and fair course, to be able to live in the world; the direction of a Father to his Child therein is of main importance. I was left young and greatly wanted it, had I been left single, young as I was, I was resolved never to have married, but so as to have set myself at ease for house-keeping, and other charges which attend it, according to my quality.  
My mind was not so loose, but that I could have contained myself in expense, for till I was lost in my disease, I gave many year's proof thereof. That error hath been verified upon me, which is said of fools, that they ever begin to live.  
Time and necessity, the great rectifiers of our courses, have made me see my faults, and accommodate that which I thought impossible.  
August 22. 1637.   

MIserable condition of my fortune and the melancholy humour: how one while for an evasion, it diverts itself by a working imagination, how there may be a bettering? other-while it aggravates itself upon consideration how incurred misfortune might have been avoided? both fruitless and perplexing.  
September 26. 1637.   

THere is little commiseration due to such as entering upon a fair and full accommodation of house and fortune, wastefully consume and abuse it: With me it was far otherwise, yet young as I was, had I been left with money in my hands, or had raised moneys to myself by what I had, I was not so lose fingered, as not to have kept or employed it to my advantage. I am confident that many an Heir ruineth his fortune; who, did he enter upon Monies, as well as Lands, would thrive and do well.  
To a nature not foolishly dissolute and prodigal, money sets rather an edge of increase then dissipation: Ignoti nulla cupido. It was a rational way to reclaim that prodigal which is recorded, by showing him those massy heaps that were to go to discharge his wasteful debts; the eye makes the most effectual impression. I have known a Prince, who was insensible of giving great sums by word, yet was tenacious of what once came into his hands: as the hand naturally, so money politically, is the instrument of instruments; without it, like Ships without water, the wisest and most active can make little use of themselves. God's blessing I ever imply, for without that the builder builds, and watchman watches but in vain.  
How unhappy is the condition of an unquiet mind? and how hard it is for a spirit sharp sighted, and sensible to inconveniencies and advantages, to maintain a tranquillity amidst the unsound and humorous incidents of this life? so little is the reality, and so various the apparitions of humane contentment. Fortune is to some a mother, to others a stepdame, some she humours, some she crosses from their infancy; and whatsoever is said of every man's forging his own fortune, he knows little who finds not greater abilities miscarry, when inferior succeed. We made not ourselves, nor the times, and other circumstances we live in, whose correspondencies (shall in despite of us) import us; Good Mariners are often sunk at Sea, when ill ones arrive at good Harbour: for me, I acknowledge in myself (through my whole course) many errors, yet have I found such an unhappy constellation of fatality overrule me, that what course soever I had taken, I can hardly persuade myself, I could have had any better issue: moderation, sobriety, care, Religion itself, (preservatives to others) have been to my fortune, body, and mind, flails and rocks, yet all conducible and necessary to a better life, etc. I thank God for all, and desire no more but his Grace, in granting me either patience, or a fair deliverance from this world's miseries and corruption; I have long hated and despised the world, and all the frail vanities that others dote upon; I find every day more and more the nullities, the wickedness of its pleasures, etc.  
September 27. 1637.   

HAd I my full strength, and clearness of spirits, had I much more knowledge, and would and could conveniently bestow much more time in working, these overflowings of my heart and brain, yet such is the obscure confusion of this sophisticated world and my natural curiosity (by melancholy, much more hard to please) that I should never satisfy myself, in writing what belongs to this or any other Subject: I would willingly by these evaporations impart, with ease to myself, some impressions to my friends, how there hath gone as much fate as fault to effect my misery, and to occasion them to resent and compassionate the wretchedness of humane condition, by representing myself none of the worst-endowed with parts of body, mind, and estate, thriftily and temperately affected, become nevertheless most tediously miserable in them all; such hath been God's will, and such in despite of nature and reason shall be his condition, whom accident and circumstance conspire to afflict. A Doctor of Physic told me long since, that I had too much mind for my body, but never advised me the moderation of the one, and natural improvement of the other. I thank God, towards him who is the chief good, it is the better for me, and good for me that I have been troubled; I confess I had naturally a strong, active, and sensible mind, yet not such, but if I had escaped accidental melancholy, I might well have tempered it, but when that seizeth upon us, things otherwise easily to be passed over, become full of scruple and perplexity. My 
* The smallest seeming inconsiderable causes are often induction● to the gr●●●st concl●●on of this world.  over using of Treacle, hot and dry, in my youth, first bred the alteration in my body and mind. I knew not what I ailed, nor whence it proceeded, but enforcedly yielded to melancholy effects, such as retiredness, over-reading, and over-thinking, little as then conceiving how the body should become oppressed by so abstracted a thing as the mind.  
My first studies in the way of morality and Scepticism, took off my edge from worldly delights. God's good Spirit afterwards was a check to me against them, by whose mercy I was never free from perplexity till of late, I will by his grace fix myself upon him, and leave off to ruminate upon, much more to enumerate my infinite past misgovernments and misfortunes. God be praised, my Son's beginnings are as well, if not better, than ever yet were any of our Family.  
Cross tides, they say, make the Irish Seas so troublesome and dangerous; there is a proportion of bearing beyond which we sink. I was in my prime youth encountered with many unfavourable dysasters, etc.  
The great change of the Court, and long greatness of them whom accident, etc. My 
* Great evils are truly observed to take advantange by seconding one the other.  absence in travail hindering my falling in with those times, my retiredness by that course and over-exact study of language, which certainly is proper only to children, to whom it comes insensibly, and is most troublesome to curious spirits, these and much more conspired against me.  
I would when my fortune was whole, have matched my Son then very young, and have assured my Lands upon him for a reasonable portion; it could not be. My Predecessor after a long and desperate sickness lived just enough to marry me, and many stranger things than these have befallen me in the Article of a Catastrophe to my fortune.  
November 2. 1637.   

TO say something still of divers ambiguities and perplexities incident to my condition and fortune, which besides the accidental melancholy bred in my body, could hardly sail to work an alteration, and disease, upon a mind curious of avoiding inconveniencies and choosing the best, my nature was bend to ordinary pleasures, yet morally withdrawn to an observation of decency, virtue, moderation, and improvement of knowledge, with an acquisite affectation of Philosophical, Moral, Civil, and Christian perfection, wherein as well for vogue, fashion, and reputation, as truth, I could not willingly consent to come short of the best. When I grew towards manhood, being of myself disposed to forbear marriage, until I should be thirty years old, and then not to marry without great choice, in fitting myself, and obtaining a fullness of fortune, to set myself at ease in my quality and that estate, ●&c.  
I saw the inconvenience, but Wife, Children, and my disease, made me unfit for another man's house; and though I wished, yet I could not resolve a change, which to me, who could never easily admit a resolution with inconveniencies attending it, was ever abhorrent, my natural curiosity (whose mind was never quiet till all circumstances and conveniencies were run over and over, and accommodated by me) made all things, (especially in a seat of my own) most troublesome.  
To the melancholy tainted spirit nothing is more unfit than idleness, nothing more troublesome than its curious discoursing upon resolutions, nothing more unfit than confinement to one place, yet nothing more hard, then to resolve and digest change and alteration.  
Once married, I was set to seek how to live, where to live; my birth and breeding was in the City, my affection and chief seat in Cambridgeshire, but many strong considerations diverting me from it. The Court where I was young entered, followed, might have kept me from that depth of melancholy; whereunto travail, study, and retiredness in care and fancy of what belonged to a house drowned me; but that also by accident was unfit for me, yet at length for a strong diversion, and under so brave a patronage as that of Prince Henry, I readventured upon it, but his immature death, and much sickness of my own, following upon it, with other disproportions finally aliened me from that course.  
Thus and much more hath my life been a conflict with disease and fortune, I have formerly touched many more particulars, yet not all, nor the worst. It is one of the greatest in satisfactions of writing to an ingenuous spirit, in most important matters to have least freedom, there are many Noli me tangere's. The contrast of God's grace and Religion against the impetuosity of natural affections, hath been many years my greatest combat, I have fought resolutely, but received many foils, yet by the infinite goodness of my Saviour, I have received such most unexpected succour, that to my unvaluable comfort I triumph, etc. I have dedicated myself (next to God) wholly to my Son, and have many years endeavoured his good beyond my own. I have now made myself his Pensioner, and I wish no worldly happiness more than his prosperity: thus with a running pen I ease my mind, which though with no serious exactness, yet with little prejudice to my health, for otherwise the strength of my disease would not suffer me to bear the strength and curiosity of my own discourse.  
He who is subject to melancholy, let him shun as a Rock at Sea, overstudying, or tiring of his thoughts, and when he finds conclusions come not off clearly, and that a restinesse of discourse grows upon him, let him give over for the present (not admitting the least tumultuation) till such a good and fit time after, as he may return new and fresh to work: by this means shall he avoid much hurt of his spirits, and attain better to his ends.  
In reading also, little and little at once shall dispatch more, and that without inconvenience of health, then much together to the oppression of the soul; Ne quid nimis, in all things is an excellent instruction: How many a man hath tired his horse by riding a little too fast, who might otherwise have come well to his journey's end? The like is seen in expense, a very little contracting would often have given ease and thirst, where a very small overspending hath bred continual want and ruin.  
By my miserable experience, I could give many rules upon this world's course and melancholy. Moderation is good, but God's grace is above all, and without it nothing can prosper.  
How lustily doth the root feed a tree, whose branches are few and small in respect?  
To the allseeing God be glory, for with us (but through him) dwells nothing, but darkness, error, frailty, and ignorance.  
November 4. 1637.   

MY gracious God, the support and guide of us and all our actions, since thou hast vouch safed to grant me a firm and happy faith in Christ, and love of thee, with a contempt of all earthly and carnal joys; confirm unto me, I most humbly beseech thee, thy heavenly graces, and the comfort of thy good Spirit, for I abhor myself whensoever that joy faileth me, or any worldly affections assault me: none more than I, knows their vanity, their unsoundness, their emptiness of all true and perfect satisfaction, such as left me ever to seek, ever unquiet, till such time as I wholly resigned myself unto thee. The world is a wilderness of ravenous beasts, there is no path, no safety, no contentment or protection, but through thy favour: Sweet Lord, impart it unto me, and I shall find that quiet and joy of heart which I have ever wanted. Help me, for I shall hate myself, if through the infirmity of my flesh and blood, I reap not more joy and complacence in my surrender to thee, and in thy grace, than ever I did or could find in the most full and flattering pleasures, which this instable world affords. I have often found thy most merciful and miraculous relief and support, beyond expectation, beyond natural conceit.  
Let thy mercy and grace continue with me to my end, and at thy good pleasure set a period to that life, which I only hold in expectation of a happy discharge and dissolution by thee, Amen, Amen.  
November 5. 1637.   

A Physician once told me upon repair to him for my disease, that I was to resort to God, call upon him for his grace, and guide myself by him, or to like effect: I thought it then strange and improper in his profession, but I have found it spoken like my good Angel, for there is no such anchor, nor such receipt to a troubled, to an agitated soul. The melancholy humour once predominant, in despite of judgement and resolution, will obtrude importunate thoughts and fancies, take occasion from almost every object, to make a troublesome and discoursing impression, make things otherwise of easy resolution anxious, and vexing, representing difficulties as fast as designs; whereunto free spirits are not in the least sort obnoxious, they are in a clear light and alacrity, delighted in themselves, entertained and diverted with ordinary conversation, business, and pastime, whilst the other droop, and howsoever often naturally quick, would play upon the wing, the melancholy clog checks and pulls them to the ground. God alone is the Hercules, that can purge that Augean stable, the Aesculapius who can give relief, ordinary Physic is but a palliation, nay often an aggravation of the disease. The powder called Kellowayes powder, with God's blessing is to be prized, for it goes to the root, it works at length, and so as the patient may sleep, play, go on in an ordinary diet and course, a common and long course, which urgeth keeping in, weakens, and makes tender, is mischievous, and incompatible: if such powder breed inconvenience, Epsam 
* The use of Tunbridge and Epsam waters, for health and cure, I first made known to London, and the King's people; the Spa is a chargeable & inconvenient journey to sick bodies, besides the money it 〈◊〉 out of the Kingdom, & inconvenience to Religion.  waters, though but a draught in a day at morning, wonderfully allay and rectify, as also the use of new and good Cider; these with God's grace, constant exercise, and a moderation of the mind are incomparable. Probatum.  
God hath given me so strong a body and mind to bear the injuries I have received from myself, accident, and course of Physic, that I admire. May it please him to make my life and death to his glory.  
November 6. 1637.   

GOod God, of thy great goodness continue thy mercy upon me, and as I have hitherto proved the truth of all worldly things to be nothing but vanity and vexation of spirit, so be thou to me joy and comfort. It is true that my nature, education, course of life, and disease require society and diversion, the consideration of my past and present fortune is full of sadness, but thou canst raise light out of darkness, and joy from sorrow, thy good spirit is the spirit of comfort, and without thee there is truly none, thou hast blessed me so far, as to have allayed, satisfied, and expelled all my worldly fancies. I have fitted my house and fortune to my Son, in as much as I affected and was capable: bless it unto him, and by thy grace exempt him from these unquietnesses which I have found; there is no perfect, no solid happiness in this world; teach him to bear such inconveniencies as may be better born than sought (with an unquiet unsettling) to be avoided; it hath been to me a great disease to over-humour myself therein, there will in all conditions be something amiss, a mind curious and impatient is a great mischief.  
Thus appeareth that which hath been observed, that men seldom or never betake themselves to good and right courses till such time as a pressing necessity (I might rather say God) compelleth and enforceth them. Necessity (I have ever said) is the sure reformer, then and not till then, and, often after smart, we contract ourselves, and contain and refrain our extravagancies, presumption, dissolution, and luxuriant fancies.  
November 6. 1637.   

A Searching spirit fall'n amongst the crudities and cavils of this world's Sophistry and imperfections, is a great oppressor; it were well if contentions lay only, as some affirm, in the brink, and not in the depth of Sciences, search shows it far otherwise. It is a happy spirit that can pass lightly over the things of this world, and even in matters and mysteries of Faith Curiosity is neither safe, nor allowable. I am something of the nature of those dogs, which coming into a strange place, rest not till they have ferited every corner.  
It is likewise a natural importunity with me, in any thing that concerns me in mind, body, or fortune, not to take full rest, till such time as to my capacity, I have run over all that seemeth to belong to such resolution, willingly I sit not down short of other men, (I mean in honesty, decency and knowledge) much less short of myself. 
* Ingenuous minds affect to give a due & just accommodation to all things and persons, and to themselves no more, which is hard to do in this various fantastical world.  Yet if we seriously and curiously mind these earthly things, they are full of scruple and vexation, if we slight them, a deliberating nature wants much of satisfaction and contentment, and doth as it were, brutify (and sin against) itself, yet so shall it as well Minus dolere, as gaudere.  
It is that which I have long since found and affirmed, that if we set our hearts on these worldly matters, they prove foolishness and perturbation, if we be cold and dull in them, all things are alike, but it is the misery of a hot complexion, that it requires entertainment, hot, full, and stirring, etc.  
Where grace once infuseth itself, all earthly troubles are evacuated, that alone is friends, pleasure, and advantage enough, it is all-sufficient, all consolation: perfect then, good God, the inestimable gift of Faith, which thou hast given me, it is truly thy gift, flesh and blood cannot afford, nor relish it, thy ways to it are wonderful, often sharp, but most sweet in the conclusion; I kiss thy rod, I rejoice in my afflictions, and feel that I had perished, if I had not perished.  
Thou who hast rebuked the winds, and they have obeyed thee, rectify my spirit, and calm all suggestions, all storms within me. Then may melancholy be infectious, but not mortal: then shall I live and die to thee and thy glory, which is all my ambition, all my prayer.  
November 7. 1637.   

I Have not found any thing more strange, nor been more abused in any thing, than that constitution of soul which is frequent, and more or less incident to us all, so mixed, so Heterogene, so pregnant, and right of understanding in some things, and so dull and wrong in others (such commonly are they which most disturb the world, as dissonant from weakness as true strength of judgement, exhibiting according to the saying such productions as a fool could not, and perfection would not) so appearing docile and capable of reason and improvement, and yet in effect so insensate, incorrigible, and unalterable, as it is hard to conceive how such incongruities and inconsequences should consist in the same subject, or in truth how they can quadrate with a soul rational and instructible, but there is assigned to us all a natural stature in all things, which no Art, food, or industry can enable us to exceed.  
The ordering of my fortune and course, where to dwell, what to sell, or keep, what to disparke, what and how to build at or to forbear, which to a near consideration made no little anxiety, whether to keep house or not, finding my wife and self unfit for it, and yet as unfit to sojourn, what Physician to use, and course to take to recover health; whether I should adventure to buy employment, which seemed necessary to my active spirits, though my life in my conceit was desperate; whether to adventure upon a strong diversion by a course in Court, and how far to comply with the times, which little complied with my discourse; whether to keep or break a rash vow of importance, that cost me dear.  
This and much more might well oppress a melancholy mind; my diversions appeared as fruits of a vain and prodigal disposition, but alas they were nothing less: I hoped still to have recovered myself, and then I could have thriven well enough, I was not unknown, nor wanted an easy way to preferment, but it pleased God by weakening me, by confounding me, to bring me to him, blessed be his name. I reckon it a supreme happiness, etc.  
November 8. 1637.   

TRuth, exactness, and perfection, are Oar of a rich Mine; but lie so deep, that they often hardly recompense the labour of their extraction: my end is not so much to vindicate, as to give some true knowledge of myself, and shake off the burden of my mind to my pen and paper; it is unfit for me, and I for it, and yet I cannot avoid it: and this is one of the unreconcilable properties of my condition, I write not to please, I write not for ostentation, and if I did, 
Praetulerim scriptor delirus inersque videri,  
Quam sapere & ringi.   
It is too true that the fine curious affected shoe often wrings the foot, High seats 
* So of minds.  are brave and Airy, but low ones quiet. Romae Tibur amo ventosus, Tibure Romam, was a production of a fine, but windy melancholy spirit. Would I be an idolater, I would sacrifice to quiet and dulness. I will affect wit and curiosity in nothing, but to repent my sins and please my God. Gracious God it is thy infinite power and spirit, that worketh in all things vegetable, and sensible creatures, in, and at their first production, without any discourse of theirs, teaching them their nourishment, their sustentation: thou art omni-present, omniscient omnipotent, assist me good God, in my discourse, in my resolution of dedicating myself wholly unto thee, etc.  
November 9 1637.   

Go now presumptuous and overweening man, boast in thy prerogative of reason and nature, confound thyself in thy own ways and inventions; nature may lead thee to pleasure, and profit, and so commonly it doth the most base and vulgar spirits, but it must be an extraordinary supernatural spirit, that can make thee thrive to this and a better world.  
This the natural man discerneth not, and the fool cannot understand, but this the School of experience, as well as of Faith, teacheth us.  
Thou, Oh God, art the God of nature, but the ways of nature, and Religion are so divers, that it is a kind of irreligion to seek or measure thee in nature's course, the course of thy Spirit and judgement run another way, they, thy decrees, thy graces, are all supernatural and wonderful, to thee be ascribed all wisdom, justice, power, and Majesty.  
And here my most gracious God, I humbly thank thee for thy merciful and wonderful support through my whole course, to my body, to my mind, to my fortune; for it equals any thing that I can call strange, that I have subsisted through all my storms and sufferings, without having incurred utter scorn and ruin: shipwreck is not ill escaped with loss, and a good haven at last is not a little joy, though thy storms have all past over me: and seeing I have used this term of the Psalms, I cannot let pass how most apposite and accommodate, I have found many of them to my condition, as the 88 and divers others, in my friends being removed far from me, and sundry other passages. Lord I humbly thank thee, that thou hast so made my face ashamed, as that I have got and found thee, and found that of thy very mercy and faithfulness I have been troubled; I can now call thee the God of my Salvation, my countenance, and confidence, for I have found the beams of thy mercy, so to comfort me in darkness and misery, as that I doubt not to apply to myself, as well the Psalms of consolation, as I have done those of complaint and distress.  
I can now look upon all this world's glories, pleasures, and vanities, with contempt and pity: continue thy mercies, and I have heaven upon earth, thou art perfection of Philosophy, thou art the true Summum bonum, in thee is all fullness, all joy.  
Humane discourse and resolution can do much, but first motions and surprises upon the mind, disturb nature, concoction, and the spirits, even in mere nullities of conceit, in despite of a firm faith and reason, it is from God alone to prevent them, to allay them.  
Tentations are often above the power of flesh and blood to resist: the melancholy humour is most violent in hot and active spirits and constitutions. There it estuates, there it ferments and boils, how it suggests, confounds, resolves, and then again forgets the circumstances of a former resolution, and by forgetfulness, or a new predominancy of humour, relapses to a fresh rumination, and confusion upon the same subject. Melancholy at the first is a querulous humour, but in extremity it wraps itself in silence, and exceeds expression, it dwells in inward conflicts, hopes by God's grace the best, prepares for the worst.  
November 9 1637.   

HOw gracious and good (O God) art thou, that wilt be found in trouble, and become the relief of that calamitous Soul, which had neglected thee in the times of seeming prosperity! Thy wonders appear in the deep, and out of the deep thou art called upon; the deep of distress, the deep of Melancholy discover the wonders of thy Judgements, of thy power and mercy, even as the Stars and glory of the heavens is discerned out of a deep well, not otherwise appearing.  
Lord, with what a fullness do I labour to express thy glory and my comfort! even in that, temper me, or I shall be confounded. Ipsa faelicitas se nisi temperat premit. Vouchsafe to demonstrate in me by my life and actions, what my pen cannot express.  
What was said of Fortune is true of God, Occaecat hominum animos cum vim suam ingruentem refringi non vult. According to God's determinate counsel, we discern, or are blind, we judge, resolve and execute aright, or lose and confound ourselves in error and folly. Thy decrees, O Lord, are irresistible.  
November 11. 1637.   

HAd I been left a freedom in myself, or been constant to my own Discourse and inclination in the ordering of my ways, it might have been worldly fortune enough unto me, but I found myself penned, fettered, and intricated in all my course, many changes, inconveniences and incongruities brought upon me, little fair way to a fair mind, betrayed to worse, though older counsel than my own, which in some things to my prejudice, I followed, though not in all.  
Aestuat, & rerum disconvenit ordine toto,  
Is truly mine; happy for this world are they, who fall upon an equability of mind and fortune, fitted and suitable to the times, and their condition: now to me, Ut placeas, debes immemor esse tui, is not sufficient, I have contracted infirmity, decay, and age: knowledge, resolution, 
* Rules are so variable in their application, that without strength of experience & discretion to overrule them, they as much misled as direct: they serve to good notions & discourse but little to practise: I mean not such as are Mechanical.  precepts, Philosophy, all earthly advantages without God, are of little effect, and as little comfort, they all stand aloof, like false friends at a time of need, when the surprises, and precipitations of nature and fortune carry us away in despite of them, in despite of ourselves.  
Thou my God, canst reconcile all strifes and discordances, and wilt at last (though not till the last) refine us from all our dross, all our corruptions, wholly perfect, wholly sanctify, wholly fit us for the serene peace and joy of thy Kingdom, etc.  
November 13. 1637.   

MAny have been the evil consequences of my disease, yet such qua cadere possunt in virum probum, if not fortem, and such as (God be thanked) have not made me in worldly ways, do things false, fordid, base, or dishonourable, by his grace as rigid and insuperable to the world, as humble and submiss to him, contrite and broken to him, in moral virtue inflexible and entire.  
Sir Edward Coke was wont to say, that let his Son order matters as he would, he should never take more pleasure in spending, than he had done in getting: and I may say, that never man suffered more in getting, than I have done in my consumption. God's will must have effect, Caesar alone in sobriety was the overthrow of his mother Commonwealth. I was ever far from being Epicure, or Riotous; God at his good pleasure can permit some men to prosper by their prodigality and Luxury, whilst others ruin themselves with their thrifty intentions.  
A constant course is the way of thrift, as not to be diverted by ambition, nor overstudying for the improvement of the mind, Alias res agendo, with a neglect of domestic fortune, in an economical way, but without God's good influence, even that often does and shall miscarry. I and many others by an over-affecting of melioration, have spoiled all, like him that darkened his rooms by much inscribing [Fiat Lux] in his windows.  
These papers I know may appear imperfect, I would the best of us in Christianity were not such: It was a right observation, that it is hard to be throughly good or bad; we are constituted of contrary Elements in our bodies, in our minds. It were happy if Religion itself were maintained in its purity, it runs through the conduits of humane discourse, and it is to be feared, that it often carries with it too much tincture of humane conceit, and policy, yea often to our own abuse and mischief. Marriage is a holy thing.  
I wish God's institution were rightly understood, and observed therein, in the undertaking, in the pressing, in. the course, in the dissolution: certainly there can be nothing more unchristian, then for man and woman to come together, and live together, as ordinarily they do; and possibly a great part of the world might at this day have been Christian, more than is, if man had not cast more constraint and restraint upon it then God.  
I am persuaded, no Treatise could prove more Christian and useful, then if some able man would exhort people in general, not to ru●h into marriage so rashly and corruptly, Parents to leave their Children full freedom with their consent in so important a case, and Princes to take into further consideration that Norman Gottish Law, which occasions precipitate, unsuitable, and immature Marriages, and proves the ruin of infinite good Families.  
The Romish Priesthood saw something, when it exempted itself; I hate a false, politic, and hypocritical Christian, better be without all knowledge, then due observance in Religion. Ignorance is a better plea with God, then halting.  
As I have formerly said upon perusing of these my writings, I find many confused repetitions, which could not otherwise happen, considering how cursorily they passed my pen, without examination, without deliberation, without method, they are raptures, they are ruptures of a loaded spirit, I have affected thereby to disburden myself, but my perturbations and notions lie so deep, and pestered, that I have still rested unsatisfied in giving them their full and due light and birth. I do like the dog at the River of Nile, a lap and away for fear of the Crocodile.  
The Melancholy humour is indeed like the Nile, the original hardly known, the overflowing breeds infinite venomous strange creatures, and monsters, yet by God's grace a 
* A predominancy of any of the four humours is pernitions, and so of Melancholy in excess. Ambition is condemned of many who would be glad to resemble it in its concomitancies of vertuest that and Melancholy with their right correctives 〈◊〉 prove as happy as witty. They are often mishapen and bad in the root, but fair and good in the fruit; like Wardens, choaky and harsh in their crudity, but of generous and excellent j●yce and relish, seasoned and concocted with the soft and gentle 〈◊〉 of God's good grace and spirit.  happy fertility may be raised from it: Melancholy, and retiredness, one of its children, work us either too much good or evil, it affects exactness, and sits not down in a mean; Gods saving grace ordinarily draws good out of evil, and where it works leaves not, till it habituates us in as much perfection as humane frailty can bear. Religion and piety are of those meats, that are better wholly refrained, then to eat but a little; but the Melancholy humour, as it is the sauce of the body to stir an appetite, so moderately used, it is like a sauce or salt to season all things, but in abundance it is both most unpleasant and hurtful.  
Few men have more tempered, and resisted the importunities and strong impressions which it breeds, than myself, which though I have not performed without much frailty, yet but by Gods most gracious assistance, I could never have done so well.  
The Melancholy soul dwells in so tainted a cask upon such a dunghill, the body is full of such mud and dregs, that it must not be overmuch stirred, and pressed upon by any course, or discourse; for like the sea, it works and swells a long time after.  
November 28. 1637.   

