THE Gentleman's Monitor; Or, a Sober INSPECTION INTO THE Virtues, Vices, and Ordinary Means, Of the RISE and DECAY OF MEN and FAMILIES. WITH The Author's Apology and Application to the Nobles and Gentry of England. Seasonable for these Times.  
BY EDW. WATERHOUS, Esq  
LONDON, Printed by T. R. for R. Royston, Bookseller to his most Sacred Majesty. MDCLXV.   

TO THE Most Reverend Father in God, GILBERT By Divine Providence Lord Archbishop of Canterbury, Primate and Metropolitan of all England, and one of his Sacred Majesties most Honourable Privy Council.  
May it please your Grace,  
GReat Presents bespeak their acceptance, small ones are modest intreaters, and triers of the Grandeur of the minds of those to whom they are presented, who value them rather for the respect and kindness of their Tenderers, then for the Bulk and Port of such their Tender.  
This being the temper of your Grace's mind, expressive of all Noble Civilities and Favours, to those that have the happiness to be known to, and the Honour to be favoured by you; makes me hopeful that your Grace will not despise the Patronage of this Discourse, which, as well in the nature of its matter, as in the Author's design, and resolve, is most properly Yours: And in as much as it treats of Virtues and Vices, as they refer to Men and Families, in the good or bad effects of them, and subjoins Addresses suasive to the great ends of Civility and Religion, to whom are they to be devoted as their Tutelar, next under God, but to your Grace? who being a Gentleman by Blood and Birth, a Learned man by Breeding, and Endowment, and an Eminent Churchman by Dignity and Office, have the Naturallest, and most Powerful Influence to protect and propagate, what, of right Reason, Civil Insinuation, approved Experience, and Divine Zeal, Your Paternal judgement shall allow contained in it. Such then as it is, I humbly beg your Grace to Own, for the Subjects sake, and for the good intent I have to the Public in its publishing.  
For since the unparallelled Mercies of God are so mistaken by men, who build their hopes and happiness upon this planetary World, the consistence and glory of which is but, in Nazianzen's words, 
a ●pist. 47. ad Amphiloch.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fabulous and Enthusiastic: and since we of this Nation, God knows, little bettered by our past deliverances, are rather sicci ad ignem, then albi ad messem, as 
b Lib. 2. de Consider.  St. Bernard once wrote to Pope Eugenius; and since it is high time to advertise the too too general Extravagancy of England, of that sober gratitude, and virtuous conversation, which the abundant Goodness of God to the whole Nation, and to the Nobility and Gentry in it, calls for, from them; I think it my duty, whom God inclined to meditate and perfect this, now to submit i● to the view and censure of the Readers; beseeching God, the inelaboration of the Method and Style, may rather return the Author disparagement, than the Argument misfortune.  
If then Your Grace, whom to speak and write of, is to speak and write of Virtue, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. de laudibus Athanafii.  as was said of (c) Athanasius the Great, shall excuse this confidence, which proceeds from Conscience of my Duty to do, what in me lies, to serve the Public, I shall take it as a good encouragement to hereafter diligence in this way, wherein in the worst of times, and on the than least favoured Subjects, I have neither been silent, nor (I bless God) insuccesfull. Yea, I assure Your Grace, I am so convinced of the Activity that Reason and Religion expects from every one, in whom the Candle of God shines, and the Zeal of God burns, that not to improve the least 
d Quia non benè utuntur talento sibi commisso, id est, mentis acie quâ videntu● omnes qui docti aut urbani a●t faceti nominantur excellere sed habent cam in sudario ligatam, aut in torra obrutam, id est, delicatis aut superfluis r●bus aut terreni● cupiditatibus involutam & oppressam, ligabuntur ergo his manus & pedes & mittantur in tenebras exteriores. Stus August. lib. de vera Religione Tom. 1. Opetum.  Talon of Learning and Grace, I account Sacrilege and Sin; which would many of the Great and Wise men of England think more upon, they would Fear, what I do, to wrapp up their Talents in Privacies, or to misspend them on sins.  
May Your Grace long live to Edify this Church, to Advance Learning, to Foster Piety, to Suppress Licentiousness; to Pray, Preach, Rule, and Live down all Malignant opposition to the Power and Purity of true established Religion, and Practical Godliness: So shall You obtain the Virgin's Crown, and the Victors Euge; which that Your Grace may have, when Your Life (not Your Virtues and Renown) leave this World, He most affectionately prays, who now is, and ever resolves to be,  
From Syon-Colledge, this 5. February 1664. Your GRACES Most unfeigned Humble Servant, EDW. WATERHOUS.   

The Author's Apology to the Nobles, Gentry, and others his Generous and Candid READERS.  
BEcause it seems to many wise men, to be out of fashion to be public spirited, and Virtue bears now so ●w a price, that he who with Cleantpes, dare and can deny himself, to erswade and example men to be Virtuous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Cleanthes aapud Plutarchum, lib. de vitanàere alieno p. 831.  is so far from being accounted Magnanimous, that such an one is censured, down right weak, and an unthrift of his time: Therefore do I in obviation of those detractions, that prophance, spiteful, and ignorant persons afflict honest actions with, prefix this humble defence, hoping that God, who has in all ages assisted his Champious in their conflicts with Error and Obstinacy, will not desert me in this so Sober, and, I hope, so seasonable a Manifest.  
Wherein, as I willingly have expressed no vain hope that my pen will prevail beyond abler ones refused, so have I no fear but that God will give some success to it, because it is (in a sort) his Monitor to men's miscarriages, and does not with Xerxes' quarrel with Seas and Mountains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem lib. de Ira Cohibenda p. 455.  whipping and battooning them by the rudeness of passion; but calmly comes upon them, with the influence of Argument, and the prevalence of Language soft & serious.  
I confess in the Cause of God, wherein Catholic Truth is malled down by Paganism, or corrupted by Heresy, there to appear with spirit like that of the ancient Fathers, Athanasius, Clemens Alexandrinus, Caesarius, Augustine, Optatus, Bradwardine, is but to answer the Alarms & Summons of true Christian zeal; upon such occasions God expects the Cannons, and Volleys of our Courage should play freely and fiercely on such defiancers of him. But when profaneness hath only eat into the manners of some men, and Laws are in being to punish them; and Virtue is yet in possession of the credit and lustre of Nations; than not to be moderate, and to dissuade from Vice by Argument and Oratory smooth and cogent, is to forget that great Spirits are rather led then driven; and sooner caught by kindness, then conquered by force.  
Having therefore this justifyable Errand to you, O Nobles, Gentry, and engenuous Englishmen, to present virtue; in all the beauty and bravery my poor Wardrobe can array her in; and to depreciate Vice, by allegation of those ill Offices, and ill Events that it does, and occasions to You, I judge it, (with your pardon) proper to hegg the belief, that since no motive works me to write, but duty to God, and love to Mankind, of which ye are a considerable part; no return will be worthy You to make Me, beneath your respect to my counsel, where it is safe and serious, and your preterition of my mistakes, where ever they appear, the displays of infirmities, and not the fruits of affectation.  
I know it is hard, and in a sort impossible to please all; men will have their humours in reading, as well as in any other pleasure of their senses: ye●, as I hope not to satisfy all, because than I fear I should dissatisfy myself; so do I pray I may please Readers and Hearers Wise and Worthy, and offend others less valuable, as little (as right to Virtue) will permit. I love not Sarcasm, nor are gentlemen's Pens less, then profaned and dishonoured, when like Draco's Laws, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. in Licurg. p. 841. Q●isquis talis ex vobis est frustra se Christianum aut Sace●dotem dei profitetur qui le●itatem dei non curate. Optatus lib. 2. advers. Parmenianum p. ●0. Edit. Pa●is.  they make impressions of Death & Terror, rather than expression of Conviction and Persuasion: Cripples in reason, and men of maimed Argument may horse themselves upon the Bucephalusses of noise and vehemence; but Gravity and Truth that need no Fucus, abhors any publication, but that which is ingenuous and inoffensive, because her project is to inform and captivate, not blemish and provoke. Thus then have I endeavoured to present myself to You, as one whose design is more to gain You, then to gain by you; and as I have avoided making my discourse like Semiramis her Tomb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. Apotheg. p. 173.  boldly promising, whaet it performs not; which is to do as Agesilaus was wont to say Tailors do who make great Garments for little Bodies, and great shoes for small Feet: So have I aimed to write, as one who by adorning the Statue of Virtue, as Caesar did the Statue of Pompey, would not dis-eternize himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Fortitud. Alexand. p. 335.  Let Alexander, and his Enviers, fix their remembrances on Caucasus, Emodus, Tanais, and the Caspian sea; I am contented to have no other Memorial, then that of the practice of true sincere piety and generous love to Christian Learning.  
EDW. WATERHOU   

A DISCOURSE OF THE VERTVES, VICES, AND ORDINARY MEANS Which probably raise and decay, or preserve from decay, Men and Families.  

The Introduction.  
THough I have little reason to concern myself for the Grandeur of Families, the Glory and Vapour of the World, promoted by them, having so little I thank God obliged and engaged me; Nor ought I to hold myself much responsible to Mine own Family, whose inactivity as well as misfortune, has left me little cause to boast of a Generous ancestry; or to deprecate its setting in the Masculinity of it, in my Line; which being intenacious of Sons (the only ordinary continuers of it in its Name and lustre) shrewdly hazards the Temporary silence of it in me: Yet the love and service I desire ever to express to those darlings of Time and Virtue, Nobility and Gentry, (The succession and splendour of which I pray and hope may exceed their Ancestry in Merits of mind and action, which is the greatest Earthly honour they can do them, whose Lands and Names they inherit and are conspicuous by.) I say, the zeal I have to subvert that hitherto conclamated● truth, 
Perrar● filiorum claritas ut ipsos semper filios claros facit, sic parentes interdum vicinitate sua, contegit obscuratque, Multi faelicius obituri fuerint si sine filiis obiissent. Petrarcha lib. 2. de remed. Vie. Fort. Dialog. 131.  (That Sons too often make their noble Fathers dishonourably remembered in them degenerated, and to the age they live in, and Family they come from unhappy, (compels me to persist in a willingness to commit to the kindness and civility of those who are wise and worthy, what my modest and well-meaning thoughts are, concerning Honour and Gentry, in the bud, blossom, leaf, fruit, and in the improvements and consequences of them.   

SECT. I.  
Showing that distinctions of Men have been from the beginning.  
THat as there have been men from the beginning, so have some of them affected prevalence and priority, and thereby accumulated Power, Wealth, and Fame to themselves and their relations, is not to be doubted: for that not only the Holy Story, but even the light of reason, carries us towards, and confirms us in, the belief of it: And in that Moses, who had so fair advantages, and so much skill to manage them to his own greatness, and his Families advance, did not pursue and improve them to a settlement of the Government of Israel in his children & their descendants, but yielded and propagated it according to the appointment of God; we are to admire a self-denial & integrity in him paramount to them, whose worldly prudence it is, first, as much as they can, to make, then to take, advantages, and those subacted to them, to apply to the Majoration of their Names, and the coruscation of their issues and descendants.  
There is then no doubt but as dominion and subjection are Aboriginal, so the effects of it in familique as well as personal distinctions is very ancient: for as nature dictates perpetuation of ones kind, by apt conjunctions of Male and Female, so doth she also include therein the beneficial consequences of it, and accordingly composes herself to the service of them. Thus she visiblizes herself in the Circumactions of Providence, in the hazards of Courage, in the toils of Government, in the vicissitudes of Commerce, in the abstrusities of Science, that by the good voyages issuant from them, and the ports of success made by them, she may arrive her adventurers & owners at those Markets of advantage, which to some are Crowning, to others profitable, to all distinguishing mercies-  
Thus Nimrod footed it fairly upon the stage of the first ages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. lib. 2. verarum Historiarum, p. 403. Edit. in Folio.  which he made (if he found it not) like that Island Nauplius in Lucian, conducted his followers to, A soil productive of nothing but Swords and Poniards, encompassed with two Rivers, one filled with the dirt and mud of black designs, tinctured with the brimstone of Hell, the other with the blood of innocents' prodigally and cruelly shed, and within all nothing but the fire of concupiscence and evil desire, lodged and luted up. And from his precedent did aftertimes carry on the project of greatness, by Methods proper to its achievement: Nor could the design of power have been propagated by any engine more adequate than that of a worldly wisdom, since the corrupted nature of man being rude and sturdy, is reducible rather by terrors and Out-witting, then by mercies and plain dealing; and since Order is so necessary to the Regiment and Harmony of the World, and all Societies in it, that which most conduces thereto, is the meetest genitor and conserver of it; and being useful in so important a matter as rule is, purchaseth to its self a justifyable Title by the common profit of its exercise, and the good office it doth unto Piety, to which it is subservient in the pessundation of vice, which it humbles, and thereby renders preparatory to the prevalence of Christ Jesus in his Gospel's discovery, and in the various and lovely attendants thereupon. Though therefore it be the voice of Babel-builders and prodigious fighters against God, 
Gen. 11. 3.  Let us build a Tower that shall reach up to Heaven, and make us a Name; and though the Prophet condemns it as a wicked worldly project and work, to live alone in the Earth, to join house to house, 
Isai. 5. 8.  and field to field, till there be no place, yet is this to be understood cursed, as God is thereby defied, and his fear resolved against; which is the sin of the Fool, who says in his heart there is no God; not simply, as by Masculine prudence, prevalence and advantage is gained, and thereby order settled and kept: Nor do I see how the admission of some men of Gubernative spirits interest (if moderate) into the motives to and procedures of it, derogates from the charity or justice of such attemptors; for since without them successful, no Order could be, all the happiness and security that is enjoyed, is debtor to their disposition to, and acceptance of, rule and pre-eminence; 
Nobilitas est quidam habitus electivus, in medio consistens circa ea quae pertinent ad praeesse ac do●ninari▪ Cassa●aeus Catal. Gl. Mundi p. 303.  and for so doing they are worthily accounted Noble.  
It must therefore be granted, that all distinction, Nobility, & Rule of one over another (though it at first seemed violent, yet by act of time and positivity of law, in which natural consent of Nations is involved, and the providence and pleasure of God rightly interpreted) is of divine Institution and moral Reason, as a branch from the Tree of Majesty, and of humane approbation; as that vicarious divinity which conducts to, and preserves mankind in, a neighbourhood, correspondence and agreement.   

SECT. II.  
That the jews, Egyptians, Greeks, Romans, and all Nations, had their Nobles and Nobility, and did honour to them according to their virtue, power and riches.  
THis being modestly premised, (for I disclaim all Dictatorian peremptoriness, and write with submission to the judgements of those that fear God and follow virtue) It may not be from my purpose to insinuate, that there never was any Time or Nation in which there was not the footstep, if not the full portraiture of Nobility and distinction. The Jews, whom I see no reason to disbelieve the first people, 
Councl. Ber●roni in Politia Iud●ica.  had it by appointment from God, the chief of their Families were Priests and Princes to them, before their Judges & Kings, whom separated from the vulgar they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noble; so is the reddition of the word Exod. 24. 11. and upon the Nobles of Israel he laid not his hand, & 41 Isai. 9 I have called thee from the chief men or Nobles of the Earth. Of these Nobles the Jews by their Language made divers sorts, chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroiques, those that descended from brave ancestors men of blood, Viri candoris, 10 Eccles. 17. Blessed art thou O Land whose King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Nobles; so 4. Neh. 19 5. c. v. 7. 34 Isa. 12. And then they had others they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of great riches and estate. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includere imported men, whose Gold was their fence and confidence; whence probably that passage, 2 Hab. 6. of lading himself with thick Clay; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. josephus' 〈◊〉 fratres apu●●hilonem p. 61. lib. de ●●seph.  both these, for birth and riches besides others, were by the Jews called Noble: After, the Egyptians, who termed themselves the chiefest of mortals, had great regard to worth both in men the Meriters, and in their posterities, renowned for, and privileged by reason of them; they had their Kings and their Seconds in the Throne, their purple Robes and their Insignia's of distinction, which were badges of men's pre-eminence, either for power or wealth, which moderately, and which conscience to the public, administered, caused them to be accounted Men above men, that is, Heroiques or Pettit-Gods. Thus Diodorus Siculus writes, Nobility both in the Powery and Magnificent part of it, was for some Thousand years arbitrated by the Gods and by Godlike Kings, who did not only steer government to their own purpose of subjecting 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. p. 41.  the persons of their people, and taking to themselves their estates and labours, but according to the patrial Laws indulged their security as Shepherds and their enriching as Fathers, leaving their own posterity such fortunes as they for them gathered by thirst and common consent of the people, which revenues, added to their wel-descended Fame, made them in the Moralists sense Noble; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut●rchus lib. cont. Nobilita●em.  For Nobility (saith he) is nothing else but ancient Wealth, and ancient Worship, that is, Descent from ancestors, wealthy and worshipful. In process, when Egypt's glory withered, and the Greeks upon their stumps fixed their own increment, the learning of Egypt transmigrated with their fortune to Greece, where the Court Cards of request being, all the civil and learned order of declining Egypt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodianus lib. 5.  became prey to the Grecian trumps which ruffed and deported every excellency that quondamly they triumphed in; and thereby Nobility became attributed in Greek Authors to every thing rare and excellent; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. 3 Politic.  Birth of virtuous parents is called Nobility, Trees of a good kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 
a Lib. de Nob.  Philo, and 
b Euryp. in Heraclide.  Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The Noble born, have from their blood a hope,  
That they shall rule in Princedom's Horoscope.  And so again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Those that are brave and just in mind,  
Daring in deed, of nature kind,  
For Nobles are by God designed.   
And that the Trojans had Nobility amongst them, is plain from that of the Poet, 
juvenalis apud Lucium in Comme●tar. ad Virgilium. p. 903. Cerda in lib. 3. Aeneid. v. 3●9.  who mentioning valiant and divine men, terms them Trojugenas. 
— jubet à Precone vocare  
Istas Trojugenas—  Yea, in that 
* Alexanerd M. cum fuerat 17. jure n●●●erni sanguini● Achille auctore, Paterni Hercule gloriatus est, Vel. Paterculus lib. 1. p. 14. edit. Lipsi●.  Alexander was wont to glory of his descent from Hercules and Achilles, as did the Macedonian Kings after him, which Silius alludes to in those Verses; 
Hic gente egregius veterisque ab origine regni,  
Aeacid●●● sceptris, proavoque tumebat Achille.  
This Gallant swollen was with boast to come  
From Hercules, Achilles, Seirs to whom  
They were, whose deeds gave them a glorious Tomb,  
So pregnant of renown's his Morning Womb.   
In as much, I say, as these things are in Authors of credit, we are to be concluded, that Nobility was in account with the Greeks; nor else would the holy Text have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it doth, Luke 19 v. 12. 1 Cor. 1. 26. Acts 17. 11. If this Nobility, which those places allude to, had not been in reputation in the world, and that in its several Vertigo's and traverses of power and Empire: For when the Romans superseded the Greeks (Men and States having their hot and cold sits) with the Conquests and Colonies of the Romans, the Grecian usages, 
Ind prodiit jus Imaginum quas nobiles ab armorum laude pararint Familiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et nomina militum clypeis ascripta. Forrerius in leg. 195. Vegetius lib. 2. c. 28. de re Micitari.  laws, and opinions, eat themselves into the Roman greatness, and became, by common approbation, Roman; and than Rome swells with the bulk of Patricians and Senators, and groans under the overgrown weight of Triumphers and Coronetted persons; and it not only allows Citizens to write their names upon their Bucklers, or to charge on them some honourable device, by reason of which they put a great value upon them, 
De Clypeorum dedicatione lege Plinium lib. 35 p. 3.  and would not cowardly lose them to their enemies, but while they could, carry them, as their Badges of Honour, and at last dedicate them to their Gods, and to the memory of their Progenitors: I say, Rome did not only allow her Citizens this mark of clarescency, but animated them to every Instance of Heroickness. Now no Porch is without its Frontispiece; no corner in its Room of State without a Monument of Nobility, 
Nobiles autem primum Patricii, dicti sunt quippe quibus primum honores iis quibus nobilitas co uparatur, in Republ. p●●ueru ut post autem plebeii etiam ubi primi ad Curules honores pervenerunt Nobiles dici caep●i sunt; neque enim ex genere nobilitas sed ex im●ginibus parabatur. Sigonius de nom. in Romam. p. 368.  in some Obelisques and Pyramids, in others Triumphal Arches; here a Marble Pourtraicture, there a goodly Statue, or Pillar; every where some Trophy, or Fescue, to Honour manlily acceded to: Yea, though they most set by their first instituted Orders, and reckoned the Descendants from them the Virtuoso's primarum gentium; yet had they admissions into, and enlargements of Honour, to reward brave Actions in obscure Men: Which made Seneca, no small Courtier, nor yet a man of a refuse birth, to encourage real Virtue thus, No man is more noble than another, unless he have a nobler soul, and be apt to virtuous Achievements; 
Eadem ●mnibus principia eademque origo, nemo altero nobilior, nisi cui rectius ingenium, & artibus bonis aptius, qui Imagines in atrio exponunt, etc. Et paulo post, sive libertini ante vos habentur, sive servi, sive exterarum gentiuns homines, erigite audacter animo●, & quicquid in medio sordidi jace● transilite, expectat vos in summo Magna nobilitas ib. 3. de Benesic. c. 27.  those that are full of the Antiquities of their Progenitors, and make an endless Narrative of them, adorning their Portals with their Effigiesses, are by them more noted then noble; there is one common Parent of all Men: This World, whether Men come first or last, are valued, or not, is not much by a wise Man to be stood upon: Despise no Man, saith he, that which only is valuable is nobility of mind, which expects the best praise, and makes them that have it worthy of it. Thus he: And hereupon he proceeds to defend Cleanthes, Chrysippus, and Zeno, though in condition beneath Magistrates, and so not enroled in the public Charters of Benefactors to the Government, proving that they, in the institution of men in moral Philosophy, 
Lib de O●io Sap. c. 31.  and Rules of Virtue, were as useful as men of great Estates and Courage, 
In cujuscunque animo virtus inesset ei plurimum esse ritbuendum. Patercul. lib. 2. p. 76.  to support the power of the Commonwealth, were, though then the Romans did prise Virtue and Wisdom in men of the first head, and thought highly of Coruncanus, Carvilius, Cato, Marius, Fulvius, Asinius Pollio, 
Omnes boni sempen uobilita●i ●avemus & quia utile est Reipubls. nobiles homines esse dignos majo. ribus suis & quia valet apud nos clarorum virorum memoria etiam mortuorum Cic. pro Sex●io.  who all were of no Families, but names of Honour and Nobilitation to themselves, yet did they not wholly exclude the race of Worthies, though degenerated from conspicuity reflecting on them from their Ancestors, who begetting Children in nature and body, not always in nobility of soul, like themselves, they cautioned not to be wholly cashiered Esteem: Not thus is Seneca to be misunderstood; but his meaning, in what is praealledged, is, That if mere descent from a virtuous stock, and antecedent Patricians, and personal virtue in an upstart, must be weighed each against the other, as two separate and abstracted things, not resolvable into one person; then he, as a Roman, and Man of reason, had rather choose virtue without blood, than blood without virtue: For as Phalaris wrote to Antiochus, Virtue is the true and only Nobility, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epistola ad Antiochum.  other things are referrable to fortune. To which Philo suffragates, Truth and judgement, quoth he, considers not Nobility only from the race of blood, but from justice and courage of action. For when the rattle and noise of descent and blood is drowned in the casualties and confusions of worldly instability, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo lib. de Nobilit. p. 904.  Virtue susteins itself in every condition, and is welcome to another, when ●it is banished from, or unhappy in, it's own Country. Whence is discovered the vanity of too much resting on Blood and Honour, which is only considerable in conjunction with Wealth, which hath wings, and may with them fly away, and then the Nobility of an ignoble soul'd man leaves him helpless, and remarkable for nothing but misery. Where then Names and Titles are concurrent with Virtue, and the Mind is a strenuous second to the Names pretention, there can be no attribution too luxuriant almost for such an Emeriter, 
Quid est eques Romanus aut libertinus aut servus, nomina e● ambitione aut ex injuria nata, subsilice in Coelum ex angulo licet, ex surge modo & ●e quoque dignum finge Deo. Senec. Fp. 31.  who turns the little cottage he is in, into a Theatre of Majesty, and reduces the grandeur of a Heaven into the uncouth angle of his residence. For such Phoenixes, whose latitudes of love, and intentness of general good, 
Sint hi reges quia majores ●orum non suerunt, quia pro summo imperio habuerent Ius●itiam, abstinentiam, quia non Rempub. sibi sed se Reipub. dicaverunt, Regnent tu quia vir bonus quidam proavus eorum suit qui anima supra fortunam gessit qui ini dissensione Civili quoniam expedieba● Repu● vinci quam vincere malui lib. 4. de Benef. c. 32.  puts them upon self neglect, in conscience to the general, more precious to, and valued by, them: The wisdom of Nations ought not only to decree public gratitudes, but to invite others by their acceptation to be free spirited: For they deserve best to be trusted and relied on, who (as Seneca says) were single hearted, and unended, who did not abe● factions to admit themselves into request and wealth, but retained in turmoils that just sobriety, rather to be ruined in their private fortnnes, then to sacrifice the common peace to their ambitious and malignant acremonies: So he.  
As therefore the wisdom of Ages, and Governments, have given great virtue its due Guerdon, so have they quickened the faint and languishing hopes of it, by signal favours collated on them, whom by them they, as it were, bribed and bespoke to become and abide excellent.  
Thus Constantine's Brother, 
Zrz●mus lib. 2. Eutrop. in breviar. p. 112. & lib. 8.  and Anaballianus (though men of no great dedegree in virtue) were for their very alliance to Constantine Nobilissimated; so the Emperor created his Son julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thus all Powers have done, to engage their Relations and Attendants to follow Majesty in such manifestations of it as are expected from their respective conditions, and opportunities: For surely, if Nobility, and whatever is couchable under it, and understood by it, be worth desiring and obtaining, 'tis chief for the subsidy it yields to Virtue, and the addition it makes to Men and Things, which thereby are advanced to a Sphere superior to their common natural influence and operation, as Macrinus notably noted to the Roman Senate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian lib. 5. p. 560.  When he so smartly traduced the Idol of Nobility abstracted from Virtue, as that it appeared the vapour and bladder of a tumorous nothing, and the blazing semblance of an insignificant non ens.  
From all which it appears, That Nobility and distinction amongst men has been ever in observance, but chief when compeer to virtue; the association with which, though it was not ever in an express of notability, yet in a truth of being, and in some degree or other of suitable appearance, which verifies that golden saying of Demosthenes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Stobaeum Serm. 217.  He that is born virtuous is truly born Noble: And since pure Nobility may well be compared to a River issuing out of four principal Wells, all which rise from the compass of one Hill; the Wells are Prudence, Fortitude, justice, Temperance: 
Bishop of Saint David's Sermon at the entertainment of the IL. of Essex, 21 Eliz. Holingshed p. 1263.  the Hill whence they spring is the fear of God and true Religion; as a learned Prelate of our Church long since observed. Happy is that man whom the graces of a regenerated and subdued soul to God, dignifies and declares Noble, 
Foeli● ille quem non excellentia generis sed mores virtutesque nobilitaverunt. Apuleius.  though he be in other regards straightened and reduced to be the object of a generous pity, or of what's more usual, degenerous scorn.  
Not only men then, but even Families have been happy enjoyers of Nobilitation. For though the immediate ray of honour be darted upon the face of the first actor, and that for his action courageously and with wisdom performed; yet are the reflections of it considerable advantages to all his family and relations, yea to his servants, who were chief 
Aliciat ad legem 40.  signified in the old Oscan word Famul, the lodge or lie of servants. Nor did the Family extend then to Wives, Children, Nephews or Libertines, but only to the drudging or least free part of their domestics. Though times and conquests have enfranchised words as well as men, so that at this day Family extends itself to the utmost line of consanguinity, which the great Master of reason as well as eloquence, Tully, 
Arist Polit●e. lib. 1. c. 3.  fully sets forth, when he tells us, that even Nature hath so expatiated charity in man, 
Et ipsa charitas generis quae nata à primo satu à procreatoribus na●i diliguntur & tota domus conjugio & st●rpe conjungitur serpit sensim foras cogniti●●ibus primum tum ad ●in●tatibus, deinde Amicitiis. lib. 5. de Fin. bon. & malorum.  that he does not only accept them for his Family, who are descendants from his body; or in a direct descent come from one common and numerical ancestor, or are by marriage affianced to him, but also by the frankness and latitude of that virtue, friends though more remote in blood are adopted into the fruits and kindness of it. But this is a large sense of Families, and would require a vast force of Fancy and pains to man the lines and outworks of its circumvallation. That only notion of Families which is commonly understood to be branches from one stock, is that which is the family I treat of.  
And certainly there is nothing has been more the care of wise and generous men to raise and confirm in honour and reputation than their Name and Family. That is, not only their children and their offspring, but their relations collateral, whom by laws of nature and nations they accounted second heirs; which appears not only in the qualities men of great minds endeavour to attain, and by them to be notable and requested, but from the suitable improvements that they exercise the conspicuity of their parts about. For as they do invigilate themselves that their amorous or rash follies do not precipitate their after preferment: so having well married do they caution the wel-breeding of their children, that fitted they may be for employments and favours of respect and augmentation. Thus of old we read that the Patriarches as they chose for themselves Wives worthy their piety and love, so did they to their sons present Wives, and them married, placed in courses of life laborious and supportive; upon which foundation they laid all the superstructure of their after happiness and thrift. This after ages imitated them in, & while they saw themselves more then ordinarily mortal in their issues, they either having none, or such as concluded in their sex the nominal perpetuity of them, they made provision for their continuity by assumption of Nephews and Kinsmen, or by adoption of daughter's children, 
Totius familiae interest ne quis ex ea vel in servitutem de. ducatur vel slagitiose damnoque dignitatis vivat. Ferrerius ad legem 195.  which I best like, into their name; and so investing them with what fortune and honour they had in their power: so great a zeal to the prosperity of blood, name and relations is there in a generous man, that as their glory is his delight, so their dislustre is his torment. Hence has it been ever the study of brave men to promote their kindred, and to resent their disobligements as unkindnesses done to themselves. Nor is there any more sure sign of a Noble soul, than this of endeavouring to know and improve the prosperity of his line and kindred, yea, and of his friends too; for I prefer constant and prudent friends above relations that are lose and uncapable; and truly I am declaredly of the opinion, that Greatness or Riches is not desirable by any Heroic, further than it capacitates the have to serve God, 
Quid enim generosius quam tot literarum proceres habuisse majores: nam si inve●era●ae & per genus ductae divitiae nobile● faciunt, multo magis praestantior est cujus origo the sauris prudentiae locuplis invenitur. Alatharicus Rex senatui Rom apud Cassiod var. lib. 8. ep. 19  and his Prince, officiates to the public, and is a hook to draw into and a hedge to secure worthy friends and relations in the fellowship and affluence of it; For although the other perquisites of it, as place, plenty, p●mp of life, respect with men, be tempting and taking motives to its pursuit, and obtainment, yet the prospect that it gives into the knowledge of men and things, and the encouragement and reward it privileges a man to give to what is excellent and useful, though perhaps clouded and spiritless, is the Royalest incentive to affect and accept it; I like the charity that gins at home, and since I account every one of my Family and Friendship that is virtuous and valuable in any Noble accomplishment, they shall be the objects of my respect and nearest to my kindness who are nearest of kin to the souls nobility, and who have in them the most of intellectual Majesty & practical Divinity. But I return to a man's family, which surely must be dear to him, upon the reason of interest, as it is his temporary conservatory, and that in the Lunary motions whereof he sees the ●bbs and flows of his own fame. For though he is but a termer for life in his person, and has but a contingent estate in that, yet in the continuity of his descendants he has a comparative fee, and an estate, as I may so say, of temporary eternity; at least the lease he has is such as it may last many hundred years: which wise men contemplating, if issue of themselves fail by corporal defects, or anticipation of vice, vow, or what is parallel to them, provide substitutions to their memory, though they purchase them at rates transcending the ordinary values of reason. This makes them venture on those designs of hazard, and labours of death, that none would cope with but those that had a motion of mind above mortals, 
Non potest grande aliquid & supra caeteros loqui nisi mota mens cum vulgaria & soli●a contempsit ins●inctoque sacro surrexit excelsior. Tunc demum aliquid cecinit grandius ore mortali non potest sublime quiddam & in arduo positum contingere quam diu apud se est. Senec. lib. de Tranq. animi.  as Seneca says, and whose ears could hear no discouragement though death were the Messenger to dissuade them; and though they saw the pit of their sepulchre opened before them, and ready to receive them: for than they most sweetly modulate the notes of greatness, when they strain their accounts beyond and above the Elah of ordinary attainment, and assay the supern greatness by the projects of a more than mortal action, which they meditate and are generously transported to produce.   