THis artificial world, or rather second Chaos of man's making, hath been to me, and is to many, an instrument whose Music is not worth the tuning, nor the tuning worth the strings that are stretched and broken about it. Many a good man makes here such a voyage, as many have done in the discovery of the Northwest passage. Much industry and patience, wrestling with mountains of seas, ice, and rigour of weather, and in the end glad to recover their Country, with their victuals spent, and their Vessel weatherbeaten, having found little but the vanity of their voyage, and that what they sought, is not at all, or hardly to be found.  
Here the ingenuous and ingenious nature finds itself intricated, here it toils and spends itself, and by that time it hath made discovery of this world's vanities, and in any good sort surmounted them, by that time it understands what nature 
* Politic engagements, humane inventions, and unnatural sophistications raise such a mist and confusion, especially upon the most ingenuous well affected spirits, that the best of our short day is past, by that time we can clear and free ourselves.  and what grace will bear and comport with, it becomes so enfeebled in health and fortune, that there remains nothing but to wish a happy return to our heavenly Country: And as those Northern climates are found only inhabited by wild, crafty, and ravenous beasts, so is the world incompatible to an honest sincere Religious disposition, heaven is the proper sphere of goodness and perfect sanctification.  
I am contented not to destroy these papers, because they carry in them many great graces and good motions of God's Spirit upon me, and will or may, like so many pictures, hereafter serve to show and witness me, as well to myself, as to others, what then I was, even through their crude, unpremeditate, unreviewed confusion, which with the employment of some more accurate labour and diligence, I confess I might correct, but having satisfied myself in their private production, I am contented to let them pass lame and disordered as they are: some also may make happy use of my unhappy observations and errors.  
December 7. 1637.   

AS he that traveleth towards a mountainous Country, climbing one hill discovers still more and farther, both in prospect, and to be ascended, or like Sisyphus his stone, still begetting new labour; so is there no end of writing. Infinite have been the writings, and might be, upon the melancholy Subject, and innumerable have been my sufferings, and conflicts in it, more than are fit to be revolved, or related, wherefore I must desist; no humour is more eagerly set upon entertainment, diversions, and delight, none more necessarily require and urgeth it, but thus incident is it unto it, to trouble and infest itself in its entertainments, hardly moderated, hardly contained, and satisfied; they had need to be such, as are of a nature to entertain the mind without over-busying the fancy, idleness is pernicious, and business cumbersome. God's good assistance and spirit must be the best and only support and guide.  
How subtle and witty in far fetched and strained apprehensions and impressions, is the melancholy tainted spirit to its own hurt and disturbance? without God's help, and a firm faith and resolution to oppose it, it were incapable to maintain itself.  
There were no end in setting down incidences and conceits, as they obtrude themselves. It is best in this case to be abrupt, crushing of this root affords inexhaustible juice, but of importune, malign and venomous effect; Man's spirit is infinite, and so our discourses.  
November 29. 1637.   

ANd now most gracious God, I render unto thy divine Majesty most humble thanks for thy wonderful preservation to this day, for as I have discerned thy extraordinary, supereminent hand in humbling me, I have no less participated of thy mercies in my relief, even then when I have been brought so low, that both in body and mind I have conceived myself incapable of all humane help, or evasion; this hath often transported me to an ecstasy, and admiration of thy infinite goodness. It hath taught me to be other, than such as resent not thy ways and judgements, how thou art all in all the Author of all, but especially good motion; many who feel not the motion of their heart in ordinary, do yet in an extraordinary trouble and distemper of the spirits, take notice how then it beateth within them, and how by the motion of it they move, and are glad to comfort and strengthen it; so fareth it with men neglecting the motions of thy Spirit within them, by which in their best prosperities they ought to move, in tribulation they resent it, they are glad to comfort it, and seek their supreme comfort from it. Thy providence is the current, in which we all insensibly move, all our sails and oars cannot carry us out of it, he is an ignorant Navigator who knows not this.  
Thou, Oh God, art the Star, the Loadstone, the Neptune of our voyage in this world, be thou my current, my guide, and to thee be all my Sacrifice. Flexanimity is thine alone, and but for the favour of thy good spirit, I had been shipwrackt upon a thousand Rocks. I have been put to encounter cross winds, and waves, the Leviathan of diseases, and that like a Vessel without Mast, Sailes, Oars, or Stern, or at least tottered and disabled in all my natural furniture, my spirits wasted, my blood consumed, etc. Yet through all these defects, all these storms, thou hast appeared my mighty deliverer, redeemed me from the swallow of infinite threatening gulfs, etc.  
The Plant may attribute growth to its own virtue, but what were it without the Sun? or what motion hath the heart of man but by God's grace? etc.  
December 2. 1637.   

THe Melancholy humour is of the nature of what is written of the Hectic Fever, in the beginning hardly discerned, and easy of cure, but in process of time too manifestly discovering itself, and hard to be remedied: From the upper regions of the Air, proceed the inundations and corruptions of the lowest: It fareth so in the body of man; the Head, Heart, and Stomach (I might say principally the Mind) breed the crudities, impurities, and obstructions of Liver, Spleen, Miseraiques, and the lower belly, which by their evil noxious vapours and effects, revenge themselves upon their superiors, offending and infesting them with great trouble and mischief, insomuch as some have made a superstition in the bowelling of dead bodies for a perpetual purity.  
I have had experience of the truth of such discourse, and have by God's grace, and great agitation of my inward parts, wonderfully preserved myself; it may be all in vain, but whilst we live we are to do the uttermost and best we can for ourselves.   

OH the lameness, oh the misery of mankind! having attained some principles and elements, we presently presume we know all things; then we doubt, than we question, and in conclusion our humane knowledge proves ignorance and cavil: To know God is the only true knowledge, all else is vanity and confusion.  
Good God, teach me to subsist as well in thee as by thee, and I am happy, do thou support me, and it is alacrity sufficient; moderate my working spirit in my petty employments, and I will esteem it no small matter to spend my time well in Piety, Charity, and some worldly trifles; I never affected any thing more, then to do good, and be useful in good ways, but to be employed without power and freedom, or in matters unsuitable and unpleasing to my affections and discourse, I have ever preferred a private quiet, and exemption, affecting rather to exercise a power of composing homebred inconveniencies within myself, then to undergo their imposition from others, I could as well as another, have been a busy man, etc.  
1637.   

HAppy are they who according to this world desire little, or moderate their desires, even in the way of perfection, knowledge, and happiness itself: for our portion here is ignorance, imperfection, and loss of happiness by over-seeking it; in the true knowledge of God, and his favour, consists the only true tranquillity and felicity, and nothing but the perfect joys of Heaven can satisfy the perfection and Summum bonum affecting soul.  
When we have said and done what we can, we are in such a mist and confusion of things, so short sighted through our false Perspective, that there is much chance in discerning the truth and right way, even of things within our reach and capacity, in despite of all our search and circumspection, God is all in all without him, seeing we shall not see, and understanding we shall not understand, who refers to nature and our natural universality of faculties, and not to his extraordinary influence, is blind to his grace and operation. By him we live, move, and have our being, and no thing or faculty works, but through his grace and providence.   

Fantasy in us is like the sail of a Ship, without it we want much of ornament and motion, with a predominancy of it, we are in danger of over-setting; without it many things otherwise delightful, are dull and insipid, and if it be over pregnant, it ordinarily ruins and befools us. It is our Souls Perspective, multiplying objects at one end, and lessening them at the other; it is a better servant than Master. Happy they whose Steer and Ballast can rule and command it. It is a Horse that must be born with a hard hand, if it get head, it transports us to much inconvenience, and hardly contains itself within any limits of judgement and reason. All things take their tincture from it; It is to be less than man, to want it, and more to bridle and overrule it; God alone can temper and moderate our inordinate fancies 
* In our naturals they had been easily contained, & within a small compass, when nothing but faith can now circumscribe and quiet them.  and affections, he alone is commensurable to our vast desires.  
Moderation hath ever been a hard virtue, the most conscientious spirits have ever been subject to superstition and Idolatry, strength of fantasy is apt to multiply itself beyond measure, irreligious hearts cut the Gordian knot which they cannot untie: to distinguish betwixt God and man, must be from God and not from man; Man may endeavour and concur, but God alone can clear and confirm. My good God, I will (with thy good grace) let my heart lose to no other object, than thyself, and what is pleasing unto thee, so shall I have fullness of joy, nor shall I regret or envy the most splendid employments, or fantastical delights, where with this world Siren-like enchants the minds of such as dote upon it; smile thou upon me, and let the world frown or scorn, the world's kisses are poison, the embraces confusion, they carry their sting with them, but thy favour is present and eternal felicity.  
If the very enjoying of our fancies, and feeding them, be a kind of surfeit and oppression, what is it to fail, be crossed and miscarry in them? Little sail and little fancy make the best and safest voyage.  
To conclude these shreds and ejaculations, which may weary, but never satisfy either myself or any other: (for there is evermore and better to be said) our artificial, infirm, and perplexed condition, is to a curious strong mind, a natural and strong distraction, a large and various prospect works upon, and divides the fancy, and with a divulsion breeds a kind of convulsion in the spirits, and a solution of that sweet continuity and harmony which God hath ordained natural unto us. Original and actual sin inhabiting in us, deserve that and much other punishment. If God of his great grace and indulgence give us not a clew of his thread to guide us, we are confounded and lost in this world's Labyrinth, he is ours and the world's prop, and if it had not pleased him wonderfully to assist and support me with extraordinary strength of resolution, and his good Spirit, I had a thousand times perished in my errors, and confusion. Wild affections, which lead grave reason by the nose, had undone me; a vertiginous spirit, and my own weight and strength had oppressed me: and well might I miscarry, seeing the strongest spirits are in the multiformity of their discourse most obnoxious to find reason to fortify themselves in the grossest obliquities, to us in propriety is all sensuality, vanity, foolish presumption, Sophistication, and corruption of truth, with innumerable exorbitancies and follies.  
But to God, only good, only wise, just, merciful, and omnipotent, be ascribed all honour, and glory for evermore, Amen, Amen.  
Good God, I am the work of thy hands, and now happily of thy good Spirit, let thy mercy work with me, and upon me to the end and Eternity.  
Tot contra unum caput conspirantibus, quis potuissetresistere, nisi Dei optimi maximi speciali gratia aspirante?  
There had need in truth be an extraordinary supply and support of reason and grace, against the strange and strong fond impressions of the Melancholy humour.  
November 25. 1637.   

IT is said, that if a horse could be equally placed to provender on each side of him, he would sooner starve, then resolve.  
I was ambiguously constituted, balanced in disposition, betwixt contemplation and action, thrift and comeliness, pleasures of the body, and mind; vice, and virtue; Country, Town, and Court; private, or public course of life; and no wonder, if Dubia torquent, the world is a Riddle, an entangled skaine, vexatious to extricate; to intend our minds and affections much upon it, is as well misery as vanity, it pays us with a Cloud in stead of juno; torment, in stead of contentment; we often lose substances for shadows, and felicity by over-searching it. There is a proportion of wit, most conducible to this world's resolutions and happiness, if we exceed or come short of that element, either the height and fineness of the Air agrees not with our Lungs and subsistence, or we are dampt and suffocated in an over earthly and phlegmatic dulness. As in squared paving stone, such only endure the earth and open weather as are neither overhard nor soft: so is it in the temper of men's spirits, for the undergoing of this world's incidents. Happy such as most slightingly pass through it; yea God himself requires, that we esteem it as but a passage to Eternity; a point, a nothing in respect.  
He only can fill and satisfy the curious soul, I cannot be sorry that the pleasures of this life concern me, neither in use, nor affection, when I consider their sting, their molestations, and emptiness, compared with the sweet comforts of God's favour, and the blessedness of everlasting life.  
There like the upper Region, dwells all peace, purity, and glory.  
Here all corruption, Meteors of imperfect mixtion, storms, and calamities.  
There is our true Country and Region, where, when God shall have refined us, we shall live, and shine more glorious than the Stars.   

I Have promiscuously specified the causes and originals of my Melancholy disease, I was deeply engaged in it, before I suspected it, and had given so much way to it to take root in me, as made the Cure most difficult. It is a Goliath, but we must not (like David) fight against it with our own Arms.  
The grace of God is All-sufficient, but humane strength most incompetent; once discovered, I manfully resisted it, else I had never near so long subsisted; I used diversion, which is the humane, first, second, and best remedy. I opposed Labour & Constantia, ferendo & feriendo. Like a Parthian I fled, and fought, but prayer hath been my most effectual remedy: It is a Devil that is not otherwise cast out; Physic is a feeble exorcism: but when by hearty Prayer I humbled myself to God, and implored his aid, I ever rose from the ground like an other Antaeus, with renewed and revived spirits. God make me thankful, for his mercy hath surpassed the transcendency of my follies. Happy the wounds that meet with that good Samaritan. Happy the disease that brings us to the cure of such a Physician.   

I Have read how Plutarch complains of man's infirmity, who can in nothing keep or measure, or constancy. In truth affections in our minds, resemble overmuch the motions of the wind in the Air: They rise and take their course, sometimes in moderation, sometimes in storm, they discontinue, they change, they whirl, and all so strangely and irregular, as we neither can well conceive, or control; we neither know whence they proceed, nor where they will end; the objects of our pleasure and discourse possess us with a drunkenness, with a giddiness, the strongest and hottest minds are most intent, most Mercurial, most unsettled and Volatile. Thence hath grown an observation of the frequent changes and troubles in the Florentine, more than the Venetian State. Now what means have we to fix this Mercury? the natural temper is hard to alter, the inconstant body acts too much upon the Soul.  
Thou, O God, canst only effect so great and supernatural a work; faith alone and a Christian hope, can become the anchor of our souls, to maintain them firm and secure, against our own and the world's winds, waves and rocks.  
No other than thy divine Armour can resist, no other than thy divine water can quench the fiery darts, which Satan and the world throw against us, and ourselves shoot to fall on our own heads: thou who madest us, canst only mend us, thou art the sole Physician of the soul; our knowledge is imperfect in the flow of our blood, our elementary humours, and the anatomy of the body, much more in the motions of the mind.  
Thou, Oh God, who madest it, and inspiredst it, understandest it better than ourselves, it is of thy privative jurisdiction, and thou alone canst steer, canst rectify, and fix it. We mis-know ourselves and thee, when we attribute to ourselves a presumptuous selfe-ruling power, we have not motion but from thee, by thee, and through thy daily providence, support, and assistance: it is so in all creatures; in many of them their motion is without discourse, and involuntary, but in us thou givest the will and the deed.  
january 13. 1637.   

HOw sacred and serious aught to be, and is our Religion? how in this Galley, most look one way and row another? how yet some people entertain sins with a national Denization? some ironically sport and play with them as Nature's game, some make them venial, which in God's Audit will find another account: To what cross batteries of Honour, Nature, Laws, Custom, and Religion, is our frailty exposed? Poor humane soul, curious of rectitude, curious of knowledge, no wonder that thou sufferest such distractions, such convulsions: Example, which should rectify thee, betrays thee: Thy leaders who should guide thee in a clear and constant way, wander, and confound thee, and in their partial and self-interessed subtleties lose themselves and thee. Naturally I affect Truth, and am impatient of imperfection, especially such as I appear capable to remedy, and till I seem to discover what may be commodious and rational, I cannot resolve, but right and truth have so various an aspect, and dwell in such a cloud and crossness of apprehension, that if God of his great grace, make not himself the guide of the good well-affected Soul, it strays, it loseth itself, and becomes overwhelmed with this world's confusion and obliquity: Thus works my fancy, thus accidentally enfeebled, am I put (according to my nature) to walk strongly in weakness. Moderation is the hardest of virtues; my daily prayers to the Almighty shall be, that he will please to bestow it upon me. I greatly need it against my nature, against myself. I am at at an evil exigent, employment I want, and am weak to undergo it, yet idleness and vacuity of thoughts (as unnatural unto me) I cannot bear; I have done, and will endeavour my uttermost, to compose myself, to subsist and entertain myself towards God, my Neighbour, and myself, in the most Religious, discreet, and charitable temper that I can, etc.  
December 11. 1637.   

IT is hard for a man to dissect and paint out himself, yet have I thus adventured upon it according to the life and truth, and without flattery. In a Looking glass, they say, we see ourselves by reflection of the beams of our sight upon ourselves: in the mirror of my misfortunes, I have thus reflected upon myself, but I confess true discerning is towards outward objects, we are naturally blind to ourselves, besides the mists that self-love and interest raise upon us.  
I have touched in one passage, that the Melancholy humour, and Choler adust, must not be violently stirred, in respect of the rage and distemper it often so procures in full and soul, especially long unstirred bodies; but I profess my course hath been by all means, inward and outward, to search it to the root. I went much upon the Rule of Quod movet removet, 
* Medicines in truth work their effect by encountering & stirring the peccant humour strength of nature expelling both the Physic & humour in which consideration a right and stirring exercise is the surest and best digestion & expurgation  And what I heard once from a good Doctor, that obstinate insisting often work great and strange effect. I have long for born Physic, even when I most needed it, so still incorrespondent hath my condition been unto itself; some reason I had, that neither I could nor would admit it, but had I not by God's instruction and long degrees, brought myself to be able to work upon myself in an extraordinary way, exercising myself by his support, and supporting myself in a great strength of body and mind, I could not near have subsisted; I had by many years and degrees brought myself to it. It is for me alone, and therefore I cannot prescribe anything therein to others; there is a mean and discretion, belongs to all things, but certainly Melancholy obstructions are so tough and lead-like, that they are immovable to ordinary courses and medicines, and extraordinary must be cautiously and gradually employed, Inveterate, they consist of a fat, waxen, viscous, impacted, and tartarous substance, such as Vegetables slip by without penetration, Minerals are more effectual, in such a difference as betwixt the stroke of a cudgel or sword, a natural Crisis and evacuation is above all. But we have so clogged and entangled ourselves beyond the quiet of nature and of other creatures, that art and Physic are thereupon become more necessary.  
In truth though the Melancholic patient hath a Wolf by the ears of his disease, trouble in holding and stirring, and unsafe to let go, yet I esteem it a poor resolution to suffer a rooted mischief (which is presently noxious, and will more and more grow dangerous) upon fear of adventure, where there is any the least hope of delivering ourselves: in supportable evils, admit and excite rather to any hazard, than a miserable toleration, a hopeless condition is most calamitous, a well-built body will endure, and work out very much, like a good Ship against soul weather at Sea; mine, I thank God, is such, that had not my mind like an evil Steersman, infinitely (even of late) been injurious unto it, I had by God's grace infallibly prevailed, both against my Giant disease, and infinite intervening unfriendly accidents, but by God's help, I daily mend and hope to leap over the wall.  
Nil desperandum in Christo, nil auspice Christo.  
L'industrie est de nous, L'he●rex suceez de dieu.  
December 11. 1637.   

TO give us courage in misfortunes, it was well said of Fortune, that her course is irregular, and that we ought not to despair of her, for often when she appears to threaten us with imminent ruin, she is truly in the article and Catastrophe of our good and advantage.  
It is more verified in the ways of God, nothing more ordinary with him, then by humbling us to exalt us, and to strew the path to Heaven with afflictions. Caesar animated his Pilot by carrying him and his Fortunes; it was a vain presumption, but he who the Almighty is Pilot to, cannot sink nor miscarry: to demonstrate his power and awake the faith of his Favourites, he permits (as to his Disciples) the storms to rise, and waves to threaten destruction, and in his mighty and supernatural reskues, appear his sweetest comforts, his greatest glory.  
Nec Deus intersit, nisi dignus vindice nodus; as the Divines affirm, that tentations proceeding from the Devil, may be distinguished by their violent and sudden surprise.  
So may Divine deliverances be infallibly known by the sudden and extraordinary help that we receive from them, at such time as our condition appears unto us most irremediable and desperate. I have infinite matter and thanks to render to my Maker, to my Saviour, but in nothing more than that of his abundant mercy; he hath been pleased to lead me through Seas, through Wildernesses of troubles and error, by a cloud, by fire, by the thunder of his voice, by infinite wonders for near forty years together, to bring meat last to his happy Land of promise; that is, to peace, joy, and repose in him, where alone flows all true happiness and fixed contentment.  
There can in truth be no constant courage, without a firm Faith, and assurance of God's favour towards us; that alone fortifies us against danger, darkness, and death.  
December 12. 1637.   

IT is truly said, that we know so much as we put in practice, nor are the notions and floating impressions of the brain, without a through tincture of the heart and soul, any effectual Science, and so it is that virtue is constituted a habit, and not only a babbling scientifical discourse of the mind; until I considered this, I often wondered to see the best Clerks often the worst men, as well as none of wisest: Men read and study commonly rather for curiosity, to censure, to learn language and the course and manner of the world, to maintain a side, to gain bread, and knowledge like other men, rather than truth, virtue, and piety, to gather opinions, and to appear good, rather than to be: Propounding to ourselves wrong objects, no wonder if we miss the right, which makes so many Scholars, who study to get the best Livings, less virtuous in their lives than others, who more virtuously and spiritually then worldly affected, study rather to nourish then cloth, to Die then paint their minds. Corrupt nature like a depraved stomach turns and assimilates all nourishment, it makes an alien of foreign instruction, and governs itself by its own Laws. Nay, ordinarily against our wills and resolutions, nature relapses, and ravisheth us from our Morals, from our Metaphysicals, Sensuality prevails, and we prevaricate with our Consciences: when I approached God's Sanctuary, this was yet less strange unto me, there (as Copernicus hath placed the Sun in the Centre of this Universe, whose influence and Magnetic virtue gives life and motion to all material creatures) so is it clear that the immaterial mind of man hath its life and motion only from the good Spirit of God, and unless by his influence and inspiration he carry our instructions and informations to the root, except he alter, reform, and season our hearts, like hasty showers, all passeth away, whereas a sound heavenly dew worketh a better watering and fruitfulness; want of that Divine irradiation makes us such Mungrills, such half Christians, as we ordinarily are, acknowledging our Faith and Saviour in our tongues, and denying him in our lives. God of his great grace grant us his saving Spirit, and we shall as well practice as seem to know and profess, Amen, Amen.  
December 14. 1637.   

NO wonder that I search into the abstruse causes and proceedings of my disease, for I am a wonder to myself, that a Sanguine complexion, with a natural strength of body and mind, and none of the most impertinent in wit, and discourse, should fall into so great a confusion and consumption of mind, body and fortune, without some outward most apparent violence: But (besides what I have formerly expressed) I consider that steeping myself in my beginnings, in the study of Mountains Essays, which are full of Scepticism, and a kind of Moral mortification, in crying down the delights and presumptions of this world, proved to a tainted and tender mind, a great amatement and blunting, with an anxious disposition of doubt, in the ordinary course and pleasures of this life, that, and much adverse accident, nipped me in my first Spring; otherwise in all probability I, who in that lowness and oppression of spirits, which hath possessed me, could yet so bear up, as in some measure to become sought, and respected by the better sort, might have been somewhat more than I have been in the eminency of this world; but the great and good God hath otherwise ordained, nor am I without hope, that he, who hath to this day so wonderfully supported and converted me, will thereby work his glory and my good.  
It is true that my course hath been most improsperous, yet never of a grossly irrational or unthrifty election.  
I have in truth been so far from humouring myself in the impulsions of Nature, or most delightful objects of my fancy, that I have mainly resisted myself therein. It hath pleased God to make me an instrument of crossing and punishing myself in whatsoever I most placed my mind. The obstinate continuance of my disease, and the failings of those whom I have trusted and relied upon, have abused me: I have lost much pleasure and profit, whereof I might have been capable; but for myself I regret it not, for alas how vain, how transitory, how full of vexation are the best of earthly commodities, etc.  
Truth hath been said to be the object of the understanding, and good of the will: Totus teres atque rotundus, expresseth an honest man, yet a bowl perfectly round, except upon a ground exactly plain, holds not well its strait line and way, a strong bias better maintains itself against whampes and unevenness.  
So doth a man biased with some sinister affection, often run a more constant and thriving course, than he who hath constituted truth, and true good his Mistress; but himself being round, and his way uncertain and uneven, he varies and fluctuates accordingly, as I have often said, Truths to us are such obscure, high, twinkling Stars, that we hardly fasten upon them; what pleaseth us, is only certain unto us; I speak in a natural way, for supernaturally in Faith alone is all truth, all good, certainty, and pleasure. Till God gave me that happy gift, I was a bowl without bias, a ship without steer, or Star.   

I Were more than most miserable, if my resentment, my heart, and affections, were set upon this world, but I humbly thank God, it is far otherwise with me, and now as there ever hath been a difference made, between such as cast themselves into open and eminent mischief, and such as fall into unhappy consequences of evils unforeseen: so hope I to find favour 
* A● was said, Non ego pau● is offendor maculis 〈◊〉 non incuria sudit, aut humana parum cavit natura, such in grea● par● have befallen me.  and pardon from the better sort, and the worst I respect not: And as that Prince who plain in personage and habit, was by mistaking set to drudge for his own entertainment, and being discovered and demanded what he meant? Answered, that he did penance for his evil-favourednesse: So am I contented to undergo, and submit myself to the not undeserved penance of my fate, with an acquiescence of, Fiat voluntas tua; sed liber a nos a malo.  
january 2. 1637.   

NEmo laeditur nisi a seipso, never proved itself more true then in me, I have been both agent and author of my misery, and sufferings, I have been both Criminal and tormenter: God made me strong, I have made myself weak; God entrusted me with many Talents of advantage above others, I have misemployed and abused them, and myself; from my youth I have suffered his scourges and terrors, with a troubled soul, yet such is his mercy unto me, that it is good and happy for me that I have been troubled; As I have turned unto him, he hath been graciously pleased to turn his countenance of favour towards me, healing my wounds with the sovereign balm of his grace, and refreshing my Soul with his waters of life; humbling me to exalt me, and chastising me in a Fatherly correction, to prevent my eternal punishment.  
How sweet (Oh Lord) are thy mercies, beyond comparison, beyond my expression? the false and flattering joys of sensuality are mere sourness, bitterness, and vexation in respect; continue thy grace unto me, perfect thine own work, and make me an instrument of thy glory, confirm me in the contempt of this world's vanities: and as on me, so work upon the world, by thy Almighty Spirit, thy saving health, that thy will may be done in earth, as in Heaven; nothing but thy all-powerfull Spirit can effect it, draw us and we shall come, and let it be through tribulations, sorrows, fire, and whatsoever long or short, a fair or rugged way, so it lead to thee we shall be happy above measure, Amen, Amen.  
Sweet Saviour, let thy precious wounds cure mine,  
And save my Soul, which is by purchase thine.  
january 15. 1637.   