SECT. III.  
Treats of the perpetuation of Families, as more the desire of brave men then their attainment; and hereupon exhorts submission to God's pleasure.  
WHen men therefore propose to themselves, by God's permission, to be founders of Families, they do, as provident bvilders do, design models and lay in materials before they declare what they will build; for according to their well advised scheme and orderly draught, and the proper Instruments thereto, so usually are the advances in, and the conclusions of it. He that will not consider in his mind the money he would expend upon the conveniences he would have in, the time he would allow to, the perfections of his Pile, will never be a wise and thrifty builder; nor will he in resolves of illustration to a family, be more happy, who considers not well and acts wisely, and perseveres in his well-grounded design constantly, to the effection of it; and this if he does, and is humble and civil in it, he performs as much as man can do to serve himself to compleatness, and does by the very ambition to do generous things, declare himself of nature's Peerage and Nobility; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Stobaeum Serm. 218.  so true is that of Menander, A Virtuous man, though to his Mother He A Black have, yet is o'th' Nobility.  
This desire of continuing and propagating their Families the Romans of all Nations were more remarkable for, who, as they knew learning, valour, and employments of gain, gathered estates, and by thrift in, and knowledge to get, disciplined men in the tenacious keeping, and the provident actuating of them; so bred their youth to those frugal and masculine courses, that as they despised vice and avoided the costly expenses of them, so did they preserve their ancestors renown in its freshness and fragrancy by their patrization; and where the contrary was, their public laws restrained the waist of patrimonies, and infamized their degeneration; which prudent caution and sage provision for a worldly perennation, though it had not ever infallible influence upon the end aimed at (the good pleasure of God, being often not only negative of, but opposites to, such projects) yet was it a prudent assay to a probable and rational attainment of perpetuity, or if not such in the propriety of the blessing (which may be thought inconsistent with this world, and with the men and things of and in it; yet secundum quid, and in compare with courses diametral to frugality and the benedictions of industrious diligence, the principles of growth, and beauty of Families; it promises much towards its establishment, at least more than the sensual and senseless courses of prodigality and lose living, which are not springs to, but dreyns of estates, and let them run at waist by intemperance and neglect.  
I know the activity and concerns of the Romans in the severalties of their conquests, dispersing those of them that were strenuous and learned into the several quarters of it, made the generosity of their spirits at home not seem so much and quick as it would, had they been kept nearer their heart, and seat of life, and not distributed into the remote veins and arteries of their growing body, which they were to inform and quicken: Yet did they in their transplantation not die, 
Orta omnia aut serius aut ocyus tandem occident & senescunt, volvet motu continuo rotans fortuna, & de gente ingentium volubilia regn● versabit: Fancies illa cum volet reges ex servis, servos, ex regibus, & in urbem Romam, & in orbem Romanam suam ineluctibilem poteutiam exercebit. Petrarcha Ep. 4. sine Tit lo Tom. 2. p. 714.  but by their change of climate more improve. For since it is the good pleasure of God, that the Ague of time should, by variations, serve to the revolution of this vicissitudinary world; in which all the Natives, of what edition soever, are by their principle of composition, and the regency of God's Decree, inclined to change, and not without miracle to be preserved from the fate of their declension and variation, which is but the gradual preface to their interition. They that ●ix Absolom's Pillar on this Pedestal of dust, do but fancy their own deceit, and consent to their posterities delusion: For though it may please God that some Families are so happy, that they produce as many Heroics as men, 
Qui tot annis continuus simul splende● claritate virtutis, & quamvis rara si● gloria, non agnoscitur in tam longo stemmate variata seculis suis producit nobilis vena primarios, nescit inde aliquid nasci mediocre. Tot proba●ii quot geniti & quod dissicile provenit electa frequentius, ita ut quod addidit familiae juvenes, tot reddidit curiae consulares. Theodoric. Rex Ep. 6. Importuno, apud Cassiod Var. lib. 3.  every one born in it, proving, not only not a blemish, but an Ornament, companion to the Nobles, and best of men; in whom nothing trite, or prostrate, appears, but every thing that proves a spring to the emulation of their contemporaries, as the Decian Family is remembered to have, which lasted for hundreds of years unallayed, and in its prime and increasing keenness, so that to be of it was to be, whatever is expectable from manhood incarnate.  
Or as the Domitian Family, 
Omnes ad consulatum sacerdotiaque ad triumphantium paoene omnes pervenerunt insignia Pater. lib. 2. p 438. & 440. Plurimas vivendi causas habentem. Plin. de Correll●o Rufo.  of whom Paterculus writes, all of them either arrived at Consular, Sacerdotal, or Triumphal Grandeur: Or the Brethren of Metellus, who triumphed in one and the same day. I know there have been these Instances of auspicious providence to some, who, with Corellius Rufus, have had felicities of all kinds constellated in them, and have had the issue of their prosperity imponderated by the massiness of their own wishes; yea, by those concentrated accommodations which have advanced them above parallel, and declared them single in those, not almost to be believed, enjoyments: To have a clear reputation, and great power, Wife, Daughter, Sons, Nephews, dutiful and virtuous, a number of choice Friends, and all this with a chaste and unviciated Conscience, is, that which but few Romans besides him had: Nor of many English men can that be said, which our Learned Cambden writes of the Earl of Wiltshire, 
Britannia, p. 267.  Treasurer to King Edward the sixth, who well understood the different times he lived in, and was to steer his course by: That he was raised, not suddenly, but by degrees, in Court; that he built Noble and Princely Buildings; was temperate in all other things, full of years, for he lived ninety seven years, fruitful in his generation, for he saw one hundred and three issue from him by his Wife: I say, though God leave these Instances, and such like, to assert, and make good, the imperativeness and privilege of his pleasure, yet mostly it is otherwise: Statues do not more gather moss, and moulder away with weather, nor Vegetables fade and die by the currency of their season, and the aridness of their root, the decay of whose succulency appears in the contraction and cessation of the Flower, than Men and Families do by Time, which has swept away with its Bosom, and carried down its Current, Kingly, Peery, and Gentry Families, and set them and their Honours on shore in that Terra incognita, wherein they are extinguished. Yea, in our own Nation, how has the same Career and fate mortified the quondam being and greatness of Name in the British and Saxon Families; yea, and in the Families from the Conquest, by name, Albanay, Fitz-Hugh, Montacute, Mountford, Beauchampt, Brewier, Cameis, Bardolf, Mortimer, Valtort, Botereaux, Chaumond, Curcey, De la Beche, Carminow, Brewire, Fitzlewis, Marmion, Deincourt, Burnell, Plantagenet, all right Noble and Knightly Families in their times, but now either wholly eraced, or couched under Families, who married their Heirs, and, with their Lands and Blood, carry their Names only in their Title: I say, this Vulture, and vehemence, in time, tells us, that as here there is no Permanency, so here good & brave Men must expect rather to be deplorable objects of desertion and poverty, than the Favourites of credit and abundance; nor do I observe the lines of life crosser, or the channels of prosperity lower, to any then to these: Envy, or some other mischievous accident, either calmming their design so that they can make no Port before they are ruined; or else the surges of the storms, in which they and their honest projects ride, suffering them never to be happier, than a shipwreck of all can make them; and the breaking of their hearts for grief superadded, can by it detriment the world in their loss. This I the rather introduce, to turn Men and myself upon rumination of God's proceed herein, more abstruse than the nature of unmortified man is capable to submit to, or patiented to acquiesce in: Nor is there anything, that I know, wherein the carnal Heart, and inquisitive Wit, more covets to fathom, and concerns itself to circumvolve, than Gods wrapping of himself up in the Cloud, executing the pleasure of his Will in this, which our dwarfy reason, and insolent ignorance, terms, with reverence I writ it, the hysteron proteron of divine Sovereignty, which, by what we call an inconsequence of cause and effect, ratifies his great Authority, and ineffable Wisdom, Whose judgements are past searching, and his ways not to be found out; because it is a way in the sea, and a path in the great water, 
Psalm 77. 19  whose footsteps are not known.  
How this notwithstanding has perplexed holy and wise men, appears in that of job cap. 12. who stumbled, That the Tabernacles of the wicked prosper, and they that provoke God are secure, into whose hand God bringeth abundantly. And of jeremy c. 12. v. 1. Let me reason with thee of thy judgements; wherefore doth the way of the wicked prosper? wherefore are all they happy that are very treacherous? And Lam. 1. 5. speaking of the Church, complains, her enemies prosper, her adversaries are the chief, for the Lord hath afflicted her. O this prosperity of the wicked, is, that which makes David, a man of a good nature, and a grave sincerity, cry out, I have cleansed my heart in vain, and washed mine hands in innocency, Psal. 73. 13. and tempts them (unless better kept by his Grace, and less leaning to their own understanding, and less swayed by natural reason) to think there is either no knowledge in the most High, v. 11. Or, that though a sinner do evil a hundred times, his days may be prolonged, Eccless. 8. 12. This slow progress of God, to judge evil men in the punishment of their evil actions, maketh, as evil men set themselves fully to do evil v. 11. so good men almost put forth their hands to iniquity, Psal. 25. 3.  
Indeed, I confess, according to the seruples and narrow calculates of depraved reason, and the vild objects of our carnal senses, dijudicating these transpositions and seeming confusions of administration, there should none of this be, but as no ill thing should fall out to good, so no good befall evil men; because, according to the Syntax of cause and effect, and the compossibility of a good effect from a good venture well made and marketted, there should be a Homogeneousness in the return. But when, as often it is otherwise, and that not only in punishment of some adjunct evil to the best good in us, and so on the contrary; but also in right to God's independency, and plenipotency, vindicated thereby, it proves otherwise, there ought to be in us no repining against, or aversion from, the Love of, and Duty unto, God, who does, with the Creation, his Clay, what the power and will of him the Potter pleaseth, who in all the emanations of his Attributes both penal and premiary, 
In quolibet continuo indubitanter sunt partes insini●ae & sic providet & c●ravit creat●r, ut esset totum, sic providet et curavit ut esset medietas & eodem modo se habet de medietate medietatis & ita in infinitunt qui enim providit & curate, ut sit d●mus, providet & cur●t ut sit paries, & etiam ut sil l●pis in pariete. Gulielm. Pari. scions. primae partis de universo parte. 3. c. 2. & 3. p. 713.  evidences himself not more a God of power and wisdom, than a Father of mercy and goodness. For in that the wisdom, power, goodness, holiness and fidelity of God are concerned to effect the glory of the Divinity, in the preservation of the prerogatives of its Crown and dignity, & in the accommodation of its subjects with all things necessary to their being and well-being. That which occurs to them in their passage from the one state unto the other, must needs be accepted by them as replete with all those energyes and intents of advantage, which are effluxable from those forementioned divine Excellencies, as God's purpose concerning them, and the grounds of their subjection and reliance on him. And thereupon it follows that to recalcitrate those befalls, as they are consequences of superne goodness and greatness, is, to kick against the pricks, and to defy the prescriptions and supereminency of God.  
Which lessons men to abate deploration of their personal or Family misfortunes, because though the instruments that unwelcomely adjuvate their infelicity be from themselves, yet the chief causality is in that regency which is its own both regulation and support. And if there be not a hair of our heads but is numbered, Matth. 10. 30. Or a Sparrow fall to the ground without the goodwill of our Father, as our Lord has assured us, in the aforesaid Scripture, than we ought to possess our souls in patience, Luke 21. 19 and to reason our repine out of credit with us, as job did, Shall we receive good at the hands of God, and not evil? job 2. 10. Especially when the living man that complains suffers for his sin. 
3 Lam. 39  For God being of infinite wisdom and power, as he designs nothing but what is good, so he admits no good into the rank of his effective purpose, but what he knows aught, and wills shall come to pass, and that in the very nicety and seemingly minute circumstance of its appearing and operation, either as to time, degree, persons, issue, or whatever else is considerable in it. For there being in him an Omniformity and comprehensivity of knowledge, by which he, after a manner superior to our apprehension and way of intellect, reaches all things by his simple and plenary intuition; the associate perfections in him being of equal lustre and unparaleldness, second the knowledge of God, and serve it out in providence and order of action which as validly produces, as his knowledge and wisdom contrives it. And hence it comes to pass, that the will of God working on ou● wills to a cooperation, works good in us, and thence works good by us; and then rewards his own encouragements to goodness by bounteous largesses of acceptance from us.  
Thus come men to be Wise, Learned, Temperate, Just, Fortunate, Honourable, not from the innate excellencies of their mind, or from the better temper of their constitution; and the stellary influences propitious to their births, (Though I am far from denying natures operation in any degree that is within her sphere, and God's permission, which whether this be or be not, I undertake not to state) but from the emanation of God's power, goodness, and wisdom, imparted to, and mixed with, their actions, in the regularity and aptitude whereof, the characters of their merit and fame are impressed and fortunated; yea, so does God sweetly Sovereign it in the wills of men, that he not only leads their wills of action beyond their wills of deliberation, and resolve, so that they shall not do the evil they intended, but in his method occasions their wills to will his production of good, in the way and degree of his establishment, which they intended not. Thus the peevishness of Laban occasioned the prosperity of jacob, and the treachery of josephs' brethren, josephs' advancement; the rancour of Saul, David's rise; the revenge of Balack against Israel, Balaams' blessing of them; and in a thousand other examples, wherein it might be made good. Which supposed, and written of (not I hope without the modesty that becomes a learner, the reason that beseems a man, the piety that ought to be in a good Christian,) there may be some good advance made towards the discovery of the distentions and convulsions of Families, Fortunes, and Men, in the various conditions and interludes of their being: For though (as to us) things may ●all out, as I said before, in a seeming retrogradation (and under wise manageries, and in the times of good men, unhappily; and under worse times and men more prosperously) yet is not this event of dissimilarity directed by a blind fate, or a chance of mischance, as we call things of spurious causation; but it is the very proper expression of God, conducting 2. causes to the subserviency they must not dispute or say nay too; but by a positivity of observance and compliance be disposed by, and concluded in, For it is the blessing of the Lord makes rich; and it is his pleasure, that as the same Sun melteth the Wax and hardens the Clay, so the same power of his should become variously effective to men and things; which lets us into the reason, How Men and Families are by a secret source or sluice, either made affluent, or drained of whatever is notable in them.   

SECT. iv  
In what sense the Author understands Virtues and Vices to become Rises and Decays to Men and Families.  
ANd now I come to the main of my intendment, having by the preludiary discourse introduced the subsequent matter, which is the mention of those means, Virtues and Vices, which do Constitute or Determine Families, and make or ruin Men in them. Previous to the enlargement whereon, I crave leave to pray a right understanding of what by Virtues and Vices, commencing or determining the Grandeur and felicity of Men and Families, I herein intent. Far then be it from me to estate virtue in any right of merit to reward, by which God, the most free agent, should ex opere operato of his creature, be obliged; or be for reason of congruity or condignity of virtue in men, how remarkable for it soever, bound to make them happy, & their families after them; 
Quare profecto summae stu●litiae est dicere aut credere regna & imperia necesse esse, ad illos duntaxat perveniant, qui nobilitatem jactare possunt, cum videamus quotidie novos homines, non modo virtute, sed multis saepe vitiis praeditos, ad magnos honores a●que imperia perduci Ita deo placitum est, ut nos nostr● ejusmodi bona, hoc non pluris faciamus quo magis communia eadem omn bus & ne●mini perpetua esse videmus. Polydor Virgil pro emio lib 9 p 149.  for that were to make God mercenary to men, and to take off the gratuity of his good pleasure, which makes every good in us what it is; or to persuade any to believe that God cannot out of prerogative bless a bad or blast a good man and family, without impeachment of his justice, or violation of his mercy. No such thing intent I to ●ix upon the basis of my discourse; for that I know God may do with men and things as he pleases, and yet reserve the glory and lustre of his Attributes; nor ought men to startle at the variousness of his administrations, who (for reasons best known to himself, and admirable and adorable by us) suffers sometimes just men to perish in their uprightness, and not fearers of God to be exalted. All that I drive at is, to promote Virtue, and deter from Vice, by those cogent arguments of the one, for the most part in this world rewarded, and the other for the most part in this world sorely judged; the one stabilitive, the other enervative, of Families.   