BEauty and the delight of the eye consist in well-ordered lustre of Colours, proportion, and motion: yet forbears it not to be extraordinarily affected in the enjoying of such objects, as the appetite and fantasy have prescribed to themselves for a necessary or voluptuous satisfaction, whereby appears that we become most ravished and transported by the operation and co-operation of the mind, whose truest and noblest objects are virtue and goodness. Hence sprung the conceit, that if virtue were visible, it would beget in us most transcendent affections, so beautiful, so amiable it would be to a generous Soul.  
God is the Author and Prototype of all beauty and goodness. How infinitely then beyond comparison sweet, fair, and lovely must he be to such as apprehend and contemplate his glory, and to whom he imparteth himself and his mercies? As the sight of the body of the Sun so filleth the sense, that for the present it can admit no other conceit; so doth the glorious speculation of God's essence and Majesty, annihilate and expel all earthly affections. How vain, how mostly, poor, and bestial are vulgar delights, in respect of that tincture, that rapture, and eternity of bliss, which flow from his Divine grace and knowledge? how is it possible, after such influence, to relish the drossy pleasures of the world, for the most part common with beasts, fleeting, molesting, lame? Miserable is the heart which he doth not season, disconsolate the comforts which proceed not from his Grace: who without that could live contented; could be content to be one of Circe's beasts, and live and die in a drunken fit? I most humbly thank thee (my gracious God and Saviour) that thou hast vouchsafed to open my eyes to thy glory, and the world's vanity; till than I never found solid or permanent comfort. I have, like others, been apt to conceive, that this world's delights were our proper portion of thy assignment, but thy great Grace hath enlightened me, and with a strong hand taught me to choose the better part. I have since thy illumination affected above all things, to set forth thy Grace, Mercy, and Glory, but pardon me (Oh Lord) they surpass my poor abilities. I am an earthen vessel, weak, and crazed, as unable as unworthy to be a fit instrument, to sound forth thy praise, I was ambitious to have wrought thy Divine love upon others, that they with me might constitute thee the sole scope and Lord of their Counsels, their projects, their actions, but a fuller and richer Magazine than mine, and a stronger health are required. Pardon (Oh Lord) that I withdraw myself, conscious of my weakness and inabilities, but what my pen cannot attain, my tongue and actions shall (by thy Grace) endeavour to supply.  
january 14. 1637.   

CHarity implies the love of God and man, without it, whatsoever we pretend, we are Infidels, objects of hatred, to our Maker, to our inferiors; what condition can be more contemptible? No delight is comparable to that, which reflects upon a good mind from its own goodness extended upon others, especially when our Consciences bear us witness, that we do it out of a true love and obedience to our most merciful and Omnipotent God. To pretend Faith, and be without Charity, is to mock God, and ourselves; better were it for us to be like beasts, without all knowledge of God, then to play the Hypocrites, and draw a thousand woes upon ourselves. Above all thy gifts, Oh Lord, thy gift of a lively and true Faith is precious and sweet unto me, to be conscious of that, is to be happy; Conscience without it is a sting, a torment unto us, and such shall they find it, who in the lustiness of their fleshly pleasures and discourse, most smother and affect to extinguish it; it hath a root in them from their youth, which may lie long hidden, but will, despite of their nipping and obstinate courage, find a season to send forth thorny branches and bitter fruits. May I (Oh God) no longer live, than I shall endeavour to please thee, more than myself, and others who bear thy Image as much, confining our indulgencies to ourselves, we are worse than beasts, extending them to others, we resemble thee, whom we are commanded to imitate, nor are we otherwise fit for a sociable life in this, much less for the society of Saints and Angels in thy eternal world. Make other virtues as easy unto me as that of Charity, and I am happy.  
january 20. 1637.   

For my Son.  
TOwards a departure, or a long journey, men use to settle an order, to declare their will, and express their affection: I have resolved (if it please God to enable me in performance) as necessary to myself, and fit for you, to absent myself some little time from home, that having entered you into an economical way, recollecting yourself, you may in my little Fortune (which I have wholly committed unto your disposing) have a full and free faculty of managing and ordering all according to your good pleasure and discretion: You know what is said in your Theatre d' Agriculture, that Eslever trop de Palais & nourrir trop de valetz, is a way to ruin. As for the first, concerning building, I hope so to have furnished you, and provided such accommodation, as it shall not need to trouble either your mind, or purse. For the second, it is the mischief of the English manner of living, (especially in the Country) to labour and be charged with multitude of servants: great fortunes may bear profusion, but in yours, you had need (as much as may be) study a restraint: A small estate and few servants, well ordered, often make a Master live most happily and handsomely. I never was so careless or prodigal, as to propound to myself a course of expense above my means, but my mishap hath been, that such on whom I have relied, have never contained within the limits prescribed, which hath bred my consumption. For though the malignity of my disease hath thrust me beyond my inclination, in some extraordinaries: yet against that alone I could have found remedy without a breach upon the main of my Fortune, and such expense I never pursued: Since yourself hath been a witness and an Overseer of my ordinary expenses, it hath not been without exceeding; God be thanked, I have born and supplied it, you are not now without experience, you have not been without advice, God bless them unto you; and for me I have long since composed myself to undergo as well the censure as the loss: good men's opinion I will ever value; but same, (as a thing without me) I never much regarded. Comfort yourself with what Horace says of parvoque potentem Fabritium, and the well-being that goes with them, to whom Dii dederunt parca quod sat is est manu. I know a Philosophical forced contentment, is no vulgar felicity, but so it conduce to a bene esse, it may suffice. You have a straight and fair way before you, and God hath blest you a with good and constant temper and affections, be constant to yourself, and you are well.  
If any thing prejudice you, it may prove your tender and infirm constitution, with a mind bend to the more noble speculative and generous thoughts, but you must something force and stiffen yourself, to carry an eye, and take a pleasure, in super-intending what concerns you: It is possible for a soul not sick, though otherwise affected, to conquer and acquit itself herein with ease and cheerfulness, if not delight.  
You want no good will, you want no precaution; Now as it is my prayer, so it is my confidence, that God will not be wanting unto you; Paul you know may plant, and Apollo's water, but it is he alone that must give the increase; without his good grace, all is but Invita Minerva. As I have been indulgent to you in your Marriage, so as you know, have I been otherwise so far, as to put myself out of my own ways to accommodate yours; and as well before as since your Marriage, to give away the absolute power over my fortunes to fix them upon you and yours, all which I have done both out of affection to you, and experience of my own fate to be such as I durst not trust more than needs must.  
You have as well my errors as precepts to admonish and instruct you, and I hope you will make use of the rule of Foelix quem faciunt aliena pericula cautum. You see how troublesome I am to myself in any thing I am to undertake, or that concerns me; I turn it every way I can, I wind myself round about it, and though I cannot take a resolution, but upon a through search and disposition▪  
Yet it is even then not without some distrust and insatisfaction, so infinite is the fancy, and perfection so transcendent: wherefore it is best for curious minds to put on a rigid consigning of themselves, and obstinately to entertain no more matter of fancy then needs must; to slight this world as it deserveth, and to fix our souls upon God, is the only sincere satisfaction, an infinite subject to an unbounded fancy.  
I remember what a Lady once said unto me, that in government of household expense which her husband committed unto her, howsoever she handled the matter, she ever made sure not to exceed the allowed proportion; indeed there are many ways incident to this world's course, and we have a latitude of disposings, and pleasing ourselves; but the unnm magnum, the unum necessarium for this life, is not to over-spend.  
This was in my discourse, this was in my affections, but my want and infirmity in health, wildered and overthrew me: God be praised, you yet enjoy Mentem sanam in corpore sano, moderate yourself, and hold so, and make no question of well-being and fortune; maintain yourself ready and capable, and Fortune seldom fails to present herself. God multiply his blessings upon you; and receive the blessing of your wholly devoted Father, Amen, Amen.  
I have set you even, I have set you before hand, contain and run not behind; never make yourself such a stranger to your fortune and course, as to make anyone servant necessary unto you, you shall in truth become enthralled unto him, and it is both preposterous and ruinous. Whether you take a Country or other life, it imports not, so you hold yourself within your bounds. Place forceth no man.  
They have their several advantages and disadvantages like other things, and are to be embraced as discretion and affection shall lead. Certainly the travailing course used of late (especially in the most spiritual and Academical minds) breeds a great partiality to the equal conversation of Towns, but not without danger of being aliened from the knowledge of your own, and as much abused therein by others, as of abusing yourself in being carried away with the City vanities, and unfruitful idleness. The Country life is assuredly most natural, pleasant, settled, and profitable to the English breed and course. Do but you care for yourself, as I have cared for you, and all shall (with God's blessing) go well with your mind, and well with your fortune; seek your happiness from God's grace and bounty, he will not fail to give it you, make Christ your Rock, and you have a sure foundation.  
December 19 1637.   

QUos perdere vult jupiter, hos dementat, was a true saying applied to a false God, but my God hath often deprived me (in some particulars) of the use of my ordinary reason and discourse, to act things against my knowledge, my ends, my resolution and myself: he hath raised oftentimes strange and independent, combining constellations against me, I have evidently discovered his footsteps therein, and he hath thereby led me to my salvation; there was no redemption to mankind, but in Christ, nor can the wounded and troubled soul find any other sanctuary, he alone is the horn of our salvation, the Cornueopia of a perfect plenty and felicity unto us in this and the eternal life. I have been Master of a dog, whom when I have threatened, in stead of flying, he hath appeased me by a submiss fawning upon me.  
Thou my God, art in like manner merciful, to such as seek thee and humble themselves unto thee. Praise to thy blessed name for evermore, Amen, Amen.  
january 21. 1637.   

OUr Faith is well alluded to a Rock; and our Saviour to the Cornerstone of a building: for without them we are all tottering and infirm, nor doth the sweetness of any earthly pleasure make amends for an unstable wand'ring mind.  

Good God, why didst thou not to frailty give  
One life to learn, another life to live?  
Why, so it is, who here doth thee regard,  
Eternal life and joys are his reward.   

Suave mari magno turbantibus aequora ventis,  
Eterra alterius magnum spectare laborem.   
Unexpressible is that tranquillity, ease, joy, and peace which I find, by having freed myself from this world's common interests and encumbrances; my Soul is like a bird escaped from the Fowler's net; and I am as a free spectator beholding the busy burdened Actors of this world's Tragedies, Comedies, Farcies, and follies. Good Lord confirm me more and more, and make me thankful in such my joy.   

Once belonging to the Alphabet Sonnet of the Letter E.  
BUt we, like false-bred Eagles, fly the sight  
Of thy (to humane sense) confounding light:  
Bartas and Herbert led, but flew so high,  
Our flowery waxen wings dare not come nigh:  
OR,  
'tis hard to see them; harder to come nigh.  
Verses, I confess, though such are best, which most resemble Prose, yet (as I am now affected, especially in that measure which I had lately chosen) are not so fitting to my present subject. There are divers kinds and degrees of Faith, the generality of such as call and think themselves Christians, go on in a course childish kind of Faith, which gives little tincture to their affections, and less to their actions, yet according to their nature, in some things they make more, in others, less conscience: in a farther proceeding and consideration of Religion, they lay hold on Christ, and use him as a salve for their sins, and sinful propensions; but when the good Spirit of God, by means of affliction, or otherwise, throughly awakeneth them, and works upon their Soul, then, and not till then, are we truly converted: then are our eyes opened to see and feel the ugliness of sin, with the sweetness of his saving grace and favour: And thus (Oh Lord) hath it pleased thee (in thy infinite mercy) to work upon me. Now I see, and pity the world's vanity and corruptions. Now, as thou hast died for me, I will rather die a thousand deaths, then to grieve thy good Spirit by my least consent to sin.  
As thou hast done to me, so vouchsafe to extend thy extraordinary hand of mercy upon others, withhold them from sophisticating thy sincere Religion, with their poor and rotten policies: we may say of it (as some use it) as is said of Tilt and Tourney, that it is too much for jest, too little for earnest; it cannot be expected that the people will follow, except their Teachers lead, and in the sincerity of their lives show the way; their Tithes are substance, their shows, and ceremonies alone in thy service deserve them not. Magistrates when they obey thee, may more justly and exactly expect our obedience. A gross affectation of policy in Religion, ministers too much occasion to weak Christians to judge and conclude of Religion, rather as a humane Policy, then Divine Truth.  
If any sins were venial, such appear most pardonable as carry with them a kind of warrant from Nature, and a gratification to others; and thou, O God, art least indulgent to such as offend of malicious wickedness.  
They are like the Planets and Stars, in the Heavens, to guide and comfort us by their sweet influence; when they prove malign (which the Stars seldom do) they are our mischiefs and our Plagues: and as the Stars have their shining and influence more for our, than their own good, so ought they to exercise their power.  
It is a soul, unhappy fancy, that pleaseth itself in displeasing others.  
I Have of late been urged to work, and am at this time working upon a piece of ground, which hath long been designed for Gardening, and so employed, it hath had much cost and industry bestowed upon it, but the nature of the soil consists of so stiff a Clay, that it hath ever rendered an ill account and return of such feeds and Plants, as have been entrusted unto it, lusty and fruitful it hath showed itself in grass, and rank in weeds: There is an evil Herb they call Twitch, which hath overrun it, of such nature, that having once possessed a ground, the soil must be wholly altered and overcome, or no good thing will thrive committed unto it: My Gardener to work a cure, hath not only digged and manured, but hath brought a new and better earth upon it, so that now, with a due industry and watering observed, it can hardly fail to yield a grateful and faithful fertility: Some soils are cured by much breaking, some by fire, some by inundation; frosts, and hard weather, make a good preparation; All is happy that confers a bettering, and improvement. In the diseases of our bodies, where an evil habit prevails, and ill humours abound, some are rectified by purgation, some etc. and some by the very distempers which they breed; A burning Fever remedies a Palsy; and Agues ordinarily clear the body. We see also, that a disordered, and ill habituated Commonwealth and State, but upon extreme necessity and violence, seldom grows to reformation. A vicious and depraved mind corresponds to these premises, as well in disposition as cure, till extremity, distemper, and affliction work upon us, till God the good Gardener of our souls cultivate, weed, alter, and subdue us, we insist in our corrupt naturals, we remain obstinate in our errors, impatient of good and healthful counsel, perverse in all our courses; Happy that Soil, Body, State and Soul which find him their Gardener, Physician, Reformer, and gracious Redeemer. Paradise was our first plentiful Garden; Health, Original Justice and integrity, our condition; till he renew, heal, reform, sanctify and reduce us to our principles and perfection, we are barren to goodness, unsound, corrupted, tainted pieces. Persist, Oh Lord, in such thy grace, as I have haply found towards me, be it by breaking, sickness, confusion, or humiliation, so thou make me good, and make me thine, I shall be faithfully fruitful, Athletically vigorous, prudent, temperate, just, religiously virtuous, and already in Paradise and in the Confines of Heaven.  
What shall I render unto thee, Oh Lord, for the incomparable influence, assistance, and sweetness of thy grace and favour towards me? I possess nothing, but what I have received from thee, nor can I pay thee, but with thine own; The graces of my body, mind, and fortune, are thy Alms unto me, I will sacrifice unto thee all my vain and worldly affections; and even that is my great game, the unspeakable sweetness and comfort of thy favour is an overflowing and superabounding recompense unto me; that wherein thou hast invested me with the most propriety, is my humble thanksgiving and imperfect obedience; Nor that can I offer up and tender unto thee without thy gracious hand raise and assist me: But help me (Oh Lord) and I will never cease to praise and endeavour to obey thee, Amen, Amen.  
I most humbly thank thee (my most gracious God) that my trouble of late hath not been so much in any thing, 
Some of these pieces were intended but as Paraphrases to verses, after digested to Alphabetical Sonnets.  as in a labouring affection to set forth the greatness and sweetness of thy mercy towards me; Thou hast been my sole Physic and Physician, my preservative, cordial, restorative, and support, even then when in taking measure of my natural strength, I might have conceived it impossible to undergo what by thy grace I have performed; thou hast many times found and inspired ways and means beyond me, as well to assist and support me, as thou hast formerly done to humble me. Thou never wantest means; Melancholy, confusion of face, defection of the eyes, crosses have been thy instruments to make me thine: I was a house built for pleasure, but thou hast made me a receptacle of all calamities. I was not that crooked piece of knee timber, fitted for distress, I was framed for the Pacifique Sea, but thy storms have all past over me, and yet by thy favour I am a greater wonder to myself in what I have born, then was that Cockboat which safely transported from the Bermudaes, such as committed themselves unto it. Free spirited Horses do often brook worst the bit and curb, and soon tyre themselves engaged to a Moorish passage, when a Fen Mare, and an Asinine patience, better complies and extricates itself: no sweetness is comparable to thy grace, nor strength to that which thy good Spirit gives. Naturally I am impatient to tread my shoe awry, I have abounded in errors and exorbitancies, but thy mercy hath ever opened my eyes, and recalled me to disallow them, and at last to detest and abjure them.  
It had been else too hard for flesh and blood, they can never cast out, nor cast off themselves; as thou hast said, A Kingdom divided in itself cannot subsist: but be thou with us, and nothing can prevail against us; invincible is that body, that mind and estate, which thou assistest.  
Consilia quibus impares sumus, fatis permittamus: understanding fate for God, is the counsel I take. A Ship that cannot sail, must drive, etc.  
My gracious God, accept I most humbly beseech thee, my humble thanksgiving for thy wonderful preservation and favours towards me, and particularly for blessing me in Charitable affections towards others, as well as reverence towards thee; daily I have too much experience of the little good, that the best preaching works upon depraved minds; grant that I may not offend thee, in hurting myself by an immoderate and indiscreet affecting of others good; Give me a cheerfulness without oppression of my spirits in thine, and my ways.  
Bless the sincere profession and Professors of thy sacred Word, teach them that they may truly teach thee, withhold them from mingling policy, and self-interest with thy Religion, withhold them from shaking the foundation of our Faith, and peace of thy Church. It hath formerly been too great a tax upon our Nation, to have been too inconstant and troublesome therein. Maintain the true Light and pure exercise of thy Gospel amongst us, our iniquities deserve the punishment, of a most gross relapse to discovered and escaped superstition and Idolatry, but of thy great mercy give us true wisdom and repentance, and avert thy Judgements. One pious Churchman is sooner to be believed against their own affected authority, than twenty for their usurped power and advantage. Luxations in Religion breed a long subsequent weakness, and the adversaries of our Religion, as well as Atheists, take too great advantage from such occasion. Contain us, Oh Lord, from over-prying into, and censuring thy secret Counsels, Predestination, and freewill, strike the same stroke upon our lives. Our comfort must rise from our endeavour, in either opinion; The most subtle Writers lose and confound themselves on either side, and make too bold in concluding of thee by our blind fantastic rules of Justice.  
Thou dwellest in the Clouds, and hast cast a mist about thyself, which our frail fight cannot penetrate: how can man hope to understand thee, whose poor finite capacity cannot so much as in his imagination conceive either way of that, which he sees and knows of necessity must be either so or so? As for instance, we know that this sublime Candens must necessarily either have bounds, beyond which there is nothing, or else go infinitely on finally unbounded, and one limit still succeeding another; but I am much deceived, if the strongest imagination can conceive either way, though one be most necessary: much less can we comprehend and compass the essence and infinity of God, obedience and reverence to his revealed will, and not an overbold and curious search, belong to his incomprehensible Majesty: But I have ended my paper, and almost myself, vouchsafe (Oh Lord) to give me modesty, moderation, Faith, Charity, and Conscience to guide my ways, and guide that guide, that I may live and die in thy truth, and to thy glory, Amen, Amen.  
january 29. 1637.   

THis house and stair resemble me, no line  
Runs parallel, nor due proportion held,  
No Landing even, by pre-engagement spilled,  
High, low, fair, mean, imperfect, and what's worst,  
Anxious to fit succeeding, to the first,  
Full of cross reason, 'twas our equal lot,  
Casting our birth, th'Ascendent was forgot;  
Yet all in this are well and haply cast,  
Leading to God, and Heaven at the last.  
The Verses above in their relations, are not to be understood, but by him, which knows and considers the house, stair case, and my fortune and condition.  
The stair at last leads to a standing, mounted for prospect, which leads only to itself and Sky.   

My Ash-wednesday Ashes.  
No term or Metaphor can carry a more true, full, and lively expression, then doth that of our regeneration, we are in the womb of this world before our second spiritual birth, such Embryos and imperfect Infants as can scarce admit to be affirmed of us, that we are endued with life and sense. It is more potentially then actually that we enjoy them. We acquiesce in a stupid and corrupt condition, we are fed and pleased in the impure nutriment of earthly and false delights, we draw our nourishment, by the Navel of our sensuality, we are wrapped in our uncleanness, and of ourselves we neither know nor affect any other being. But when God of his great grace calls and urgeth us to our true and second birth in his Spirit, he changeth our affections, clotheth us anew, brings us to another light, another Air, another condition. He worketh in us a sight and feeling of our former infirmities, and corruption, he purifies, refines, and fits us for a more excellent life and knowledge: He displays unto us his far more excellent beauties and glory, we draw our nourishment by another root, more celestial, more defecate, we loathe and scorn our former being, and become ravished in the joy of our change, which is not without difficulty and cries, happy cries, happy distress, most gainful change. There we could not have lived ever, nor ever been but blind and miserable. Our first life is vegetable, sensual, common with beasts, dark, base, cumbersome, our regeneration is the only true and eternal life of the Soul. There is no sincere pleasure, content, wisdom, courage, or peace without it, Christ alone is the Man-midwife to bring us to such happiness.  
By thy grace (Oh Lord) am I born, and without it better had I been unborn. I was wildred in a Wood, entangled in a dim light amongst Briers, Thorns, and wild beasts; but thou hast freed me, and brought me into the fair, open, delightful fields of thy grace; I was engaged to a Sea of raging waves and storms, but thou hast instructed me to strike my greedy sails, to cast out my vain lading, and brought me to a most happy Port, in thy most happy Climate. I was an executor of the world's trust, but found the estate so entangled, so subject to debts, that thou hast taught me to renounce and free myself: I will by thy Divine assistance avoid the Wood, and be free from the Briers, the Sea, and be free from sea-sickness and storms, the world's common courses and conversations, and enjoy thee and myself, exempt from troubles, crying debts and importunate vanities; The world does in Truth (for the most part) but magnas nugas magno conatu agere, etc.  
I have (I thank God) in honest sort paid every man his own, and provided for my children; It is not every man's case to be so disengaged. I am free (O God) to live to thee and thee alone. My Country needs me not, nor doth it find me fit for its service, etc. I am (by God's grace) too rigid, too strait a piece for such Ship-timber. I grieve to see the world as it is, nor can contribute aught but prayers to help it; how can it be other then cachectical, tainted with the licentious luxury of strangers, intoxicate wantonness of Favourites, dissolution of our Seminaries, the Universities and Inns of Court; Prevarication, and corrupt example of ecclesiastics, and sinister affections, and illusions of Magistrates? as one said, Signa nostra sequentes prodimur, & nisi Christus se ipsum vindicet, actum est. The Church is compared to the Ark; and I would it did not in some things too much resemble it. It is full of various, many unclean beasts, and too floating and unsettled; I would rather prove it a City built upon the Rock Christ Jesus, firm and unchangeable; he is the sole and all-sufficient fundamental of our Salvation, and whilst we confound ourselves and seek for other, let us take heed we lose not him, and betray ourselves, not only to infinite uncharitable, indiscreet, fanatical opinions and Schisms, but even to Turkism, and Atheism; our wild unsettled dissensions expose us too much to both. Lord of thy great mercy teach thy Church and me, to fix in a firmitude of thy saving Faith and Religion. Banish undue policy, banish will-worship, and teach us to serve and honour thee in unity and truth of Spirit, instruct and guide me in thy ways, and seeing thou hast made me a sociable creature, and given me a working, active spirit, address me to the comfort of a suitable conversation, to discourse and walk thy ways aright. Thou must reveal such unto me; for I find it too hard to find them. Shall the Roman Religion afford so many, and thy Truth so few who can persuade themselves to leave the world for thee? If all other Company fail my desires, be thou my guide, be thou my comfort, and I shall still happily subsist in thee, and want nothing. The world is a writing so full of fauks, many corrections cannot mend it: Una litura potest, and that I have chosen.  
Thus writing is troublesome, and well, nee possum vivere cumte, nec sine te. It is endless, nor is it fit for me to write what I would or could. May it please thee, Oh God, to turn to thy glory and my comfort, these my weak endeavours, Amen, Amen.  
February 7. 1637.   

LIke to his joy who meets a sure guide to direct and conduct him in a fair way, after he hath been long wildred and benighted in false, soul, and intricate wander, such, Oh Lord, is my comfort in thy sweet exhibiting thyself and thy favour unto me, I am now at ease, I see and hate the solecisms of the times, I am disentangled from a wilderness of the world's confused ways and errors, nor could any other guide have freed me; Thy grace hath supported me in my writings, in my health, in my deliverance, beyond expression: Let vanity and sensuality delight themselves in trewand wantonness and wander, but keep me, Oh Lord, in thy ways and school, and let me rather smart under the rod of thy Fatherly correction, then become abandoned to an undue and licentious Liberty. Perfection belongs to the one, perdition to the other. Accept my most humble thanks for thy infinite favours, and bring me to the heavenly jerusalem, Amen.  
February 10. 1637.   

TO give in some sort, a taste and glimpse what kind of Spirit possessed me in my first youth and melancholy, take these few fragments, which with many other than I coined (but have now lost and forgot) for inscriptions never employed.  

Fond passion is, Opinion but a fool:  
God, Nature, Reason, are the Wiseman's School.   

Delights, good servants, but bad Masters are,  
Minds cordial medicines, used without fond passion,  
Fitting age, calling, means, degree, and fashion,  
Useless, but for our recreation,  
Doted on, turn diseases, our soul's snare.   

You'll say they are toys, the fitter are they then  
For such vain bubbles, Fantomes as are men.   

They profit nought, and wisemen you will say,  
Pleasure's foundation on profit lay.  
To them that want not, to give Nature right,  
Profit itself in truth is but delight.   