SECT. V  
Of Piety the first Virtue in Rise of Men and Families, what it is, and how evidenced.  
THe first and main advance and prop of Families is Piety to God, which as it consists in a conformity to him in all those imitables, wherein a likeness to him is attainable, such as are Goodness and Charity of usefulness, easiness to give and forgive, patience notwithstanding provocation, with all such other branches as are reduceable under these. So is it seen in those restraints which a man puts upon himself for God's sake, and to null the power of temptation diversive from God, to the opposites of, and the contrarients to God in him. Hence are those curbings, that holy and effectual self-denial sets upon itself, while the man, in whom it vigorously is, disowns his lawless heart, his straying foot, his wand'ring eye, his subtle head, his fortunate acquisitions in the most fawning and accumulate consequences and representation of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem lib. 4. c 6.  to keep the testimony of a good conscience towards God, which consists not only in the practice of that worldly Philosophy which Epictetus says is the effect of refined nature, to consider what we want of the mastery of passions, what of the minds tranquillity; what we are, and how we come up to the decree of our being; and wherein our neglect ministers to our own improsperity; but in giving one's self up to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. c. 26  to be what he will, and will not have us be. This is to be truly godly, to take God for our pattern, and to resolve our thoughts, words, actions to him as into their Principle and Centre of authentication and excellency, which when a man sets his heart to effect in himself, God blesses with success above measure, and with comforts not to be valued; and that not only in the minds calmness and in the faith of a future reward, but in the serenato of his outward condition; so was it to Abraham, who for entertaining Gods command with obedience, and following him to the abjuration of his native Country, and believing his promise above and beyond hope procured the promise that God would be his exceeding great reward; that in blessing he would bless him, 
Gen. 15. 1  multiply his posterity as the Stars of Heaven, and the Sands upon the Sea shore; the extent of which reached not only to his natural seed, but to his seed in succession of Faith in & reliance upon The to be revealed Salvation. Nor can piety have less entailed on it, than perpetuation, because St. Paul, from the Spirit of God, asserts it to have the promise of this life, 
1 Tim. 4. v. 8.  as well as of that which is to come; which though it be not in the summity of its degree fulfilled ever to pious men (For whose condition affluence is not ever good, nor by God allowed convenient, but often and in great proportions the contrary. Yet is in such kinds, ways, and methods indulged to them, as will comport with their present piety, and their future clarity; and that because piety is an honour done to God, in preferring him as the best good, and declining everything contrary to him, as evil inconsistent with him; and God says, 
1 Sam. 2. 30.  Them that honour me I will honour, and they that despise me shall be lightly esteemed. 
Leu. ●0. 7.  Piety is an imitation of God, 
1 Pet. 1. 16.  'tis to he holy as he is holy; 
joh. 1. 5.  Piety is a resignation of ourselves and our affairs to 
Heb. 13. 5.  God; and that is attended with his never leaving nor forsaking his confidents; so just is God to his word, so royal is God to his waiters on him, that they who take him for their pattern to walk by, are sure to have him their reward to live with; and that not only in the reversion of eternity, the object of their faith, 
Quid est piet as nisi voluntas grata in parents? qui sunt boni cives? qui belli qui domi de patria bene merentes, nisi qui patriae beneficio meminerunt: qui Sancti, qui religionem colentes? nisi qui meritam diis immortalibus gratiam jus●is honoribus & memori ment persolvunt. Cicero Orat. pro Cnejo Plaucio.  but in the earnest of this world's accommodation convenient to their sanctified and moderated sense; which makes me commend highly those parents who are not so over solicitous to cark and prog wealth and worldly allies, which often are seeming rather then real stores to Families, as to train them up in the fear of God, and to dispose of them in Callings consistent with Religion, and then to match them with such as are religious, and hearty revere God; For if to make God ones aim, and to devote a Family to him, be to bespeak and in a sort lay a rightful claim to his Patronage, and to the shelter and secure of his Wisdom, Power, Goodness, in which none can miscarry, as appeared in the Midwives of Egypt, who, notwithstanding the favour and terror of Pharaoh, would not injure the births of the Israelites, but by doing their duties, as in the sight, and according to the fear, of God, are said to be dealt with well, Exod. 1. 20. and that in God's reward of security upon them; for v. 21. it is said, And it came to pass, because the Midwives feared the Lord, that he made them houses; that is, he not only secured them against Pharaohs displeasure, but enlarged the number and wealth of their posterity. 
Sobolem eorum auxit quod Haebrei soboli pepercissens. Grot. ex Ambros. in loc. Clarius in loc. Fecerat eos domas sacerdotii scilicet & regni. Va●ab. in loc.  For, though I cannot assent to the Hebrews thoughts, that God directed the Israelites to build them strong houses against the danger of Pharaohs fury. Nor that this building them houses concerned their Families advance to the Priesthood and Kingdom; yet I do humbly conceive, that God mightily enriched them and their Families, in a temporal regard; 
Locupletaverit eos magnit divitiis inter Egyptios & fecerit eos principla vel capita magnarum domorum inde nascentium Stus. Greg. in lo● Tostatus in loc.  which is, I think, the sense of the words: Though I know Reverend Calvin, and others of great judgement, in regard of the Masculine Pronoune refer it to the Israelites, propagated by the feeble Instrumentality of the Midwives, whose judgement (though I in most cases submit to, yet from it in this, crave leave to departed.) I say, if this fruit of piety, perpetuation of Families, be from this, and such like precedents, evincible, than those persons and families that most sincerely and constantly adhere to God, and are owned by him as such, are most likely and sure to succeed in their wise, humble and godly undertake, and not only to have in their own hearts ' and to give to others, excellent comforts: as did the deathbed of the Earl of Essex, Deputy of Ireland, 
Holingshed. p. 1● 65.  tempore Eliz. to the then Archbishop of Dublin, who professed that his deathbed speeches should serve him for Sermons so long as he lived; but to obtain temporal good things to them and their heirs after them. The assurance of this in such times and proportions as God knows best, made Abraham so precisely train up his children and family in the fear of God, and God give so full a testimony of it, in those words, Gen. 18. v. 19 I know Abraham, that he will teach his children and family to fear me. Yea, the expectation and confidence of this wrought David, to that instruction of his Son, 1 Chro. 28. 9 And thou Solomon my Son, know the God of thy fathers, and serve him with an uright heart, that ye may possess this good Land, and leave it for an inheritance ●or your children after you for ever, V 8.  
I know this is vulgar Divinity to the highminded World, and dull untaking reason to the profane and deriding wits of it, who account Holiness the only way to bigotry; and declare serious resolution to live to, & as, God, excerebrated Enthusiasm, and Phanatiqueness; they themselves being, as Petrarch that gallant Gentleman complains of the profane Gallants of his age, 
Ad ●il aliud animosi quam ad luxuriae studium virtutisque odium, nihil autem insolite est, si virtutis exempla virtutis hostibus sunt molesta. Lib. 2. de vita solitar. Sect. 4. c. 6.  Remarkable for nothing but proficiency in Luxury, and Enmity to Virtue; and thereupon not to be accounted as other than haters of, and opposites to every divine man and thing. I say, though to these, religious severity against sin, and in zeal to goodness, be foolishness and loss of time: yet if any thing be a support against decay, a lustre in balance to blemish, a cordial against desperitings, a security in evil times, a winner upon enemies, a confirmation of friends; yea, above all, a Command as it were upon Heaven: this is that very Sovereign darling which is the subject of God's care and power, both which cooperate to its preservation: This is that which makes a man's enemies be at peace with him. Pro. 16. 7. and, his God to speak peace to him, Psal. 85. 8. and ordain peace for him, Isa. 26. 12. make him enter into peace, Isai. 57 2. live in assured peace, Jer. 14. 13. and die in peace, Jer. 24. 5. This is that which makes the cup run over, Psalm 23. 5. whatsoever is taken in hand to prosper, Psalm 1. 3. This is that which abandons fear in the midst of the valley of the shadow of death, Psalm 23. 4. And this is that in whose right hand is length of days, and in whose left hand are riches and honour, Prov. 3. 16. And if this Piety be, how beautiful is it, and how desirable ought it to be, beyond every competitor with it? and how characteristical is it of itself from all spurious pretenders to it? which therefore are ineffectual to its ends, because adulterate and of false composition: For piety that is thus Munificent and subsidiary to Men and Families, is such by its conjunction with God, and its benediction from God. 'Tis that voice which God calls for, Let me hear thy voice, 
In specie autem fictae simulationis, sicut reliquae virtutes ita pietas inesse non potest, cum qua simule● sanctitatem & religionem tolli necesse est,  for it is sweet, Cant. 2. 14. 'Tis that sweet savour that's grateful to him, Phil. 4. 18. 'Tis a potent charm, (with reverence I writ) which has a pleasing restraint on him, Deut. 9 14. 'Tis that without which there is no peace, Isa. 57 21. 'Tis that with which there is no want; 
Quibus sublatis, perturbatio vitae sequitur & magna consusio. Cicero lib. de nature. deorum.  for to such as have it, The Lord is a Sun and a shield, he will give grace and glory, and no good thing will he withhold from them that love him, Psal. 84. 11. And is not this Piety to be valued? are Riches Power, Parts, Beauty, Friends, comparable to it? which, how useful soever they are, and how creditable soever they appear, are only termers to the world's casualty and ebb and flow, as the vicissitudes of it do, when the fear of God endures for ever in its rule and reward, and thereby deserves a name or esteem above all names. Yea if piety be sincere and Scriptural, it is such a representation of God, as dazzles all mortals eyes, and silences all mortal detraction; such it is, as extorts from enemies the acknowledgement that God is in it of a truth; and thus the Spirit of glory resting on it, the obstinacy of man must become suffragan to the testimony of its superexcellency; For if the glory of God be that fixedness of his to his purposes, and the indefeatibleness of his creatures expectations; then is Piety, which is the imitation of God in what he is imitable: Not besides that proportion of glory it is capable of, even for its conjunction to, and sameness with, him. And thus it is accounted by me in Founders, or Continuers of Families, a great virtue; yea the greatest of virtues, and that which gives acceptation to all the rest.   

SECT. VI  
Of justice the second Virtue and Means of raising Men and Families, with Examples out of Sacred and Civil Story.  
NExt unto it, I account Justice, and Civil honesty of Conversation and dealing a great strengthening to the Rise of a Family: For Justice is the basis of God's Throne, Psalm 79. v. 14. and an Attribute essential to him, above all created beings, which are so far only Just, as they are partakers of his original Justice, which he has so implanted on, 
Omnium honestarum rerum semina animi gerunt quae admonitione excitantur, non aliter quam scintilla flaiu levi adjuta, ignem suam explicat. Senec. Ep. 94.  and riveted into, the soul and mind of man, that thence to avell it, or there to usurp upon it, is a rape upon, and an insolence against the Modesty and Majesty of it. Hence is it that the obligation and tincture of this virtue is generally admitted by all mankind, as the principle of all natural Religion, and moral converse; because it fortifies a man against all seidges of dismay, & terrors of accidents; and composes him to set his soul upon the duty of its design and being, 
Ecce spectaculum dignum ad quod respiciat intentus operi suo Deus, Ecce, par deo dignum, vir for●is cum ●ala fortuna compositus. Senec. lib. de Providentia.  to serve his Maker, and serve his age and relations: which perhaps may be something of the reason why crosses and misfortunes befall the best men in this world, God delighting to see the Virtues of his Hector's tried in these combats, and the truth of their Mettle hammered on so hard an Anvil, gains the greater content to himself, and glory from others, by this their stability, which is not only explorative of his bounty to them, but exemplary to others, whose courage and resolution is thereby exerted and confirmed. Which Solomon rightly. considering, appends a great Encomium to it in the benediction he promulges upon it, when in his own experience of the providence of God, he testifies to the world, That the curse of the Lord is in the house of the wicked, but he blesseth the habitation of the Just, Pro. 3. 33. And the Psalmist, Psal. 7. 9 O let the wickedness of the wicked come to an end, but establish thou the Iust. To which if we add that of the 37 Psalms, v. 25. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread; there is enough to conclude with the wise man, Blessings are upon the head of the just, but violence covereth the mouth of the wicked, Prov. 10. v. 6. For however it may fall out, that just men sometimes suffer in common evils, and are boaren down by public oppressions, not only as, but more remarkably beyond, violent and perverse men; and that to punish some notable failing in them visible to God's eye, though latent from men, and to possess them that all things many times fall alike here to good and bad; this World being neither the Heaven of the one, nor the Hell of the other, but so chequered with black and white veins, and with lardings of fat and lean occurrences, that there may be thought, in the contingents of it, no ground of concluding good or evil by what are the returns of them, we seeing here many impious men live in honour, and die in peace, while men more excellent than they are living unfortunate, and violently dealt with in their deaths. As were the two Transfigured Chiefs, who on the mount of Majesty appeared in their respective ages, trangsfigured, K. Henry the Sixth: and the never to be forgotten, but everlastingly to be admired and bemoaned, Our late gracious Lord and Master, 
Sir Henry Wottens Character. p. 141.  King Charles the First, the Martyr, who was stiff in Good, and stout in great resolutions. Though I say, these Princes, on whom no designed evil, acted by them, can be honestly charged, were villainously dealt with; and by the prevalence of usurpation, destroyed; yet is it mostly otherwise, the Just in their persons and posterities being se●undated and kept by his power to their perfect day of discovery and glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas●l▪ Seleviae. Orat. 5. p. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Orat. 27.  God's justice becoming to their justice a Buckler of defence as well as a bucket of store to them and theirs, to whom it hath conveyed waters of relief and faecundation. This was remarkably made good to Noah a very just man, whom because God saw, truly religious in his generation, Gen. 7. 1. when he overwhelmed all the world, he preserved him by an Ark on the Waters, and with him secured his relations, and in them the seed of succession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father's words are; and all this as a reward of distinction betwixt righteous He and violent sanguine They, who were Giants in the Earth, 
Idem Orat. ●0.  and who provoked God by the Inundation of their truculency and oppression. Nor rests it only upon this precedent, that justice is the way to honour and establishment, but the promises of God, and the assurances of prophetic Men, who accepted it as a matter of faith, and deliver it as such to us confirm the truth of it. King David spends the 37 Psalms in enumerations of felicity to just and good men, Vers. 3. Trust in the Lord and do good, and verily thou shalt be fed. V 9 Those that wait upon the Lord shall inherit the Earth. V 12. The wicked plotteth against the just. V 13. The Lord shall laugh at him. For he knoweth that his day is coming. V 17. The arms of the wicked shall be broken, but the Lord upholdeth the righteous, V 18. The Lord knoweth the days of the upright, and their inheritance shall be for ever. Such flowers of comfort are dispersed throughout this Psalm; yea, throughout the Scripture, that the acceptation of this grace with God is mightily thence arguable. In one Scripture we read of the path of the just, cleared out to him, and his proficiency in it, Prov. 4. 18. In another, the head of the just blessed, Prov. 10. 6. and his memory blessed, vers. 7. The just delivered from trouble, Prov. 12. 13. no evil happen to him, vers. 21. The wealth of the sinner laid up for him, c. 13. v. 22. yea, his restitution to rectitude certain, c. 24. v. 16. So much concerned is God for this just man, that as his Tongue is as choice Silver, c. 10. v. 20. and his mouth bringeth forth wisdom, v. 31. as it is a joy to him to do judgement c. 21. v. 15. So God doth weigh the paths of the just, Isa. 26. 7. & is to them a just God, and a Saviour, Isai. 45. 27. O this Justice is a rare Jewel, for it is not only the Rudder that steers humane actions to a happy conclusion, dum rem suum, 
In Plato's Amaiores.  rem familiarem, rempublicam administrat, as Marcilius Ficinus notes: but also makes the Haver, in the darkest night of danger, and in the dismallest age of dishonesty, to be transparent and feared. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cebes in Tabula p. 42. edit. Wolphii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philosoph. lib. 5. de Morib. c. 5.  St. chrysostom calls it, the chief Philosophy of the soul, and the Compliment of all the Will of God: Cebes the Theban ranks it with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being led by Fortitude ushers Integrity, Temperance, Modesty, Liberality, Clemency, all Virtues; by reason of which this Cardinal virtue is of so useful import to the soul, that it serves for all purposes of avail to it, as a Rudder to steer, an Anchor to hold, Sails to carry, Merchandise to fraught, Port to secure, Market to vent it to ends of advantage: For as it keeps one eye at home, and lessons a man, so to be good to others, as he prove not evil to himself; so doth it call him to be good to himself so, and so, only as consists with the good of others. Therefore Justice I account a virtue of distribution not impropriation, which is so operative that it ceases its private concern, when Charity and Piety challenges and conjures it to a manifestation of greater latitude. This makes a man not so much consult the Willows prudence, as the Oaks fixedness, 
Scis quemdicam bonum, perfectum, absolut●m quem malum sacere nulla vis nulla necessitas possi●● hunc in te prospicio si perseveraveris & incu●ueris & id egeris ut omnia facta dictaque ●ua inter se congruant, & respondeant sibi & una forma percussa sint. Sene●. Ep. 34.  and to not so settle his words and actions to a symmetry with men and times in their riddle and scepticism of humours, as to bring his mind and actions into a congruity of mould and a correspondency with virtue; the disproportion to which argue them differently impressed, and not equally allied to truth, which in the concord of them is nobliest defined, as Seneca's observation is: For this, in a radiancy, as the morning light; and in a solidity, as the Centre of the Earth, was job in the East famous, No man like him in the East, a perfect and an upright man: one that feareth God, and escheweth evil; Gods own certiorari of him, chap. 1. v. 8.  
And such another was Cato Vticensis in the West, 
Homo virtuti simillimus & per omnia ingenio d●is qu●m hominibus propior, qui nunquam recte secit▪ ●t facere v●deretur, sed quod aliter f●cere non poterat, cuique id solum visum est rationem h● bear, quod ●iberet justi●iam omnibushumanis viti●s immuni●, semper fortunate in sut po●estate ha●uit. Paterrul. lib ●. p. 37.  whom Paterculus writes to be the very Image of all Virtue, in Wit liker Gods than Men; who did nothing virtuously because he would have the praise of doing well, but because he was so good, that he could not do other then good; to whom the juster any thing was, the more was he a friend to it: for justice was natural to him, and so exempted him from the miseries that attend injury; that men concluded by the happiness he had, that God had conveyed to him the arbitration of his own felicity. Thus Paterculus.  
Upon which ground I cannot but esteem 
Haec est indubitata animi nobilitas quae moribus probatur ornata. Theodoricus Rex Theobaldo ●p. 41. var. lib. 5. Cassiod.  Justice in the nature of any man such a deep tincture of Nobility, as nothing else can equally ingraine the mind with; such a does of general and genorous cordiality, as no distemper can evirruate, or defeat in its seasonable operation. For Justice being in the Philosopher's word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the good of the havers private self only, but of others chief he corresponds with, 
Lib. 5. de Moribus. c. 10.  evidences itself to all those persons and cases in which men apply themselves unto it. Hence it makes the Zealot just to his profession, the Valiant man just to his party, the Husband and Wife just to their ●roth, the Parent and Child just in their exchanges of love and duty, the Prince and his Subjects just in the intercourses of Protection and Subjection; the Scholar just to his Study, the Tradesman just to his Creditors, the Husbandman just to his Lands, in allowing them proper seasons and tillage. In sum, this is the not only varnish and periwig that sets out men, 
V●us rectae rationit maxime apparet in justitia, & usus indebitus in vitiis oppositis justi●iae. Aquinas Sam. 1. 2. q 55. art 8.  and actions to an amiable sparkishness; but it is the very heart and soul of all the Noble actions of life, without which man▪ (who is under God the King of all creatures, and should follow the example of God Almighty his chief, who is perfect Justice;) is not only not man, but even beneath the beast that perisheth: to whom as the Holy Ghost attributes Wisdom and Prudence, 
Lege Bochartum parte 2. Hierozoon. c. 17. p. ●56. Homines deprimit infra bestias stupidissimas Id. parte 1. lib. 2. c. 41. p. 409. Isa. 1. 3.  as to the sensual preservation of himself and his kind; so to the beast does he ascribe justice of gratitude to the care and kindness of his keeper, The Ox knoweth his owner, and the Ass his Master's scrib; that is acknowledgeth his Feeder, & is observant of him. Hence it comes to pass, that as Justice is the pale and boundary of right and wrong, 
Danda opera est, ne quid contra ae quitatem contendas, ne quid per injuriam. Fundamentum enim perpetuae commendatioois & fam● est justitia, sin qua nihil potest esse laudabile. Cic. lib. 2. de offic.  so to remove Justice is to lay all distinctions levelly, and to make a Gallimaufry of order and beauty: Take away justice and lust will become law, and power violence; friendship will transide into treachery, and neighbourhood launch out into preying; the Table will become a snare, and the house a nest of enmity. But when men live and act in reference to justice, they doubly advantage mankind, both by the good Rules they prescribe, and the Noble virtues they practise.  
And hereupon justice, when other virtue are, in some sense, limited to particularities, as Valour to Soldiers, Eloquence to Advocates, nimbleness of peception to Statesmen: when diligence is proper to Tradesmen, Humility to Servants, and Bounty to Greatness. 
justitia legalis move per imperium ad su●m finem omnes alias virtutes morales S. Aquin 22. q. 58. art. 6.  This Justice approves itself the Catholic Ornament: Nor is any man to be truly accounted good and happy, who is not grave and just, which because Alexander was not in that inexcusable Homicide of Calisthenes, the blot of cruel and sensual indelibly lies upon him, and Seneca is his accuser, 
Hoc est Alexandri crinem aeternum quod nulla virtus nulla bellorum faelicita● redimet quod Calisthenem ●ccidit. Natur. Quaest lib. 6. c. 23.  as dishonouring his conquests by the irregularity of that. And though Harold the once usurpers' coming in by ill means, did many excellent things (destroyed bad, enacted good Laws, protected the Church, honoured Churchmen, punished transgressors, defended the rights of all government, 
Regno potitus statim caepit leges in quas destruere, etc. Knighton lib. 1. de Eventib. Anglorum c. 16.  which was Princelily done) yet with his Government he lost his honour, for Knighton says, He came in by sin, and went out by shame. Yea, so great a hater is God of iniquity, and so ill stewards are men guilty of it, for their own peace and prosperity, that they seldom, that are immerged in it, avoid the ruin of it: Nor among all the Romans were there many, or any almost, that escaped cruel death, or banishment, who were causal of the deaths & diminutions of their virtuous Countrymen: or of others whom, in their Conquests they sinfully and against the law of Charity and Arms, trucidated. This Petrus Blesensis temp. H. 2. observed, 
〈◊〉 4. ●. Episcopo 〈◊〉  not without evident truth of story. Nor do I believe any Family in its descent from the greatness of an Ancestor▪ who was or is unjust, can or will long thrive, unless it be for a punishment to something else in the age of its contemporariness; or to manifest some other pleasure of God, to which the present prosperity of such a race, subserus. Nor is there cause to fear the blessing of God upon Issue from a pious and charitable Parent. For though, as before is noted, his branches may for a while, and in some particular, whither: yet the root shall retain its life, and inform some seeming obscure Twigs to after eminency; 
〈…〉 specioso●cognomine sed in ve●a justitia regi● regnique 〈◊〉 sita est Petrarcha lib. 1. de re●●ed. 〈◊〉. Fortunae dialog 9●.  He hath dispersed abroad, he hath given to the poor, his righteousness remains for ever, his horn shall be exalted with honour. Psalm 112. v. 9 And when Eliphaz, in Job 4. 7. said, Remember I pray thee, who ever perished being Innocent; or where were the righteous cut off? Does he not mind us that Justice is a great help to ascent and permanence in Greatness, and that Families are seldom long Generous or Noble that are raised by Injury; nor are men just from what they say, but in what they do. 
Sumpsisti nomen, ex me●itis custodi ut semper laeteris veritate vocabuli Cas●iod. var. lib. 8. c. 18.  Which Alatharick the Gothish King applied to Faelix, whom he minded to be as he was named, and not to content himself to be styled that which in grace of action he deserved not.   