It is not affectation makes me write,  
But honest hearts ever affect the light.   
Thus did Melancholy and retiredness work upon me, my Melancholy wrought my retiredness, and that by removing me from the common delights and course of young men, my farther Melancholy, removens prohibens, goes for a cause. I affected the Tree of knowledge, tasted of the unnatural fruit, and lost my earthly paradise: though labour, toil, and affliction have been my portion in such loss, yet Christ hath proved unto me infinite advantage. He is the Christians eternal Paradise, in him we find a new Earth, new Heavens, Peace, and joy incomparably more complete, without him all is vanity and vexation of spirit; Happy the fall which meets with him to raise us, happy the loss which finds him to guide us. Since the first fall man discerning his nakedness, of himself hath sought Figge-leaves for cover and advantage, a partial clothing in humane policies, Arts, and inventions, which all but make us feel the more the weather, and our wants. Nature is lost in artificial affectations, and our false-acquired knowledge proves our true and real misery. Thus plunged in vain deceiving delights and wretched perplexity, no exemption, no redemption remains but in and through Christ, and the true knowledge of him: By him we turn our first nakedness and rags into a full and glorious garment, by him our darkness and confusion becomes a perfect illumination, and in him our vain pleasures and frail troubles become a solid continual feast of joy, peace, and contentment. That Sun of Righteousness is the only true Sun, that lighteth every man to true happiness: the Sun is the life of flowers, and many of them open themselves and turn towards it; let us learn from them to open our hearts, and turn to God. He alone can disperse in us the clouds of ignorance and light vanities, in him alone is that tranquillity and true joy to be found, which by our disobedience, and foolish affectation we have lost, all our other curiosities, all our sensualities do but more wilder us and set us further to seek. The wiser sort of men in a humane way have sought for immortality to piece out their frailty, but in Christ alone it is to be found; and without him, it were better to want it. Poor creatures that we are, poor happiness that we seek, without him who said, Seek and ye shall find. But do not such appear to doubt too much of the soul's immortality, who will rather deny it to become infected with original sin, by way of propagation in a probable analogy to Faith and God's Justice, then acknowledge a natural way of one eternal Soul to beget another, eternity being the only gift of God, and as easily and more reasonably flowing from him the one way then the other? Is not this, leaving a fair, natural, rational, and religious way, a kind of teaching to doubt and misbelief? Why stick they at that which is most reasonable, teaching nevertheless Faith beyond reason; such as deny the earth to move and turn towards the Sun for its own advantage, upon pretence of Text of Scripture for the earth's stability, which as a thousand others, they might as well and with far less straining interpret in a way of common 
* Besides other Texts which make & consist with a different opinion. The ancient Church error against the Antipodes may also be a caviar▪  appearing, if now upon real demonstration and reason the earth be proved to move, do they not wrong both the Scripture and our Religion? Miserable lameness, miserable blindness, of humane Divinity! Help, Oh God, or we are confounded, we are lost; true knowledge, thrift or joy, are annexed to no person, place, or condition; but thy grace and blessing gives them. Assist us all, assist me therein, and I have found more than ever I lost.  
February 10. 1637.   

HOwsoever these writings may, in some respect, be as unfit as troublesome in my condition, yet herein they have proved my great advantage and satisfaction, that they have taken me off from other importunate discontents and impressions, and have tied me faster and faster to God, they have turned the sight and sense of my misery into joy and comfort, upon the discerning and participation of his mercies unto me: They have entered and entertained me in to sweet a contemplation of his glory and goodness, as I hope shall never languish and die in me, and I have, I thank God, gathered such strength upon them, that I conceive much better of myself, and the vigour of my Spirit to the discharge of any ordinary performance. This my good God hath done for me, and it is wonderful even in my own eyes, may it please him to endue me with all humble thankfulness, Amen, Amen.  
February 12. 1637.   

MY good Friend, you have obliged me, in the reading and perusing of these my confused crudities, and you have in your indulgence to them and me, and their innocent spirit of ingenuity, commended some things in them far beyond their worth: and wished some more labour of mine to be employed in their more orderly and perfect digestion, and a farther communication, but I am over-weak and lazy, and they too incorrigible, they are mishapen lumps of an imperfect conception, which howsoever it might be fit for me to be delivered of, yet are they most unfit for other, than a friendly view and judgement; I put them into your hands, but am far from wishing any your farther patience or labour upon them; They are such Bear's whelps, that if they were capable of any good shape, yet were it most unfit, that any but their natural Parent should lick them into it; notwithstanding if out of your good affection to any part of them, and the propagation of goodness, you conceive a tolerable Mercury may be framed of them, for the view of a more remote well-affected friend, I submit them to you. Hue off, and fashion them at your pleasure, if you should prove so idle, as to make such an undertaking, I fear you will find so shaken a piece of Timber, as is nothing but chips beforehand. I thank God, I have ever superlatively loved goodness, and nothing better, then to be an instrument of doing good: but my fortune and opportunity have not answered my affection: Nor can I now, either so flatter myself, or the world, to hope the least good effect from any production of mine; you have often in your course and profession, given, and daily give better and happier proof of yourself that way. The stuff 
* Imperfect in the first concoction, not to be perfected in the second.  which you find in my pieces, is in truth (and so ever I conceived it) most unfit for the sight of any other, than a cordial and familiar Friend. The presence of sores, infirmities, and cripple diseases, are fitter for an Hospital, or Almeshouse, than the stage, they excite pleasure in none, and compassion but in few, and well-disposed persons: I affect privacy, and love not to expose myself and my errors to censure (guilty of my imperfections) especially of fools and depraved dispositions. In truth, Melancholy and human frailty and dysaster, will hardly meet with anyother idoneous and compassionate Judges, than such as have felt and smarted in their sad unhappy effects; every piece was intended the last, and they are too wild and incoherent, to make a Team: But (as I have formerly said, use your pleasure, reduce (if you will and can) my Chaos into method, cut off repetitions, there is matter enough to prune and burn, little for fruit; correct, destroy part, or all; if you retain anything, the labour will be the less, to let it be merely mine; And thus I commit myself and it to God, and you, his will, and yours be wrought on me and mine.  
February 12. 1637.   

TRue, and exact definitions are acknowledged to be most difficult, and knowledge of causes to be most abstruse; false divisions and strained proportions abuse us, faculties and notions stand not so clear and distinct in their nature, as they are represented unto us, and conceived of; nor can we temper words to the mixed nature of things, erroneous affected Ideas misled and deceive us, the wisest of humane knowing men professed the height of his knowledge to consist in knowing nothing, and might it not be a great part of his wisdom to write nothing? In truth not to know God aright, is to know nothing: and to know him, love him, obey him, and enjoy his grace and favour, is to know all things, and enjoy that perfect happiness, which the Philosophers have so industriously sought, but without this illumination could not possibly attain. The world is Hydropically swollen in the abundance of books and writings of imperfect digestion, it thirsteth more and more after them, and increaseth more and more in tumour and crudities; men for the most part employ their wits and pens in vanities, and for vain ostentation, they cavil and carp one at another's errors, and flatter themselves to know much, when they are able to affirm, what were the customs, and what the tenets of such and such Authors, and Nations, howsoever both such and their own assertions, in several notions and acceptations of things and words, and as they are diversely affected, do but thicken the mist of our ignorance, and prove so many ignes fatui, to lead us out of the way.  
Nature is lost and drowned in Artifice and mistake, our ignorance is become invincible. We build one upon another's unsound foundations, and are so dim (short) sighted and entangled, that nothing but a supernatural light can clear our Egyptian darkness, and disabuse us. Our presumption would exalt itself to make us a kind of Gods in knowledge; but (non si te ruperis, par eris:) It will not, it cannot be; all we can really attain unto, without God's good Spirit to guide us, is to take notice of our lame ignorance and misery (and that, if we can make good use of it, is some happiness in that it openeth unto us a way to a more full and happy knowledge) we must in despite of our prying and affectation still be men, and die like men. Thy goodness, Oh Lord, thy love, thy glory are the only subject, wherein I would be ambitious to write and spend myself, but thy glory is too bright for my feeble eyes, I must again sound my retreat. In thy own holy Scriptures thou hast revealed thyself sufficiently for our knowledge, for our eternal happiness and salvation. There alone is the habitation of light and truth, and there alone, and in thy Christ shall I find thee. I will affect no other knowledge, no other writing. Be propitious unto me.  
February 15. 1637.   

To my above mentioned Friend. The Conclusion.  
YOu have formerly seen, how I engaged myself to Verse, and broke loose from it; there is indeed a kind of wantonness and constraint incident to it, which agrees not with my austerity and affected liberty. I am even in prose too much a Libertine, impatient of method, abandoned to confusion; I have partly, though imperfectly, made to appear the calamitous progress of my disease, with the happy and admirable deliverance and issue, to the good of my Soul, and no incompetency in fortune, wherein I doubt not but I shall move as well joy as compassion in such as are good and well affected towards me.  
I have not been formerly void of good inclinations, (my best was ever an affection to God, good men, and goodness) but my disposition therein was so imperfectly sanctified and fortified, that it pleased the Divine power to cast down all my fences, to turn my best wisdom and intentions to folly, and to expose me to the scorn of such as in my naturals I might have scorned: such ordinarily is the world, and the corrupt disposition of man (especially the worst and most degenerous) that we over-measure ourselves by our own foot, like lewd filthy boys we sport ourselves in casting dirt one in another's face; He thinks me foolish, I do as much for him, we gratify ourselves in taking advantage at others infirmities and misfortunes, we think to inhaunse ourselves thereby; In truth scorn grows commonly from such to whom it most belongs from others, and they exercise it without selfreflection, charity, compassion, or discretion.  
Care undermined me, improsperous courses blew me up, Physic was my bane, and diversions my confusion; How miserable, Oh God, is humane frailty? How wonderful are thy ways? It is said, that if in case of Physic, of these three, Physician, Patient, and sickness, any two conspire, they prevail. In me the conspiracy hath been in all against me, with Body, Mind, and Fortune, and yet God's extraordinary grace and mercy have supported and delivered me. There is no despair till we become incapable of all manner of cure and subsisting.  
February 26. 1637.   

I Have often deceived myself in thinking myself at my end, the like happeneth in my writing, and before I shut up these ill-favoured, imperfect representations, though what I have already said, may partly satisfy my intentions, in expressing that it hath been more my disease then myself, which hath been the chief Actor in my misfortunes, yet know that the worst, the strangest, and most of my story is not brought upon this paper stage; it is too tedious and unfit for view; not only in the story of particular men, but even of State-resolutions, and public actions, and especially of nature's course and proceedings, their true and real motives, springs, and ways are in most important effects, secret, concealed and disguised, ordinarily hidden in their original, even from ourselves that act; we may take copies of others faces, but not of their hearts with any assurance. It hath been an honest advice to keep a corner of our heart to ourselves; and if an honest heart ought not in point of discretion to expose itself, what truth is to be expected from hypocrisy and dissimulation? One absurdity admitted, a thousand follow, and to the foundation of my disease laid in the excess of Treacle, infinite have been the effects, and my sufferings, which have flown from that and other concurring circumstances. I have at the entrance of my alteration, been ready to sink at the Table, I have many years since travailed and slept with cordials at hand to keep me alive; nor left I them, till a hearty friend told me the heart must comfort the heart, which yet was lame and ineffectual in my strongest resolutions, till I had recourse to God the only true spirit of courage and resolution; to a curious and well-affected mind, and a weatherbeaten Soul, there is no other refuge or harbour of safety, satisfaction, and tranquillity. There are Climates, where it seldom or never Reins, others which clouds malusque jupiter urgent. In one and the same Country, where the earth and heavens in their constant seasons should be as constantly disposed, yet doth the same time of the year prove sometimes cold and wet, sometimes hot and dry, the materials and circumstances appearing the same; this must rise from secret Springs, and combinations above the reach of our discourse. The same diversity and contrariety of effects befalls men in their fortunes, howsoever in appearance equally constituted. God is the cause of causes; He hath in all times and Countries provided wonders above the ordinary course of Nature, to humble and convince our humane presumption. I had a body and a mind so strongly built, that had not my spiritual and intellectual parts predominated in me, to withdraw me from a base vulgar abandoning myself to sensuality, no man in probability could better have subsisted and maintained himself against ordinary course of dissolution and debauch. I had a Spirit naturally tempered to contain and contract itself above all excess, but it's own; And even that as well as another, it might have bridled, had not Melancholy and other adverse conditions surprised and mastered it, betrayed unto them under colour of friendship: The blood is said to be the bridle of all humours, that I lost, and much of my good spi●its with it in the conflict, but God hath proved a better bridle, a better spirit unto me. Innocent and groundless blush proceeding from the tenuity and waste of my blood and spirits have been none of my least importune and prejudicial symptoms. Such weakness joined with a strong fancy hath made me subject to blush not only to myself alone, but upon any surprise of mention and conceit; not only upon any real occasion, but upon what there might be so much as a possibility of in the apprehension of another. I have taken myself blushing at the appearing or name of a woman, who had she been Eve and I Adam, the humane race would have been in great danger of failing, at length custom and complying with a conceited expectation of others, produced it, etc. God hath by his extraordinary grace upon my humiliation furnished me with as strange means to subsist, as I at the first found extravagant means to keep low and oppress myself. In the depth of Melancholy, I have not found so much as a melancholy dream, my spirits have taken root from above and have grown upon it. Long since, after a great disease, I had such a tenderness of spirits and humours, that a thick cloud could not pass over me, but I felt an alteration upon it. It is strange how a transient thought will work, and give a sudden stroke to a remote and illaffected weakened part of the body: the mind works not alone by the heart and brain, as is vulgarly conceived, but the praecordia, and all parts more or less contribute, and are affected therein, and God hath blessed me with a mind so strong that it ever discharged itself in its passions and errors, more in my body then its own sufferings; but they are still Hypocrates his Twins, and must weep or laugh together. I have now disburdened myself of all trouble, but this of writing, I am too inexhaustible therein, weary me it doth, satisfy me it cannot, I will change the Scene, and seeing I find myself so ill a Companion, I will seek better company. I have ever been overhard to please in conversation, my present affections and habit make me now more dainty, what shall I do? I have by God's great grace recovered in great part, those Jewels of peace and health which I had long lost. Therefore I will no longer rake in this puddle, nor abuse his grace in overbold and indiscreet presumption; Like the stranger belonging to another Country, I will transitorily please myself, and converse with the common passions and Interests of this world, I will spend my time in search of goodness, and will make much of it where I find it, I will wash my hands in Innocency, my Soul in my Saviour's blood, and wrap myself in my own virtue, and his merits, relying on his neverfailing mercy. Amen, Amen.  
March 1. 1637.   


THough friends be absent, conversation lost,  
My bating Soul oft labouring in itself,  
By winds and fortune on the black Sea tossed,  
Thou present, Lord, I fear nor wave nor shelf.   

Thou Father, Brother art, and Friends to me;  
Be the world whose it list, so thou be mine,  
They ne'er miscarry, who rely on thee;  
Grace storms dispels more strong than they combine.   

All thrives, where thou the pruning Gardener art;  
To thy Plants, blast frugal blessings prove;  
Though Summer height and flourishing impart,  
Winter gives strength and Timber to the Grove.  
To thine, all sufferings end in joy and rest,  
And th'absence of a wicked world is best.   
Forced delights and contentment, are no delight or contentment; dispose, Oh Lord, my affections and I am happy; until I had digested the tough morsels, and crudities of this world, I could never have had peace and quiet.   


Jockey and his Horse, were by their Master sent  
To honour him in hunting, run, and race;  
To put in for the Bell, and take content  
In honest sort, fitting fair time and place.   

In pride of nature, fit for any sport,  
Jolly and lusty both, at first they were,  
But shortly after both of them fell short,  
What by mischance, by ill-advise and care.   

Soon he became engaged to a match,  
Which cost him dear, both on the By and Main;  
He thought himself no easy piece to catch,  
But knew not to resist so strong a train.   

He now conceits he could not hope to win,  
Except his horse were straightly dieted.  
Such course he takes, but thrives so ill therein,  
His beast grows joyless, faint, and famished.   

He who depended much upon his beast,  
Grew much dejected; study, care, and thought,  
To set all right, and do all for the best,  
Brought him as low, as first his Steed was brought.   

After much time, Art, Cost, the Beast became  
As vigorous and lusty as before:  
Ill now they sorted, th'one wild, th'other tame,  
Zeal to his Master helped to make him poor.   

Jockey must ride, the Beast would run away,  
He strove and pulled, and used his best of Art,  
To check his pride, and force him to obey,  
So long till both were sinking out of heart.   

The Master now came in, to this disorder,  
And finding Jockeyes want of strength and skill,  
By his all-taming art, brought all in order,  
And fashioned horse and man unto his will.  
Thus right, and each to other fitted well,  
They are to run, and cannot miss the bell.   
You may call this to the world a fit of Melancholy, but my hope and resolution is by God's grace, never to be other, than my conclusions make me to appear in the former pieces: I shall be sorry for your patience, if out of your good will to me, you have troubled yourself in running over any part hereof, but happy, if I may find you recompensed by being taken, with any one of them; they disaffect publication and fame, yet believe me, I mean to live by my Book. For though I avoid exemplification and enrolment, yet I am contented to admit of some few honest witnesses, whereby the more to oblige myself. I know it is a wilderness, but even such are artificially and affectedly of use in none of the meanest Gardens, and good Herbs and Simples are not rejected or contemned for growing wild. Though the fruit be harsh and grow upon a shrub, you may find it wholesome, you may find it useful.   

HAving by Gods great grace, this present morning, fall'n upon a design and rumination, which I esteem the most perfect and happy of any that ever I entertained, the notions and affections of the mind being ordinarily fleeting, the memory infirm, and unfaithful, and resolutions without a constant firmitude, fruitless, and ineffectual: I have thought good to Register such my discourse, whereby the better to fix myself for the future, in what I now approve and intend.  
I have taken notice of many in all Religions possessed with an affectation and industry of converting others to their own Faith and tenets. Generare sibi simile, is a natural propension; and assimilation, a common delightful operation. In-animate species naturally multiply themselves in the Air, and propagation of impressions effect a pleasing reflection. Many Preach in the Pulpit, few in their lives, and fewer make it a business particularly to labour particular Reformations in their common conversation: Christianity is taken up rather for outward fashion and profession, then for any inward essential form and habit; if we were really what we pretend to be, we would not rest satisfied in our perfunctory proceedings. We would actuate and propagate our Faith and Charity upon others, and improve our felicity in a spiritual way, according to that rule, which affirms him to be born in vain and unprofitably, per quem non nascitur alter. We are all ordinarily charitable to such as we see out of the way by our directions and conductings, we are apt to rectify errors in any thing rather than piety and Religion. It is a preposterous affection and modesty, seeing there can be nothing so important both to God's glory and our own good, as a due observation of his will and our profession. We love the children of our beds, and of our brains, and they are often happy unto us: But certainly it must be an incomparable and superlative contentment, if it hath pleased God to make us the children of his good Spirit, to become happy instruments of raising up and begetting spiritual Children to him; nothing conduceth more unto it, then that our light so shine before men, that they may see our good works, and glorify our Father which is in Heaven. Light is most diffusive, and flame incentive, if we be truly inflamed ourselves, we shall hardly fail (at least we ought not) to communicate and extend it to others, who often consist of matter well disposed and combustible, but want good kindled Coals of Devotion and blowing to be applied and work upon them. I have formerly lived in London with hurt to myself, and no good to others, I fear not now my own prejudice, and am ambitious of others good, could I meet as well with opportunity and conveniency of living in it with a society and seconding in my affected course, as there is too much occasion and subject of corrupted times, and matter to work upon, I should be much the more happy. But howsoever, I intent the prosecution of what I propound to myself, and that confidently: we too frequently glory in our shame, and are shamefaced in the exhibition of a true and glorious piety and devotion. Bless me, Oh God, in this, and all other thy good motions, perpetuate them unto me, teach me to scorn the contempt and glory of the world, to prefer and exalt the sincerity of thy truth and Religion, above all earthly considerations, let me be none of those, who believe thee no farther than they see thee, and their own imaginations before thee, confirm and strengthen me in all good endeavours, and accept my most humble thanksgiving for thy wonderful grace and mercy upon me, and that for thy dear Son our Saviour's sake, to whom with thee and thy holy Spirit be all glory for ever, Amen, Amen.  
March 20, 1637.   

THis is the misery of writing, and condition of matter, if we pass things slightly over, our short touches make little or no impression, and if we inculcate them with long insisting, and repetition, we prove nauseous and tedious. I am guilty of both.  
My Sun rose fair, but soon was overcast,  
Strong, wanton, Jovial, active, free, and bold,  
Morally good by nature I was cast,  
Saturn, and inexperience all controlled:  
God I should say, good only, I remained,  
And by his goodness better goodness gained;  
The clouds are gone, and I am over-blest,  
A Faggots second fire is sometimes best.   

Poor busy fools! walk fairly to your Graves,  
Live long you cannot, you may die to morrow;  
Short stay a suitable decorum craves,  
Temper your seriousness as well as sorrow.    

THIRD PART.  
Printed at London by Richard Cotes, 1645.   

This still let me Preface to the fair Philosophical Inclination.  
PArdon the rather my inobservance to Method, for far more sublime and better Authors have discovered as little order, and as much repetition; witness the Collections of Marcus Aurelius, St. Augustine's Confessions, and some of a higher Class: If my aim and scope be good, and that I have with any force and energy pursued it, out of the way of common and vulgar footsteps, accept; if I have failed, excuse me, spare your labour, read and consider the less, it is easy to forbear; you may otherwise become as little favourable to yourself and good intentions as unto me: If you catch me not at a word, at an Epithet, you will often lose me and the best of my sense and matter: Wherefore weigh, and either proceed or reject: Yet thus much know, that either Religion, health, right reason, thirst, decency, true honour, moderation and morality are nothing, or something I conceive I have written not unworthy your attention. If you affect goodness in yourself and others as good men do, you will not scorn the very Essays and offers at it, in the way of prudential rules, knowledge, and observations, howsoever imperfect: You may find, if I overween not in the through course of these my preceding, and ensuing Sections, short assertions, the fruit and quintessence of a long concocted experience, as easy, useful, and advantageous to you, if you ruminate upon and digest them, as they have been costly to me to attain, extract, and gather; especially if you are young, and to seek, for to such is this address.  

Crotesque.  
MAN is to himself either the best or worst company, in the even ground of solitariness the bowl works itself to a by as of good or bad resolutions, if in this bivious world we take the right hand way, it is good for ourselves and others; but as children are apt to be left handed, so we: Nature is a cold combatant against itself, you bid in vain a stone to mount, or fire to descend, natural propensions must be supernaturally predominated: It is found that most Soils (and I believe it of all) how perverse or barren soever, have within them at some reasonable distance a marne and manure to correct and fertilise their mould, but industry and Art must extract and employ it. The blessing of God must go to the finding and improving of his blessings upon us; I intent not to discourse of our proneness to evil, and the difficulty of virtue and piety, others have handled it at large, only I will say of myself, that if I be not of a vicious inclination, it is Gods good grace and character upon me. I know as well as another the advantages and easy ways of dishonesty; I could hide my claws like a Cat, till I met with an opportunity for mischief, I could transform myself into an Angel of light, and play the Devil in my heart, but my ends, end not in myself. I confess every man loves to walk on the ground of pleasure and delight, nor ought or can a self-consideration and interest be excluded, Fancy must and will be humoured; some have imagined pleasure to consist in indolency and putting ourselves out of pain, by the satisfaction of our longings, but some delights are even naturally and indiscoursively such, by the impression wherewith they surprise and affect the senses inward and outward, they are indeed intended and exalted, or remitted and extenuated according to the fancy and other circumstance, that gives them entertainment: not only delights, but variety is necessary to humane nature, many are so tempered and elemented, that not only seeming pleasures, but such as are hot, full and hazardous are required by them, they must have their load, and be put to their strength, or they find no relish. What is now to be resolved▪ we exclusively usurp the reasonable form, if we use it not in elections and moderation; I consider not myself in my naturals, as a savage, which I might have been, but as I find myself, a civilised, a moralised Christian, moderator to my own disputations and actions. Drunkenness may be pleasing, but is ugly, and exposeth us to inconvenience and scorn: I will endeavour to avoid that and the like, I will make a Harmony of discord, reconcile Nature, Art, Religion, my own and others interest: This you will say is a work, but it lies upon me, I drew it not upon myself, and I must comply with my condition, I will bridle my appetites, and willingly give way only to such contentments as are most cheap, clear, safe, and lasting, such as allow me most mastery over myself, my ambition is to possess all, by desiring nothing; if I can find contentment at home, I will not seek it abroad; I love not to part with my freedom and power over myself, to exercise a conceited power over others, such kind of spirit and power may be sweet, it may be brave, the other I prefer as more firm, more sound; I can willingly forbear the giving of ten blows, to avoid the taking of one, which consideration is said to have established Justice, and by the same I will endeavour my quiet. A private course is neither void of pleasure or variety; Place forceth no man to expense, but well chosen, gives as well change as cheapness of food and pleasures, the same affections move in little as in greater creatures, and may be entertained as well in a Country, as Court course of life, they who use to play small game, can do it as seriously as others the greatest. Business is many times rather a diversion then exercise of life, let us be never so impatient, we cannot shake off our natural condition, if we could be contented to be but ourselves and soberly enjoy ourselves, we should prove better and easilier contented than we are. I will first improve myself and my own to the best, before I make an alienation, I will be weary of myself, before I pass myself away, I will not willingly subject my reason to my own, much less to the fancy of others; there is motion enough to be exercised within our proper locality without those excentriques' and trepidations, wherein many violate their own and nature's Laws: it must be an exorbitant fantasy that cannot entertain itself in its own Apogeums, and Perigeums, contemplation of Heaven and Earth, and a conformity of action. If ever I affect farther, it must be by a fair calling, and shall be with an affectation of others good more than my own, or good, or fancy; I find few such Commissions granted, Cum libera potestate, as would suit with my affections, we shall find enough to do to make good our account in a private, much more in a public course; power and gain, which are strong motives to other men, are too vain and sordid to become my objects, quiet and good are my ends, as motion and gain theirs, my disposition was never lazy or timorous; But I cannot deny a kind of restinesse and Epicurism in honest, sober self-pleasing and Idolatry; it must come fair and walk fairly with me that will be mine and hold me. My wit and discourse are no farther at my command then I approve my object and subject. Though I be not Mercurial, I resemble the Planet Mercury in this, that my conversation is much according to the company. Every man hath much of the Ape, much of the Chameleon, much of the Parasite, too much of the Serpent and envy in him, opportunity and necessity are strong Agents. I cannot speak half so well French with an English as with a French man, nor exercise half so much freedom or ingeniosity with a dull, common, or prevaricating, as a lively, generous, and sincerely expressing spirit: I well endure not to sow my seed, but on good ground, and expectation of a good return, nor to converse with such as are so wedded to their own opinions, and full of themselves that there is no room or indulgence for any other. I am as tender of giving the least distaste or offence to another, as to myself; Though I love conformity, yet no more than needs must to an absurd fashion, and not at all to a vicious temporising. Here you may find no small perplexity; Art is long, multiform, infinite, Nature unbiased, bounded, we are obnoxious to a world of cross indications and reluctances; Art, and Inventions owe us a fair amends, for we suffer and are confounded more than a little by them; were it in my power I would recompense, restore, help, and piece out Nature by my Writings, but I fear, the best Authors often more disguise and confound, then better and improve her: She hath, I confess, found some advantage from Invention, as appears in the extent and multiplication of Perspective Glasses, Catacousticons, digesting our Language to be conserved by writing, regulate and sublime observation in Astronomy, and the course of the Heavens, as the Ephemerideses, and exact prediction of Eclipses do witness, but how well she might have subsisted and walked without a Jacob's staff, and these helps let others discourse, I acknowledge them much better than the invention of high heels, head dresses, and training Gowns, etc. But may it not be a shame to Art, that all this while it hath not taught us to fly (and for swimming, we are rather dis-taught by our Discourse) and that cutting down and destroying great Trees upon otherwise barren soils, it is not able to teach them to bring forth Corn and inferior Plants: Fancy, and the Melancholy humour, are great Inventors, but as the Melancholic humour breeds an Appetite, so doth it ordinarily hinder digestion; a stomach that surchargeth itself with variety, digesteth ill, and breeds crudities; It is hard to make a just concoction and distribution of our unnatural superinductions. The craftier sort of people strip themselves of such clogs and encumbrances, and insist too often in a corrupt and unreformed nature. They look upon God (if at all) no farther than they find him in Nature, and in his Works, they pass over his supernatural revealed Word and will, as wanting the eye of Faith to discern it, and either question the recommended interpretation, or wrest it to their own sense and interest, they admit no Law but their own Nature, and worldly and sensual advantage; No man can know God and his will, and contemn or slight it; But Religion, like Nature and the Senses, is indemonstrable, because nothing proportions unto it. Every man frames God unto himself, such as either his grace or our own interpretation and sense deliver him unto us. If our Divines were either so consonant in their interpretations or lives, as were requisite, we should become better Christians than we are. His will would not be so indifferent to us, nor would we conceive him so indifferent as many do to our wills and actions; Excepting Religion all other knowledge is so painful to attain, and so troubled and muddy when we come to stir the bottom, that the game is hardly worth the Candle; God of his great mercy enlighten us and mend us. Amen.  
August the 2. 1638.   