SECT. VII.  
Wherein Frugality is asserted to be a Rise to Men and Families: Together with the true adjustment of Frugality.  
TO the two former there is to be added Frugality, a great advance to Families. For though to live high and splendid, make a noise, filling the sails of a Family with the air of applause; yet the purchase of that flourish is so chargeable, exhaustive, and irreparable, that wise men decline it as the 〈◊〉 and sieve thorough which the increase of a Family dreyns and passes. Which Seneca remarkably seconds, when he writes thus: What is more vain and sensual then costly diet, 
Quid est caena sumptuosa flagitius, & equestrem censum consument? Quid tam dig. num cansoria nota, si quis ut▪ isti Gareones loquuntur sibi haec & genio suo praestet. Epist. 95.  and profuse drinking, what more wasteful to Knightly wealth, than the luxury of long and costly Entertainments? what is more worthy the Magistrate's inspection, than the prodigality of deboshees, that study nothing but to pamper their bodies, and prostitute Virtue by a sinful excess. Thus he. And not without cause and reason: for Rome was grown so profuse, that Vice disinherited Patricians, and corrupted Matrons; which apologized for the Doctrine of Frugality, as the stop to that carrere, and the check to that Gangrene. For indeed great is the rake, and bottomless the mine of timely and discreet Frugality: It Fills the purse, moderates the port, prepares for posterity, supplies relations, answers charity, is obliged servilely to none, but subsists upon God's blessing, and its own lawful providence; lawful, I say, For it resolves not to be rich, by making haste, in Solomon's sense: 
P●ov. ●8. 20.  that is, by making more haste then good speed; nor by denying itself lawful accommodations; or by hoarding up what is better ungotten, then had; for such, not frugality, but covetousness, would be like The acquirents of Sacrilege, a curse to its saver; which God punisheth in his penal blast, and in the vain and praiseless dispersion of a prodigal heir, whose Fork will cast abroad all the Come to me's of his Rake, and send the Fruits of the short measure, the deceitful balance, 
Diseamus membris nostris inniti cultum victumque non ad nova exempla componere sed ut majorum suadent mores. Senec. lib. de Tranquil. animi.  and of the evil covetise of the achan's and judasses' of the world, into the Lethe and dead sea of waist and inappearance: Whereas Frugality as it consists in a convenient supply and management of things, in a mediocrity equally distant from excess: So it keeps us in a composure of mind, not cast down with our condition present, or raised by what may in our future state be more public and notorious.  
Thus Livius Drusus may be thought as a wel-poysed Roman to live, who would have his house pervious, that his actions in it might be seen conform to the rule of a serious and wel-directed man, whose Furniture, Diet, Clothes, Equipage, were all such as his Fortune would bear, his degree answer, and his reputation not be impeached by. And according to this, who ever enjoys himself, will find himself the better Christian, the wiser Man, and the providenter Parent. I confess to the great spirits, and little experience of Youth this is an unwelcome prescript; a degenerous abatement, they count every thing of contraction, though it be a Pandora to afrer plenty; but yet it is that which years and full sight into the world▪ disciplines men in; and the further degree they take in this Liberal Science of life, the more capable are they to be good subjects, good Fathers, good Masters, good Commonwealths-men: For Vice is expensive and wasting, Virtue only is thrifty and chargless: and if men do but once taste the sweetness of weltempered thrift, they will find it befriend them with all the coveniences of life; and that without diminution of credit, or fortune; for wisdom being the understanding of arts, in order to the understanding of men by and beyond them; Frugality, which is the wisdom of living without excess, in any Inordinacy, must be a notable means to Emineny, as it veinges upon self-mastery and practical wisdom.  
I am no Orator for narrow minds or penurious living; I thank God I have both a spirit above the one, & have ever had the mercy to be exempt from the necessity of the other, a Free spirit and a Free port suit well, and nothing beneath it becomes Noble men, and Gentlemen; where God gives them fortunes to their degree, credit and wisdom to do what is honest, seemly, and prudent; but that which I defend in Patronage to the fortune and generosity of a Family, is wisdom of practice to live within bounds, that is, to live virtuously. Without voluntary poverty, 
Non potest sticdium salutare fieri sine ●rugalitate, cum srugalitas paupertas voluntaria est: Inter exerpta● libris Senec●●.  and the care of bounding a man's self, no Virtue (says Seneca) can be secured: For, if men gratify themselves to the utmost of their extravagant fancy, the progeny of that lubricity will be eradication of Fame first, then of friends, and suddenly after of fortune: For no man can be truly worthy, who contemns health, reputation, counsel, preservation, to satiate the rude importunity of a delicate palate, a wanton eye, an extravagant brain, a credulous humour, and a costly levity: all which, as so many eager hounds, gnaw upon the surprised carcase of an over-driven prodigal, whose transition of the modest bounds of virtue, renders him a prey to the extorting Usurer, the cunning Broker, the harpy Cook, the cozening Tailor, the deluding Steward, the fawning Tenant, the crafty Devil; till at last he become Lord and Master of nothing but a prison, and be denied pity when in himself he is helpless. Whereas Frugality so directs to live, in all the severalties of conversation, as to conform present enjoyments to future equality, and to prosperity not only personal but Gentilical; and to break in upon no advantage in hand, that leaves its dregs doleful to succession; which, from the wound and mortification of it, first droop, then whither, and at last fall off from their roo● and branch.  
The inconsideration of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wise foresight, in the practical use of it, is one of the main, and to us known reasons of the unprovision that in many the great Families of England makes Daughters and younger Sons unhappy; because Noblemen and Gentlemen, swollen big with the flattery of a great Fortune, ● free housekeeping, a Noble retinue, ful● and chargeable recreations, and often with notable sucking vices, are so beleaguered and overpowred with multitude of expenses, that they breeding their children in proportion to, and in love of these their treacherous diversions, leave the● when they die little but idleness, tenuity of fortune, Ignorance, Immorality, by reason of which they come to shame, sorrow, unprofitableness to their family and the Nation; which, were it timelily considered, and their expenses moderated in such excrecencies as their prudences may abate, without impeachment of honour, and waste of interest in their Countries; there might be such supply given to their children's marriage, or other dispose, as would render them independent on their elder brother, and able to live like their father's children. So true is that of expense, which Xenophon says of War, small Forces well managed do great feats, when bodies more vage miscarry. The knack of which some great men having and holding, expatiate their Families much, and make their children in their transplantation considerable; 
Optimus pecuniae modus est qui nec in paupertatem cadit, nec procul à paupertate discedit, placebit autem haec nobis mensura, si prius parsimonia placuerit sinequa nec ullae opes sufficiunt nec ulla non satis patent. Senec. lib. de Tranq. c. 9  nor have I ever in my experience seen so great estates raised by what has been gotten, as by what has been saved. For Parsimony, says Seneca, is that which makes a little, enough, and enough plenty; nor can he want content in whatever he has, that makes what ever he has the bound of his desire and expense. For whosoever doth not this, casts all he has▪ and himself, into the bottomless sea, the desires of man being vaster than are to be satisfied by the accressions of life, He is the only wise man who lives at home, and des●res moderate and attainable things; and them had, uses in measure as is worthy their possession, and useful for others to do good to whom they are bestowed. Which lesson, though it be difficult for men of high spirits to learn, 
Quicquid cupiditati contigit penitus hauritur & conditur, nec interest quantum in id quod inexplebile est congeras, unus est sapiens cujus omnia sunt, nex ex di●●icili tuenda lib. 7. de Benef. c. 2.  and that which they often set themselves against; yet is it so much prudent in, and beneficial to them to know and practise, that it enhanses the lustre and accommodation of their whole life, in the influence and sequel of it: nor does any man neglect the season of it, but he that is permitted by God to be careless, that he may be miserable.   

SECT. VIII.  
Directs to Callings of employment and income, as a great means to Aggrandise and Felicifie Men and Families.  
FOurthly, Callings of employment and income are great Rises and Enlargements to a Family. For, since the mind of Man must be in Action, and the body of Man (sustained by the labour of his life;) and his posterity be provided for, out of the fruits of it, Callings of gain and advantage are preferable before either sordid ease, or unprofitable toil: For as to a virtuous and wel-poysed mind, that understands itself created for public good, honest labour is a delight, and diligence in it a recreation; 
Quis autem vir modo & erectus ad honesta, non est laboris appe●ens justi & ad officia c●m periculo promptus? Cut non Industrioso otium paena est. Senec. lib. de Providentia.  so to none but to stupid and besotted ones, is idleness a satisfaction; or nugatory and returnless employment, their choice; I know there is an unhappiness on some men, that be they never so diligent and knowing, yea, and that in a calling of compensation and gain; yet they reap no crop, receive no encouragement from it, but are put off with the loss of time, and the cross of beggary; yea, amongst the learned, I have observed some that have thriven in purse and preferment by talks and visits, (by cringings and flattery, and the light Fopperies of trifling Learning: 
E●ce Romanos quoque invasit studium inane, supervacua discendi. lib de ●revit. vitae c. 14.  Which Seneca calls, the vain study of useless things, which was the scab of the Greeks, and grew the Plaguesore of the Romans;) when the serious and sober Clerk, who plods upon the choice parts of learning, and is contributive in his inquisition of good to his own and after times, gets nothing but censure and scorn, and arrives at no preferment, but to be admired for his diligence, and pitied for his imprudence. This has been and daily is seen, the unhappiness of some Worthies whom God keeps low, that they may by their indiversion hatch the eggs of their discovery, and publish their excellent endowments; but yet for all this, Callings are to many, and the most, supportive: and the failer thereof is rather the circumvention of an overruling power, and a destiny of diminution to a few particulars, than the mischance and discouragement of all; and hence comes it to pass, that as the prudence of man puts him upon choice of a Calling, wherein to be busied, so is that conduct signal in the choice of a Calling, of reputation and fortunary advantage; to promote which, it closes with Sciences, Trades and businesses that are of good report, full practice, gainful import; by which the industry of man is not only engaged but encouraged to the utmost activity of it; which, delighted in, arrives men, if not at Honour and Riches, yet at that condition of subsistence, which is free from tempting want or servile dependence.  
I know there is great difference in Callings, according to the subject-matter of them▪ and the persons engaged in them; and as generous Callings do not well become persons of low degree, so common ones not Sons of good birth. Yet since God gives not man his own choice, but rules him by his occult pleasure to such a station and site of life as conduces most to his glory, and men's good; No man must think himself too great for his employment, or too good to be obliged by the rules of it: for as God humbles generous births, 
Nobis quidem militandum est, & quidem genere militiae quo nunquam quies, nunquam ocium datur▪ Ep. 51. Senec.  by the low conditions of their after life, They being exposed to those sorrows and sadnesses which are allowed no relaxation, or subterfuge; so he advances others by birth beggars, to be in quality Princes and Princes fellows; and though he put them upon labour of obscurity for a time, yet when they are fit to be Masters of their Arts, and Professors in their Callings, he ministers occasion to their publication and rise. By which miracle of goodness preternatural to the expectation, and in a sort impossible to the apprehension, of reason; not only the seemingly dead grandeur of some Families are raised to being and bravery, but a new creation of greatness is in them and their descendants, who in their ancestry were worms and no men, the lowest of the people and inconsiderable.  
Nor do these redemptions of wasted honour, or obscure birth, ever become the blessings of Families, but by the Midwifery of some one destinated by God to be thus Orient in them, and by occasion of Callings of Law, Learning, Trade, War, resolvedly entered upon, honestly continued in, and prosperously come off from, (for courses of disorder and Immorality, in which men rather study themselves, then advance the public, & value more their own trimness and ease, than the honour and weal of their Family. 
Quis est is●orum qui non malit Rempub turbari quam comam suam▪ qui non sollicitior sit de ●●pitis sui decore quam de salute qui non comptior esse malit quam honestior Senec. de Provide. cap 12.  Which Seneca charged upon some degenerate Romans,) procure men not only no splendour or addition, but the contrary, disrepute and tenuity. And therefore let not any man, how well born and bred soever, disparage Callings and honest and worthy men in them, for they have ever been, and further I trust will be, not only steps and ascents of meanness into greatness; but revivals of decayed greatness unto its pristine vigour: 
Non Ganus sed Genius.  Nor would the great men of England know how to dispose of their younger children, or their Families expatiate so, and by such allyances strengthen and embellish themselves, as now they do, were it not for learned Callings, and employments of Trade, which in the income of them are equivalent to Lands and Manors, and by exchange purchase them.  
I am for Blood and Antiquity of Family, and am concerned in the Honour of them as much as other Gentlemen of ancient extract are: But I will pay a continual Honour to Universities, Inns of Courts, and Corporations, as Wombs no less fruitful of rises and additions to Honour, than Country re●dencies, and the great estates in them; yea in as much as the present Greatness and Wealth of England owes much to Vocational Improvements, 
5 Eliz. c. 7.  and the purchases of them, they shall have my Vote for their merit of the Nation: For while others vapour on their Sejan horse of idle and vicious unfortunateness, 
See my discourses of Arms and Armoury; printed An. 1660.  these command the Trojan Horse, out of which march continually the Hellio's of Learning, the Hectors of courage, the Critics in Law, the Magistrates in Towns, the Nobles and Gentry in Parliament and Country; The Nation is now peopledmore then heretofore, and necessity giving aim to ingenuity, there are now more courses of employment and entertainment taken and approved then quondamly; and as all sumptuary Laws are vanished by the mixtures of gentry with the plebs in Corporations, so ought all grudge between the Country and the City Gentry to be castated; for that is the best Mine of Treasure in the Nation which advances men from low beginnings, to eminent growths, and leaves their posterity rich and respectful after them. And what would have become of the younger Brothers of England, after the cessation of the Civil Wars, by the Union of York and Lancaster, in H. 7. of happy memory; and ofter the dissolution of Religious houses by H. 8. In both which they were bestowed, and from them supported; If Sciences, Trades and Callings of Civil request had not taken them up, is easy to say, either reason of State must have turned them to a foreign War, or they must have lived at home upon the prey either of their elder brothers, or of the Country.   

SECT. IX.  
Discourseth of good Company, and the great Addition and Benefit it is to free, virtuous, and liberal growth of Men and Families.  
FIfthly, To the former, add good Company un-vicious and ingenious. For since Man is a sociable creature, whose time is best whiled away, and his cross fates digested by the help of conversation, and the pleasancy of company; Company that abounds with those conjunct virtues, which fertilise and adorn life, and make men useful to, and honoured by, the age they live in, is most to be desired, obliged, and adhered to; 
Cum pla●idissimo & facillimo & minime anxio morosoque vivendum est, Sumuntura conversantibus mores & ut quaedam in contactos amorem vini traxit, ita animus mala sua proximit tradit. Senec. lib. 3. de ir●c. 8.  which the great Moralist observes to my hand, With the most sweet, tractable, and least sour companion men wisely court to live, because their own manners are form from their associates; and such, either in good or evil, are men usually as their mates are. So he. Indeed life without society, is but a motive death, and a sensitive insenseness, like a watch which has all the hours of the day inscribed on its Circumferential Table, and has a finger to direct to every hour of Circulation; but no spring within to carry about its finger, according to the directed order: So at a loss is man, without company, and those proper and adapt to him, that the quickness of his parts being abated by absence of the edge of their presence, example, and of that little ambition of rivalry which is amongst them, while he studies, he loiters; while he gathers, he loses; whiles he endeavours to be something, he proves indeed nothing, but lumpish, stupid, inexpert, ignorant of men (the best Expositors and sweetners of Books, and the second noble expense of time.  
Which has caused the judicious in all ages and Nations, to fix their main content and conversational felicity on Company, which is called between Man and Woman, marriage; between Men and Men, friendship: for this is so strict and severe a compago, and in-laying of souls, that it is not only hard to discern any character of inunion, or to peep into the secrecy of their piecing, but impossible to conclude them any thing else but a coanimation of divers numerical souls into one and the same single and undivided souliness: The consideration of which choice and connexion of Companions by the bond of friendship, made Senca conclude, 
Detrahit amicitiae majestatem suam qui illam parat ad bonos casus. Ep. 9  that when it is calculated only for, and limited to prosperity, it hath lost its Majesty; and therefore is it the ob●ectament of life, because it is a fellowship of souls in community of Fortunes, what ever they are. Which Seneca describes fully. Friends, saith he, be of coincident hearts, making the common secrets of each other the jewels of their retirement & punctuality, who prove themselves precisely such as transcend the suspicion of imparity; 
Nihil aeque oblectaverit animum quam dulcis & ●idelit amicitia, quantum bonum est ubi preparata sunt pectora, in quae tuto secretum omne descendat, quorum conscientiam minus quam tuam timeas horum fermo solicitu dine le●iat con●silium, expediat hilaritas tristitiam dissipet, conspectus ipse delect●t. lib. de Tranq. c. 7.  whose speech is a relief to solitude, and are in Counsels Oracles; in presence, pleasures; in absence, grounds of confidence, that they shall meet the same in kindness and cordiality that they were at parting. This is Friendship, which provoked 
a Synesius lib. de regno p. 11. Mea inquit in Antonium majora merita sunt, illius in me beneficia notiora, itaque discrimine vestro me sub●raham, & ero preda victoris. Paterculus lib. 2. p. 60. edit Lipsii.  Synesius to term this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Friend as a man's own soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly present and to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Who a pleasanter partaker of prosperity, and a patienter consort in adversity, who more upright in praise, and more affectionate in reproof then a friend; who like Asinius Pollio raised by Mark Antony, and commanded by Caesar his enemy to attend him in the Actium War, replied thus to him: Sir, My deserts of Antony are greater, and his bounty more resented by, and obliging upon me, then to permit my so doing; Behold I submit to your pleasure, and withdraw myself from all appearance, that you may not fear me, who render myself a spoil to your victory. Thus he, in testimony to the efficacy of friendship, which because it is most confirmed by daily converse, frequent compotation, sameness of humour and end; therefore is company so to be chosen by men that would reap the royal fruit and harvest of it, as that the procerity of virtue, the virgin verdure of sincere Ingenuity, in the native marks of worthy and well attended Generosity, may appear herein.  
For Company is the Glass in which the beauty or deformity of every man's mind is transparent; 'tis the crucible in which the loyalty or adulterations of their addictions are tried. 'Tis the Physic that either purges out peccant humours, and abates the menace of them, or else leaves dregs of offence to the body by its ill composition and the ineffectuality of its ingredients; by reason of which, as if men resolve to be evil, they must not take good Company to them; so if men will be good, they must not admit evil men to them: For Company have a great stroke which way soever they take. Which caused Seneca to admonish his friend, to recede as much as he could into himself, 
Recede in teips●um quantum potes, cum his conversare qui te meliorem facturi sunt; Illos admit, quos tu potes facere meliores. Ep. 7.  and to converse with those by whom he may be bettered, or whom he himself may better. Which David considering, justifies himself to be good, from this, that he was a companion to them that feared God, Psalm 119. 63. And Solomon declares, He that walketh with wise men shall be wise, but a companion of fools shall be destroyed, Prov. 13. 20. Whoso keepeth the Law is a wise son, but he that is a companion of riotous men, shameeths his Father. Prov. 28. 7. & v. 24. companion of a destroyer. For Companions are to men weal or woe, light or darkness, preferment or ruin; which argues the necessity of choice in them, and the danger men undergo, who being virtuous love any one not such; and the improbability that any evil man will be companion to a good man, unless it be to discredit, de●oysh, or tempt him to his subversion. To avoid which, 
1. Cor. 5. 10, 11.  St. Paul dehorteth Christi●ns from worldly men's friendship; 
2 Cor. 6. 12, 13.  not to partake with them in their friendships, 
Rom. 12. 2.  ●ot to be conformed to them, not to be ●acked in their spiritual vigour by them; why? they mind earthly things, which ●oly men do not; they tend to gratify ●he flesh, with the affections of it, which godliness commands to resist, and to crucify: Yea, wherever virtue is regent, and 〈◊〉 mastery, it evidences its reality by this, ●hat it herds with those only that for it ●●e eminent; and hence reports the praise ●f Excellent, which Socrates observing, ●nd following the best, became the wiest of his contemporaries. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus lib. 2. c. 13. ad fivem.  So that it is ●sie hence to conclude, that all the value ●nd esteem wise men put upon company arises from their endowments in mind and manners; from the conscience, courage, constancy, esteem of fame, fidelity to trusts, liberality of humour, affability 〈◊〉 nature, civility of carriage they see i● them, which only beautify and nobilitate Company.  
Nor is there any thing that companions are useful in, to life in its Noble pu●●poses; but to institute and confirm me● in Virtues Religious, Political, Civil, ●●conomique; nor do Birds, Beasts, or Me● associate, but where there is an harmo●● in their natures, and a union of tendenc● And I will as soon believe that a Nigh●●tingale and a Vulture, a Lamb & a Woo●● a Crocodile and a Dog, a Basilisque an●● a Man can make a companionry of friendship: as that a good man with a bad, ● a bad man with a good, can be companion. Good men must go out of t●● world, if they will not be in compa●● casually with bad men: And so bad m● must not be so rife as they are, if good men sometimes light not into their co●●pany; but to be companions to the● fully, frequently, composedly, is impossible for any but those that are conjur●● to their likeness. For congeniality cau●● consortion and delight, which that Nob●● Lord Brook proclaimed to the World; when above all his other felicities, He accounted the Phoenix of his Titles, and Friend to Sir Philip Sidney. Which is as ●uch as if he had enlarged his own Encomium: therefore he himself to be a man ●f Courage, Wit, Learning, and Omni-mode ●ertue, because a friend to him that was all ●hese, in a proportion above other men his ●oaevals and Equals.  
Upon all which written on this Head, conclude, that as to be Nobly endowed, ●nd Noble indeed, advances a Man and family: so to be in good company, and 〈◊〉 square ones word and deed by the pro●●pt and pattern of them, that excel in ●owledge of the method of such profitable expression, is to be a promiser of, ●●d promoter towards, the rise of a Family.   