To my best Clergy friend in relation to the best among us.  
IT proveth according to your conceit for this my farther writing, I affirmed to you as I then thought that nothing lay upon me requiring farther vent. In truth for the particular which I now fall upon, it hath been long since in my affections to write something therein, but the tenderness and daintiness of the matter, and censuring ticklishnesse of the time withheld me; possibly I have been too pusillanimously injurious to truth and ingenuity, too much misdoubting my own strength, and over prejudicated upon superiors in such restraint. Religion, as it now stands betwixt us and the Papists, is the subject. There have not been wanting on the one side some who out of a Romish presumptuous and overflattering disposition, and on the other, some, who out of a Scottish jealousy and distrust, have overboldly apprehended (if not concluded) that both our King and many of our Bishops are against their own and our good and quiet too much affected that way. I have formerly understood from you your opinion to the contrary, and that grounded upon sound reason, and mine hath run with yours; None should prove so great losers by such a change as our King and Archbishop of Canterbury, and they are both of them too wise and sensible of their own power, freedom and splendour ever to consent to reenthrall themselves to those great usurpations and abuses which the Monarch of Rome exerciseth over such Princes and States as acknowledge him. It is little that we of inferior calling should suffer under him, in respect of the continual reluctancy wherein they would find themselves plunged. Our King and State enjoy now that happy freedom which hath cost others full dear to have attained and have failed in their endeavours. Yet a King of France is mighty even in the Court of Rome, so far as to bandy against the Spanish faction, which is commonly great enough to be troublesome to the Pope himself. The power of all other Princes and States are petty Planets in comparison of these, of so little sway and eminency that their influence and operation is very little more, then as they side, adhere, and involve themselves to the others interest. Our King is now one of the most free and eminent of Christendom, nor can there be the least just fear that his wisdom and spirit upon whatsoever Antipuritan suggestion can consent to bring over himself an unbridled and unlimited jurisdiction and controller. The usurped vicegerency of the Pope as God on earth is too imcompatible with the just temporal power of Kings, to be willingly admitted. The strained gross and injurious pretences of the Roman Church have been too clearly detected, and Christian rights and truths too strongly vindicated to relapse to former delusions; whatsoever future remissness and indulgency the Pope may pretend, nunquam ligat sibi manus, there can be no security against him, and naturally (as well as for their pretended truth and uniformity) they will ever tend to recover their losses and pristine authority. Many carry a reverend respect to that Church more out of a contemplation of what primitively they were and now should be, than what they long have been, now are, and are likely to continue. Unity in truth and sincere Religion were indeed above all things to be wished, as nothing is more to be avoided and abhorred then falsehood, prevarication and imposture. Whatsoever pretext of policy and devotion there may seem to be in part of their discipline and Tenants; certainly there is little Christian wisdom and less devotion, to admit corruption and falsehood upon any policy; God's truth stands not in need of our simulation and lies: a discovered Wolf and Impostor, let his clothing be what it list, shall never deceive me, and in a sincere way I can almost as easily consent to be of no formal Religion, as of a false one. But they will tell some of the wittiest amongst us that there is no assurance, no alacrity in a Calvinist spirit. Indeed their Clergy is very kind in charging their own souls to seem to ease ours by an implicit faith and absolution; If I were to choose a religion for my ease and liberty it should be theirs, but I know too much of Religion and them to be of that mind, I cannot but make use of my own eyes in a way that so much importeth me, nor can I yield to resign them 
* God requires the reading of the Scriptures, for they testify of him, and by the same reason ill Clergy men forbid them.  at their request. Now as it is my prayer, so will I endeavour to retain a confidence against such apprehension, and will persevere with you as well to judge as hope the best. This discourse though I am more unfit for it then it for me, I have adventured upon in full discharge of my heart and soul, nor will I forget to put you clergy men into my prayers; for next to Christ and the King, from your sincerity of doctrine, spirit and life, must flow our peace, happiness and salvation. If you preach Christ more than yourselves and teach inward more than outward holiness, we shall learn from you to become more truly Christian then hypocritically pharisaical, you may otherwise confound and ruin yourselves and us, from which mischief and misery may it please our merciful God and Saviour to deliver us. Amen, Amen  
Septemb. 5. 1638.   

Habitual virtue insuperable.  
THere is an admirable communication and intelligence as well as league and Colligence between the body and soul. They Act the one upon the other, they suffer the one from the other, sometimes the one, sometimes the other leads the dance; If the mind be sad, the body is heavy, if rejoiced, active; and so contrariwise the sickness of the body dejects the mind, and health gives it alacrity. The Oeconomy of the body's concoction and faculties is disturbed and hindered by the trouble of the mind. So is the working of Physic. Only the virtuous temper of the soul maintains itself incorruptible and firm, in despite of all bodily infirmity and distemper. A mind habituated to valour and virtue will never degenerate to cowardice and baseness from its ingenit and natural Character. The body may incline, it cannot compel: it offers to lead, it forceth not to follow; in our dreams a well-confirmed mind maintains itself against vicious transportations; Yet may the state and temper of the body be much conjectured from our roving and raving fantasies in our sleep or sickness. Rheum, Choler, and Melancholy may be concluded from waterish, fiery, or dismal representations, or the intention and abatement of a paroxysm and disease from the suitable pleasing or unpleasing impressions and objects whereby they will find means to impart themselves unto us. (I speak upon experience) in the malignity of a fit or humour, we are full of perturbation, difficulty, and unluckiness, in the decrease all goes fair and prosperous. More wonderful are the influences and impulsions of God upon the soul, such as are rather to be felt then related, they are unexpressible and indemonstrable. The leadings, the withholdings, the comforts, the relieving, the deliverances, how sweet? how incomparable? Our spirits are nothing but as inspired from him. He is the incomprehensible Spirit of spirits and the world, the giver and ruler of our thoughts. True joy hath no other Spring or Centre. He is the uniter, consolidator and commune viuculum of soul and body, the heavens and the earth, the elements and universe. No creature is more indebted to his favour then myself. I shall be happy if he please to continue me thankful, and exempt from abusing it. Which that I may not do in further prosecuting this insatiable humour of writing, I resolve by his good grace and assistance to make this my piece of farewell. I know how short I come in matter, how short of what myself could write, I will not too much presume of his mercy and my own strength and ordinary preservatives. Subjects of writings are as various and endless as obscure. If you will read the Schoolmen, or more full and Divine writings of our present Bishop of Salisbury upon original and actual justice, it will abate our presumption, and discover so the vast perplexed intricacy and nature of things and questions unto us, as will beget a modesty and restraint as well to our contentious discourse as scribbling. God hath put me as well into a way of health for my body as my soul, if I wrong not the one by the other. He hath cleared my mists and confusion by the Sunshine of his grace. God make me constant to myself and him. Amen, Amen.  

Postcript.  To make me also the rather consent to withdraw myself, I find that already in my wild diversity, I have fall'n upon so many notions, that for the most part, that I now take up is apt to enterfere with what I have formerly touched, and the very avoiding would become near as troublesome as the delivering of myself.  
Septemb. the 28. 1638.  
If to be temperate and good 'tis hard,  
Will easy is, and seldom fails reward.  
But who nor is, nor goes about to be,  
Shame may he reap, his vices proper Fee.   

Sweetness of Goodness.  
Were the world as fit to hear as I durst be free to communicate my most secret thoughts, I could and possibly would use another manner of openness than I do; I often appear profuse in respect of others, when I am reserved in respect of myself; I am full of vanity and error, yet such as a good man and Christian may, and for the most part must undergo, though not approve; Absolution must proceed from God, and he alone is idoneous for an entire and unreserved confession: I have abounded in an exorbitant fancy, passion, and infirmity. Some men account tenderness of conscience, a silly weakness of mind, I make it my glory as they their shame. It was impossible for me to come off from so long a wrestle with God, and not to bear his marks: I am none of the miraculous three Children to come out of the Furnace and not have my body and garments savour of the fire. Such a conquest and obduration had been my soul's loss, and would manifest itself in such a profligate wickedness as I hope shall never be mine; If I be not totally reform and refined, yet as far as the condition of a frail passenger admits, I will as well endeavour as hope to give proof of a bettering in my affections. He is an evil Scholar to God and the world, who learns not to improve his talon, they both expect from us according to what we pretend and have, not according to what we make no show of nor possess: he carries a great load who hath charged himself with a great expectation, whether in virtue, curiosity, expense, or ostentation of knowledge; a little wit, money, or goodness, with humility, sobriety, and well managing will go far, and often find better ease, plenty and acceptance, than a greater abounding. I would be sorry not to have improved my experience to such a Regulation of expense and affections as to be able and as well pleased in shortening the one, as stretching out the other beyond a Novice or common course. Time is an excellent Shoolemaster of Lezany, and aught to be of piety, good improvement in any kind is one of the sweetest pleasures to a good mind, and it is one of the most happy conditions and nearest to God, to actuate a power of beneficence. The greatest felicity of Princes, is their power to do good; there is nothing more easy with God's blessing then for a King and people to flourish in honour and welfare; the more miserable is the consideration that such power should so often miscarry by falling into either unskilful or ill affected hands; Immense and infinite are the good effects of a power judiciously and constantly well employed; If the fortune of private men in a constant way of thrift and course succeeds as we often see, what will good order and industry produce in a State and Kingdom? If we were as intent to provide remedies for public as private defaults and inconveniences, Plenty, Justice, Honour, safety, strength, and the contentment of good men would flourish in the world more than they do it shall recompense all improsperitie in myself if I may see prosperity in the service of God, my King, and Country; As he is good, may his Counsel be such and we are happy. Age is a disease and breeds a morosity, years and experience of good and bad, right and wrong, have made me nice and hard to please, whether in diet, conversation, or good order, we have much ado to become pleased in ourselves, as much in others. It is a discourse that hath been taken up against marriage, I have felt and could say much therein, but it is a jarring string; the best of us are clogs and remoras to ourselves, much more to others; we cannot the best of us be so good as we would and should, I will yet wish well to others and be as good as I can. Curantem quicquid dignum sapiente bonoque est, is that I affect to find in myself and others. Morality leads us to fair grounds, Christianity to the best and soundest; It were well if we could be constant to either without being at every turn of fear, hope, fancy, and our own false appearing and flattering advantage, shaken in our resolutions, and abandoning God, Religion and goodness. But alas, we call upon many men to be good, and to be wise, who have it not in their power; they want a conformation and temper of parts, they have Laesaprincipia, vitiosa praecordia; It is proper to God alone to be exempt from error and frailty. Many men err by inconsideration and want of Judgement, many by following their inclination and judgement, in nature right, but wanting experience or supernatural illumination and grace; the first are wholly in the dark, the second want the true light, the first want judgement as well to 
* Many of us must seel our errors before we see them, not ever then; we will blame fortune or somewhat else rather than ourselves.  correct and recollect as at first to discern and design, the second want not discourse and understanding, but first suffer it to be overcast by their carelessness, sensuality and affections; the first suffer in their frame, the second in disease, and distemper: no wonder if the first be incorrigible, they are blind and have it not in them, the other have, but sometimes cannot go about to find it, and sometimes will not use it. Though to me error hath ever been essential, yet at the worst have I never been so dissolute as to enthrall myself to the tyranny of any delight, vicious, or other, I have in truth been such a Sceptic as not to have been sure in so much as what was my pleasure, I have brought it to the rest of reason, and judged common delights too base and bestial for a cultivated soul. But why was not I more sceptical against course of reason, than pleasure, which seemeth to admit of least doubt and dispute? reason is indeed too multiforme, fancy, interest, preoccupation, misunderstanding sway it too much, yet not so far, but this conclusion may be raised. Experimental and natural consequences must be acknowledged, and they who order their courses and actions with least prejudice to themselves in either present or future respect may be termed the wisest. But to distinguish, to restrain according to truth and reality, Hic labor hoc opus. God and nature must and will be our leaders; God originally, Nature instrumentally; fantasy and discourse are pieces of Nature, and well instructed, well habituated may overrule her. Perfection of soul consists in found understanding and affections, in conceiving and affecting ourselves and other things in due measure and as we ought; Regulation and moderation are the great business, right understanding begets them, and power in them our practice, God, Justice, Honour rooted in and seasoning our souls will have an influence into, and steer our course and actions; Beauty is not fair, nor received pleasures sweet, but as they insinuate themselves and comply with our predisposed Fancy, which gives them their relish and tincture. Great and eminent beauties and Physicians are idly supercilious towards such as regard them not; their operation exists much in our conceit; they are much beholding to Princes and others who subject themselves to their power of life, death, and torture over them, our weakness is their strength and credit. But here by God's grace I leave this fruitless Labyrinth of writing, humbly begging his helping hand which only can assist and di●rect me, and hath never failed to support me. Amen, Amen.  
Novemb. the 10. 1638.   

THough I miss of your company in the vast cloud and press of this Town, yet I cannot forget you, nay such is the difference that I find betwixt yours and common conversations, that I want you the more by enjoying of them, and like a true piece of goodness discern you the more by wanting you: Gratitude must never grow old, and some bruises and hurts are of a nature to renew and refresh their sense, by inward or outward accident, even till our deaths; that quality hath, since I saw and writ unto you, produced these little resentments which now I send you. It is a year of mourning, and mine is long since double-dyed, death and sickness are grown a common conversation, and have alone of late been mine, excepting the diversion which I have received by a continual load of most importunate and vexatious trouble; my is also dangerously relapsed into the disease of the time, carelessness, presumption, impatience, and a treacherous indulgence to his own humours (our common reigning maladies) have been the cause: We are of late so out of our wits that our very mother wit of keeping ourselves warm sails both in our mothers and us: By natural heat we live, want of clothes, want of cherishing it makes us all suffer: Though you know my mind concerning Physicians, yet such is their Ius acquisitum that my son is under their jurisdiction, God send it to his good, cold taken upon Physic hath cast him down. I have been present at their anatomical discourse of his distemper, danger and cure, excellent terms to amuse and amaze the credulous ignorant, enough to work a cure by the enchantment and charm of their words and language. Yet I cannot but compare it to a Rope-dancer whom I have seen do his tricks, and show his Art in a Sack, if his footing were right, good, if other, hazard for a neck or limb: But here if their learned blindness mistake, the poor paying Patient must suffer. It is just that they who cannot govern themselves should be ruled by others often worse. These and more evils must we suffer, as it is in the 14. Chap. of the book of Wisdom, Verse the 22. from the wars of theirs and our ignorance. A word or two less would have ended with the bottom of the page, but howsoever I end well if you continue and accept me.  
Your faithful Friend and Servant. November 12. 1638.   

The Shepherd, Sheep, and Wolf.  
MY true fair-minded Friend; I believe you now in labour to Preach and mend the vicious world, I also wish, but little hope to do it by writing; you sow, and I write in the Sand, we both dwell at the sign of the Labour in vain, the More will not change his hue, nor the Leopards their spots, they cannot, nay they would not, you shall not persuade them they are blemishes no more than the Lady her affected patches on her face, they are in fashion and appear fair in their own eyes, as every man's way and pleasure to himself: we may lament one another's endeavours, others will deride us, or possibly, some will be so good as say, Well said, well writ, and as they use their feasts, eat, and forget; the sober diet breeds the better nourishment, example is the better Teacher, but it must be numerous to prevail; Virtue is grown but a name, and that neither well understood nor agreed on; Some honest men there are, Rari nantes in gurgite vasto, they may make much of themselves, and wrap themselves in their own virtue, a habit God knows out of fashion, they are fitter for Cloisters then the world's traffic, and like square playing Gamesters shall be sure to be made a prey and sit down by the loss; their strong constitution may resist the corruption of the times, they shall not alter them, their innocence shall have as little power (howsoever commended) as fresh waters upon the Seas saltness, the world's antiperistasis may better them, not they the world. But how comes it that so few are honest? is it that perfection must be as rare and hard in Nature as in Art? is it that our artificial confused meat and drink infect our bodies, and they our souls? is it the perniciousness of example in great and powerful persons, who sway the times and seldom originally attain to riches, honours, and greatness by just and honest ways? Or is it that as some species of creatures are of a perverse and evil nature, such as live by rapine and destruction; such as Apes, Wolves, etc. so man is naturally of a mischievous kind? if so, them may a good natured man be esteemed a Monster, and rather an error than perfection of Nature: Is it these, or is it not rather the corruption of our minds and affections by having changed and perverted Nature from her first purity, into Artificial fancy and affectation of enthralling others and enriching ourselves? So that as women are in respect of their attire, often the least part of themselves, the like may be said of man in the disguise of the mind: So it is, and such punishment is deserved in our desertion and rebellion against God and Nature. We are one another's scourges, we are scourges to ourselves. If you and I and others are rather Sheep than Wolves, let us thank God whose grace it is; let us clothe ourselves in our own wool, short Pasture will content us for food, little drink more than the dew of Heaven; Thither let us tend towards him whose mark we bear, the great Shepherd of our Souls: Let Wolves be wolves, whilst he is our Shepherd, and his good Angels our guard, we are safe and happy now and forever; let the wolves of this world, the Loup-garrons, the mankind wolves devour what they can, they shall devour but what they can, most commonly one another: There are so few of us, they would else want meat, though their rage be great, their time is short, our comforts are sweeter, more permanent: as much as they contemn us, they are content to make use of our clothing; they reckon us foolish Martyrs, of a foolish Philosophy, and we them beasts of a foul deformity. They are ugly to God, ugly to goodness, often ugly to one another, and ugly to themselves, especially when affliction, sickness, and infirmity le's lose that Band-dog, Conscience, upon them, which they had formerly in their prosperity tied up and kept in darkness and sleep; hating and hated, flattering themselves with strong delusions, to one another's torture for the present, and eternal torment hereafter I leave them, committing you and all good men, the Sheep of God, to his inviolable, infallible protection. Amen, Amen.  
November 14. 1638.   

NO wonder if a perverse nature use perverse and crooked ways, a Serpent cannot go right, craft is the evil man's instrument to evil ends, as cunning is sometimes necessary to good men for good purposes; evil men are in the dark, they are blind to true virtue and charity, their works are works of darkness, and their ways accordingly: it is the glory of discreet power, in goodness to walk fairly, and choose the open safe and fair way, where others how ever powerful, needlessly encumber and bemire themselves in briers and bogs. As I have often said, it is a sweet thing to see knaves miscarry, and play the fools, as commonly they do: they, like the Woodcock, think themselves more concealed than they are, as much unduly overweening themselves, as undervaluing others. I never knew a fool without some kind of craft, nor a wise man affect it.   

MY second Father, Brother, and spirit of comfort, thus yet I am so happy as to converse with you in absence; it is a piece of my misfortune to be at so great a distance from you in the same Town; my late, long, and hasty walk unto you, endangered a distemper and sickness upon me, but as burning with burning, so evil of exercise with exercise is cured. Natural contemperament, and heat, strength, goodness and sweetness of nature and supernatural grace, excited and maintained, I find the best companions and Physicians of body and soul; you are witness how necessary they have been of late unto me in the sorrows and troubles I have undergone. I thank you for your visit and spiritual comfort you imparted to my relapsed Son, he still needeth it, he hath not wanted natural heat and courage; temper, moderation, and a well concocted discourse, as well as a thorough digestion to some peccant humours of his body, I fear he doth: Time, and conflict with evils have not confirmed and wrought upon him, exchange of liberty, health, and pleasures, for disease, restraint, and pain, with an apprehensive contemplation of imminent death this mortal year, work a melancholic dejection upon his mind, and meeting with his infirmity, appear at this time his greatest danger. A little ease, strength, and alacrity of spirits, animate his natural presumption to his harm, and a little cloud overcasting him, as much exanimates. If God had not furnished me with as strong a resolution to flight, as I have ever been apt to apprehend the worst events, I had a thousand times miscarried; there is no slavery like the fear of death, no bravery like the contempt of the world and fortune; I have lost possessions, friends, brothers, children, but I have found God and have not lost myself; I have sowed kindness, and reaped disrespect, my good intentions, charity, resolution and the grace of God are my reward and ever-relieving cordials. I seek not myself abroad, nor judge myself or others by the success, others weakness and distempers shall not be mine, it shall rather fortify and recollect me; if my exuberance of natural heat and fancy breed my inconvenience, I can make an oil of the same Scorpion to help me; not to have too much, is not to have enough; Aliquid amputandum, is the best constitution, luxuriance of Nature is the longest lastre, at least if violence accident, and overbold, indiscreet 
* Whereunto it is too frequently propense.  adventure intercept it not; heat is the vehiculum of virtue, hot natured plants have the strongest faculties, and braveliest resist the vigour and extremity of weather and Winter. Thus I play the Pedlar with you, to you I open my pack of small wares; to the world I durst, but will not, they would but pry and smile and scorn; not buy to use, to wear and make their own: You find here a great deal of trash, but no trumpery, many babbles and toys, yet some Gloves to wear, Knives to cut, Linen to adorn, cover, and keep warm, Looking-glasses to see and order yourself; Pedlars are not ever unwelcome, sometimes they are required, at least let my good will make not unwelcome unto you this my good morrow. Yet to go a little further, and end where I begun: There is a happy and just use to be made of natural heat, of ourselves, and of God's creatures, instituted, as Oil, for cheerfulness of countenance; and Wine, to rejoice the heart of man; that use to find, that to practise without declining either to excess, or fantastical superstition and rigidity of humane Sophistry, prevarication and error, is that we ought to endeavour and pray for in the discreet exercise of a good conscience, which God grant us, Amen.  
November 17. 1638.   

THus you see, Animal vigilans semper laborat, some more remiss, some more intense, according to the activity of their spirits and occasions, but my voyage is well passed over, and I will not spread my sails to every wind, I will be a stone to myself, against the wings of my thoughts, sedation shall be my affectation, I will spare my fuel and rake up my fire, let them make public bonfires, and ring their Bells to warm and sport the world, who find matter and joy to publish, mine is inward and shall serve myself till opportunity concur; accept in good part with your wont favour, this my pastime account and register, never intended for a work, or piece of worth. Farewell.   

Souls must have objects; strong, high-relished;  
The strongest, filling, fair, and permanent;  
Such is God's love, wherewith not nourished  
Earthly and base must be their nutriment.  
No other love can defecate a soul,  
From wallowing in delights base, empty, foul.   


THou Lord, who first didst nip me in the bud,  
From time to time dost humble me,  
Lest I should sin by height of blood,  
And love the world more than the love of thee.   

I gratulate thy favour, confident,  
That so thou dost my soul preserve,  
To be a well-tuned instrument,  
To sound thy praise, and thy decrees to serve▪   

Nor will I envy this man's wantonness,  
His honour, or the others wealth:  
Esteeming nothing happiness,  
But to possess a soul in heavenly health.   

All other joys infatuate the mind,  
Feeding it with a false content:  
Oh let me still thy favour find,  
To keep me thine, I grudge no chastisement.   

Moderate health and fortune are the best,  
A little fire close set unto,  
And heat sufficient to digest  
Do the same things that more abounding do.   

The more we have the more we still presume,  
Disordered minds good states abuse,  
The highest spirits most consume,  
May I have nothing more than grace to use.   

Great Farms are seldom duly husbanded,  
Rank grounds abound in noisome weeds:  
Wolves, Foxes, Goats, in wastes are bred,  
He feeds more foes than Friends who many feeds.    


THough Friends be absent, conversation lost,  
My bating Soul oft labouring in itself,  
By winds and fortune on the black Sea tossed,  
Thou present, Lord, I fear nor wave nor shelf.   

Thou Father, Brother art, and Friends to me;  
Be the world whose it list, so thou be mine,  
They ne'er miscarry who rely on thee;  
Grace storms dispels more strong than they combine.   

All thrives, where thou the pruning Gardner art;  
To thy Plants, blast frugal blessings prove;  
Though Summer height and flourishing impart,  
Winter gives strength and Timber to the Grove.  
To thine, all sufferings end in joy and rest,  
And th'absence of a wicked world is best.   

EAse, handsomeness, nor profit 'tis to tread  
Your shoe awry: like may of vice be said;  
'tis ever best to live and walk upright,  
Things crooked grown, hardly return to right:  
May I enjoy a fair and quiet mind,  
Souls work like troubled Seas, long after wind.    

GOdly content and quiet of the mind,  
Constitute happiness resembling Heaven,  
Where souls nor strife, nor thirst of action find,  
Reluctancy is conquered, all goes even:  
Virtue itself untroubled must proceed,  
Howe'er its Acts miscarry, or succeed.   

Devotions.  
Et quoniam Deus ora movet,  
Sequar ora moventem.  

Introduction.  
DIvinest herbert's Soul, 
Upon Mr. Herbert's true Hymn. p. 162.  deign that I join  
In Hymns accorded to the heart by thine,  
Unto our Master's glory, and admit  
Me for a Rival in thy height of love:  
For though thy lofty flight be far above  
My creeping Muse in spirit, verse, and wit;  
My love both may, and aught, thy love exceed,  
Since greatest pardons, greatest love do breed.  
Thus living, sing we, (Swanlike singing dye)  
His Panegyric, our own Elegy:  
Others, I hope, will come and bear a part,  
To hide my want of voice, my want of Art.    

Corona.  
Alphabetical, in imitation of the 119 Psalm.  

AWay unhallowed spirits, fleshly borne,  
Unto the second birth these lines belong,  
Your eyes are full of lust, your hearts of scorn,  
You cannot taste a supernatured song.   

When in God's furnace you shall prove refined,  
Divinely transubstantiate from above:  
Your Souls contrite, your stony hearts calcined,  
And him propound sole object of your love;   

Then shall my inspirations find applause,  
And penetrate your souls as well as mine:  
Then will you find them both your meat and sauce,  
And warm your spirits at such beams Divine.   

God knows what preparations I have passed,  
Oft broken with this Plough to kill my weeds,  
Down melted, in a new mould to be cast,  
Macerate, fettered, fitted for new seeds.  
When his magnetic virtue draws, you come;  
Till then, to what I write, be blind, deaf, dumb.    


Blessed Founder of this earthly Hospital,  
Sole, daily Benefactor to mankind:  
Lord Paramount of Lords, of Kings and all,  
Soul of our Souls, controller of the mind,   

Transcendent Essence, dazzling more our sight,  
Then Sunbeams Owls, harder to comprehend,  
Then 'tis for Ants to judge, and reason right  
Of men, and know whereto their counsels tend.   