SECT. X.  
●●●videnceth that apt Marriage, both as 〈◊〉 to Years, Degrees, and Honour, is a 〈◊〉 great advance to Families.  
sixthly, next to good Company, apt ●matches in Marriage are helps to raise and advance Famelies. To be successful an● flourishing in any thing is a great encouragement to men, and that which ren●ders them respected; so is Homer, the blin● Poet for his seeing Poems, which have 〈◊〉 enlightened his Fame, that Pat●rculus tear● him, 
Clarissimum si neque exemplo maximum, qui magnitudine operum & fulgore carminum solis appellari poeta meruit. In quo hoc maximum est quod neque ante illum quem ille imetaretur, neque post illum quem ille im●rari inventus. est. Lib. 1. p. 12. Edit Lips. Lib. 2. p. 27.  A Wit without precedent, and never 〈◊〉 be followed, Poet of the Sun, who nev●● could have written so remarkably, had 〈◊〉 not been by the Gods designed to be the H●● rald and Monument of his own worldly I●●mortality. So was the Family of Me●● lus, in which, in twelve years, twelve 〈◊〉 lest were Censors, or Triumphed; an● the Domitian and Cicilian Families, whi●● succeeded in what ever almost they ●●tempted; I say, to be Almoner of prov●●dence, and to dispose the doles of 〈◊〉 Sovereignty where we please, is to be ver● happy; but to be happy in a fit Marriage and to dispose life's pleasancy and succe●●sions lustre into the Safe of a Matrim●●nial Ark; which though it floats upon 〈◊〉 vacillations of life, yet is privileged fro● the Immersions and shipwrecks of it, 〈◊〉 a great advance to Men and Families▪ For Marriage being the Port, after all 〈◊〉 vain Herrecanes of youth, there must 〈◊〉 some ill principle, to correct which 〈◊〉 miscarriage is a judgement unto, or Marriage must be a mercy, not as it is a bare conjunction of Male and Female, for that has met in Marriages to which the Devil and the world have been Paranymphs and Solicitors, 
Gravis sarcina, durae compedes, liberos humeros atque olim liberos pedes premunt, durum ductu, durius cogitatu, durissimum perpessu, non unius lucis sed totius vitae Hospes, forsitanque hostis, vacuam presidiis invasit domum. Pet. arch. lib. 1. de remed. utriusque Fortunae dial. 65.  and made the married persons tetrical and deplorable, in the sad effects of their unmeet and inconsiderate association;) but then has marriage been apt and auspicious, when, the precedent love, and experienced Harmony receives conferrumination in the perfected and joyed in engagement; when by a Dovelike Mating, and a conformity of Coincidence, they have no scissure or flaw of separation in thought, or of alienation in Carriage or Language. This is that I primely call apt Marriage; which not had, all other aptitudes are insignificant. For as the learned King wrote to his towardly son Prince Henry, 
Bas●li●. Doron. 2 book, p. 172  What can all this worldly respects avail, when a man shall find himself coupled with a Devil; To be one flesh with him, and the half marrow in his bed? Then, though too late, shall he find, that beauty without bounty, wealth without wisdom, and great friendship without grace and honesty, are but fair shows, & the deceitful mask of infinite misery. Thus that excellent King. And in this I am the more precise, because I know it is not more possible without a Miracle of restraining grace, or subacted nature next to it, (of which I have not known many example's thoroughpaced) to find a happy marriage between a pair mismatched in Years, Humour, Descent, Feature, (all, or most of which in considerable degrees are the ordinary potent charms of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucydides lib, 3. p. 177.  and the cordial repulses of the contrary,) then to expect a quiet match from the yoking of a Dog and a Bear, a Wolf and a Lamb, a Fox and a Goose, together; or the composition of contraries in an equality of proportion, which tends to no issue of accord: 
Cum per Matrimonium homo perpetuae servituti mancipetur non potest pater cogere ad Matrimonium quanquam illum ex aliqua rationabili causa ad ipsum possit inducere. Aquin. sum. Suplem. q 48. art. 1.  And how the Fire and Water, Earth and Air, Heaven and Hell, in dispositions should agree (while like Caesar and Pompey their great Antipathy not attoned by the expedient of love, the mutual axchanges of which are the transports of that state (the matter of both those mediocrities being absent) but published in the one's resolution to admit no Equal, and the other no Superior,) is to me a Paradox; and to those that venture in such a crazy Vessel, oftener torment then content. Nor do Marriages thus huddled up in haste, and thus confounded in the prerequisites to, and the associates with them, prove aught above the religious Dungeons, and well-reported little eases of life, in which Adultery is legitimated, and self Felony New-christned modesty; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libanius declam. 35. p. 790.  the injured parties reserving their thoughts for them they love, and pining away their souls, because they are crossed in their Contents. For Marriage, where it is not virtuous, (and virtuous it cannot be, where it is forced from its own motion, and diverted to something besides, and opposite to its natural current, and presuggested tendency) attended with reputation, convenience suitable at least in those things that are indispensable; occasion first undervaluation, than soureness, then neglect, than abhorrence, and at last total alienation: Which Seneca observed long ago, 
Nihil tam mobile quam faeminarum voluntas, nihil tam vagum, novimus veterum matrimoniorum repudia & sediores divortio male coherentium rixas, quam multae quos in adole●scentia amaverunt in communi reliquere senectute. Inter excerpta. Seo●ta.  when he tells us, Nothing is more vage then effeminate minds; whence we have seen desertion of Marriages long lived in; and those more scandalous than actual and judicial Divorces; former love giving place to late discontent; and those deserted in age, who had been beloved in youth. To prevent which turpitude and ill Omen to posterity, it is good to marry in the Lord; that is, according to the Lords appointment in nature; and with eye to the prevention of sin, and the satiation of the mind in the object of its fruition of, and cohabitation with; and if gratefulness in every regard follows the aptitude of it to some darling and approved purpose of man and woman, and according to the presence or absence of it; so in the magis and minus is the love and acceptance of it with them, as an apt or fit house for the Master his occasions makes him take pleasure at home, and an apt horse causes delight in riding, and apt servants pleases the Master, in their handiness; and apt words are winning and prevalent. If aptitude and fitness in these trifles of life, compared to marriage, be so pleasant and superating: how much more victorious and embraced are they, when aptness in superious pleasures commends them to our choice and love. 
Ad affectionem spectat quaedam jucunda & suavissima delectatio Cassiodor. lib. de Amicitia.  If a Garment fitted to our bodies, and a Cookery to our palates, and a prospect to our eyes, and a perfume to our smell, and a softness to our touch, be enamoring: how does fitness transcend it self, when it invades us by the pleasing assaults of a Wife, and batters us by the harmless cannon of her humour, leveled to her own Mark? This correspondence and equature in a Wife, 
Note this.  who is the Man's self in another Sex, the duplicate of his heart, his own picture in the glass of Marriage; the partner of his cares, the ●ure of his pressures, the heightener of his joys, the stock of his perpetuation, and his Comrade in the Acts and Monuments of Omniform virtue. I say, this a fit Wife becoming to a Man, there is reason to ascribe the rise of content and increase in wealth, glory, and every blessing unto fit Matches: For though some who love women only sensually, and in a corner declaim against Wives, as inconsistent with content, or Husband's freedom; being irritated thereunto by either revenge because they could not work their ends on them; or for that they would rove, 
Se non posse simul uxori, & sapientiae studio operam dare, Cic.  and not be fettered to one Woman, which in Marriage they must be; or for the contrary be infamous: which for aught I know, 
Quisquit litem fugis faeminam ●uge vix alterum sine altera effugies, ipsa presentia ut ito dixen●m umbra nocens est.  Tully might be guilty of, when he answered the counsels of his friends, to take another after he had repudiated his first wife (he could not serve Wisdom and a Wife together:) Which Petrarch so unhappily with a Monkish severity enlarged upon, 
Lib. 2. de vitae solit. c. 3.  that he deserves the censure of indiscreet and rude, 
Nil egregiis caeptis infestius muliebr● consortia, lib. 2. de remed ●te. Fort. dial 18.  when he writes, Whoever would fly contention, fly women, for the one is not to be avoided without the other; the presence of women being no less or other than a hurtful shadow; and the correspondence with them, the bane of all Heroicisme. Though such lashes may be given this excellent Sex, the severity of which is due only to the Eccentrique and Elopers of them; yet the sober and well bred Wives with which God has blessed Men and Families in all ages, are ever to be Owned as Foundresses and Copartners with their Husbands, in the rise of Families, and the well-educating of their children to their after preferment; for while a mother is not unquiet or vain, like her in the Poet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
S●obaecus Serm. 188.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A costly Wife doth with her trouble bring,  
Her Husband's slave, while she's in power a King.  Or like that Wife of Dominico Sylvio the 51. Duke of Venice, who was so proud and costly, that she despised to wash in common water, 
Shutes History Venice.  or to touch her meat with other than a Fork of Gold; or to be in her Chamber, but when perfumed that none that came into it could endure the scent of it, but was overcome by it: when a Wife is not so impertinent, but the contrary, affable, modest, thrifty, diligent, obliging to all her relations, and disposes the fruits of her excellent endowments according to the respective objects of her concernments, and the concerns of them; and that with an eye to God commanding; her Husband, Children, Servants, Friends, needing and accepting the Munificence of her virtue: Can she be counted less than a rare Jewel, a divine comfort, a notable second to aggrandization? I think our Proverb, He that will thrive must ask his wife, is enough to vindicate Women that are wise and worthy, from vulgar esteem. Yea, since they are so great comforts to life, and so great contributers to our perpetuation in honour and posterity; the least they can deserve from men, is to have the testimony of being additions to them; which Theodorick in Cassiodore, thinks but reasonable: and I judge a just debt to such their obligation. Let lewd Poets, 
Inter caetera humani generis pondera conjugalis affectus ●uram sibi praecipuam vindicavit, Quia in honore esse meretur. Vnde reparatio posteritatis acquiritur. Var. lib. 2. c. 10, & 11.  and ranting deboshees unmercifully martyr them, as he did who branded all men with folly that were not Satiric against them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He that reviles not Women in a hate  
Of them, no wise man is at any rate.  Yet ought sober and wise men ever to bless God for giving them such comforts for life, and to value them the only Happiness enjoyable next to Heaven, to which their fitness in Marriage is a great furtherance, and in the sequel the rise of Men and Families.   

SECT. XI.  
Stateth the Advantage Towardly Children give to a Family.  
SEventhly, after fit matches in Marriage, Towardly Children by them are great advantages to Families; which as they do continue in being, so them do they propagate in Honour and Wealth: For parents live personally but few years, and possibly either have in their lives no opportunities to ascend, or else are cut off in the very moment of their motion towards Greatness; when the foundation of their Family's pile is only laid, and the roof of it not covered, nor any story of it finished, but in the virtues of children, (whose succession are a kind of protraction of time, into a comparative infinity;) there happens often not only a perfecting of the first design, but a procedeure to further and greater degrees. To capacitate children to which profitable and illustrating service, it becomes parents to bestow upon and rivet into, them, all manner of useful nurtriture and discipline, which will usher them unto the opportunity, and carry them through the method of such undertake: For since the world is variable, and one Generation comes, and another goes, and men of Noble minds, though meanly born, by the help of great Geniusses and prudent diligences step into those Chasms of honour, which mortally makes in ancient and renowned Families, whose Braves die issueless; Or for misdemeanour and declension Escheat their Blood, Honour, and Fortune, to their Principals; or by adoption take others, because worthy and well qualified, into them; which Seneca says, 
Fabriciorum imagines Metelli●patuerunt, Aemiliorum & Scipionum familias adopti● miscuit, etiam abolita saeculis nomina per successores novos fulgent, sic illa Patriciorum nobilitas a sund●mentis urbis in haec Tempora constitit Adoptio Fortunae remedium est. Lib. 2. Controu. 9  was the advance of some Noble Romans; And by this adoption a remedy was given to misfortune, and Nobility carried on, which otherwise must have abated. Since these revolutions give season to notify merit, and to purchase to it the reward of God's blessing, and of his providences offer; ●here is great cause for parents, that would advance their Families, to institute their Children or Nephews in all varieties of Elegant, Fashionable, useful breeding, not only according to, but somewhat above, their present quality: For Education hath a great influence on the mind and life of youth, and such as they are tutoured and habituated to be, such usually do they prove themselves to be in their Manhood: 
A good Item to Parents.  and therefore if men would have Towardly children, they must allow them their fervent prayers, good example, constant love, prudent discipline, pregnant counsel, diligent inspection, and if need be, thorow-correction● for Youth is liquid, susceptive of impress of both sorts, and seldom are the first engravings on its shield worn out, ●●●long as its bearer lives, to be a display 〈◊〉 genitors care about, & charge upon them which as virtuous children ruminate upon in order to their dutiful practice, according to it; so are they by God reward with blessings not only of long life, according to the Fifth Commandment which our Lord says is the first wi●● promise, that their days shall be long in th● Land which the Lord their God giveth the● which was made good to the son's 〈◊〉 jonadab, the son of Rechab, who because they obeyed their father's charge were promised never to be eraced, I●● 35, last. but with comforts in their sou●● and prosperity on their estates. Whic● the Archbishop of Canterbury, temps H. 〈◊〉 presses upon the young King, who had disobediently raised war against his father, and invaded his Kingdoms and Territories, telling him what Judgements impended such irreligious and immoral courses; and how short he came of those Noble examples of Decius, who when his father would have admitted him into the Empire with himself, 
Vereor ne si fiam imperatot dediscam esse filiut malo ●●men non esse imperator, & humilis filius, quam esse Imperator & filiu● indevotus &c Petrus Bles. Ep. 47.  replied, O Sir, I know not what my heart will lead me to when I have such an advantage; perhaps when I begin to be an Emperor, I shall cease to be a son: and therefore, because I prefer to be an obedient son, before to be an Emperor, and undutiful, do you my father reign alone, and I under you will obey. By this and other instances, he as a Friend counsels; and as a Father in God commands him, upon penalty of his souls damnation, and the Church's Censures, to remember his duty; which he not doing, was punished with sad wars in his Reign, and was an unhappy Prince in his Conscience: For though God is in the Generation of the righteous, Psal. 14. 5. And it shall receive the blessing from the Lord, and righteousness from the God of its salvation. So that, for their signal mercies men shall say, This is the generation of them that seek him, Psal. 24. v. 5, 6. Though the just man's seed shall be mighty upon earth, wealth and riches be in his house, Psalm 112. v. 2, 3. When the children of wicked men, as the generation of his wrath, Jer. 7. 29. shall be cut off, Psal. 108. 13. Yet is this promise of benediction and advance to good men, to be expected fulfilled by those gradations of providence by which God brings the mighty things of the World to pass above & beyond the probability of second assistances: and if God intent good to men in worldly regards, he will excite in them desires to comply with his intendments, in the predispositions to it, which are personal, as well as concur with them in purveying for their acceptance in, and season of exhibition and reception: And therefore I do highly commend parents, if not first to provoke their children to take all possible and attainable useful breeding, yet, when they themselves desire it, and their parents are able to give, not to deny it them: For I do not know any punctilio or seeming minimm in accomplishment, gainable by industry and instruction, 
Ipeculum sequidem cordis humani verba sunt, dum illico moribus placere creditur quod ipse sibi ad agendum legisse monstrotur Cassiodor Var. lib. 6. c, 9  but has its use and reward in the return of Towardliness; even good words, which are the cheapest expression of worth, yet are acceptable, and civil carriages do either acquire respect or shame vice; which is victory enough for a man to be modest with; yea, the levitieses of youth, abstracted from the gross errors and sensual alloyes of them, are very often conducing to their conspicuity; especially when its prepotency does not defeat the better part of their ●ife, which is responsible to counsel and gravity. For thereby are they made fit to live usefully to God, their Country, and themselves, which no good and well directed man would not do, if he had the sole power to be what he would: for of all pleasures, none so true and defecate, ●s that which ariseth from an opportunity prayed for, obtained, understood, improved, and to the giver of it acknowledged; which when the parents of Families consider not, nor their issues and descendants by industry refresh and quicken, they serve not the intendment of God in his blessing upon them: For, as it is not the best tempered edge-tool that will do ●eall and skilful execution unless an artly mind direct the dexterous poising and handling of it; nor the best built Vessel ●hat rides in the water, which will endure ●he Sea, and arrive at a safe Port, unless here be aboard it Seamen enough to manage the Sails, Tackling, and Steerage, and skill in the Officers, to appl● them to the Wind, and to take more o● less of it as the rules of steerage and safety admit: so is it not all the natural abilities children have that renders them prope● blessings to a Family, unless those Virtue in them be pointed for, and directed to the peculiar mean in which the excellency of their operation resides. Which Seneca elegantly sets forth: God has give● thee, 
Dedit tibi illa quae si non deferens, par deo surges, parem autem Deo pecunia non saciet, Deus nihil habet praetexta non faciet, deus nudus est: Quaerendum est ergo quod non fiet indies deterius cui non possit obstari. Quid hoc est? animus: sed hic rectus, bonus, magnus. Quid aliud voces hunc quam deam in humano corpore. hospitantem. Ep. 31.  O man, that which if thou dost not desert in thyself, will make thee a kind 〈◊〉 Peer to him, and that not money: For th● divine Peerage is not purchasable; since Go● wants no addition, because he is all perfection; nor will clothing of lustre be t●● in which we shall be equal to him; for 〈◊〉 glory is his clothing, and his Paramont●●●● to us, his exemption from the need and or●nament of clothing; that which parefies ● to him, is of another nature; that whic● does not impair by time, nor can be impedi● by power, or evaded by policy; and that 〈◊〉 the Mind, Upright, Good, Great, which is 〈◊〉 otherwise to be accounted then Divinity 〈◊〉 a mortal residence. Thus he.  
Which commends to wise parents the method of ordering their sons aright; th●● they breed their eldest son to Learning if he be capable of it; and the younger ●o Trades, Travels, Wars, and such ourses of life as have employment and profit attending them, and are not distasteful to their addictions; and the father ●●all see in the compliance of them with ●t, and the prosecution they make after ●t, what the probable success of it will be. ●or this will not only kindle in them great ●nd good ambitions to be excellent, but ●arry them to the studies and exhibitions of themselves as such; and enfeoff them with the lustre and reward of such, which believe to be notably seen in some Family's, wherein almost every heir or son, being complete in breeding, enamours, a Fortune and heir Female, whereby he adds to his family Land, Landsworth, and Alliance, with armoreal accessions; when others precipitating, do not in ages add any thing by their Marriages, nor are worthy or influential on Ladies of Fortune and descent to bestow themselves upon them; and so they resting upon the single fortune of their Ancestors, decrease every descent (as profuseness, or multitude of children eats upon them;) whereas those that have several Fangs to fasten them, and accrewments of Marriages, to relieve their distresses and inevitable expenses upon, dure longest, and bear the expensive accidents of life, with less palpab●● injury and visible diminution. For as to●wardly Birds and Beasts will be imitati● their kind, and the Eagle despise Spa●●rows, and little Birds, when he will e●●counter with what is his proper prey: 〈◊〉 is it with towardly Youth; it will expe●● itself on the Noble inquiries of life an● art, in ambition to know how to ma●● a little City a great State, while it neglect to fiddle, and in providence to know ho● to live another day, & how to save, to mak● a Sum, to become thereby somebody, & 〈◊〉 purchase the renown of hopeful & thirsty with it; when others of profuse and l● principles, censure such caution for folly and such forecast, for a too soon solid 〈◊〉 be a long lasting wisdom: Which however it be too often true, such precocity with solid ripeness, carrying life in its whi●● wind to her period; yet has this for i● honour and comfort, that to pursue the great ends of living, while one live● though it be but for a day, is more ●●●tional and manly, then to live beneath 〈◊〉 besides it a thousand years.   

SECT. XII.  
Declares God's blessing upon Honest and Wise endeavours, to be the only Way to durable Riches and Honour.  
EIghthly, all these preceding furtherances, or such of them as God pleases to have ordinated to these Ends, blessed by him. This indeed is the top of all the imaginable successes Persons and Families, can hope, pray for, or wisely endeavour after; to wit, to make God theirs, whose Word is the Law, and Will the accomplishment of every good. I know there are other artifices more owned and ascribed to by the Rhodomontadoes of the World, than this of address to God, and an humble reliance on, and expectation from his mercy. These Waters of Siloam, that run in God's method, slowly, in his, not their time, are not so appreciated by them, as those of their fancied and applauded Damascus; by the celerity and precipitious temerity of which, they hope sooner to come to their aim, then by God's Compass, and the course of his Channel. The violences of power, the successes of blood and treason, the favours of Princes, the grindings of the poor, by unreasonable gain, and unjust surprises; the overreaching of men in bargains; the Cormorant enhansing of Markets and Purchases; their well managed Frauds, their insinuation into secrets, and then falsifying trusts by menace of disclosure, and the bribes they obtain to be silent; the exposures of themselves to serve the pleasures of Greatness, and to merit of them the protection of their power, to oppress their inferiors. These and other the like tenebrious designs of gain and preferment, are the Idols they worship, the Altar they bow down before, the Oracles they consult, the parties they cajoul to them. As for God, he is not in all their thoughts; his Power not their fear, his Eye not their restraint, his Goodness not their dissuasive, 
Note this.  his Holiness not their example, his Word not their rule, his Hell not their terror, his Heaven not their motive to self-denial they are all for the sensual interest, they understand, and they set light by God; though he be the best spoke in the Wheel of prosperity, and all the ends of the world are to look unto him, 
Isai. 45. 22.  and be satiated and saved: for it is God alone that must smile upon men, and their actions, and render them amiable and availing. 'Twas He, and He alone, that by a secret impetus, and a call of efficacy, gathered together the several Beasts, Birds, and Creatures from their dispersion so far distant into the Ark, and not Noah's craft or power to cog or force them in: poor man, he was an impotent tool to such a dexterity of Miracle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Saleuciae Orat. 6. p. 35.  had he not been prevented by the God of Nature, who cajould Nature in every Species, to appear at its rendezvouz, the Ark, and there appointed Noah to lodge them. 'Twas He, and he alone, that carried Moses his obscurity, by the various forms and steps of their order and motion into the Chair of their Estate and Majestic appearance. 'Twas not josephs' innocence that would have opposed and evicted lust, malice, falseness, cruelty, and overruled them to their shame, and his glory and vindication; but that God carried them beyond their natural motion to his mark, josephs' exaltation. 'Twas not David's beauty and victory that would have had that being and renown with the Virgins of Israel, that made them sing Epinichions to him, 
1 Sam. 18. 7.  Saul hath slain his thousand, and David his ten thousands. Had not God raised David's spirit to such heights of expression, and stirred theirs to receive and promulge his impression on them to that purpose. Whatever greatness the fair looks, the learned heads, the diligent hands, the intrigoes of policy, the currying of Favour, the successes of war and peace, the nearness of blood, the dearness of love, the advice of friendship, the success of travels, the relation of Marriage, brings men to, is the instance of God not willing the contrary, but in spite of the storm of second causes, obstetricating the calm of his own work and glory. Hence come the smooth gales in the sails of endeavour, the condescensions of hills to the proportion of valleys, the reduction of roughs to their plainness of correspondence, with the design of God. Thus comes rude and bloody Esau to be civil and unmurtherous; and the eager nature of Saul to become tame to the yoke of an Apostleship, and to glory in the Cross which was a cross over the glory of men in the World, and dislustred it.  
So that, if any man or cause would thrive▪ and succeed, it is politicly to make God in his Power, Wisdom, Goodness, All-sufficiency, its patron. For it is he that passes the fiat to all occurrings; 'tis 
Turkish History p. 1197.  he that encouraged the Lord Medasty victoriously 1000 times to sight against the Turks; yet at last subdued him to himself by death. 'Tis he that raised up Count Mansfield to lay siege to Strigonium, fight before it valiantly; 
p. 1070.  but he whose wit contrived the method of its surprise, whose valour headed the assailants of it, and whose heart was big with the hopes and glory of its obtainment, died before he saw his valour fortunate, and his project prevalent. He that brings Families to a hopeless and periodique decay, and then strangely reinvigorates them, as he did that Famous Family of the justiniani in Venice, all the Males of which being in the battle that State had with Emanuel the Emperor, 
Shutes Hist. Venice, p. 102.  were slain; there was one a Priest, and a young man that survived, who was dead in Law, being in Orders, and serving in St. Marks Church; Him, at the request of the State and People, dispensed withal by the Pope, did God raise to Marriage, and by that to be the Ancestor of the Family again, which, but for him in that disability, had expired: He it is that makes improbabilities serve his purpose. So did he in the advance of Nicola Donato D. of Venice, who was chosen as the only worthy man, 
Sir Henry Wot●ons Character of some Kings of England, p. 175.  and beloved by the People, ready to serve under, and be ruled by him only, upon a buite that he was the Good man that had caused the decree to be made for the Poor, against the Bakers; which good provision, though he was not the promoter of, yet God made it a tendency to his Greatness, which he worthily deported himself in. So did he in the the Case of famous Qu. Elizabeth, when He prevented gardiner's malicious and undue gained Warrant from Qu. Mary for her execution, by the stoutness of the Lieutenant Bridges, 
Speed p. 849.  who chose rather to lose his place then be such a Butcher. After, when she was in the hand of cruel Benefield, and a Ruffian, Gardiner's friend, came to kill her, God saved her, by the charge Benefield had given the underkeeper, that none should see her in his absence; during which, that assassin came, and thereupon was denied access: Yea, her God it was that when her Chamber was on fire, preserved her from burning in it; and kept up her spirit in a condition, which she thought less comfortable than that of a poor Milkmaid; in whose place she wished to be, when she heard her cry Milk. O, quoth she, that I were a Milkmaid. 'Twas he that was her hope and Saviour, that maugre all these made her Mistress of these Nations; and of the glory of Government in her Time. And 'twas he, and he alone, that was in the religious heart and pious pen, of that Angelique King, who in his sorest agonies, if trouble could have discomposed so sublime and steady a soul, leaves us his doleful Suhjects the Legacy of admiring his Virtues and Words: I am confident the justice of My Cause, and clearness of my Conscience, 
Eicon Basil. Sect. 28.  before God, and Towards My People, will carry me as much above them in God's decision, as their successes have lifted them above Me in the vulgar opinion; who consider not that many times those undertake of men are lifted up to Heaven, whose rise is from Hell, as to the injuriousness and oppression of the design. Which considered, who would not look upon God as the sweetest comfort, and safest refuge? and make his hiding place under the pavilion of his protection: 
Psal. 32. 7.  who is a Rock of ages for his people's establishment; and has provided Salvation for their Walls, and Bucklers; 
Isa. 26. 1.  who leads them by his Pillar of Cloud by day, and by his Pillar of Fire by night; under whom are his Everlasting arms, 
Deut. 33. 27.  and in whom his unerring Spirit is, whom his Angels minister to; his affection encompasseth, and to whom his Truth performeth all that is good for them; and in wrong to whom he hath said, no weopon shall prosper; no prayer, but become sin; no counsel, but turn into foolishness: for all is Babel, and Nehushtan, without and against God; who will do whatsoever comes into the wisdom of his mind, to be brought to pass by the power of his hand: For as without God all persuasion is but as a sounding Brass and a tinkling Cimbal; so without him all actions is but writing in the dust, sowing on the rock, emptying the Sea with a Sieve; as the barking of a whippet against the Moon, invalid, sottish, nothing; and if God be in our adventures, and his glory rest upon small things, Aaron's dry rod shall flourish, with fruit, and Sarahs' dead womb spring forth a s●nne. David's indiscernableness shall increase into a Kingdom; and saul's Kingdom decline into contempt; the great Monarchies be changed, and small Forces prevail against great Princes and Countries: have not our ears heard, and our eyes read of the amazing providences of God, bringing down Nebuchadnezars, and Bajazets, and julian's, and unfortunating the Holy wars of Christians against Infidels; 
Sequitur par● quae solet non immerito contristare & in solitudinem deducere uti bonorum exitus mali sunt, ut Socrates cogitur in mori, Ru●ilius in exilio vivere, Pompejus & Cicero clientibus suis prebere cervicem, Cato ille virtutum viva imago incumbens gladio simul de se & de Republ. palam facere. Senec. lib de tranq. amici.  when he has suffered his enemy's Banners to be exalted, and their Empire to be expatiated into Christendom, to correct Christians for their dissension and jealousies? When I consider Charles the fifth, and his puissant Army, vanish, and do nothing worthy Story: and Charles the eighth of France, a young man, destitute of Money, and Council, assault potent and Heroic Princes; and overrun as much of Italy, as he passed thorough without so much as the least resistance; (which caused Pope Alexander to say, that the French came into Italy with Chalk in their hands, to take up their lodging where they listed: For they had not so much as occasion to put on their Armour one day, in their expeditions) I cannot but conclude, that the way to render actions, and Men and Families considerable, is to promote God by all those several means of his appointment, in the upshot of which his glory marches, and by his blessing to his instruments, he prospers in their subserviency to him, and returns them that which indeed exceeds their desires or deserts. For there is no contesting with God, who has power and wisdom too effectual and commanding for us worms, by policy or strength to cope with; nor are any preparations, how valid soever 〈◊〉 themselves, proper to a successful issue; but as the benediction of God rests o● them which Sir john Arundel, 
Holingshed, p. 423.  temps R. 2. found most true, to his ruin and cost, in his French Expedition, upon which he entered with great pride and pomp, for he had 52. new Suits of Cloth of Gold & Tissue with him, and all things suitable: but a storm came, drowned his person and bravery, and defeated that voyage; and long afore that the terrors that God ha● brought upon men and armies, 
Thu●ydides lib. 4. p. 335.  on no real apparent ground, when they sear where no fear is, and fly when none pursues them, confirms this. Which if mwn would more ruminate, they would no● despise the day of God's small things; nor trust in Counsels, Setlements, Armies, Navies, Treasuries, nor in any humane reserve or subterfuge, which are failable, carrying the worm of their corrosion in them, and leaving often the ill aspect of paramount power impending them; but they would apply themselves by prayer to God for conduct and counsel, and refer the glory of their aids and gainful expedients to him, whose all men, arts, advantages, defeats, conclusions are, and have no other dependence on emergencies, or second ●●uses, than his Almightiness by them ●●ves us view of the haults they make, ●●d the stops by them put to our ●onfidentest Carrears: for as there is 〈◊〉 arrest of the world's greatness, but by ●●e officer of providence, who seizes the ●ltanish pride, and humbles the Lionlike mightiness of Might; so is there no bail 〈◊〉 be taken to relax his prey from its sei●re, but by mercy conceding to the mil●er methods of power, and turning to it ●he softer edge of its Regal absoluteness; ●hich is more Gods delight to manifest to ●●e sons of men, than his severity, which ●e calls his strange act. And I think that 〈◊〉 the survey of the providences of God, 
Isai. 28. 21.  the meditation and learning of which is ●ery prudent and Christian to be frequent in.) It will appear that to one of ●enal nature there is ten of mercy and indulgence: 
Nequaquam ergo nobis dolenda est ●aet asslictio infirmit●●●m quum intelligimus matrem esse virtutum. Salvianus lib. 1. de Gubernat. Dei p. 9  for the good and Philan●hropique manifests of God are such as ●ow from his being and benignity; and ●o come upon us with all the adjuncts of kindness, compassion, indoctrination; when ●he punishments he is constrained to send upon us for correction of sins of obstinacy, and for reduction of us from our ●ay of error, fall from his justice which ●e delights only in as his own vindication, not our affliction. And though they 〈◊〉 not so apparently, and in present app●● hension so obliging to us, yet as they ● reductive of our deviation, & do defects us; so they are cordialand salvifique.  
And therefore since man's prospe●●● is so short, 
Non potest enim quis quam ab initio sormatus, & tota ratione compositus, Omnes exsequi numeros, u● sciat quando opporteat, & in quantum & cum quo & quem ad modum. Senec. ep. 95.  and his condition so unstable, that he is not fixed in any kno●● ledge of himself; or of what is good and when and how it is to be brought about; but must be taught knowledged what he is and aught to be, and lea●● obedience by the things that he suffe●●● It is good for man to have God's re● upon him, and his grace of restraint 〈◊〉 him, yea, his good Angels about him 〈◊〉 keep him in all his ways. And this favour God blesses his with that seek him w●●● all their hearts, and serve him with 〈◊〉 their mights: whereupon I lay it dow●● for a sure rule, That it is God that giv● rain in season, and makes the earth to yi●●● her increase, Levit. 26. 4. and makes m● increase mightily, & their days to be prolo●●ged, Deut. 6. 3. That blesses men in all th●● increase, and in the works of their hands wherein they rejoice, Deut. 16. 15. 'Tis G●● that increaseth men more and more, Psalm 115. 14. 'Tis God that increaseth the jo● of the me●k, Isa. 29. 29. Makes them f●● ●●● plenteous, and their cattle feed in ●rge pastures, Isai. 30. 23. brings evil ●on their devourers, jer. 2. 3. Causes ●em to be fruitful, jer. 23. 3. Multiplies advantages upon them, Ezek. 36. 11. Rai●●s their glory, Dan. 11. 39 And hence ●●ere is a good account given, how according to what God has revealed, and experience instructs us, Men and Famine's come ordinarily to thrive, and grow 〈◊〉 and in greatness; all which I call the ●eps of ascent to Gentilicial Beatitude. For 〈◊〉 it is God that gives a man a good heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●●t aright to serve him; so it is God alone ●hat can keep that heart to its regular ●●xation, so as to be accepted by and re●arded 
Plato in ●ippia ad fium. Dialog.  for such service with worldly continuance and success of increase.   

SECT. XIII.  
●●rraigns profaneness as the Curse and Cancre of Men and Families. Together with the nature and leaven of it.  
NOw the contrary descents To Gentilical Decay follow: for this Ladder of life hath Angels ascending and des●●● ding ●on it, and consequences suita● thereunto. And the first ill Omen to Fa●● lies and men is profaneness and irr●●gion; which is a defiance of God, and having him not in all our thoughts, Psa● 10●4. For since the imaginations of 〈◊〉 thoughts of our hearts are evil, and co● tinually evil, as Gods definitive senten●● upon them is, Gen. 6. 5. To be a man●● re●ined, and uncircumcised by God's g●● cious abscision of his unregenerate fo●● skins, is to be profane and unvalued 〈◊〉 God's sight, and hostile against him. Th● the Scripture calls, rebellion against Go● Deut. 31. 27. jer. 28. 16. Fight with Go● Acts 5. 39 Unpleasedness with God, I●● 21. 14. Forgetfulness of God, Deut. 32. 〈◊〉 jer. 2. 32. c. 3. 27. Hosea 13. 6. A wearying God. Isa, 5. 13. Mal. 2. 17. A pressing God Amos 2. 13. Walking contrary to God Levit 26. 22. A grieving of God at th● heart, Gen. 6. 6. A hardening of their fac● against his reproof, and a refusing to return, jer. 5. 3. Drawing iniquiry wi●● Cords of vanity, Isai. 5. 10, 18. And her● upon by reason of the Deicidial insolence of it, God is provoked to impend and afflict it with desolating vengeance, not always in the main bulk, and by signal subversions of it. (For in this sense good men to their discomposure see the wicked flourish like a bay tree) but in the petty-toes and particelloes of it, which do by degree abate and rot off, as precursories to the dissolution of their entireness & beauty. For as in the Motto of the Famous house of Memorancy (Deus primum Christianum ser●et) Which yet flourisheth in France to this day, we are told what the expectations and obtainments of piety are, from the God of every good thing and perfect; Who has promised no good thing shall be wanting to them that fear him, Psal. 34. ●0. That is, not only that he will not withhold any good from them, Psalm 84. 12. but that he shall make others instrumental to their good; so that the fruit of his mouth shall satisfy good to him, and the recompense of his hands shall be rendered to him, Prov. 12. 14. So also are we taught from the contrary, of wickedness in men's hearts and lives, which I call profaneness, and irreligion, that the eye of God is upon Men and Families for evil, and not for good; and his Curse against them to root them out: which the Scripture calls Pouring Hell out of Heaven upon them, as on wicked Sodom and her sister, Gen. 19 24. Consuming the Tents of wicked men, Numb. 16. 26. bringing the way of the wicked upon his head, 1 Kin. 8. v. 32. Making the place of the wicked come to nought, job 8. 22. Putting out the light of the wicked, that his spark shall shine no more, job 18. 5. Putting out his candle with him, vers. 6. Abbreviating his triumph, and assaulting his excellency in its high noon, c. 20. v. 5, 6. Making the increase of his house to departed, and his Goods flow away in the day of his wrath, c. 20. v. last. Breaking the jaws of the wicked, c. 27. v. 17. Thus terrible i● God to wickedness, that he not only is angry with wicked men all the day long● Psal. 7. 11. Breaketh the arm of them, Psal. 10. 15. Brings sorrows upon them, Psal. 32. 10. but after all gives them the dregs o● his fury to drink, Psalm 75. 8. and cas●● them into Hell, Psalm 9 17. And is not profaneness and irreligion the bane of Men and Families, that lets God's vengeance into the foundation, and fixes his wind of dissipation, and his fire of execution, upon the Turrets, and Parapets of it● leaving neither stone nor mortar visible of its wont consistence. I know there is nothing more mysterious, than the path● of God, and his manifestations in outward things; nor dare I be too positive in concluding love or hatred by what occurs to men here: those on whom the Tower of Siloe fell, were not greater sinners than others that were secure; 
Luke 13 4.  yet from the word and warrant of God, and experience, I may believe, that good furtherances to good men are the tokens of Gods good will to them, and ill tidings and casualties coming, not by chance, but commission, are signs also of God paternally correcting their wanders and unmortifiedness; which not being collectable from the like carriages of his greatness to evil men, to whom God is contrary, 
Psal. 7. 11.  and with whom displeased; there may be sufficient warrant for looking upon their temporary flourishing, but as a minute's gaiety before an eternal setting and expiration. And hereupon, when ever I see Men or Families turn upon God their backs, jer. 32. 33. and imagine evil against the Lord, Nahum. 1. 11. when their heart is fully set in them to do evil, because sentence is not presently executed upon them, Eccles. 8. 11. When I consider, They take crafty counsel against the Lord, and against his Anointed, Psalm 2. And hat● the man and thing that is good, Micah 3. 2. And speak evil of what is good. When these 
jude v. 15.  impudencies are exert, and the rancour of their profane irreligious hearts breaks forth at their lips, & they do not only with Esau contemn that sacred gift of God, divine primogeniture, by bartering it for triobolary contents, & momentany nothings; but they dare own Religion no further practicable by a wise man, then in the vutside, and in that part of it which is popular and exemplary; 
Non cogitamus quid ips● simus sed quid alteris esse videmur●●●di eo perdieu & a resset ut neglecta veritate meriti de sola opintone curamus Pelahius in qua●rela ad Deme●riam. Pro●●nos appellam ubique homines sacris non imitatos. Bud●eus in Pandect. p. 180. Fol.  when men make no conscience of duties, and things sacred, but can pass them over, and swallow them down, deriding the precisianism of those that make scruple of sacrilege and impiety that is gainful. No wonder that God is known to these in the judgement he executed, and these wicked ones are taken in their own snare, Psalm 9 v. 16. No wonder that God denies them the comforts and conducts of his Spirit, in their way, and the glory of his Son in his Kingdom, who deny him their obedience and adoration here in their day; and who set themselves to dethrone his Holiness, Power, Goodness, Justice, from its command over the events of things, and upon the hearts of men: no wonder that he leaves these trusters in man, and these makers of flesh their arm, and whose heart departeth from the Lord, by making them like ●eath in the Desert, and not see good when good cometh, as the words are jer. 17. 5, 6. When they set themselves to contradict his Institutions, and to live contrary to his punishments and rewards, no wonder God gives them the whirlwind of instability for their portion, and razes their posterity and glory out of honourable 
Hab. 2. 16.  record, who design his dishonour in their heart, and establish it by their power, and defend it by their wit, 
Horum sententi●● non modo superstitionem tollunt in qua inest timor inanis deorum, sed etiam religionem, quae deorum culta pio continetur. St. Augustin. lib. 4. Civit. dei.  and propagate it by their example. Can God be jealous of his glory and power, which he will not give to any other, and yet pass by the provocations of these insolences, which question his being as a God good, as a Spirit holy, as a Lord great, as a Judge just? And when he gives, to such as give him the courage of their Faith, 1 john 5. 4. the sincerity of their love, Matth. 20. 37. the perfect work of their patience, james 1. 4. the duty of their holiness, 1 Pet. 1. 16. the exceed of their zeal, Gal. 1. 14. the indeterminateness of their perseverance; when to these he gives a name better than 
Isa. 56. 5.  that of sons and daughters, and settles upon them the sure mercies of David, which shall not departed from his seed sorevermore. 
Isa. 55. 3.  Is it not just with him to give to those that despise his counsel, and dispute his power, and deride his holiness, and disgrace his Gospel, and grieve his Spirit, and crucify his Son afresh, and put him again to open shame, by their hard hearts, rash speeches, vicious lives: is it not just with him to rend them and their children, and fortunes, with the stormy wind of his fury, and in the overflowing storm of his anger, and by the great hailstones of his fury to consume them, as the threatening is, Ezek. 13. 13. Yes sure, and such will be the end of all contemners of God and his Gospel; who, though they be too big for men to deal with, and too sturdy for them to argue off their courses, & to undeceive in their placing happiness and content in the luxury of life: yet are by God severely met with, sometimes in terrors of mind, and visions of horror; as was that wicked Metropolitan of Saxony, Adalbertus Archbishop of Hannaburgh, who being highly born, but not so noble in grace as blood, was wont to boast, that all his predecessors were pitiful obscure Priests, and had no descent; nor was the See ever honoured with a Gentleman Bishop before he came into it; God met with the Atheism and pride of his heart, for on a certain night he dreamt he was officiating at the Altar, and that he saw one resusing his service, and heard a voice, Thou proud Prelate, 
Tu homo nobilis & clarus non potes habere par●em cum humilibus, Melchior. Adam. Hist. Eccles. p. 60. c. 19  that gloriest more in thy stem, than rendrest thyself glorious by the grace of thy heart, hast no portion with God's contrite ones. Or, if God calls them not home this way, he either chastens them by great misfortunes, in their posterity, as he did the Conqueror, for his Sacrilege in throwing down 36. Mother Churches, besides Monasteries, Villages, Chapels, Houses and Towns, where men habited, to make new-Forrest, his Chase for beasts, which place was fatal to his sons, (for William 
Cambden in Han●shire, p. 259.  Rufus and Richard, his two sons, both perished therein, the one by pestilent air, the other by the arrow of Tyrril; and Henry his grandchild was hanged in the boughs of a Tree, pursuing his Game in this Forest,) according to the fourth Commandment, To the fourth generation of them that hate him. Or, by sweeping their posterity away, so were jeroboams, 1 Kings 15. 29. So Baasha's, 1 Kings 16. 3, 4. So Ahabs, 2 Kings 21. 21. Which is the judgement David imprecates on the wicked, Let his posterity be cut off, and in the generation following let their name be blotted out, Psal. 109. 13. Thus is irreligion in the heart, and profaneness in the word, and works, enervative of the prosperity and duration of Men and Families.   

SECT. XIV.  
Presents Injury and Oppression a Demolition to Men and Families.  
SEcondly, No less to Men or Families harm and dock is Injury and Oppression, which therefore is a great corrasive and supersedeas to them, because a breach of that law of Charity and natural goodness which God endowed man with at first; and the degeneration from which, is great part of the guilt and curse of nature; and as God once sent the Flood on the old World, to sweep away those Monsters of violence that rooted in it, Gen. 6. 11. So does he continue his secret curse on all unrighteous dealing, and advantage of one man sinfully taken against another: For, if God commands to fear him, 
Eccles. 12. 13.  and keep his Commandments, one chief whereof is to love our Neighbour as ourselves; and to do nothing to others, but that we would have done to our 
Matth. 7. 12.  selves. Then to do evil to, and to extort from our Neighbour, poor or rich, by force or fraud, his right; and to benefit ourselves by his diminution, is a breach of the Royal Law, and a sin meritorious of eternal severity, and of the forerunners of it Temporal infelicity: and if the righteousness of him that giveth and disperseth abroad to the poor, remains for ever, and his horn shall be exalted with honour, as is promised, Psal. 112. 11. which refers not only to the plenitude and perennity of his reward in Heaven; but also to the temporal conspicuity and continuation of his line and succession: If, I say, 
Minima commoda● non minimo sectanies discrimine fin●iles aiebas esse aura● hamo piscantibus cujus obrupti damnum null● captura pensari possit Octavius apud Sue●onia.  this promise be to charity and goodness, then by the rule of contraries, to despise and oppress the poor, and to take from men their right, by violence and circumvention, is to proclaim a Nimrodique spirit in them, and to consent to the entry of their enmity and violence on God's record, to be ever before the eye of his jealousy to root them out as evil doers, and to erace and eradicate both root and branch of them. That God may bring upon these hooker's and Anglers of Oppression, whose every fish that comes into their bait is, his fierce wrath, and take th●maway with Hooks, and their posterity with Fishhooks, as by his holiness he hath sworn he will do, Amos ch. 4. ver. 2.  
I know this Doctrine is little in credit in the world, whose projects are more directed by success, then by conscience; nor are men apt to believe these terrors, which they think are so fare off, and so dubious in their postage after them, as to hope they may not at all fall to their share, or not in their days. The prosperity of the Turk, Tartar, and other the great Leviathans and Behemoths, disputes this out of their belief, and commends a likeness of practice to them; as for the menace of Scriptures, and the dehortations of Churchmen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates apud Stobaeum. Serm 55. Caducum malis artibus partum nomen eamque vulgo quae gloria dic●●r apud doctos in●●miam esse non gloriam Petrarch. lib de rem. utri Fortune. Dial 19  they weigh them not; their will is their law, their tongue is their own, their hands are at liberty, they own no Lord over them; tell them, that ill gotten goods thrive not, that posterity is no better for them then the world is for the Sun after its setting: which Socrates told his Countrymen, and that fame from cruelty, and a name for truculency, is infamous, and they believe it not. No, God himself is not authority enough to his own prevalence over their incredulity; for that they lay not his threats to heart, but heedlessly pass them by: yet the Scripture, which will not fail in any jota of truth, is positive against Injury and Oppression in every limb & link of it. job 20. 19 Because he hath oppressed and forsaken the poor, because he hath violently taken away a house which he builded not, surely he shall not feel quietness in his belly, he shall not save of that which he desired. V 20. There shall none of his meat be left, therefore shall no ●ian look for his goods. V 21. Though God will break in pieces the Oppressor. Psal. 72. 4. Make the Oppressor to cease. Isai. 14. 4. And take away his fury, Isai. 51. 13. Yea, destroy his own house, for the Nations oppression, jer. 22. 5. Though hand join in hand, the wicked shall not be unpunished, but the seed of the righteous shall be delivered, as the wise man's words are, Prov. 11. 21. Yet men trust in violence and oppression, till such Conijahs be cast out, they and their seed, and no man of their seed prosper, jerem. 22. 28. and till there be judgement upon them without remedy; which we may read in the subversion of all the Asian Monarchys, and of all the mighty Favourites in the world, who, because they came to power, and continued to use power not so equally as they ought, lost their power and their governments by improbable means, and made way for the providences of God that were to subvert and succeed them. And though some righteous persons and governments have been determined and suppressed, as well as those that were not such, which proceeds, as I have written before, from the pleasure of God in the variations of his declared power; yet ought this as neither to make us restive and despair, 
Nihil mihi tecum foatuna, non facio mei tibi copiaus scio apud te Catones repell● Va●i●ios fieri, nihil rogo. Ep. 118.  as he in Seneca, who because Fortune would not serve him as he would, discarded it, and vowed no service to, or expectation from it, because Cato's wer● frowned upon and Vatiniusses favoured by it. So neither to make us cease to be good, and embrace evil, to prosper by it; for that when God does suffer evil men to 
Bonum virum in deliciis non habet, experitur. indurat, sibi illum praeparat. Senec. lio. de Providentia.  prosper, he does but fatten them against the slaughter; leave them excuseless, by giving them their portions in the blessings of this life: but when he denies it to good men and just, 
Omnia mala ab illi● remov●t, scelera & ●●agitia & cogitallones improbas & avida consilia, ipson luetur a● vindicat nunquid hoc quoque a deo aliquis exigit ut bonorum virorum etiam sar●inas serve●, Idem.  'tis by their hard usage to try and indurate them, that their virtues might be more approved, and their reward most appreciated by them. It is enough that God takes care of their minds, saith Seneca, and preserves them from vices. God must not be expected to look after the luggadge of good men; no matter what poor scraps they have in their snapsacks, if there be courage in their minds.  
As than good men are not to be fretters at Oppressors and injurious men's prosperity, which is but for a time; so are they not to despond their own reward, transcending theirs even in a visible return of good to them. For even worldly perpetuation as sanctified and consistent with Gods eternal intendments (without which they are not worth having but curses, and to be deprecated) are sure to be the just and merciful man's portion. So Prov. 12. 7. jer. 22. 28. Gen. 35. 12. Deut. 4. 37. chap. 11. v. 9 ch. 34. v. 24. 2 Sam. 7. v. 12. c. 22. v. 51. 2 Kings 5. v. 17. 2 Chron. 20. v. 7. Psalm 18. v. 50. Psalm 25. 13. Esay 54. 3. c. 66. v. 22. & in many other places assertive, that the Tabernacle of righteous men shall be in peace, that their seed shall be great, and their offspring as the grass of the earth. Job 5. v. 24, 25. It is not then, how much Wealth, how great Honours, how potent Friends, how politic Counsels, how hopeful Successors, men leave in their Families, and are carefully improved after them, though these be excellent outward comforts and preliminaries to establishment: but how Just and Honest men's acquisitions of them were; and how little they were Cruel, False, and Oppressive to others in them, that leaves the blessing of God with them, and adds no sorrow to the enjoyers of them; one achan's wedge in a Fortune is able to curse both it, and them that have it: that is only durable riches and honour, which is Gods in the aim of the seeker, and tends to God in the expression of the finder and enjoyer; which because sacrilegious men, who rob God of his right, and prey upon his patrimony, have not well considered; they have by this injury to and oppression of God, entailed his curse & blast, upon their Families. So God cursed the Sacrilege of Israel, Mal. 3. 6. Ye are cursed with a curse. Why? Ye have rob me, even this whole Nation; 
●pist Bonisac. ad Aethelbaldum Regem. Spelman in Conciliis p. 235.  and that in Tithes and Offerings, V 5. And so he cursed Ce●lred and Osred, two of the Saxon Kings, and sent miserable death upon them. The fret and consumption of which is irreparable, by diligence or thrift, because till expiation be made the sin is prosecuted in the punishment; 
Temps H. 8.  which, if I mistake not, Chief Justice Fitz Herbert, considering, on his deathbed, called his children together, charging them, that they should neither buy nor take into their hands, any of the Churchland, which the King (said he) is now alienating; for if you do, my curse shall be upon you, and so will Gods too; and it will eat out all the Patrimony I leave you. And Sir Henry Spelman was resolute in the observation, that nothing had eaten out Noble and Generous Families since H. 8. time, more than Church-lands. For if Injustice between man and man is a sin of provocation to, and punishment from God; how much more the injury that man does to God, and the prey such covetise and violence makes upon his rights; whose man's life, breath, being is; and to whose mercy and power they are everlasting debtors.   