Thou who giv'st Faith, and Grace spiritual,  
Heart's happiest Centre, food, and notion;  
Who truly art what falsely we do call,  
Instinct, or Nature, Father of motion;   

Inspire my soul, my spirit animate,  
Thy working power and glory to express,  
That these my lines may partly expiate  
My lives and pens past errors, and impress  
Thy stamp divine upon my reader's heart  
Assisted by thy holy Spirits Art.   

Contemn not Lord this humble sacrifice,  
This Incense from the censor of my heart;  
Heart, which thy quickening Spirit mortifies  
To live and die to thee a true convert.   

As in my heart, so flow into my stile,  
Untie, tune, clear my soul, that I may sing  
Thy saving grace and prove most happy while  
I may one sparkle to thy glory bring.   

None but a power Almighty could create,  
Yet greater wonder our redemption was,  
Nor goes less mercy to regenerate,  
That work nor consummate nor Sabbath has.   

To live fresh fishes in this briny Sea,  
To swim by faith against strong nature's stream,  
Beyond our reason and our eyes to see,  
And make thy soul transporting love our theme;  
This Antedates the sweet fruition  
Of thy most beatifique vision.    


Dispense O Lord that I polluted, lame,  
Presume thy power and mercies to display;  
Thy Priest should perfect be and free from blame,  
But thy projection works on base allay   

The greatest graces, thou hast summoned all  
Thy creatures to thy praise, their rent to pay:  
Nor can I choose but answer to thy call,  
Accountable for mercies more than they.   

But yet (alas!) what fruit can I expect  
From these far short of lines Apocryphal,  
Since thine own dictates find so small effect,  
And Isralites proved hypocritical?   

Yes, thou hast wonders wrought on me and canst  
By thy assistance so my labours bless,  
Some one at least by me may be advanced  
To feel thy Spirits motion, and redress  
The course of sin, which flesh cannot withstand,  
Without the succour of thy sacred hand.    


ERect (O Lord) thy Trophies in my Verse,  
Confound with shame th' Idolatrizing Muse,  
Teach such with me thy praises to rehearse,  
'tis better write to save then to seduce.   

Teach them thy beauty, riches, thou who art  
Riches and beauties donor, clear their eyes  
To admire the virtues which thou dost impart  
To the rich furnished earth and guilded skies.   

Thou needst no strained conceits nor figures, such,  
As they employ to show wit and give grace,  
Thou their Hyperboles exceed'st so much,  
They faint to see invention wants a place.   

Oh that my Verse like Aaron's rod had power  
To overcharme, what those enchanters sing,  
And all their strong illusions to devour,  
Or like the Brazen Serpent cure their sting:  
Then might my Muse triumphant Laurel wear,  
Endued with grace no thunder blasts to fear.    


FAther of beauty, goodness, power and love,  
Virtue of virtues, spring of eloquence,  
By whom alone we are, we live and move  
And exercise a happy confidence.   

Whose love to us made thee evacuate  
Thyself and glory frailty to put on,  
Frailty to hunger, die, degenerate  
To man in all but his corruption.   

Oh let thy love like love in us procure,  
And teach us to deny ourselves for thee;  
Change, which to thee was loss, will be our cure,  
Thy hunger food, thy death our life will be.   

Teach us to love and we shall learn to write,  
In Characters of love our hearts will flow,  
Love chafes benumbed spirits to indite,  
And ever carries light ' its flames to show.   

Make me, Oh Lord to thee a perfect lover,  
And love will both itself and thee discover:  
No wonder else if we prove dull to write,  
For 'tis a wonder Lord, to love thee right.    


GRieve Oh my heart, grieve that thou canst not grieve,  
Grieve that thy streams flow counter to thy will,  
Grieve that thy frail propensions still survive,  
And thy intemperate nature sways thee still.   

Shame oh my soul, oh shame to see thy shame,  
Shame that nor faith nor reason can prevail,  
Shame that thou knowest most savage things to came,  
And that thy Art upon thyself doth fail.   

Suffer thou dost and justly suffer too,  
In self offending, wilt thou still befool  
Thyself in doing what thou shouldst not do,  
And non-proficient prove in thy own school?   

Yes Lord, it will be so, except thy grace  
Continually prevent, preside, restrain;  
In thy least absence nature will take place,  
Nor can against itself it self contain.   

Children from Nurses are nor safe nor quiet,  
Without thee, soul nor body, can keep diet;  
Destroy Oh Lord what foments our annoy,  
Or wild presumption will our health destroy.    


HEaven wert thou no reward, Hell but a tale,  
Religion but a waking dream begot,  
'twixt policy and fancy to prevail  
Over frail flesh and hopes and fears besot;   

Were conscience but a brat of Arts begetting,  
As real in ' its falsehood as in truth,  
A homespun stuff as false wrought as self fretting,  
A brand imposed upon our tender youth;   

Yet hath it pleased my Lord to manifest  
So palpably his self and love to me;  
Were nature richer, sweeter, I'll divest  
And strip myself of all for love of thee.   

None more than I th'erroneous print can read,  
Of melancholy and superstition,  
Nor better all their subtle steps untread,  
Distinguishing between Text and Tradition:  
Believe me, more hath gone me to convert,  
Then either wit or nature can pervert.    


HAbituate maladies are hardly cured,  
Relapse proves often mortal, worst in sin,  
To me relapsed oft and to sin inur'd,  
Strange hath thy mercy, Lord, and patience been.   

Insolvable I am for such great grace,  
Yet I ambitious am to make return,  
What most is mine and others most embrace,  
In grateful sacrifice to thee I burn.   

Obedience, Temperance I here profess,  
Worldly delights and wealth I abdicate,  
No fettered votary yet ne'er the less  
Myself to thee I freely consecrate.   

Power, honour, riches, pleasures sensual,  
The Idols which the world doth most adore,  
I flight as much, and so I master all,  
That others creep to: Nothing I implore  
Lord, but thy grace; in that more pleasure rests,  
Then all the base delights that flesh suggests.    


IMagination, what thou canst produce  
By thy prolisique pregnant faculty,  
Is a discourse as subtle as abstruse,  
How thy own species thou dost multiply.   

In what great distance, secret sympathy,  
Through air or spirits thou act'st on things remote,  
I cannot say with perspicuity,  
Nor how thy impertitions are begot.   

Distempers and conceits do verify,  
Strong fancied objects outwardly appear,  
Paying in optical reality,  
The intromissions of the impregnat Air.   

Wo●ke then my faith by thy great energy,  
Faith upon others warm with charity,  
The coldness of the times to fructify,  
By its diffusive virtuous quality;  
Rise Lord and sympathetically incline  
To turn to thee, thy enemies and mine.    


KNowledge is sweet and bitter, fair and lame,  
A great impotor, body framed of Air,  
A chatting, flattering and self-painted Dame,  
More in conceit then real beauty fair.   

How justly could I raise a mutiny,  
Against our self-deceiving, till I find  
Our errors are not worth the scrutiny,  
Nor truths true subjects of a sensual mind.   

God found us in our loss and self-bred storms,  
And with his light his Port exhibited,  
Us to disbryer crowned himself with thorns,  
And made us rich in wares prohibited.   

Forbear: believe and love is all he craves,  
All other knowledge is as false, as vain,  
We fool ourselves, and make ourselves true slaves  
To our false dotage, faith alone is gain.  
Thy constant love oh Lord is all my aim,  
All other affectations I disclaim.    


LOrd, I desire my contract to make good,  
What e'er befalls should I a loser prove,  
How e'er things pass as they are understood,  
We cannot lose, if we can say we love.   

Though as we fear, 
Psal. 90. v. 11.  so thou shouldest prove offended,  
Though vicious longings satisfied would cure,  
Though I could seize what fancy e'er pretended,  
Yet would I stoop to nothing but thy lure.   

Charm what thou canst false world, deaf is my ear,  
Thou Lord alone canst fill my greedy heart,  
No other object have my hopes or fear,  
Nature adieu, for I will live by Art.   

Lord make me Master in thy Arts divine,  
That this world's Sophistry I may elude,  
Could I as well demonstrate as define  
Solve as distinguish, vice should not obtrude  
Itself for virtue; I would make appear,  
The height of pleasure is thy love and fear.    


Myself converted (Lord) as thou hast willed,  
Others I would confirm and draw to thee,  
That here more perfect, though not yet fulfilled,  
Thy Law's obedience and our joys might be.   

My sins and sufferings my compassion breed,  
To see souls not malign bewitched by sin,  
Let thy wounds Sympathy make their hearts bleed,  
Knock hard O Lord, and they will let thee in.   

Their souls have cost thee all as dear as mine,  
Vouchsafe that they may equal favour find,  
Hadst thou not forced me I had ne'er been thine,  
Open their eyes or they must still be blind.   

But Lord thy will be done, best time thou knowest,  
Thy justice or thy mercies to impart,  
Thou ever in thy favours overflowest,  
Thy justice keep for the malicious heart:  
Charity binds us to seek others good,  
How e'er thy will and grace have firmly stood.    


NOr Cynthia Stars, nor Roses Violets,  
Nightingales Wrens, nor our heart-charming Queen  
Can so surpass the vulgar delicates,  
That shine and are in trivial beauties seen;   

As do thy pleasures, Lord, the world's delights,  
Which seem to feed, but leave us hungry still,  
Suggesting false distracted appetites,  
Which satisfied with gall and wind do fill.   

Poor flattering fading pleasures sweet to none,  
But grovelling Palates, Bubbles of the mind,  
Compared with them you show how short you come  
By the discountenanced guilty shame you find.   

As is the Galaxia in the skies,  
A light from many hidden lights proceeding,  
Such constant confluence of joy doth rise,  
From God's sweet influence of grace succeeding:  
Lord guide me in a refluence to thee,  
And worldly affluence my scorn shall be.    


OH Lord I know I may be thought to sing  
Triumph before full victory obtained,  
But since thy pardon hath vouchsafed to bring  
Me to thy feast of conscience unstained,   

I nothing doubt mercy complete to find:  
Why then my soul art thou perplexed still?  
Steer clear (O Lord) and pacify my mind,  
Since thee to celebrate is all my will.   

But my extent it doth too far exceed,  
To tell the wonders thou hast wrought for me:  
Accept oh Lord endeavour for the deed,  
My best expressions must come short of thee.   

Then rest my soul, repose in God alone,  
He is thy countenance helper, and thy Lord,  
His mercy never faileth to his own,  
Such as believe and trust unto his word.   

Yet Lord I care not, so thy favour last,  
Though Taper-like I spread my light and waste,  
Or though I like the poor flame-courting fly  
Seeking thy glory, sing my wings, and die.    


Prevailed thou hast my God and made me thine,  
A stubborn knotty piece thou hast me proved,  
Seaventy times seven at least thou didst refine,  
And pardon me by thy example moved   

To labour others good, forgive their ill,  
With courage and with love invincible,  
We perish Lord except thou vanquish still,  
And work us to thy will reducible.   

Great to thy Rebels (Lord) is thy compassion,  
Which doth to us part in thy conquest yield,  
In thee we triumph over sins and passion,  
And chase the strongest lusts out of the field.   

Some live in sin, yet find thy grace at last,  
To thee repentance never comes too late;  
I in thy conflicts all my life have past,  
A moment could not well me subjugate.   

The hardest conquest is the greatest glory;  
'Tis not the course but end that crownes the story:  
Advance O Lord thy conquest still in me,  
That I may find sweet triumph still in thee.    


Quarrel no more my ca●ping soul, but yield,  
Yield to thy mighty conqueror, and know,  
'Tis for thy good, nature hath lost the field,  
And that thyself thou to his grace dost owe.   

Thou hast thyself enrolled into his pay,  
Nature was false and paid thee in base coin,  
Oh do not now thyself and him betray,  
But fight against his enemies and thine.   

Undisciplined, licentious was thy course,  
In thy first warfare, nature's stinging want,  
And empty pay led thee from bad to worse,  
Sharking thy pleasure was, thy food was scant.   

In shift and in change thou didst subsist,  
Thy purchases dissolved in waist and grief,  
Oh joy no more in doing what thou list,  
But joy in thy well disciplining Chief:  
Happy who are to his command resigned,  
All else is as the blind to lead the blind.   

REckon we do without our Host, if we  
Dispose, Oh Lord, our ways irregulate,  
In carnal appetites neglecting thee,  
Sole Founder, and upholder of our State.   

As little reckon I, as care to live,  
Thou hast cross-byast me to this world's pleasure,  
Nature hath been as frank to me to give,  
As unto others, but another measure   

Hath levelled me, where God makes strong impression,  
Like silly impatient birds, we struggle may,  
But not evade, the humour of adustion  
Possessed, dispenseth not to disobey.   

Most happy humour, how art thou depraved,  
And made the bath of spirits most malign?  
Thou art Faith's sealing-wax, and we are saved,  
Holding by Faith, and mounting by thy wing.  
Take brutish vain delights who will for me,  
More solid pleasure Lord, I find in thee.    


SWeet, Lord, above compare thy mercies are,  
More sweet than pleasure, I thy grace do find;  
Quiet and safety harbour in thy care,  
Thy love alone cures all disease of mind.   

Nor mighty frowns, nor flattering applause,  
Nor threats of death, nor worldly misery,  
Can least amazement or distemper cause,  
To such as make thee their felicity.   

That is the only necessary thing,  
Which where it dwells, all troubles drives away,  
Whilst cares distracting, other souls do wring;  
They in thy peaceful Regions soar and play.   

Art's Sophistry, which Nature's peace hath killed,  
With intricate entanglings (which to solve,  
Reason stands lost, and our best spirits spilled)  
Can never now to happiness resolve,  
But Lord in thee, there do I find with gain,  
More than I lost, ne'er to be lost again.    


'tIs probable, that who discovered first,  
America's rich Coast, made loss his gain,  
Nor ere had found it had he not been lost,  
T'enrich himself, and feed ambitious Spain.   

Nor had I ever found the promised Land,  
Had I not first been wildred, saved, and lost,  
Above my reason by God's mighty hand,  
Happily shipwrecked on that fragrant Coast:   

Coast subject to cross tides, rocks, storms, and shelves,  
Its channel narrow, turning off and on,  
Where we can ne'er arrive (left to ourselves)  
But only by that Pilot God and m●n.   

Wonder works Faith, Faith wonders: sin is bold,  
Yet fearful; rich, yet poor; but Lord, thy grace  
Gives full wealth, peace, joy, courage uncontrol'd,  
And makes sin bear, what doth itself efface.  
Strangely, but ne'er was man so haply crossed,  
I had been lost (Lord) had I not been lost.    


Until, (Oh Lord) I fonud and turned to thee,  
How I was still to seek, vuquiet still,  
I shifted place, delights and company,  
But till myself was changed, retained my ill.   

Thy shafts stuck in my sides and hunted me,  
'twas not a Court, a Mistress, game or play,  
Princes sweet presence, and society,  
Could chase disease and clouds of cares away.   

I thought the bounty of a bounteous Prince  
Would never fail to recompense desert;  
But sad experience hath taught me since,  
Saints must be prayed, and Courting is an Art.   

Masters and Mistresses too oft are won,  
By flattery more than duty, and true love;  
To speed with thee requires but well to run,  
In thy Court, merit needs no Saint to move:  
Thyself our Advocate and merit art,  
None happy are, but whom thou dost convert.    


WRiting of holy love, infused grace,  
And births stupendious of conspiring fate,  
Which make me a self-wonder and disgrace-  
Sesse Monument, subsisting to relate   

The matchless story of a stormy life,  
And weatherbeaten Soul, built fair and strong,  
For gazer's Comets, and to suffer strife;  
Such groundworks oft to Christian Faith belong.   

Gorgon's, and Harpies, Porpoises, might here  
Challenge appearing, with mysterious spell  
Of Chemistry, of cabal and such gear,  
More than my story I my Scene might swell.   

My Stars in native posture I present,  
Affecting truth more than fond skill to show,  
Nor fill I with strange shapes my firmament,  
But rather wish my Verse may gently flow  
In sweet returns of gratitude for grace,  
Lord, till I sing thy praises face to face.    


X Why the letter thou shouldst be to spell  
Christ's Character, except by mystery  
Of thy Crosse-figure, well I cannot tell;  
But crosses Lord, do best resemble thee:   

Thou wert a man of sorrows, and who will  
Thy soldier be, must thy Crusado take,  
And bear thy Cross, fight thy battles still,  
Against the world and nature for thy sake.   

'tis a hard task, but such is Virtue's food,  
Fight, Victory, and Conquest gives a Crown;  
Warfare is none of pleasures Carpet brood,  
Nor sleeps brave honour on a bed of Down.   

They who can raise their thoughts no higher than  
Soft sensuality, beasts let them be,  
Grazing on short delights, unlike to men,  
That either glory do affect or thee.  
Thy Stars, Oh Lord, my glory are, base pleasures  
I leave to such as dote on this world's treasures.    


YOuth, thou debauched boiler in thy blood,  
Thou unconsidering domicile of Lust,  
Thou self Idolater, senseless to good,  
Ape of the times, proud of thy glass of dust,   

Unbridled colt, subject to all impression,  
But that of grace, thy state I do lament.  
To bring thee on thy knees for sins confession,  
Thou who art stranger to the word, repent.   

I grant, that if God's truth such course did urge,  
And policy could Homogeneal prove,  
With true Religion, thou needst such a purge,  
Thy Plethorique Luxuriance to reprove.   

Miracles are not ceased, if we can quit  
Ourselves for God, such change his work must be;  
I have had good affections for a fit,  
But to persist, Oh Lord, must come from thee.  
I have been young, some good I would have done,  
Which now is all to prayer and paper come.    


ZEale of thy Faith, my God, hath wasted me,  
My errors and thy truth have kept me low;  
Were thy truth's errors, I would err to thee,  
Rather than in all earthly pleasures flow.   

Thou gavest me strength of body and of mind,  
But inexperience led me to abuse them;  
The last, I overfed, the other pined.  
Lord, what are gifts, except thou teach to use them?   

The strongest minds their strengths to ruin turn,  
Goodness of Nature oft itself o'erthrows,  
Fevers, to ashes best complexions burn,  
Nature is blind, and knows not where it goes.   

Lord help and pardon our infirmity,  
And let thy Justice upon malice seize.  
Malice is surely thy Antipathy.  
Be reconciled to them that seek to please.  
And rather set a period to my fate,  
Then that I ere become thy reprobate.    

Corollary.  

IN dentures are termed Deeds, I seal and sign  
My part, Oh Lord, to thee, poor fruitless part,  
The leading deed original is thine,  
Deedless without thee is my Counterpart.   

Thy seal and hand must give validity,  
Or all our acts will vain and counter prove:  
Thou only canst give perpetuity  
To our intentions, to our faith and love.   

Thou that hast hardened me to break, or die,  
Rather than bend to baseness, (in self-love,  
And honour, maugre all other love) shall I  
Less constant in thy zeal and service prove?   

No, thou Omega as well as Alpha art,  
And all thy works will't to perfection bring,  
As well as thou hast taught my simple heart,  
In this my Alphabet, thy Praise to sing:  
Hosanna, and Hallelujahs unto thee,  
Shall fill my Soul, and my conclusion be.    

Madam,  
THE Verses which I read to your Ladyship the other day, at your then open Casement, were occasioned by some disorder of the preceding week, and some distemper I had at that instant upon me, which made me unfit for such a placing, and caused a farther cold, which I have since suffered, but by a happy constitution, and clearness of body, maintained by daily exercise, I thank God, I fear not any violent or long continuance; Nay, I rather reckon it as an excellent medicinal Physic unto me, cold ferments into a heat, and heat digests and purifies, storms clear the air, agitation refines and subtilizeth the water and fire, and stirring advantageth the earth. Evils are said not to go alone, and distempers purge away more than their causes; But it is good, as well in state, as soul and bodies, to maintain themselves in such a freedom from over-abounding in evil humours, that misaccidents when they come, and there can be no security against them, may not endanger the whole frame; Thus much of cold: but what shall we say in surprises of heat and fire? we have lately seen many misfortunes thereby, shall we therefore not build, or not make fire to warm ourselves? such resolution were to defraud ourselves of the natural commodities of our reason, and discourse, which teacheth us rather to confine and moderate the use of things, then utterly to decline them. It is the property of wild beasts to fear and fly from fire, and of men to use it. And now to revert something to our other night's discourse of Love, (which certainly hath some Divinity in it, or otherwise it could never, as it doth become a fresh and infinite Theme of our best spirits) Love and anger are the fires of the Soul, if inordinate, as well dangerous, as vicious, shall we therefore shun them as a Plague, whose best antidote is to fly quickly, far, and return slowly? is love as incompatible with reason as is pretended? and may not Religion, though supernatural, admit of a natural and free virtuous affection betwixt the two Sexes? Religion saith, Be angry, but sin not; and is rather a rule to rectify then extinguish affections, they are the wings of the Soul, without an object they are nothing, and without the use of them we fall flat to the ground, like disfeathered birds. The Lady and Nation of Ladies, which your Ladyship mentioned, are not reasonless not to be without a servant, especially such as are or have been beautiful, for it is a commanding Character, certainly instituted for a delightful entertainment and admiration. It is an unnatural stupidity not to be affected therewith, and a kind of injury to its Author, not to exercise such affection. I ever mean without abuse; but this concludes for women, not for men, our affections have more fire in them, matter more combustible, and women are commonly as well in effect as in title too much our Mistresses; Children and fools are not allowed to play with fire, it had need be a strong, well-prepared, and well-habituated Soul that entertains it; we are no Salamanders, to thrive and be safe in the flames. What now ought a man that would be wise, to do, affecting to give as well his nature as Religion their right? Platonique Love is exploded, Love is corporeal, and entereth at the eyes. Lust cannot be excluded for an ingredient, which yet admitted, it follows not that it must be predominant, as I discoursed unto you, some other overruling affection may contain and repress it, either in a Religious, civil, or other self-interessed consideration, nay, even in a divers prevailing respect towards the very subject of our love. I can be affected with the objects of my palate and eye, and yet forbear them, burn with a surprising desire of mortal revenge, and yet refrain: Fear and awe will prevail even with dogs and beasts, and why not in Love? but how far this is to be allowed in discretion, I submit, with a good morrow to your Ladyships more refined discourse, and judgement. I send you the Verses, humbly kissing your hands, and end with my Paper.  
Your Ladyships, etc.   

A promiscuous piece of three hours' work in a morning, to clear from further writing.  
Madam,  
IF I deceive not myself, there is somewhat of power from above, urging my address unto you; I have now, by God's grace, finished that my design of Verses which I had propounded to myself; they are upon presumption of your Ladyship's favour to goodness, and your humble servant their Author, at your command: expect not the strong Masterpieces and quintessential lines, which these curious times, and the refined ambitious Spirits of our age produce, in defiance of Critics, my births are natural, easy, and hasty, sometimes four pieces to my breakfast in the beginning of a morning; I am as impatient as any woman of a long and painful labour; I haste to my journey's end, and can as little hope or go about to remould any of my first births, as your Ladyships your children once brought to light. I love not Verses of the ragged staff, but wish them fluent and gentle, which was wont to be a commendation. If my walls want strength to support themselves in their natural stuff and scope, they shall rather miscarry then borrow the supports of inwrought strange conceits and butteresses of Art: if I would undergo any affectation, it should be to deliver over ingenious notions, and material, instructive, rational conceptions, with an ingenuous and genuine elegance, and some depth of prospective in my terms and expressions, according to the capacity and perspicacity of my Reader. But I am now too old and serious for Verses, and have wholly given them over, only these my late pieces I conceived myself to owe to my Maker, and I am sorry they were not my first fruit, which are more properly his due; Autumnal fruits are neither the most pleasant, nor wholesome; I have in great retiredness and confusion employed my time of late, in the dissection of myself and fortune, our observations in the Anatomy of the body grow from the opening of others, but of the mind from ourselves, as the Stars of heaven and Globe of earth, they are as yet in great uncertainty and undiscovered; some rules we have attained, and Eclipses we can foretell, but for sound and infallible knowledge and judgement, we daily find ourselves as erroneous as our common Almanac-makers, whose prognostiques are as ridiculous as false. And now finding myself in motion betwixt heaven and earth, give me leave to impart a contemplation of Characterizing such a perfection as yours, in relation to them; in 
* Rel. to the La. R.  comeliness and beauty like the Heavens, in motion regulate, in order fair, powerful in influence. A well ordered mind resembles the clearness, serenity, peaceableness and harmony of the upper Spheres, and Crystalline Heaven; a fair built body, the beautiful variety of the earth, delightful, fruitful, well dressed, and correspondent to the Heavenly motions, in season, order, and constancy; yet such little worlds there are, which seem to enjoy in some exemptions a privilege above the lower heavens, and the earth; for they are free from storms, scorchings of heat, nippings of frost, inundations and other disorders; such Comets are sent sometimes to be admired, and to awake the dying virtue and reputation of your sex. Phidias an excellent statuary, is said to have composed such a Minerva, and such a figure of himself in the centre of her Target, that the whole work bearing upon it, it could be no less permanent, than the main piece: I have here presumed to place you as a precious piece of preservation unto me. The abridgement of my story shall now follow like a cloudy storm, after a fair Sunshine, that I have been most unhappily miserable more than the outward face of nature, or fortune discover in me, is known to all that know me, but true and secret causes are so obscure, that it hath been even to myself a most intricate disquisition to find them. Yet, besides what may be attributed to the Stars, Fate, Complexion, and an overruling hand, as in former papers, though disorderly, I have made to appear. They may be partly reduced to an unseasonable and Marriage, accidental, inordinate, and indiscreet use of Treacle, long and unfavourable dysaster, in respect of the Court, where I had my Introduction, a fortune unproportionable to my quality, spirit, and engaged condition; A mind curious as well to its own furniture, as election of course, and no course obvious or fair unto me, especially in the distracting ambiguous considerations of my seats; (and above all) for without that I could as well as another have passed over all the rest; a super-induced Melancholy from the abuse of such Treacle, which wholly altered and disanimated me, urging retiredness, study, thoughts, care, and a distastednesse upon me. Physic, instead of relieving me, was my bane, over-drawing of blood, and over-working my active mind, brought and held me in such a lowness and consumption of spirits (whereunto also an over-slender diet for fear of fatness, much conduced) that howsoever a free boldness of spirits and conversation was natural unto me, I have been forced to live so far under my natural rate and faculties of Soul, that I wanted spirits to counterlook a Cat, confusion of eyes, memory, and gesture, with infinite other incident malignant symptoms, were the pernicious effects of my disorder; my natural strength and violence of spirit, aggravated my disease, bred my continual mischief, and by the same strength and Gods better grace, I as indefatigably resisted and subsisted; long and dangerous Fevers took advantage upon the matter and occasion of my infirmity, other desperate accidents in fortune I suffered, and much more than all this in the contrarieties of my contracted condition, and misgoverned errors. It hath pleased God as extraordinarily to support me, as by extraordinary and strange ways to confound, deject, and bring me towards him. No man ever became extreme bad in an instant, supernatural goodness is harder to effect. Being now at length throughly conscious of my infirmity and violence in all my affections, and as throughly wrought upon by God's good Spirit and grace, that which I put in execution remained only fit and necessary for me, which is as this King of France hath lately in consideration of extraordinary troubles, and in them as great protections of God towards him and his people, solemnly committed and devoted himself and his kingdom unto the protection of our blessed Lady, though somewhat preposterously: so have I wholly resigned and consecrated myself to God, having withal put off or made indifferent unto me, all common and worldly affections and ambitions, by means whereof I am now as quiet as I have formerly been agitated and troubled; abstinence is often less difficult than moderation, diversion is a powerful means of cure, active affections must find a subject, and there is none so happy, none so satisfactory as God; not to be affected with goodness is not to be affected with him, and to contemn or be insensible of beauty were to slight one of his Master pieces: such only of my ancient concomitances I cast not off; virtue is ever to be prised, but most when fairest set. Grace, goodness, and beauty are his brightest beams, concurring they move to veneration and delight. My thoughts shall at this time no further follow such an alluring subject, what I would be and resolve I declare, what I have been I cannot help, possibly I could not, many solutions are brought against the arguments of Fate, which more confound themselves then avoid it. Let Fate be as it will, the understanding rises from the senses, and the will from it, suc● constituted causes must produce such effects; right elections must needs be as difficult as happy, (our passions give tincture to our judgement, as a coloured pane of glass to the Sun's beams, or as in the Jaundice we see all yellow) they depend upon accidents, and upon our complexion, objects vary according as we diversely approach them, their very being consists often more in fancy and apprehension than truth, they are involved in darkness and innumerable circumstances, as hard to discern as accommodate, in such circumstances, they hourly vary, and we as much. It is hard for two ships in motion to hit the one the other; it is true that some see clearer, and are more circumspect than others, yet old and long experienced counsellors are often rejected, as the worst resolvers, they apprehend too much, chance and boldness give often the best success, chance according to us holds a predominancy, but God is all in all. Happiness and tranquillity have no other true centre or circumference, my Spirits naturally working and violent, were incapable of rest, had I not found it in his grace and favour to me, and my total surrender unto him. Faith is the sole Catholicon, and general Antidote against worldly perturbations. He hath wonderfully exempted me from scorn, from want, and all great infirmity; He hath satisfied all my reasonable affectations even to this of writing, wherein I have so disburdened myself, that though it be hard to write truly, and not inconveniently, or any thing to the full satisfaction either of others or myself, yet I have done enough to resolve to withdraw myself from it, confining myself hereafter to write nothing but necessary letters, and subscribe myself  
Your Ladyship's most humble and faithful servant.   