SECT. XV.  
Insinuates Prodigality and Incirumspection, a ready way to ruin.  
THirdly, Prodigality, and ill conduct of life, is a great worm to the flourishing Gourd of an Estate. I rank them together, because much of prodigality arises from ignorance of life, and the advantages or disadvantages of it, in all the expectations and rencounters of it; for to spend vastly, and with no eye to the possibility and duration of the supply, is, as if an insecation should be made of every veyn in the body at once; 
Addiximus avimum voluptati, cum indulgere initium omnium malorum est Senec. Ep. 110.  and is to the fortune by its plurality of vent a suitable disperiting: for Estates are made up of save as much as get; and so are they kept together when got; parsimony being the penning up of the floats of gain, which raises the depth of the estate, procuring therefrom not only supplies to necessity, but inundations of purchase, Nor did or will ever any man grow in his Estate, according to the estimation of common wisdom, who from what he gets, or has given him, saves not the matter of his increase; therefore to know what frugality is, has done, or yet can do, and to approve and well-mannage it, is a great mastership in vital prudence, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince of all virtues, because it so governeth the reins of life, that it keeps every deportment and expression of man in its proper activity of regiment and subordination, according to the law of respective prudence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solen. apud Stob●eum. Serm. 25.  and the quality of man's station, To God, To men, To a man's self; and thence becomes as absolute in the virtues of practice, as the eyes are in the account of senses, where the precedency is given taem. Nor does any man here well as wise and worthy, that vainly and loosely expends his time, parts, fortune, ●ealth, in courses of deboshery and disrepute, which Plato consented to, when ●he saw a rude unthrift catching at the ●naps and offals of a good housekeepers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato apud Stobaeum. Serm. 75.  Table, O, said he, if you had oftener dined sparingly, you might have supped now more pleasingly, and plentifully. Although then men are fondlily imposed upon when they ●ancy that luxury is liberality, and that good husbandry is beneath a great mind; which Tacitus condemns, 
Falluntur quibus luxuria sub specie liberalitatis imponit. Tacit. 1. Hist.  as a fashionable gullery, and a fraud of circumvention, ●n great favour with eyrie youth, which delights in becoming thereby seduced, yet is prodigality the truer argument of a low and mean soul, which looks at no end above that of a beast, nor uses any more reason in provision for the end of his actions, than beasts do: for God having given man reason to weigh and consider actions, and events & according to his apprehension of them, to regulate himself, to or from them, as they are dependent on Providence in the good or evil of them; not to use our reason in things of such consequence, nor to be secured by its efficacy, well expressed by us in the prudent use of time, friends, fortune, pleasures, is to cast away the reverence of God, so enabling us, and to reproach the dignity of the enablement rightly managed, and to lose the result of those virtues, which by a rectitude of application to emergent providence, might have been advantageous to us; for that is true liberality, which is steered by the rules of reason, directive to, and associate with it; whereby all those assistances to obligement, 
Ambitio & jactantia & effusio & quidvis potius quam liberalitas existimands est, Cui ratio non constat, Plin. Panegyr.  being orderly introduced, and improved according to the proportion of their use, and created designment, without any diminution or diversion, become praiseworthy for some men to do, and comfortable for other men to partake of: For, as it is not strength only, but art and slight that brings great bodies into motion; so is it not so much the bulk of the estate, as the way of ordering and placing it, that appears operatively great. Thus sagacity fights with few against a numerous Army of men; and with a little wheel great weights are craned up; and with little cost good housewifery furnishes a Noble Table; and with few ingredients the Physician prescribes a Cordial composition: it being only the property of prudence, and experimental intuition into, and intelligence of the world, and men in it, to frugally manage a little to great acceptation; which is shostliest, and most comendably done, when the order of marshalling, the seasoning of time, the efficacy of performance, both enters it in, and brings it off. Hereupon, whatever advantage and courtesy, to the glory of life, thrift and parsimony, (in the creditable regularity of it,) bring to life, that prodigality defeats, and evacuates; which fatal activity of its waist, does not only display its self in immense expense, 
Nondum satis omne robur projecimus, adhuc quicquid est boni moris extinguimus levitate & politura corporum, muliebres munditias an●●scessimus, co ores meret●icio matro●is q●idem non 〈◊〉, viri sumimus, Tener● & molli ingressu suspendimus gradum, non ambulamus sed incedi●us, Quotidi● comminiscimur, per quae virilitati siat iniuria, ut traducatur quia non potest ex●i Senec. 7 Natur. Quest. c. 31.  and in triobular baubles to set out and pirk up a body of dust & vice with; which Seneca gravely increpates the folly of the Romans, for, We have not yet (saith he) cast off all antique masculineness, such relics of virtue yet remain, which are passing over their solid worth to the levity of fashions, which invade virtue, and traduce it into a study of sinning the body, rather than adorning the mind; so that now we men exceed women for neatness: no soul finger, no wrinkle, nothing must be otherwise then exact. Yea, we learn to lick from those Courtesans, whose native beauties they think not leur enough, and therefore curl and paint to entice more vehemently; and we walk so tenderly, and with such state, as if we crept, not walked; and daily we busy ourselves, if not wholly to put off, yet in great degree to abate, Manliness. Thus that Author. Not only, I say, is prodigality notified by these profusenesses, but by negligence of which end goes forward, and overliness in managing what men have, and ignorance and Invigilance in humouring and helping it to its best accommodation. This Solomon reproaches, and sends the guilty of it to the Ant, Prov. 6. 6. For as men are bodily unamiable, as well by not washing their skin, not trimming their hair, not paring their nails, not wearing decent clothes, and keeping them decently, as by mayhems, scars and diseases; and as he is as untrue a Steward for his Owners, who does not observe and take the first wind, and put out all the sails he safely may, & the vessel will well bear, in a quick wind, by which his port will be soon made, and the Owners fraught be turned into effect; as he that casts them into the sea, or betrays them to Pirates, because in both cases there is a failer of trust, and so a desert of subsequent censure: so may he be accounted as true a waster of his estate, who lets it have its own swing, and minds it not; as he that by vain and costly living contracts debts upon it, and then is fain to sell it to pay them: For Estates seldom stand at stay; if they increase not, they diminish. Let then the restraints and guards of frugality be taken off, and there will nothing in men of vice and latitude of living remain; but rashness, indiscretion, mistake, disobligement, poverty, contempt, servility; yea, men never do sordid things, till their greedy vices pinch them for supplies; which because they cannot furnish as they would, they must as they can. Which was the misery Agur deprecated, in that passage, Giveme not poverty, lest I be poor and steal, and take the Name of my God in vain. Pro. 30. 8. And which had William Rufus avoided, who was by them put to extremities unbeseeming a King; 
Holingshed, p. 27.  (witness his ruining some to be benevolent to others:) he had never been needy, at such disadvantages to his conscience and honour, as he was, who being a Christian took money of the Jews, to force converted Jews to become Jew's again; and made so slight of Christianity, that he for money would violate any right of it; Which unhappiness of his humour, verified the character that is given of him, In such sort was he liberal, that therewith he was prodigal; and in such wise stout of courage, as proud withal; and in such manner severe, as he seemed cruel and inexorable. And so his virtues were absconded, and derogated from, by his concomitant errors. All which confirms me in the resolution to not only commend the abstaining from supernumerary expenses, but from all diversions which render business and diligent overlooking estates tedious, as those inconveniences which are equally destructive to Men and Families. For true is that of Petrarch, No virtue is too big for its own sphere that God has set it in; 
Nullum virtus spernit habitaculum, nisi vitiis occupatum, visne tibi domus omnis amplissima videatur, cogi●a sepulchrum. Petrarcha lib. 2. de remed. ut. Fortur. Dial 63.  nor do great minds undervalue low conditions; unless vices corrupt them, to be curious and unsatisfied: Wilt thou think thine own house big enough for thee, meditate it as thy sepulchre, in which thou layest down thy body, not to rise to live here again, and that will calm thy pomp. Thus Petrarch.   

SECT. XVI.  
Impeacheth Idleness, as the direct tract to Beggary and Devastation, both of Virtue in the Mind, and Riches in the Purse.  
FOurthly, Idleness, which brings nought home, is a great Corasive to a Family: for it makes a plenary waist of all Ancestors acquisitions; and brands the guilty of it with ingratitude to those that competently feathered their nests; and with unnaturalness to those that are to succeed, whom they will leave bare, and unsuitable to the precedent by which they were provided for. This Solomon as productive of sad effects, pungently brands, Pro. 12. 24. The slothful shall be under Tribute. His way is a hedge of Thorns, Pro. 15. 19 The desire of his heart kills him, ch. 21. 25. It casts him into a deep pit, Pro. 19 15. His building decays and drops down, Eccles. 10. 18. His body is clothed with rags, Pro. 3. 21. All which, amounting to want and contempt, is so far the spur to ingenuity to avoid, that no labour, no hazard of life, is refused, to escape and secure the spirit against it: For as the glory and happiness of a man is to independ on any but God in Heaven, his Vicegerents on Earth, and those subaltern and remote umbrages of supernity, which the conditions of inferiority and superiority in a sort make necessary to the circumvehency of the World: so is there no means more prevalent thereunto then Diligence, providently applied, and humbly persisted in; which the wisdom of this World finds so great a prevention, and so frank a supplement to the straits of livelihood, that it pubishes it second, if not superior to descending patrimonies▪ And hereupon it has been the care and practice of wise Nations and Parents to not only punish idleness, as an extraordinary crime, 
Tholoss. Syn●tagm. juris universi lib. 39 c. 6, etc.  but to permit no man to live, but to show to the Magistrate how he supported himself: and no child to be brought up without some Manual skill, by which he might be able to get a subsistence, and employ his mind, whatever revolutions should happen to him: For since the world is casual, Irus & est subito, qui modo Crassus erat; and Governments as well as Houses, Lands, Moneys, may cease to be subsistencies; it is good to carry as the Nightingale of a good conscience in the breast, so the Mine of a supply whence to eat or drink, in the head or hands. 
Acts 10. 34.  For what St. Paul said in a case like this, These hands minister to my necessities, may be true of them. When their Lands or Portions left or given, may, like the charity of his deserting hearers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  signify little or nothing to them. So true is that of the Poet, 
For wealth and nature do decay,  
When thrift by pleasures chased away.   
And how great a provision against Idleness this is, another Poet tells us. 
The Idle vein no good doth bring;  
God to such waist gives no blessing.  That Idleness is productive of evil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocles in Iphigenia. Ad summa pervenit quiscit quo gaudeat qui faelicitatem suam in a●iena potestate non posuit. Senec. ep. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Instit. Cyri. lib. 1. p. 30. E●●aeminari quidem otio & torperm pigritia, nihil allud est quam suffoca●e virtutem, nutrire superbiam viamque construere ad Gehennam. Ep. 9  and nothing but such dangerous effects, appears not only from the prealleged miseries, whereby a man's happiness is in another's, & not his own power; that is, he is void of all help, be his condition never so pressing, unless charity of others relieve him; but from the exercise of those virtues that in an occupied course he may comfort his soul by, and win upon others by the Majesty of his well-boaren affliction. Whereas Idleness lays a man open to all villainy and misery. Which made grave Xenophon instruct Cyrus, that it is hard to nourish one idle man, more an idle household, most of all an idle army. Insinuating thereby, the consuming nature of Idleness, and the damage and defamation that attends it. Which Petrus Blesensis remembered to an excellent Scholar, and once his Pupil, who had a mind to be Priested, but was loath to part with the pleasures and idleness of his Lay life, and to take upon him the yoke of Christ. To study self-ease, and to wallow in idleness, is to chak virtue, nourish pride, and furnish the soul for Hell. This the holy Ghost seconds, in the severity he expresses against Idleness, Ezek. 16. 49. Behold, this was the iniquity of thy sister Sodom, Pride, Fullness of bread, and abundance of Idleness was in her, and in her daughters; and because she fed high, and was at ease, therefore was she filled with beastliness, which nothing but a fire from the Lord could consume. Which made St. Paul account it a deed of the flesh, and caution young widows to beware it, lest they come within the lash of those who learn to be idle, wand'ring about from house to house, and thereby come to be talkers, and busiebodies, speaking things which they ought not, 1 Tim. 5. 12, 13. Yea in that idle souls shall suffer hunger, Prov. 19 15. And virtue eateth not the bread of Idleness, ch. 31. v. 27. And our Lord lays it as a crime in the Parable, Why stand ye here idle? Matth. 20. 6. It may be concluded, that Idleness is inclusive of all turpitude, and they that are idle will be every thing that is mischievous: for the mind is a quick and sprightful part of man, active on something, which, if not good, will be bad, there being between them no medium; for he that is not employed in good, will be soon the tenant of sin, and the vassal of vice: Which was the reason St. Bernard writing to a Monk, 
Sis semper occupatus ni diabelus te invenia● otiosum.  charges him to be never out of employment, lest the Devil approach and find him idle. For then are men in danger of his temptations, when they are lose from engagements of virtue; which all men are, who propound to themselves nothing but themselves; that is, the pleasure, luxury, and gaiety of their lives; which had Plutarch done, he would not have made his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house of Learning, as Plato called Aristotle's: 
Lege Rualdum in vita Plutarchi c. 15. & cap. 19  nor have written so much, and so well, in a life of so much employment as his was, nor had the great actions of Peace and War, Learning and Law, with the Volumes written of them, been transmitted to us. For to perfect and compose these, nothing but fedulity and avarice of time hoarded up particularly for such purposes, could avail.  
Since than Idleness is so apparent a road to vicious life, in all the extravagancies of it, it must needs be a certain and unavoidable way to the extirpation and diminution of Men and Families; which are only and best built and enlarged by frugality and employments of Revenue and Fortunary addition or income.   

SECT. XVII.  
Debates the Infection and Danger of bad Company, to make a Man worse, and a Family less than but for them they both would be.  
FIfthly, as Idleness, so bad Company is the Appollyon and Whirlpit of all hopes by men and their endeavours from good Nature, 
Moor's graves in spectaculis quis requirat? ad circum nesci unt convenire Catones, quicquid illic gaudenti populo dicitur injuria non putatur locus est qui defendit excessum Theodoric. Ep. 27 lib. 1. Var. opud Cassiodor.  graceful Education, and natural addiction to employment: For it leads a man not to see, hear, and observe Cato's, nor to attend wisdoms posts; Nor to learn the matter of our old age glory, and the sustentation of our last and best days credit; but to Theatres and Houses of Game and Intemperance; where nothing but vanity and ruin nessles, And to the love of which seldom any thing of Heroic import is consequent. Whence it comes to pass, that because Company is as the Swordfish, or Shark, that takes of● whatever limb or part of towardliness it can come to: The wisdom of men has deemed it the infection and plague of youth, over which may be written, Lord have mercy upon us; since Company Gangrened and Mortified by Vice, are the incurable ruins of those they wind themselves into, and seduce unto their own likeness. Many a man had surely been good, had not his love betrayed him to his company, and his company assigned him to their sin. When a man is a brother to Dragons, and a companion to Owls, as Iob's words are, job 30. 29. He can be no bird of Paradise, no creature for rooms of State, and for heirs of beauty and choiceness to behold with pleasure. 
O quam bonum tempus in remala perdis? quanto nunc satius erat. amicos parare imi micos mitigate. Remp. ●administrare transserre in res domesticas operam que circumspicere quid alicui possis facere mali, quod aut dignitati ejus aut patrimonio, aut corpori vulnus af●ligas. Senec. l●b 3. de Ira●. 28.  Seneca appeals to the Prodigals of his time with this reasoning, O how many good minutes dost thou wast in bad actions? were it not much more manly to addict thyself by merit to purchase friends, and mitigate foes, to interest thyself in the good order of the public, and to regulate affairs wisely at home, then to prog up and down how to spite and injure thy brother in nature and Country; and to watch how thou mayest make his body miserable, his honour suffer, or his fortune be lurched? Thus he; and not amiss, for ill company is the seminary of all mischief; and the forsaking of them the way of security and credit. When a man walketh with wise men, he shall be wise, but a companion of Fools shall be destroyed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stus. Clemens. Pauci sunt qui consilo se suaque disponant, caeteri ●orum more quae fluminibus innatat, non eunt sed feruntur. Senec. Ep. 23.  Prov. 13. 20.  
I know, nothing is more usual, than to keep company at all rates, & with all persons; without choice or fear, as Boats on Rivers, so men in humours, rather are carried by the eddy of custom & opinion, than by the line of reason, in their company & their recreation; and hard it is to persuade them, that company is aught but a Cipher to the numeral Letters of their commanding Virtue; O! they are their own Masters; and they know what to take and leave; and they are wise enough to distinguish between the Date and the Stone, the Gold and the dross, the benefit and the danger of any company; not considering that Vice is cunning, and ore-reaching, and while they delight, they overcome, which adapteth that of Solomon to these con●idents, as their caution and correction. Not who so keepeth merry, and witty, and intelligent company, but who so keepeth the Law, is a wise Son; but he that is a companion of riotous men, shameth his Father, Prov. 28. 7.  
O, what Caitisss were the High Priests, and Scribes, though they sat in Moses chair, who had judas the Traitor for their companion? and how near was Peter to ruin, who in the High Priest's Hall, came almost to be one of those fanatics, who cried out, Let him be crucified; so dangerous a taint is ill company, that to use it, is the in next degree to delight in ill company, and that is, to be wicked; so impressive is ill company, that it by degrees, wins & transmutes their companions nature into their own likeness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Plants become compliant and identique with the soil they are set in, says Philo; Hence comes the mind's corruption, the life's shame, the credit's blast, & the prosperites' determination: And, I have often thought it one of the gracious tokens of God's goodness to me, to have a judgement of, an aversion from, and a power against evil company, which concession of God to me, I have ever held my chief tutelar; for it is his grace alone that directed me to, and has ever kept me in, the love of good company, and that when I have been in ill, has preserved me from the power of their wit, the se duction of their wiles, the influence of any pleasure, or other charm upon me: so that now I can hear of ill company without wonder, know them without engagement, endure them without rudeness to them, and pray for them, in pity to their souls, that they may see and abhor their evil hearts and ways. This, I thank God, I freely can do; but my delight is in the company that fears God, loves virtue, promotes learning, lives regularly, are not lofty but mild, not sordid but neat, not lucigirous but open faced; neither prodigal nor lose, neither capricious not tepid, but mediocriously tempered, between pleasant and grave, as either extreme is useful to them, and symbolizes with the occurrences of their lives, and is regent in the tempers of their natures; and such as they I have found, the Sunshine in the cold, and the shade in the heat of life; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Chrysost.  the Mine of all supply, and the Womb of all Fertility. The Sea is not fuller of drops, the sky not more infinite in breaths of air, and blasts of wind; the Sun not more replete with rays, the Earth not innumerabler in its particelloes of dust, then good Companions are of delight, comfort, profit, praise. Nor can the deepest degrees of misery give a truer description of woe, 
Primo inde strui potest unde destruitur, nemo ab eo illuminatur a quo contenebratur. Tertul lib deprescrips. advers Hereses.  and tristicity, then bad companions, in their fatality amount to, and in the dreadful conclusion occasion to men, which makes me not more delight in company, as releaseth from melancholy, then as examples and instigations to virtue. For as there can be no greater a help to enlarge a Family, then by good companies which sharpen the parts, exercise the civility, propagate the merit, advantage the marriage, comfort the consciences of their friends, to whom they are all that health and sickness; riches and poverty, every condition requires from them, and they are able to express towards them. So is bad company the very sink and lurch of all wit, thrift, sobriety, morature, preferment, and renders the relations uncomfortable in the defeat of their hoped for contents. The bad friends, the bad husbands, the bad sons, the bad Christians, the bad Englishmen, that are, own their deterioration to bad company. Wicked men, and a wicked Devil, cooperating with their own wicked hearts; and thence are they so totally vitiated.   