Noble Sir,  

For Sir John Suckling upon the preface concerning Poetry and the Corona.  YOur late request, which was to me an obliging command, makes me send you that piece which you honoured with your pretended conversion; I never thought it any thing till now, and now I make it yours that it may receive some further virtue of operation from you; and seeing I find you a proposition convertible, I presume to lend you another piece of simple conversion. It consists of a few begging verses, if you find them blind, impute it to their hasty and zealous production. They beg a hand from God, a favourable eye from you, from him fatherly, from you friendly correction, they need it from you, and the less you need from them, the more your happiness, and their obligation, I submit them and myself to you as  
Your faithful servant.   

TO you whose sincere Faith to God and Christian religion, good affection towards me, and good discretion and judgement in all things are most approved; to you who have been most present and domestic with me through the late course of the most and best of my writings, and who above others are acquainted with the inside of my heart and fortune, I entrust my poor treasure of papers, what ever in themselves, to me costly, and possibly to an inquisitive reader of no ungrateful or unprofitable relish: their unaffected nakedness is their riches, nor was Adam ever poor till he sought for covering; may they meet with no other eyes then such as yours, and their ingenuity shall be happy, at least find pardon: Monkeys have a kind of prettiness, one man's errors are another's correction and institution, promiscuous fantastical graffings afford delight, but I must run the common fate, some must like me better, some worse; If honest men find an honest spirit in me, and prove indulgent to it, I am satisfied; they are happy fruits of my worldly misfortunes: for my particular, I would not have wanted my errors, upon our most uncomely parts we put most comeliness, and there are as well happy errors as unhappy prosperities: I have lately found in these last ornaments and compliments which I bestow upon my house (wherein I have so contained myself as to have forborn the satisfaction of my fancy therein since I first knew it) that my workmen's mistake and abuses have produced a bettering to my design. I have been strangely favoured by the weather, considering the earliness of the year: unfavourable seeming circumstances where God befriends prove our advantage, may the journey I am now called to, prove such to our betters and ourselves. If God shall please to bless me in a good return, I hope to fall handsomely to an honest country course, and play the Paterfamilias better than others have discharged themselves towards me in my infirmity and trust; I am naturally over solicitous in what I undertake, impatient and exact; But God and experience I rely upon for my moderators: we all have our imperfections; God hath wonderfully supported me against my own and others miscarriage, no man owes more indulgence to frailty then myself, but supine, wilful, fierce and malapert weakness or abuse deserves it not. The Text that saith who is over-wise or overjust shall be left alone, teacheth us a moderation in the best of our faculties and affections: the square of reason often puts our reason out of square. School Logic instructed me that man consists of a reasonable soul, and I believed it so far as to think them senseless Poets who represented upon the Stage most senseless and ridiculous personal absurdities, yet such and worse hath the world acquainted me with; some infirmities are to be dispensed, others not, I worst endure my own, the equal balance and mixture of many dispositions betwixt good and evil, hope and despair of amendment work a perplexity of resolution to conclude upon them, how far to go on, or where to leave them; charity teacheth to presume and hope the best, it suffereth much, but often too much, if it begin not at home, wisdom is the rule of rules and God of wisdom; but it hath pleased him to call me to a practical course, and I leave to write; whatsoever my Lord Bacon St. Alban pronounceth, that he who employs his mind to small things shall not be fit for great, yet who contemneth small, shall hardly or attain or hope the greatest, 
* Some have made the world itself to consist of Atoms.  I will God willing so intent the greatest as not to neglect the least; To him let me enjoy your prayers, in him your affection, as you shall mine for you and all good men. Farewell.  
March the 19 1638.   

Charity.  
THinking this morning of worldly power and pleasure, and of the pleasure of power, I took into consideration what proportions were conducible and necessary to a happy condition, and grew to state every man in a natural and just dimension of his proper quality. For a man to have a grant of or to assume power and pleasures beyond his capacity and use, were but supervacuous, troublesome, and often pernicious; That clothing is best that best fits the body, warm, comely, and easy, is I confess to be wished, more is but cumbersome, enough is affirmed as good as a feast, what am I the better if when a pint is the uttermost my thirst requires, one give me leave to drink a Tun? If we suffer ourselves to be transported by an extravagant fancy, we shall never be rich; Reason ought to be as well our bounds as our boast; Limited we must be when we have done what we can, a man is but a man; if the King would give me vast possessions and power of life and death beyond my conveniency, I should value it but an unprofitable load; It is pleasure sufficient to be out of real pain, power enough to be safe, possession enough that corresponds our just occasions, what exceeds runs more to others use then ours, and serves only to plunge us to inconvenience and swell our accounts. The true advantage of power and Riches is the enabling us in means of beneficence: To win hearts is indeed a supreme delight to all natures that participate more of God than his opposite, the devil's damnation grew from a sinister affectation of power to do mischief rather than good, our affections are devilish when they terminate not in Charity: there pitched my thoughts, thither confined I my discourse of power, pleasure, possessions, and the pleasure of power, which casting me upon the 13. Chapter of the first to the Corinthians, where St. Paul falls into an ecstatiquall exaltation of charity; I set upon the metrification of the beginning of the Chapter with a little close of my own which here I subjoin.  
At York intended for the sight of the most sacred. May 7. 1639.   

HAd I all tongues of Angels and of men,  
And wanted charity, what were I then,  
More than the found of Cymbals, or of brass?  
Had I all perfect knowledge, and could pass  
For a great Prophet, were my faith so great,  
That I could make huge mountains change their seat;  
Gave I my goods to Alms, body to flame,  
Charity wanting, all would prove but lame.  
Charity is patient, Charity is meek,  
Not envious, proud, perverse, nor doth it seek  
Its own advantage; No dishonesty,  
Despite, or evil thinking comes it nigh;  
Loves truth as much as it abhorreth wrong,  
Hopes all, believes the best, and suffereth long.  
Without it man is but a fiend to man:  
With it a God to do all good he can,  
Loving and loved, good to himself and others,  
Is happiest life, and many errors covers.   

At my return from York.  
GIve me leave, Oh Lord, that I express my most humble and hearty thankfulness for thy most gracious favour and preservation towards me, in the divers accidents, encumbrances and hazards of my late journey, and course of life: thy indulgencies and accommodations have as much exceeded my hope, contrivings, and present condition as my demerit. Unspeakable are thy mercies to such as confide upon them, let their memory never decay in me, and with my due acknowledgement, perpetuate thy grace unto me: Honour, thrift and salvation, attend thy goodness and such as rely upon thee. I have found thy blessings, as well temporal as spiritual, in the sustentation of me and my fortunes fairly proportionable to the constant moderation of my mind: I am now by God's grace and the Kings, returned to my home, where Church, chapel, and my home-stall are like to bond my thoughts and course, the Oeconomy of my Soul and Family will abundantly employ me: Let the Schools and the world make ostentation of their Ethics, Politics, and Theology, whilst I wrap them in my plain habit, and act them in my Soul and life. If I have ever written any thing beneficial to others in either moral, wholesome or Religious discourse, I shall be glad, but my end was my own provision and discharge; I have been so much versed in the world, and conversations, that I am no longer fond upon them, I am neither ignorant of their vanity or solidity, it is no unnecessary School of experience, I have bought it, but am sorry that others with myself have paid for it; It is of no small use unto to me; God, that, and years, have taught me so to contract and prune myself of superfluities, that a little root and sap shall stretch further with me, then more with another, and I hope to give proof that God hath not made me incapable of governing my little hive; my mind and studies possibly were larger, but this is the most certain, easy, and pious course; God, and my unsitnesse for the ruggedness of the time, cut off distractions and make it fair before me; Besides my want of health and failing in my hopes and endeavours of recovery, and others improvement, and due discharge, I have formerly suffered by trusting them too much, and myself too little, I have made trial of all performances but my own, to that I am necessitated, and that they have cast me upon; if God and my health enable me, I will so play the superintendent, as to carry a through tempered eye to all duties, and expenses, making my way as regularly easy, and my household as undispensably orderly, as I can: The diversions of Fancy which obtrude their service to the sweetening of a present perplexed condition, shall no more predominate me; God who knows better than ourselves what is best for us, hath contracted, satisfied, and settled me; I am no more a stranger to the world's market and myself, nor to seek as I was, in rules of proportion, commodities, and stock to drive an honest Trade. Few servants, religiously and orderly affected and chosen, make much of a little; and be they never so few or hard to find, others I will not admit nor continue. My Friends shall be so entertained and welcome, that by their curious and wasteful reception, I make them not in effect my enemies, and fare the worse a month to feast them for a meal. This is my intention and resolution: Herein I implore my good God to continue propitious unto me, and I desire no other worldly felicity: to him the Author and perfecter of all blessings, be all glory, Amen, Amen.  
May 21. 1639.   

Mr. Doctor,  
I Am your debtor for what I have heard from you, for a most obliging Letter received from you, and for what I have heard concerning you, many outward duties you know we owe, but none more than to the household of the faithful, it is now contracted to a small number, our zeal may be the more though our exercise the less: My years, fortunes, the times and other circumstances have confined my course and discourse, to a resolved retiredness, as unnatural to the respects of my places of birth, education, and conversation, as solitariness to mankind; no man was ever more affected to an intelligent and well-spirited society than myself, I have formerly sought it and enjoyed it with greediness, I have now lost it, and that which to my discomfort comforts me the more, is, that it is grown scarce to be found; I wish that this expression proceeded rather from my distaste, than a real diminution of goodness, generosity and rationality: Our Souls next to God, have no food so sweet as the fair commerce of reason and knowledge, I am put to drive a trade of discourse, either without return, which is unpleasant, or with an impertinent unvaluable return, which more offends me: All this tends to beg your Company when you can afford it, I have been little given to beg but from my Maker, yet I never made scruple of it, where I presumed of goodness, and good will: I know you Charitable, and hope you will not deny me begging from you so much way and light; my Coach shall be at your Command: Mr. Doctor Bromrich is now free from his great Office, and taking you for birds of a Feather, I should be glad to see you fly together: if after your living in London, and now in Cambridge, you came to live in a Country Parsonage, you would commiserate me: You shall have good way, good Air, and good fire, water enough to cleanse, and not to dull or infect; Christmas is a season of Charity, which shall make you expected by  
Your faithful Friend to serve you. Catleidge the 6 of December 1639.   

A Christians life hath been justly resembled to a warfare, mine hath been many ways such, continually encumbered with outward and inbred troubles; occasions sometimes thrust upon me, sometime raised by myself upon my own grounds of mind and fortunes, commotions, insurrections for Religion, for Liberty, for Accommodation: and as Polydore Virgil, upon contemplation of the wonderful extrications of England from divers ruin-threatening obsessions, attributes its subsistence to God alone, call it Regnum Dei, and supported by his Grace in despite of all its own misgovernments and prevarications for private advantage against the public good: So have I to my great shame, found his mighty deliverances, above my most gross relapses of error, and self-offending. How long I shall do so I know not, for I am most unworthy thereo●: At such time as I have found myself upon recovery of strength and alacrity, fortune hath ever presented some most unexpected and extraordinary incident to perplex my curious and working mind. Poor Souls that we are! how weak? how blind? strong and seeing, only to our own mischief and nakedness; Nature runs away with us in spite of bit and bridle. I once heard a learned, witty Magistrate (himself none of the best, if not one of the worst) say, upon the disgrace grown to one of our greatest, most learned, and witty Judges for corruption, how we might see by him the power of Nature's torrent against all erudition and ability of writing and discourse. I prove it too true, though (I thank God) not in that way. I have of late to gratify some (who neerliest concern me) been carried to reaccommodate my seat with a Park: My resolution for my own particular was, after having been Master of so good in that kind (that it was impossible for me to become pleased therein) to forbear as I have done a long time. In this particular, which hath been more than most troublesome unto me, Fortune according to her custom, hath played double with me, offering me on the one side most casually Grounds in my hands close by my house, well-wooded, and Park-like, which I confess much surprised my fancy therein: Yet on the other side, such varieties of persuasion for greater, less, good, bad, dry, or wet Ground, ways thorough or not, some neighbour's Grounds to be taken in or no, and whether or no they might be had, difficulty of paling and carriage which I hate; for though I love not trouble, yet I endu●e my own more willingly then of my Friends and Neighbours. After these and many other cross points of offers and retractings of Neighbours, and such like, I have been led by degrees (aliud agens) besides my meaning, to lay out a small, yet sufficient piece of Ground for household provision of Venison (a Garden to keep me from beging) so near, dry, fertile, pleasant in view, convenient, and commodious, that I would scarcely wish it other; it was, as it were, marked out unto me, and for my purpose. Yet (blind as I was) divers and cross considerations, which this world and I abound in, kept me so long from discerning to lay hold of it, that I scorn my senses and myself, and almost condemn myself to all, that I have suffered in my nonsense: The inconvenience of pale is avoided, for I have enough at hand, I am still Master of my Woods, my Ground found for Winter and Summer, and the goodness of it makes it much in little, nor would I wish it greater: great inconveniences attend a great Park, it is a kind of Whore, much in fancy, and often kept more for others use then our own; it is a wild Mistress, and courted by a kind of wild people, fiercely riding this way and that way with great hooping, and outcries, upon a very slight errand. Our forefathers were not yet without reason, who meeting with a world and wilderness of woods and wastes, assigned an otherwise useless part thereof to Parks and Forests: It is not so with us; want of Timber and Woods will tame our wildness, and reduce us to an useful compass. Never was Land bought dearer than I have paid for my own, (may house and land prove more happy to my Successors) how many years of my life it hath cost me, I know not, nor much (as the world is) care. This and much more, retiredness, Melancholy, and Fortune have brought upon me, yet considering how ill a wand'ring or public course of life would suit with me I choose rather to suffer and compose as well as I may all incommodities within myself, then to expose myself to such as others find, and thrust themselves into abroad, and which would be to me more intolerable. Quiet is not ill bought at any reasonable rate: Vt habeas quietum tempus, perde aliquid de tuo jure, is a saying, which if the Spaniard had practised even to the quitting of the 17. Provinces, or I in sitting down by some forbearances, we might possibly have been both more at ease. God hath given him a strong state of dominions, and me of body and mind, to our own as well trouble as subsistence; He maintains his strength by exercise, and so have I done by extraordinary motion, agitation and distensions, such as to a man of an evener mind and fortune than mine are I confidently affirm shall keep in health, strength, free from great inconvenience of colds, fevers, fullness, or putrefaction of humours, etc. vigour of spirits, and length of life, better than Lessius or Cornarus their statical diet, which is most unnatural, servile, subject by their own confession to great distemper upon the least change, or excess, (whereas the other comports with any tolerable diet) prescribed in reason rather for Monks, Hermit's, Votaries and persons of a sedentary life, than such as are to use the world and labour. Thus much have I written in this early of the morning as hastily and wildly, and perhaps to as little purpose as Foresters follow their chase: which to my own better instruction, and use of myself and mine may it please God to bless. Amen.  
December the 7. 1639.  
Potius inserere virtutem, quam disserere de virtute.   

Postscript.  
IF I write wildly and erroneously, yet my follies are short and the shortest are the best; I had rather write without method and abrupt, then as many do in long intricate and often mistaken distributions and divisions, as tedious and unprofitable in some one subject, as I am confused and wild in change, and varying my scenes. Thus Bos lassus fortius sigit pedem, and if my soul cannot digest and endure its own weight, strength and discern, it must suffer. Perplexed condition 
* As in the end of the 7. Chap. o● Ecclesiastes God made man right, but he hath sought out many inventions.  of our sophisticated and preternatural life; the ways of nature are obvious, easy, certain; The Swallow, Crane, etc. know their seasons, and vary not in their course, or building of their nests, where the most ingenuous and rightaffecting souls amongst us are ever to seek, and even at the best (which I call) with the illumination of supernatural grace, vexed with our own scruples and fancies, and either forced from the world and nature's liberty of delights, or like Lot, to have their righteous souls contristate with a vain, crooked, perverse and wicked conversation.   

IF my pieces appear not all of a piece constant to themselves, but so diversified that I ordinarily fall into a superfetation, or various births of male and female at one graviditie; If I superinduce and contract into little room matters of several and important consideration, such as might otherwise have been beaten out into particular and large treatises, I hope you will be indulgent to the sparing of labour as well yours as mine, finding in your power to extend or remit your own, either by receiving my coin for currant, or bringing it to the balance or test of a farther (yet favourable) examination, not forgetting that allowance which I have often begged to my acknowledged infirmity, defects, confusion and precipitation in their conception and production.  
Passus graviora, dabit Deus his quoque finem.  
FINIS.    

EXTRAVAGANTS.  

Dream.  
IF you are at leisure, I will tell you my morning's dream, which was, that in the quality of a Solicitor for Old England, in a cause that concerned him for limb, life, land, and liberty, which were all drawn to stake, by I know not what Promoter, I cast my eye on a Friend as I road into York, with the Chief Justice of Assize there to be held, and desired him to help me to some good Counsellors to plead for me; he looked about him, and spied some portlike men, riding on Scotch pads, but said they were not for me, for they favoured of the others near them were on hard Scotch saddles, but had long since given desperate the cause of Old England, and were now packing and posting for New-England and the Isle of Providence. Some he saw upon French pads, who came this Circuit only for Company, to laugh, make good cheer, and advantage of the times, but not to meddle till the cause became their own. A greater number were mounted on the French great Saddle, with Pistols at the Bow, but my desires were peace, and their word was Vive la guerre. Then the Spanish Morocco men presented themselves to our view hopeless to me, for War was both natural and profitable unto them. Next I eyed a grave Gown-man, fitting in Croop behind a side Saddle, I liked him for a good forward man, but my Friend told me he was a Scotch Bishop, and had too much to do for himself. Not far from him road a pretty pert luking man, upon a lean bare horse back, and I was informed he was a Scotch Recusant, and could not speak good English. Then I observed a Coach drawn by six Mules, with well-stuffed provender bags at their noses, a long-Coated Postilion, with Pistols upon the foremost, a solemn robed personage, in place of Coachman, the first a short whip in his hand, the second a long one which was somewhat tangled in the carriage, a company of Gownsmen within, concerning whom I enquired, and found the foremen were Churchmen Militant and Triumphant, and those in the Coach were High-Commissioners, and the King's learned Counsel, who were not used to plead in common Causes. After them came a company of plain fellows upon Packsaddles, who proved to be out of favour for the present; yet followed on in hope of better Grace. In this distress I fastened on one of my New Englanders, and prayed him for old England's sake to stay his journey, and speak for me: he replied, his tale would not be heard, and that he came this way only for his safety to defend himself and no body else: Whereat in great despair, I asked if there were no conceit of a kind of Parliament to be held here. My Friend told me no, and that another Faux had long since blown up that hope with white Gunpowder. One while he advised me to sue in Forma Pauperis, and procure myself Counsel to be assigned, other-while to suffer myself to be nonsuited for this time, pay charges and expect a better advantage; But at last he encouraged me, saying, that counsel or not, I needed not to be dismayed, being my Judge was both good and wise, and too much interested himself in the consequence of my cause, not to relieve and compassionate me, which gave me such a joy of heart, that I awaked.  
April 1639.   

News from York.  
THe world is full of expectation what will be the product of this early Spring; The Sun no sooner cuts the Line, but with him we march in the month of March towards the Cankered Tropic, our Lady day, and King Charles his Initiation, inaugurate our expedition; I should have said for us; We travail towards the little Bear, exalting Charles Wain o'er our heads; great cost, great scot and lot we pay, which may prove England's joy or bane. Mars is Lord of the Horoscope, Saturn may grumble and eat his Children, but jupiter and his Lieutenant must rule the Roast: Momus may go whistle, and the World dance, whilst Mercury pipes, and with his Caduceus charms, extracts, conjures and transforms the Clouds. There are ill Conjunctions abroad, that threaten little good, but if jupiter prove not malevolent, all may go well: Let Venus go Retrograde, and Diana raise the Clouds, we will not fear but Sol at his height with a fair Northerly wind may disperse them and bring fair weather. These late reins promise a good year, and if Booker and his fellows may be credited, the storm will fall where it was least looked for: if you will be advised by me, break not your brains with over-calculating, for all this grew betwixt the pen and the paper. Many spirits are conjured up, and it must be the work of a good Exorcist to make them keep their circle and settle them again. York was never fuller of business and idleness; Favours reign, and rave must be admitted; Fancy, Reasons old Ape, will have his vagaries, and since the invention of Gallileos' Glass, men must discover farther into Moons, and Millstones than they were wont; in the mean time you that want work as I do, exercise yourselves with this my Trol Madam; To tell you the truth, I must be thinking, though I know not what, and indeed who does? These are times that would pose Oedipus, or Solomon, and make him fly to his Vanity of vanities and vexation of Spirit; Vivere & Laetari, would be his Motto, but it is hard to do at York, where though Victuals are cheap, Ale is dear. The people drawn together, are too much strangers, to be over-familiar or confident: Never more company, never more solitariness, men are so hard to find and far to seek, that Diogenes would be troubled with his Lantern at noon day, to find an honest friend's lodging. Here is riddle me riddle me, what is this? A Courtier and no Courtier, a Soldier and no Soldier, Little War, and less pay to a great many, who find great fault with the Translation that says, No man wars at his own charge; Many of the Court, few of the Counsel; Gentlemen want their Mistresses, Lords their Ladies; some have too much, some too little to do, some expected to have been Actors or Counsellors at least that prove but lookers on, and hangbies; some find themselves prisoners without conflict or knowing the crime, and want the old comfort of the War, which was wont to be quick death, or victory. Many wish Sir Arthur Ingram had been made Purveyor General for the whole year, but he found it charge enough at York. Every man roves at an end; but many will miss their marks; where men scarce know their own ends, it is hard to know others, where intentions are concealed, ways cannot be concluded, yet from Cards played a good gamester will guess at the game, and from things appearing, results may be forked out, that either thus or thus, and so I entertain myself, and so do you; every man hath business, every man his thoughts, such as they are: The blind man may hit the Crow; some are not wise enough to divine, others are divined wiser than they are: This would I do, quoth I, a wiser man of another mind, says no; For brevity sake I omit to tell you my thoughts, I am wise enough yet for that, Sawe qui penned, Swear what you will, but say nothing: This you may thank me for, when I could write, but not read, and wanted something else to do.  
Your Cousin and servant john Nonsense. May 1639.  
Postscript.  
When the Children shall be drawn into the desert of Zim, it is much feared that horse and man will have somewhat to do to keep their iron and flesh on their backs, that murmuring will prove a great pastime, quails and Manna would prove in great request, and that Moses may have use of his rod.   

SEventh Henry Roses, Kingdoms james united,  
Eight Henry in Pope's defence a book indicted,  
Which made Rome's Bishop style him faiths defender,  
The stile he held, but made the Pope surrender  
His Papal power: King Charles hath far outgon him,  
And with his sword taken Bishop's cause upon him.  
They owe him more than well they know to pay him,  
If Woolseys' Pope lived Gar would be his saying:  
Take heed good Bishops what you go about,  
Lest Charles hold fast the faith, and turn you out:  
Of angry Bees Scotland's a perilous Hive,  
Hedges 'twixt King and people seldom thrive.  
Wise Jesuits with the Scots took little pains,  
Well knowing thence would rise but little gains.   

Pilgrimage.  
AS I travailed along in my earthly pilgrimage to the heavenly jerusalem accompanied according to my wishes by a good old Minister or Priest of Queen Elizabeth's time, (I know not now how to term him) there crossed upon us in our way a supercilious personage with an high cornered bonnet (his name and nature did little agree) who questioning our intentions told us we were out of our way, and that if we would take him for guide and company, he would carry us a sure smooth and pleasant way to our Journeys end, and if we turned a little aside now and then it should be at his charges, we should not need to trouble our thoughts, he would take all the care: He was witty-facetious company, and when my old companion would have replied, I told him I thought he was but in jest, and not to be dealt withal in good earnest, for whatsoever he pretended he had a plot upon us for his own advantage, and wished to take our leaves of him, for he had a Pistol by his side that he trusted to beyond his wit, which was great pity; and what ever good companion he seemed, he would make roast-meat of us if we appeared not in every thing of his mind, and that all our good and true heart to God ward would not excuse us: whereupon leaving him and walking on, there crosses upon us on the other hand, as we found him upon speech, a Banbury man who scorned to desire our company, but taking notice of our design told us we held too much of the left hand, that his was the only right course and (whatsoever we thought) not so rough and uneasy as some esteemed it, with much more; we thanked him and told him his Sabbath day ways and ours lay not together, and that if he would have been less nice and censorious over good men (none of his Brotherhood) and more sociably attractive he might have had more company along with him. Then crosseth us again on the first hand an odd kind of person, I knew not well whence he came, nor whither he would, his fashion and habit were likewise ambiguous, sometimes formal and cringing, and sometimes staggering and licentious, he forsooth would have egged us out of our beaten path into a pretended better discovered by-way of his finding out, telling us it would prove much for our ease and forwardness: we were thankful for his good will, but told him we did not love to follow we knew not whither, and that his course sided something too much with the high cornered cap whose company we had considerately forsaken. Our next encounter from the second right hand country was a grave man in the Geneva print, a little more conformable and less rigid than he of Banbury, he took notice of our voyage, and much desired our company, intimating unto us that his way lay close by ours, but was much more plain, certain, and peaceable, as having more of terra firma than the inconstancy of a floating Island: he said he had an invariable sure Cart and Compass to direct us, and that he was sorry to see us English whom he loved, so apt to change that we might be as well painted with a pair of shears in our hand for our Religion as our clothing, that we never knew when we were well, and that it was ever a great fault with us to be apt to overdo, that ceremonies and indifferences grew so formal unto us that it was to be feared Religion itself would become at last with us, but a ceremonious formality. He wooed us heartily and somewhat to the purpose, telling us he had no ends upon us but our journey's end, that he would not trouble us with much compliment, but much desired our company, which if we refused, we should be in danger of being enticed or forced and justled out of our way, which was already also grown so little trodden that it was hard to hold: with our thanks we dismissed him, telling him that having as sure a Cart and Compass as himself, and as learned and pious directors as he or any other, we doubted not of our way, which we had hitherto found right and good, but if we met with force and opposition we would carry such an eye towards him that being as well in breath (otherways called spirit) as the best, we would soon overtake him: his compliment was little, ours not much more, and so with hearty short and comely prayers for our welfare, and industrious instructions, which none of the other would afford, (except the second, who was very tedious to us in terror and threats) we parted, continuing our way with a resolution not to stumble at every straw, nor be drawn by any zealous example or otherwise to leap over scandalous Christmas blocks.  
November. 1644.   

STrict Rhymes stand by, and wanton measure,  
All here is out of tune,  
And myself more than all;  
A skipping Satire calls for room,  
Ruff, wild, like him shall be my lines,  
Bring the Fool's cap again,  
And give the world it's own:  
It ne'er was fitter for the times.  
Give me a four Elbowd Coat,  
There's no fool to the old,  
That knows the Fire, yet runs into't,  
And cries, Lord help, withhold.  
Kings by your leave and take good heed,  
●est whilst you shadows grasp,  
You lose true substance, love and ease,  
Showing that you were out of taste.  
Statesmen study right and peace,  
Be faithful plain and wise,  
And do not seek so much to please,  
That all may sink whilst you may rise.  
Churchmen should mend, not mar the world,  
Live as your reed in Scriptures then,  
We know them now as well as you,  
Think not to blind or God or men.  
Good and bad Pastors they set out,  
Bade vent their own inventions,  
Feeding themselves more than their Flock,  
Bewate of such intentions.  
Judges, occasion not the rout,  
By a misguided course,  
To think how they may live without  
Your Furs and never fare the worse.  
will't not make the devil laugh  
To see a masking faith,  
Feed him with Corn and God with Chasse,  
Whilst juggling zeal the truth betrayeth.  
Would you not jeer to see an Ape of clay,  
In Gown or Doublet jet it to and fro,  
Brisk as a Puppet in a Play?  
Who Mushroom like hath but a week to grow,  
Or see men play like busy buzzing flies,  
Venereous, skraping still for Ore,  
Upstarts with pride swelled to the skies  
Upon their journey to be seen no more,  
To see a Doctor play the learned fool,  
The ravenous Wolf in justice seat,  
The devil preaching in a cool,  
Glozing the Text to get what he can get:  
An old wife curious in her Curls,  
Prattling and painted like a Jay,  
Wise Gallants led by giddy Girls,  
Triumphing to become a prey:  
To see men love to gather hate  
Woorying the one the other,  
Losing themselves to get a state,  
And trample on their brother,  
Like Schooleboyes make rods for themselves,  
By turns to whip each one his marrow,  
Running their mates upon the shelves,  
Shortly to prove their proper sorrow.  
The wiser sort the arrantest knaves,  
The learned make formal works  
Full of false method and mistakes,  
Where nor delight nor profit lurks,  
Curious dissections to confound,  
Things already known and plain,  
Great Treatises on little ground,  
Notions from nothings to attain,  
Terms which should science easier make  
To make it harsh and more obscure,  
Like Sprights to fright and make forsake,  
Things useful else, who can endure?  
Youth to vice and baseness framed,  
Impudence for virtue pass  
Knowledge by ignorance disdained,  
Gay trappings on a pampered Ass:  
Temporising wisdom counted,  
Zeal of virtue folly,  
Goodness by vice so much surmounted,  
Small good can come from being good or holy:  
Master Pamphlets swelled with words,  
And tumours preternatural,  
Pageant-dishes for Mayor's boards,  
High cry, but little flesh or wool,  
Lofty, brave, corveting speech  
Plaine dealing to outface,  
Prancing over hedge and ditch,  
In stead of keeping even pace:  
Truth a stranger is become,  
Vicious times no more can bear it,  
Flattery and falsehood holds its room,  
Writers must suffer or forbear it.  
Self conceit, and foolish pride,  
Hypocrisy, and juggling shows,  
What sober judgement would abide?  
But that shame meets them in the close.  
Endless 1644.   

Epigram.  
Full many a want had Ages heretofore,  
Had ours goodness and wit, we want no more.   

Glimmerings.  
GOd above all, thy Neighbour as thyself,  
Lovely Epitome: could speculation see,  
And practise thee, john's Commonwealth  
Would flourish, and we should most happy be.   

REligion, God's reasonable service is,  
Christ's yoke is easy, and his burden light:  
This wel-agreed, would make the whole world his,  
Pastors and people would walk more upright.   

Alter against Altar, Clergy against the Lay,  
What may this breed? nay, what good can it breed?  
'tis nine to one; yet God can all allay,  
And raise sweet fruit, from foul and bitter seed.   

Poor creature man, that studies to be poor!  
To whom God gave this ready furnished frame,  
To use, not pry, rip, live on folly's score,  
Quit Nature's legs, to walk in knowledge lame,  
Do emulate, dissect, work what you can,  
To Gods works still thou shalt be blind, poor man.  
Some steps affects, and squarings, thou mayest find,  
To the full Schematisms thou must be blind:  
Bacon, however short of a clear light,  
Did well to show how far thou art from right.  
When women marry to be chaste, not free,  
When Clerks turn Priests, for God's sake, not for gain,  
When King, and People love, and well agree,  
And all themselves within their Spheres contain,  
Then may we hope to see a happy age,  
Fraud will abate, and malice will assuage.   

ILl-Clergy-men have reason to forbid  
Reading the Scriptures, for they them discover  
So clear that one would think all were kept hid,  
By them as from the Lay, so from each other,  
Else would they shame to say and do so ill,  
As if Religion they professed to spill.   

St. Gregory's Complaint, two hours work.  

REady to die, though well I know not why,  
You that go by, hear me lament and cry,  
And tell the King, who can do no ill thing,  
'Twas no good ring under St. Paul his wing,  
Gregory to spill, who hath stuck to him still,  
And ne'er did ill, (alas) by his good will.   

I can prescribe, full many a Christmas tide,  
How by his side, his Peterman I ride,  
And what disgrace I now bring to this place,  
I cannot guess, unless as fallen from grace.  
Nor can I see, that a true cause should be,  
In my degree, and consecrate Antiquity.   

Happy St. Faith, whom no mishap betray'th,  
My lowly height, casts me, St. Paul's gloss saith,  
But my great crime, is, Paul I undermine:  
Yet that's not mine, St. Faith take that for thine.  
I will repair, what ever I impair,  
My cost and care, shall make me thorough fair.   

I am no wen, except miscalled by men,  
Mole be I then. Moles, faces grace have been.  
I am no stain, except you overstrain,  
And lay me plain, your good work to distain.  
Good works to nurse, made good men open their purse:  
St. Gregory's curse, may make Paul's fare the worse.   

Make not them glad, who wish St. Gregory sad,  
For being the Lad, who first turned Tables had.  
The Parish cost, and rich inside they boast,  
Would not be lost, since God loves inside most,  
Though Paul's full age, nor sister needs, nor page,  
'Tis no vantage.   

To cast old Gregory off in holy rage,  
My Verse breaks measure,  
Great Neighbour, Lord of Treasure,  
Assist my Rhymes, to those that rule the Times,  
And help if you can well,  
Whilst I toll my own knell,  
Yet I will not despair;  
Church ruins ill repair.  
My Caesar right informed,  
My will shall be conformed.  
His sentence final be my fate,  
To stand, or to lie desolate:  
Now do not blame my Verse, but know it  
St. Gregory never was a Poet:  
Many a one hath reese by Rhyme,  
O might I so my fall decline.    

St. Gregory to St. Paul.  
MIghty St. Paul, help Gregory's desire,  
And scorn me not, though none of thy great Choir,  
Take heed a second time of Heaven's fire,  
If falling late, thou now my fall conspire.  
Without thy Buttresses, thou canst not stand,  
Accept of me for such; and thy command  
Shall rule me still, though small, yet near at hand,  
And next to thee the greatest in the Land.  
A shrub offendeth not a lofty tree,  
a under Oratory let me be:  
Thou partly standest by my Charity:  
For that and God's sake then, Oh pity me.  
My Bells and Western Steeple I will lend  
To thee, that want'st them both, I'll be thy Friend,  
And stop their mouths, who ill Invectives send  
Against thy state and ways, and so I end,  
Sick, but not dead, and dying, but not sick.  
About 1635.   

I Have gotten a little leave of absence from the Parliament, to lay hold of your promise for the favour of a visit, and I hope notwithstanding all fears the carriage of affairs will be such as to give no sudden occasion of my recall: God's grace and his Majesty's wisdom, goodness, and constancy, must be the Authors of our happiness, our distractions and distempers are otherwise such in the State Ecclesiastic, Civil, and Military, our spirits in all parts so peremptorily and uncharitably divided, men so superabounding in their own sense, and so little indulgent, and communicable to others, and parties daily growing to a stiffer opposition, that without such a prop I should utterly despair of any good or quiet: If some men chance to find a strength rising against them, they may partly blame themselves in their reservedness, a Cause may be starved at Law for want of fees, and so may power by being over-sparing in a winning familiarity, it is harsh to a noble Nature to think itself slighted, a good Judgement may manage itself in an open freedom, without profusion or betraying the bottom, and there is the greater need to use it where there is little else to pay.  
It is true that the King may seem to have made himself a great loser, by giving ground so much from the way of his former course, but it must first be cleared, that it was the right way of his advantage, and well examined, others, more their own Friends than his, may prove the greater losers, and his parting may be like abraham's in the conclusion, rather with the Ram then the Child: The undoubted Laws of England are no such churls, and niggards to their Prince, as not to leave him a Royal power, and splendid state: but there must be at this time more than leaving, after so much alienation, exhaustion, and contraction of debts, there must be a plentiful supply and support, this indeed after all our other payments, will be a work, but so it must, nor do I doubt but suddenly it will be vigorously undertaken, if new jealousies interpose not themselves. His Majesty's condition requires it, his goodness deserves it, and his faithful Subjects affection, duty, and reputation can do no less. It is true, that we have already had a long time, and paid dear for it; possibly there might have been a better husbanding, but a good end will make all good, and for the best. As I said before, that Grace of God, and wisdom of his Majesty, which have hitherto assisted us, are my hope and confidence, the Genius of the Kingdom doth as yet extraordinarily need them: The consideration of Divine Service, Episcopacy, and Recusants, in the scandal that these late times have drawn upon them (or they upon the times) is yet to be regulated, and the conceived offence and danger, springing from them, to be prevented; this you will say is a business, and the greater by the greatness of the parties severally affected in them: For the Common Prayer Book, you know how the Scots esteem it, multitudes of our own growing in all parts no less incurably impatient of it; Bishops are in the same predicament, but so much worse, by how much a dead Letter hath neither so much imputed to it for our past troubles, nor apprehended from it for a future propension to Popery. But it may be said, Punish then the men without rejecting that calling which certainly is more ancient than the Papacy; and that surely might serve, if there were not such a connaturality in the reasons for the one and the other, that admitting the one, the other will ever be in danger to follow, as hath been seen: The Common-Prayer-Book hath also unquestionably much good in it, but the scandal considered, whether another form of another tenure and extraction, more of a piece, and conform to the other Reformed Churches, be not more fit and necessary to our quiet, I refer to better judgements. God's Service and Worship is the substantial and Moral part. Episcopacy, and this or that Form, but the Ceremonial, and I would be sorry to see cutting of throats for Discipline and Ceremony: Charity ought to yield far in things indifferent: But must all the yielding be on the Governors' part? God forbid, that we should yield to every fanatical opinion, and to fall into a way of Enthusiasts, without any set Form of Directory or Liturgy. Freedom of zeal, and inspiration may be reserved to the Sermon, or an after Prayer, without engagement through the whole time of convention, to go along and say Amen, upon surprise. The other great bodies of Reformed Churches, are in great part prescript and regulate; and as the ancient Druids who ruled the Religion of France and Britain, were said to hold their chief seat in the Isle of Anglesey, so may his Majesty, I persuade myself without going farther than the Dominions of his Crown of England, take from his Islands of Gernsey and jersey, in this rare necessary some such model (at least with little alteration) as may fit his greater Island, and immaterially differ from our Brother Churches. But howsoever, it is necessary to come to a resolution, and settledness, whereby to prevent the numerous spreading of obstinate Sects, which are said to grow too much upon us, amongst which multiplicity it is somewhat strange unto me, not to hear of any Lutherans, considering our late Queen Anne was according to her Country, conceived that ways affected. Now for our Recusants they have Petitions in Parliament to move a relaxation of the Laws, and a Commiseration in their behalf. And truly for the better and devoutest sort (such as turn not their Religion into wantonness and malice) I am moved to pity them, but as they affect to move us to pity them, I wish they would no less reflect upon us, and consider the troubles and unsufferable condition that their leaders have affected, and will ever affect to draw upon us, and what a difference there would be in what we should suffer from them in respect of that being and conversation which they have enjoyed amongst us, to the proceedings of their Inquisition against us, I refer you: Charity begins at home, and let them in the first place pity their abused selves, let them crave the pity of their Pope and Priests, who for their own unjustifiable ends are guilty of all their sufferings. I spare them who spare no man, and whose policy, incompatible with all Monarchy and Government but their own, enforceth the industry of others, in the preservation of their true faith to God, and their own safety: Thus after my manner, I run and write, with a light hand, I touch, but not to the quick; You who carry a Key of my thoughts can further open me, and will, I hope, as you use, be indulgent unto me: London, and the Parliament afford much company, but to me little conversation; I am now in an opener Aire, and with you I lie more open. The truth is, Carriages have been so Cabalistical of all sides, so unpleasant, and inconvenient to participate or comply with, that being embarked to a concurrency of results, I found enough to do to look to myself, as little desirous to counsel, as affected, or thought fit to be called unto it: No man ever acted less, or suffered more, then by my infirmity I have done this Parliament; My good God hath still wonderfully supported me, and it may be all to the best. Much good may others find, and we in them by their advancement. My ends are only to keep myself an honest man, with an untainted Conscience and Reputation, nor am I, as I hope, unhappy therein, at least from the best. A fair and quiet retreat from the world, and worldly cares, hath long been, as you know, and still is, all my ambition, it is easier to wish then to find; my appetite to the world was never much, (howsoever I have appeared) if ever it had been any thing, it is now past; My conversation is more in the other world than this; and that the rather, seeing (if my distaste misleads me not) the generality of men's spirits is not possessed with that sweetness, Courtesy, Familiarity, Indulgency, and love to goodness as was wont to be. But here my paper forceth me to an end, and to profess myself, as you shall ever find me,  
1640. Your sincerely affectionate Friend and Servant. Du. North sen.   

A sudden, free and opportune discourse to the present 28. of March, 1641.  
OUr weather is said to have been much more gentle then in the more Southerly neighbouring parts, the entrance of the Spring proves fair and more seasonable then of late years, our storms and distempers possess our spiritual and politic part; This Parliament is our Crisis and time of Physic, which if unlucky our State is desperate, and health in truth is never to be despaired till the body cannot bear the remedy: acute and pressing diseases hardly admit of long and preparative courses, and often as little of violence: the fair and just temper of our Spirits hath cast us upon more regular, though longer ways of reformation and punishment than the practice of former more tumultuous times, but in the mean time our Physic and Physicians prove so costly as offends, whilst it mends: such may be the Peccant humours, as the body may be sooner overthrown than they extirpate; to put off the present paroxysmes, induce a good diet, and abate predominant malignity, may possibly suffice to overcome danger, and exempt the body from being obnoxious to every residing venom. Our disease hath consisted in the troubles of our Church and liberties; for Church matters, as we have gone slowly on, so still they stick in our own distractions. God be praised, our differences are rather about discipline then doctrine, and certainly so far as the Scripture prescribes a competent general rule therein, it must and aught to prevail, where it leaves a latitude, we may respect ourselves and the times, not without charity to others scruples, and as far as may be an affectation of conformity and harmony with other reformed Churches; if our Bishops would have held the same course, it might have been better for them and us: we shall hardly attain quiet without hearing all parties amongst ourselves, nor are there wanting divers learned Ministers of other Nations resident with us: Judgement of private discretion holds a necessary sway in particular men's election to what Church they will incline, nor do I see why a considerable number may not be admitted to the same liberty. I mean the body and head of a Kingdom howsoever Layick: The Clergy having ever overmuch assumed to be judge and party in their own concern hath ever bred a great disturbance in the world. We are now by God's grace and the Kings in a happy way; Peace and truth are likely to kiss, may justice and mercy as well: we are upon an indissoluble conjunction of King and people, Scotland and England, reconcilement in Religion, and a marriage with the young Prince of Orange, and his Majesty's eldest daughter. And now as it hath pleased the Almighty miraculously to effect, that Scotland and England severally within themselves have passed hitherto through their late great troubles, as also their forces raised one against the other with an in consider able bloodshed, how happy I say would it be if any expedient & security could be found to save time, cost, and blood, with a celebration of all these happy consummations in some other accommodation, such as a submission to Fine, Banishment, exclusion from all public businesses and advices, to the satisfaction of justice upon transcendent misdemeanours, and this to be the better assured by manucaption of friends, or otherwise? Pity it were that this expected Jubilee should not pass, if reasonably, without stain of blood: and surely His Majesty is too good and wise ever to readmit (though it were left free unto him) Ministers so hateful, prejudged and unhappy, as they who now are questioned have been unto him; But this is rather my wish then conclusion and hope. I have in my hasty unaffected manner disburdened myself, I have I thank God no affection or passion, but what is requisite to a good Christian, Subject, and Patriot, so in despite of all prejudicacy and sinister misconstruction I will ever be found, and so I submit to better judgements.  
March 1641.   

HAving, as my preface lately mentioned, adventured in a private way upon the Press, and that now near an end with me, how censorious and tender soever the times are, I cannot be so stupid as totally to forbear a resentment of our unparallelled calamities: Our sacred Anchor is come home, our ultimate hopeful pacifique Treaty is dissolved, ecstasy and despair succeed; Eyes turn to fountains, there is no Balm in Gilead: Tantum Religio potuit suadere malorum: No, no, it is not Religion, it is nothing of sincere Piety; It is in the root, the artifice, the ambition, the malice of prevaricating Jesuits and Priests: Poor silly infatuated Laity, they had a mission as of Sheep among Wolves, but they invert it upon you; They drive you to their shambles, nay they prevail with you to slaughter one another, (Gladiators of their Theatre) to furnish and celebrate their feasts, their festivals: And you unhappy (often the best meaning, though over-facile) Princes of the Earth, how grossly are you frequently intoxicated by them to your own, to your neighbours, to your people's funestious destruction? they carry you irrecoverably by blinding degrees and trains to the precipice of their concealed, disguised, pernicious machinations; They work upon the weakness and corruption of your Favourites and Counsellors, who Satanically tranfigure themselves into Angels of light to abuse your over credulous goodness. Many times a superinduced, preternatural, adventitious malice invadeth an otherwise well chosen Counsellor, finding his conceited merits mis-received, misinterpreted by the vulgar; All to your ruin, to your subversion: you mainly suffer and are the losers, where they, if they fail and miscarry in their main proposed ends, attain no unacceptable satisfaction in revenge, in blood, in desolation.  
For our Redeemers sake redeem yourselves and us: your private and the public good and quiet can hardly be over-bought; our very being, not only our well-being is now almost through all Christendom in question; some proprietary goods are well thrown over board to save a fair well-peopled Ship from perishing; time may supply them.  
Avoid extremities as a Rock, Gravissimi sunt morsus irritae necessitatis: Take heed of permitting dangerous humours to settle overlong; take heed of raising the Billows and the fever too high; if water be not now rather then oil applied, inevitable ruin alone must extinguish our devouring flames: Professions and pretences have been hitherto on all sides not unfair, O that they may be so contained! And now you also on each side, our soul and State Physicians, look upon God, his truth, and public peace more than your passions, self interest and policy, stre●ch not your strings too high: trust God with the blessing his own Truth and Oracles, fear not the consequence of a truly orthodox assertion: may truth and peace be ever as well your object as pretence; fair, uniform, harmonious, reformed discipline, order and government your prudential and Christian aim: maintain our foundations as entire and unshaken as an orderly, candid, well intended edifice will admit, else may you pervert and destroy what you are bound to assert and maintain. Nor will I pretermit you Stars of the greater and lesser magnitude in the Oxford Firmament, whose ennobled blood, birth & station constitute you Patrons and supporters of your Country's preservation and welfare, whose predecessors and progenitors are glorious in the Registers of time as happy advancers and dilaters of the English possessions, name, and honour: Suffer not now our Annals to disgrace your name and memory as the impulsive active Engines to our Kings and Country's lugubrious irreparable loss; commiserate the sighs and groans of our gasping exspiring defaced Nation; Search home into the disguised cause's and Authors of yours and our miseries; undeceive, disabuse yourselves, dispel the mists of your distempered bewildered spirits, and lend at last a hand to save and rescue, to staunch and cure our letiferous wounds; Let no Roman recorded eternised examples devoted as a willing ambitious sacifice for their Country's deliverance and redemption diffame you in what you owe, and to procure can hardly overdo or suffer. Infinite matter you may discover would here offer and suggest itself, the times require, but will not well comport with ingenuity: much for caution, much for cure might be exhibited; I have met with conjunctures to have been often versed and engaged in deliberations, obnoxious and captious, nor have proved myself destitute of some ability to tread by a line and cut by a thread; I am at this instant not unfurnished of a plentiful Magazine of specious flattering materials for the present occasion; somewhat I had conceived not impertinent to have farther alleged for myself: I silence and pass by all, confining myself to what impremeditately falls and flows upon my paper: my wont diffusive confusion would fit these troubled distracted times, but I will contain: if my lines have a propitious Genius, (though unhappily I have as much despaired as affected to be able to serve my generation) either alive or dead, I may possibly with my little erudition prove an illiterate Author of some small fruit and edification, at least to the seeking, fair, industrious mind; such is my prayer, such my desire. How near my end of writing, of ability to comply with public duty, and my lives period concur, I know not: The disorder of the times consumes our fortunes and spirits, consternates, devasts and plunders our souls and consciences. I have a long time conceived ordinary taken Oaths (especially when multiforme) of great and evil consequence, and little effect, (Oaths of course, as I was wont to say, are coarsely observed) they pass at length insensibly, they cauterize the vulgar, they often ensnare when considered, like over-iterated frequent Physic, they lose their operation; as well the tender conscientious as the libertine impatient, finding themselves penned and constrained, to disentangle they counterworke and perforate them, like Sampson they break their uneasy bands, and by a depraved consecution carelessly slight them, letting out their souls to a subsequent dissolution and corruption: War and custom turn blood and cruelty to nature, necessity of imposing, and rigorous coercion render us incompassionate: Yet however he may appear, the honest good Chirurgeon being by the inconsiderate ignorant unjustly censured of cruelty and hardheartedness by his incisions and other necessary operations of art, will to the better judgements stand justified, as having acted only towards cure, preservation, health and recovery: May it please God to overrule and rectify our hearts, blessing us in maintaining our Fundamentals of Faith, Hope, and Charity, and me in supporting myself by fair and necessary subterfuges and diversions: I am no Cabalist, one of the open, none of the closer Counsels; I am neither wise nor good enough, yet as the Scripture mentions of the over-wise and overjust, am left alone to my solitary unjunctoed self; my fate, not my affections or laziness may be the cause: I confess some unsuitableness may be in me by my default and curiosity, making me in business more troublesome, and less ductile and tractable then ordinary; my mind is also too sof● and smooth for the questionablenesse, anxiety, obliquities, hardness and roughness of the present; I am naturally active, yet dainty and scrupulous of resolutions and undertake; What shall I do?  
Stirring Spirits must be fomented, if I find no hope of doing good abroad, if no evasion, I will in all events endeavour to make use of my experience to subsist, not injurying myself within myself at home; I have scarcely to this day become instructed how to forbear to oppress, how to favour, be charitable to, and honestly indulge myself, but am in a much clearer light for my guide then formerly, and even now (which you see is hard for me to do) to make use of it, I most humbly implore the Grace and Mercy of the Omnipotent, upon this disconsolate, afflicted, deplorate world, and me, and end, Amen.  
March 10. 1644.  
Un peu de tout Rien come il fault a la Francoise.   

Chorus.  

MAnkind cruel to thyself,  
No beast of prey comes near to thee:  
Thou needest no other Rock or Shelf,  
For Shipwreck, than thy cruelty.   

Wolves thou destroyedst, more wolf than they,  
They never pray upon their kind:  
Nor joy to kill and to betray,  
Where fair subsistence they might find.   

Wolves in Sheep's clothing are the worst;  
Poor Sheep, that with such Shepherds meet!  
Our sins do make us thus accursed,  
Ensowring all that would be sweet.   

No warning nor forbearance could  
On our obdurate Souls prevail:  
We still do all, but what we should,  
Our fatal sufferings to entail.   

Be wise at last by your own cost,  
Exempt yourselves from common scorn:  
Else King and People, all is lost,  
All into blood and pieces torn.  
God and your Neighbour take to heart,  
God alone can help impart.    

IF you are a Formalist, one who does Stupere in Titulis Imaginibusque; here is scarcely so much as a tittle for you, exercise your severity somewhere else, this doth neither invite nor defy you; Master of itself, and its own entertainment. It rather forbids you as an unwelcome guest; Non omnibus dormit; what most by chance, and something by design (as most things go) the most important pieces carry their Date, you must accordingly distinguish the times, like me, they are no temporizers, neither affectedly precisely following, nor over Monsterlike contemptuously differing. I have known the Drapery of a picture drawn some time past, to the life, altered to the Modern fashion, it is endless and senseless; Then was then, and so ought to appear, and pass. Take measure of my Writings by their birth, and of me by what I am, something must be allowed to the Scene and other respects: I forbear to particularise upon the present times, I hope they will favourably requite me in their censure: These four last unhappy years I mean, and the calculation of this end of 1644. March 13.  
FINALIS.