SECT. XVIII.  
Treats of ill Chosen and Imprudent Marriage, as the Wreck of Men and Families.  
SIxthly, unfortunate Marriages are decays of Men and Families: For this is the dismal inquisition, whereinto whosoever is brought, by his lustful or imprudent heresy, (for 'tis sageless obstinacy, and too much leaning to their own selves, that lodges men in this dungeon) never sees the light of a happy day, or moment, after it; but is, if not wholly lost, yet overwhelmed in those cares and distractions that are parental of, and prefational to, unrescuable bonds, and merciless contempts. Now, because I have laid so heavy a charge on unfortunate marriages, it will be necessary for me to discover what I understand by unfortunate. For, though unfortunate is unfortunate in every notation and accept, yet every incongruous marriage may not fall under the pungency of the censure in the full of what is thus expressed; though in some considerations of time and persons relating to it, and in some degrees under the capacity of it. Far be it then from me to think every unequal marriage unfortunate; because than I shall make more unhappy marriages than I fear are happy; the most marriages of young persons, or those unknown in dispositions either to other; or those unequal in years, education, complexion; or those the regen●● wherein are advantage: being the counsels of friends, the prevalences of interest, not the fruit of choice, being in this sense unfortunate. Nor do I under the term of unfortunate reduce those marriages where every good virtue is present, though not commended by a suitable fortune; which to some persons is useless, they having enough before, and so happy enough, that they have the opportunity to oblige and eminentise a person whose worth wants only their addition to make it Honourable or Worshipful; No such thought have I in this term unfortunate; nor do I think religion, beauty, modesty, wisdom, thrift, courage, constancy, less than counterpoises to any money or land fortune, with which they are not always presential; God not ever, if often lading all his blessings in one vessel, but dispersing them, that every one might have some largess of his love, and some Magnetic to draw the exchange of love to it. Nor is merit less than valuable, if it suffer under the greatest temporal diminution; nor do brave spirits adhere to Crowns less, because they are set upon rotten posts, but stand most fixedly to them, to testify their homage to, and courage for those divine endowments, are not so much the hopes of preferment, as the obligations of love. Not in this sense than is unfortunate to be always, or by me understood. But by unfortunate I mean, unfit, 
Matrimonia inter valde dispares infalicissimos exetus habere solent. Sanches de matrimon Sacram. lib. 1. disp. 12. 11. p. 37.  improper and unsuitable marriage, where men and women suit not each with other, but are in their marriage like two perfect contraries, pugnant with, opposite to, displeased at, inharmonious in, their conjugality. So true is that of H. 5. to his mother, dissuading him from marrying the Lady Grey, small pleasure taketh a man off all that ever he hath besides, 
Holinshed, p. 726.  if he be wived against his appetite: which he spoke, alluding to that lurch of the pleasure and felony of the contrivance of marriage, under an incongruity of humour, and delectation of temper and person. 
Sanchez lib. 2. disp 55. p. 149.  And though I think it not always a sure rule to build infallibility upon examples, God not walking always in the same path of providence; nor decreeing a like event to all marriages of like nature; but allowing various events of good and evil to them. Nor are we concerned in events, which is his peculiar, and subject only to his jurisdiction, our duties and credits being responsible only to the prudence of our actions, not the issues of them, which are above us. Yet is it highly important to use all discretion, that the truth and vehemence of love, and a due dependence on God's ability to bless us above all outward advantages, will permit in our marriages; and that done (with as little alloy to the freedom of our choice, as possible can be) to refer ourselves in that estate, and the consequences of it to God. Thus no doubt did that virtuous Lady Queen Margaret, wife to H. 5. and mother to H. 6. who took to her husband Owen Teuder, a gallant brave Gentleman, whom she loved, 
Holinshed, p. 615.  and under the blessing and bond of that marriage produced amongst other children the renowned H. 7. the glorious Ancestor of our now gracious Sovereign, whom God has made the second Uniter of all the Roses and flowers of peace and plenty in this Nation.  
The state of marriage then being founded in a mutuality of corporal and soulary compliance, containing in it the warrant of all intimate knowledge, and natural mixture of kindness, If the irritation to such familiarity and honest sensuality be not from the complacency of fancy & the imperation of kindness often obcaecating judgement, whereby the body and soul each of other are inseparably united in an oneness of indivision, all the content, veracity, and matrimonial confidence recedes and becomes lax and disloyal; yea, without this, marriage is so far from a remedy that it proves the meetest repository, and safest colour of all imaginable lust. Yea, and the nest of all brawls and open dissociation. Thus was jane Shore disposed to the enamouring of E. 4. For she was young, given to pleasure and pomp; which her husbands calling not well allowing, not yet suiting with his godly temper, whose delight was to be in his calling, and intent upon that; she, I say, disliking him for this, so opposite to her way, and having no fixed affection to him, forsook his counsel and advice first, 
Holinshed p. 724.  than his company, than her own conscience in the checks of it, and at last wholly waved him, as he unwillingly did her. And so her excellent endowments heard ill while she lived, and she ended miserably her ill chosen life: And where the Honour is preserved, the best effect of unequal matches is discord and unpleasancy; either by occasion of accidents, which presetled love would have obviated or consolated under; or by the interfering of eager and unmortified tempers one against another; for though men are not often Fitz Lewisd, 
Cambden Bri●annia p. 442.  nor have the fire of their wives displeasures been destructive to them or their wedding days; nor do wives know the hidden mischief of their husband's hearts, before the nine days wonder be over (for we men are often cunning and conceal our hidden deceits which I would to God were written on our foreheads) yet too soon the fruits of their preengaged seductions will appear not only in the light skirmishes, but in the fought fields of disaffection and enmity. Not only says Petrarch do suspicions, complaints, 
Nec ad mensam nec in thalamo tutus eris, multum Tempus litigio vacabit. Media nocte pugnabitur. lib. 1. de remed. u●r. Fort. Dial. 65.  and little ruffles mingle themselves with these mistaken loves, but immortal duels, and open hostilities, at bed, at board, at all times, not midnight excepted: therefore he counsels good men, To learn to suffer, to forsake all for their own wife, who must be, or else she will not be quiet, the wreck and rock to rend apieces all friendship. This I would not have Englished, but to lesson Parents and Guardians to great discretion and conscience, not to force or betray their children or charges to persons they disaffect; nor to browbeat or lessen their respect to and care for them, 
Uxorem habeo Formosam R. Venenum dulce▪ compedes aureas, splendidam servilutem. Idem Dial. 66.  if they choose rather not to marry then to marry at their time, or to their person preferred. For, if they do, the best expectable from such a rape and violence upon them, is to account their state a sweet poison, Golden Fetters, splendid thraldom. For every Lover is a Sovereign, 
Est enim amor latens ignis gratum vulvus, sapidum venenum, dulcis amaritudo, delectabilis morbus, jucundum sopplicium, blanda 〈◊〉. Petrarcha lib. 5 de remed ute. Fortun. Dial. 69.  and desires to be absolute in its power, to give its self; and since love is a sudden fire, a welcome wound, a wel-relished poison, a sweet bitterness, a delightful disease, a pleasant punishment, and a sweet death; is it not reasonable to allow those that are parties to these bitter sweets to be free? sure it ought to be so, unless Parents and Guardians will have their children and trusts free of what is not their own; which they are seldom free from being, or dying for grief, who are lugged to marriage as Felons are to Goals; 
Note this.  or frighted to it, or beguiled in it, as children are by Bug-bears and Rattles. And those Parents and Friends that decry the libery of treats and impudicity of freedoms, between Men and Women, had best consider, whether it be not the consectary of their overruling pleasure, upon their Children and Pupils: for nothing is more the fosterer of stolen love, than the anticipation of real love to persons beyond just, valuable, and religious exception. Nor is there any thing that will sooner and with more contentful efficacy restrain the exorbitancy of women, who bring the Matron natured of them under prejudice for their licentiousness, 
Non mutata faeminarum natura est sed vita, nam cum virorum licentiam aequaverint corporum quorum virilium vitia aequaverant non minus pervigelant, non minus potant & oleo & mero viros provocant. Ep. 95.  while (as Seneca complains of the Roman Famosa's They take liberty equal to, yea above men, sitting up whole nights, drinking, playing, and toying, as men of deboysture do, yea, provoking them to do more than they otherwise would;) then by the resolution that they see sober men have to avoid them, and to oblige Ladies of more self-denial and modesty. Nor will men persist in such vanities, if they see it is distasteful to women, from whom no preferment is hereby like to befall them. The permission then of love to run in its own channel, and the non-obstruction of power in its free and natural course, is that which I esteem the best expedient to rectify the disorders of marriages, and to render them (with other moderate accommodations) Fortunate. Nor will it be any hard task to persuade a well-bred woman to stay at home, look to her houshold-affaires, and observe her husband, 
In Menone, p. 409.  which Plato makes a woman's virtue, if such husband of hers be beloved by her, keep at home with her, and be obliging as a wise man should be to her. For without this indispensable sine qua non, love, which is grounded upon likeness of humour and proof of constancy, I conclude little fortunateness in the promise of any Match: For though to some persons who are not touched with the virtue of love; nor have any sense of it in marriage further than negative, or in non-abhorrence, whose aims are Wealth, Friends, settlement, though they admit all incongruities and discouragements of a more generous nature, so their avarice or popularity be gratified. Though, I say, to these deliberate Lovers, whose love is not only not stronger than death, but weaker than water, and overcome by the dirt and pelth of money, and money-worth, All Matches that are rich, and accomplishable of design, are fortunate, and as they think prove well; yet to others whatever marriage is not affectionate, religious, and symmeterious, can never be accounted other then unhappy, and often destructive to the body, soul, fame, fortune, family, relations of them: Nor do the Bills for Alimony, the Suits for divorce, the owned and open incontinencies, the stolen loves, the frequent pawning of Jewels and Lands, the rendings asunder of Families, derive themselves and their disorders from any truer parent then from these. For though in the Roman Commonwealth, 
In Civitate Domini, in monte sancto ejus, hoc est in Ecclesia, Nuptiar●m non solum vinculum, verum etiam Sacramentum ita commendatur, ut non liceat viro uxorem suam alteri tradere, quod in Republ. tunc Romana non solum minime culpabiliter verum etiam laudabiliter Cato fecisse prohibetur. Tertul. lib. de Fide & O. perib. c. 7.  men might lend their Wives, and probably borrow other men's, as to them seemed best, which Strabo says, in defence of Cato, lending his Martia to Hortensius, was, according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old Roman Law, yet, when as in the Church of God with us Christians, Tertullian says, such customs are abhorred and forbidden, there ought to be greater care to choose well, because change men cannot without sin. Which considered, I do (not I think without cause) make unfortunate Marriages one of the true causes of the Decay of men and Families.   

SECT. XIX.  
Induceth wicked and expensive children, the wastes of honour and riches in a Family.  
SEventhly, Another cause of decay of Families, are foolish Children; for, if Families be carried on in their Succession, by Children supplying the departures of Parents, and the introduction of one Generation upon the cessation of another; then children that are wicked and improvident, are never like to maintain or augment the glory of their Ancestors, who were wise and pious: For, since glory and God's blessing of enduring is the reward of his fear and grace in them, so recompensed upon them, their virtue not being in their children, Gods reward to them will not be hereditary to them, this the Prophet job, for so his Spirit testifies his endowment to be, exemplifies to us, in Ch. 5. v. 3, & 4. I have seen the foolish taking root, but suddenly I cursed his habitation; His children are far from safety, and they are crushed in the gate; neither is there any to deliver them. So Chap. 20. v. 10. His children (speaking of the wicked) shall seek to please the poor: so Chap. 12. v. 17. How oft is the Candle put out; and vers. 19 God layeth up his iniquity for his children; that is, God punishes his unjust dealing with prodigal and lose children, who shall riotously waste his injurious leave, and render themselves children of fools, children of base men, vilder than the earth, as the words are. Chap. 30. 8.  
These foolish, because wicked, children, the Holy Ghost reproaches in the notion of his wayward Israel, whom he calls children of rebellion, Isa. 1. 2. corrupters of themselves, v. 4. lying children, Chap. 30. 9 children of transgression, Ch. 57 4. backsliding children, jer. 3. 14. sottish children, Chap. 4. 22. forsakers of God, jer. 5. 7. children of whoredoms, Host 1. 2. children of iniquity, Host 10. 9 children of the Aethiopians, Amos 9 7. children of disobedience and wrath, Ephes. 2. 2. covetous cursed children, 2 Pet. 2. 14. and can these children, who are thus ingrained in wickedness, be expected to be within God's care and blessings; or will he build up those who so pull down his glory in their hearts and lives? Indeed, children are not only a blessing, but the best of earthly blessings, because the continuers of Families, Names, and Ages, in which regard they are not said to be man's, but God's delight, Children, and the fruit of the womb, are his delight, Ps. 127. 3. but then they are good and gracious children, that hear instruction, Prov. 4. 1, children of obedience, children that apply their hearts to Wisdom; they that are old in understanding, when young in years, and are grave in their toys, and sober in their extravagancies, that speak and do as those whose age and wit will give each other the lie, and are reconciled by nothing less than a miracle; such children as have their fortunes in their heads, their preferments in their faces, and their bucklers in their tongues, such as like Alfius Flavius in Seneca, who when a Lad, spoke with applause, 
Semper commendabat eloquentiam ejus aliqua res ex●ra eloquentiam, in puero eloquentiae latrocinium eras ingenii aetas, Controu. lib. 1, decls. 1.  and so settled to Cestius, no puisne Advocate, that he not only commended, but feared the force of his eloquence; who was eloquent above eloquence, and did whatever he did, not only above others, but (as it were) above himself; such Sons (causing their deceased father, to live afresh in the gratulations of men to their memory, for being causal of blessings to Ages and Nations by the production of them) are honours and enlargements to Families, 
Raymundi Comitis Provinciae Phocensis quatnor filiae, quatuor summis regibus Christiani Orbis nupt● erant. P. Aemilius, lib. 7. Lycaon secundus Arcadum Rex filios habuit 26. omnes clarissimarum Vrbinm sunda●ores. Pausan. in Arcadicis.  who by them are clarificated and Sydneyzed, but to have children that shame their Genitors, and dislustre their Stocks, is a sore curse, better never be generatively viril, than to beget children to be Boutefeau's and earthquakes to Ages, how much rather would pious Predecessors have wished they had died uncontinued in their Male line, then to leave Sons Unthrifts of their Patrimony, careless of their honour, forward in vice, intent on villainy, engaged in confusion. 'Twas a serious profession of renowned King james to his Son Prince 
Epist. to Basilicon Doron.  Henry, I protest before that great God, I had rather not be a Father, and childless, than be a father of wicked children. 'Tis a sad upbraid that a father gives his unfortunate Son, as the father of that Roman did, to whom, taking part with Catiline in the conspiracy against the Commonwealth of Rome, 
Te Reipub. non Catilinae genui  he said, I begot thee (sirrah) for the Commonwealth, not for Catiline, and had I thought thou wouldst have proved a Rebel, I would never have ventured for thy being and birth, nor when thou hadst been born have thus educated thee; children, that like Simeon and Levi are brethren in that evil which makes their father stink in the nostrils of the people of their land; children that are born for the fall and fate of Ages and Governments, that rave and rage's till they have confounded Heaven and Earth, and disinfluenced, as much as in them lies, the good influences of both, such Attila's, whose gloryings are, that they are scourges and devastations to well constituted settlements and habitations of order and wealth; such Herod's as make nothing of the heads of john Baptists, to gratify a rash oath made to a vain Mistress: Such children, who are grievous, wicked, stupid, disobliging, do not bless the womb that bears them, and the paps that give them suck, but curse and traduce them; For, as to separate the Rays from the Sun is to deprive the Sun of light, 
Avelle à sole solis radinm, & non elucet, rivum a fonte, & arescit, ramum ab arbore, & siccatur, membrum a corpore, & putrescit, separa filium a devotione paterna, & jam non est filius sed frater & collega eorum quibus dicitur vos ex patre Di●bolo estis, apud Petr. ●lesens. Ep. 47.  and the River from the fountain, is to render it dry; and the Bough from the Tree, to dead it; and the Member from the body, to perish it: so to sever a Son from his Father in similitude to him in true qualities dignificative of him, is to make him appear of a Son of a wise and good father, a colleague of them that are of their father the Devil, as the Archbishop of Canterbury Temps, H. 3. wrote to H. 3. And the reason why this is, is because, as a wise Son maketh a glad Father, so a foolish Son proves heaviness to his Mother, Prov. 10. 1. and, as Wisdom is said to build her house, so Folly is branded with the demolition of it, and that with both hands, Prov. 14. 1. which warrants the Position, That foolish children are the bane and minoration of a Family, and that because Folly harkneth not to the precepts of Wisdom, which are preventive of ruin, as well as inductive of endeavour, such as are harkening to Counsel, Prov. 13. 1. avoiding vanities, which are a grief to the Father, 
Educantium saelicior laus est de filiorum probitate laudari, Alatharicus Rex, Epist 2●. lib 8. variar. Cassiod.  Prov. 17. 25. embracing the fear of the Lord, Prov. 24. 21. observance of the Law, Prov. 28. 7. acceptance of correction and instruction, Prov. 29. 17, 21. all which declined, the curse of God comes upon a Person and Family to root it out, which caused the son of Syrack very gravely to advise, Dèsire not multitudes of unprofitable children, though they multiply rejoice not in them, except the fear of the Lord be with them. Eccles. 16. 1, 2. For by one that hath understanding shall the City be replenished, but the kindred of the wiked shall speedily become desolate.   

SECT. XX.  
Treats of God's blast upon the Endeavours and Achievements of Men, the unavoidable Eclipse, and irreparable Diminution of their Families.  
EIghtly, the eighth and last, but not the least means of the ruin and decay of Families, is, God's blast upon the Virtues, Endeavours, and successions of a Family. For this is the storm in which no vessel of humane art, no cable of secular contexture, no project of worldly hold, can avail; not only because it is anticipative of all wisdom and prevention: As appeared in Caesar, who refused the counsel of Pansas, and Hirtius, to be wary and strict in government, and who despised the predictions of the Astrologers, the lesson of his Calphurnian dream; and laid aside the papers given him in detection of the conspiracy against him. So fell it out to Archias of Thebes, Charles the last Duke of Burgundy, and the Duke of Guise, and in that great Duke of Buckingham's death by Felton that Villain, 
Sir H. Wotton's character, D. p. 106, 107, 114, 116. Ineluctabilis fatorum vis cujus cum fortunam mutare constituit consilia corrumpit. Paterculus lib. 2. p. 48. edit. Lipfii.  against which Fate he was forewarned by the Lord Goring, by an old woman in the way, by Sir Nicholas Throgmorton, by the misgivings of his own thoughts: yet he (Generous soul as he was) despised all, being made confident by his courage and resolution; the force of fate being ineluctable: For when it should endeavour avoidance, it suborns prudence to incredulity, or groundless resolution, whereby it works its end. Whereby not only is God's purpose aversive to men's prudence, but positively conclusive of what shall befall them, in every circumstance of it. For though Mauritius the Emperor foresee in his Dream, that Phocas shall ruin him and knows what he ought wisely to do to prevent it, yet all in vain. And therefore if God blast, who can bless? what shall succeed without or against him? Not devout prayers, not excessive humblings, not rich gifts, not potent friends, not personal worth, not the love of living, nor the legacies of dying friends, can stop the leak of a Family's Immersion: Nay, if any family were so happy to have the cream of mankind in it, were it the Nest of all the Eagles, Nightingales, Unicorns, Phoenixes, (as I may so say) of mankind; were Cicero, Hortensius, Crassus, Cato, Sulpitius, Brutus, Calidius, Calvus, Caesar, Corvinus, Pollio Asinius, Varro, and the rest, whom Petrarch calls, 
Lib. 2. p. 307.  Ingenia eminentia: Were these, added to by all the later Heroiques, of one family and confederacy, yet would they be Physicians of no value, to recover that family from God's blast. As when God blesses, every thing contributes its service, so do things equally minister to his curse: Not Babel's Walls strength, or its Tower's height, nor Senacheribs army, not Herod's. Oratory, not julian's craft; not Prior Boltons' Hermitage on the top 
16 H. 8. Holinshed, p. 882▪  of Harrow-Hill, will avail; they are all as weak subterfuges, as miserable comforters: The best ingenuity and artisice of security and augmentation, is to pray aid of God, and to beseech his presence with men, in their spirits by grace, in their actions by prudence, in their designs by success, in their correspondence with men by fidelity and favour, which when conducted by him, who is the Intellects fountain, the hearts steer, the tongues conduct, the feet guide, the friends motive, the foes disappointment; when, I say, he who is, and there is none besides him, becomes mens in the effects of his power and goodness to them, than the springs of second causes flow freely, the winds and waves of opposition become calm and still. Thus good men in all ages have had their ends upon the World; though it hath set itself against them, and execised all cruelty to them: Witness the Primitive Martyrdoms, in which though the bodies of holy men were trucidated, and their credits and fortunes plundered from them by the malice of the Gospel's adversaries; yet, maugre all their vehemence, whose interest it was to make the credit of Christianity creditless, and the professors of persecuted Truth, vile; yet those dry bones invigorated, and those rams horns bore down the walls of their jericho, because God was in the cause, and in the Champions that suffered for it, 
Gatakerus in Antonino commentar, p. 386, 387.  who is resolved to abet his Justice and Authority, against the malice and Tyranny of the World; the perduration of which, and its carriage in a way of conviction and efficacy, against the highflown resolution of & subtle undermining, that the Ethniques' ages discovered towards it. The result of which, is directive to men, in the fortunation and felicitous conduct of their actions, in any kind whatever. If men would not have the Watchman watch in vain, Psal. 127. 1. Nor, the labourer earn Wages, to put it in a bag with holes, Haggai 1. 6. If men would live long, and see good days, Psalms 34. 12. 1 Pet. 3. 10. If they would see their children's children, to many Generations, and those wise and wealthy; there is no other nor better way to accomplish these attainments, then to comprecate God's aid and blessing. This is to be wise with a witness, with the witness of all wise men, and all wise ages: And without this, Achitophel's policy becomes folly, and julian's zeal for Ethnicism the price of that Arrow which vindictively wounded him, and let out with his life the rancour of his Apostasy; yea, when men contrive a project without, and in desiance of God; it is just, the sequel of that insolence should be shame and subversion. Never any standard was set up against God, but lost itself, and all that adhered to it. And therefore, O ye Nobleses and Gentry, whose the Generous and Divine aim is to preserve and enlarge your Families; desist your other prudences in comparison of this Masterpiece, which miscarries not; 
Gatakerus in Annotat. ad M. Antonium p. 235.  set your faces towards God, seek his cooperation with, and benediction upon you. Be not faithless, but believe; for God to unhorsed the confidence of man, and to spoil the trust in Princes, often despised the day of great, & advanced the day of small things; that is, he hath made Austrian greatness to stoop to Copper Kings; 
The Emperor so called the King of Sweden.  his little and contemned appearances to prevail against all formidable oppositions; for he looks not to the goodly Eliabs of our outsides; nor is taken with the Micholls of our transport, but he looks upon his own Image, and at his own glory, and according to the Instrumentality of them to those ends, so he furthers or impedes them. Hence is it that dangers formidable, like Spanish Armadas and Invasions, he changes into Morris Dances upon the Waves of dislustre, and makes the very Engineers of them to 
Sir H. Wotton, p. 23.  confess, that Virtues, though they are within the chance, yet they are not ever within the power of ill Fortune: and good things that we promise fixed upon us, 
& p. 97.  retreat and die useless to us. Yea, in Families, b●cause men look usually upon the prodigiousest wit, or the beauteousest person, or the valiantest Spark of men's packs, for the hopes of the house, as if the day of victory, and the field of greatness, were to be a present to his merit, and to be won by him; therefore God jealous of his glory, in men's lavishing attributions to it, while they luxuriate to such Idols, of their own institution, either removes by death, or disappoints by accident, the prevalency of such their hope, and puts a period to their felicity then, when they thought it most advanceable. This has been so, this will be so; and that to put the question of God's Paramontship out of question, & to confirm the certainty of no certainty in any prop or reserve without him; and to undeceive us of that distrust and undervaluation of weak and worthless things, adjuvated by him; 
Saepe Deorum permissa honorati ora sunt ossa pauperis philosophi qui vitam duri●er egit quam princiti qui delicaus●ime vixeta, Antonin. Ep. ad Egesippum.  since how contemptible soever instruments in disjunction from him are, yet in conjunction with him, and subserviency to him, they are mighty and regent. Which truth hardly assented to by the Idolaters of sense, and the magnifiers of success, outstands all the violences and attaques of this world's artillery; and by God concurring it, makes good its ground against worldly cavil, and incredulity; for God forsakes not his confidents, nor do they receive a bafflle, 
Sicut qui deum audit non est surdus, sic quem deus audit non est mutus. Petrarch. lib 2. de rem utr. Fort. Dial. 103.  or defeat, whose help and hope he is, For they that fear this Lord shall renew their strength as the Eagle, they shall run and not be weary, they shall walk and not faint, Esay 40. last. That is, God will give them blessings extraordinary, and lofty, above the usual sore of blessings, and blessings durable and unlanguishing, blessings that shall outweigh sons and daughters; he'll give them so much of these lower springs as shall keep their names sweet, and give them all they can receive of the glory and satisfaction of his intuition and fruition. For such honour have all his Saints. Which concludes what I have to write upon the general causes and means of the Rise, Progress and decay of Men and Families, as they are prudently, and without offence to particulars, to be taken notice of by us.   

SECT. XXI.  
Allegeth the Ways and Means of raising Men and Families, now in this happy return of Affairs in England.  
HAving now by the help of God finished what I intent on the precedent heads: I proceed by the same blessed conduct, and under favour of the wise and pious, to suggest the ways and means of Rises and Decays of Men and Families now in England: For as there are particular qualities in men, that adapt them to those good Fortunes of Rise and Riches, and so to Decay and Beggary: so is there in times, as biased by men regents in it, certain specifique helps and hindrances effective of both chances, prosperous and cross: And those the late surly and unnatural commotions, and the miraculous and merciful composure and reverses, having strangely occasioned here in England, It will not be amiss to write, tenderly and yet truly concerning them. First then, as Money is the price of all things, and thereupon, is said to answer all things, Eccles. 10. 9 and so did in all Ages heretofore, for by it, men have made good evil, and evil good, corrupting Justice, seduced Counsels, subborned multitudes, purchased Royalties, directed Expeditions, prostituted modesties, achieved Honours, yea, too much influenced Religions to intent or remit their influences, according to the Market of them; 
Pecunia ex quo in honore caepit verus rinum honor cecidit. Seneca Ep. 115.  so did it of late in England, in the time of the troubles amongst us; it made men offenders, and restored them to a rectitude; it purchased lands upon the owner's extremities, and at inconsiderable rates; it chopped and changed bad Titles for good, and put the negotiators into a capacity to buy their peace, & acceptance, in cases that were in their own nature, & in the currant repute of Honour, pardonable, so auxiliary was Money then to any purpose, that it seldom sailed of its errand to persons in Power; nor is Money inauspicious to the havers now, or are their merits less believed and accepted, for having good fortunes, and knowing how dexterously to declare themselves by them, in this our happy Serenato of affairs and glorious appearance of so long a desired settlement. For, as we all know, that in London, and in Corporations of Trade, and in Countries too, personal Estates, (which were the Estates of private persons, who would live Office-free and undiscovered, such as were old men, widows, and Bachelors, and some other,) in the great years of Trade, from 1630. to 1640. were in request, men desiring to keep their Estates such, because they made one third part more profit by them then they did by land Estates of the same value; (the Wars coming on, and those Estates being out at Interest and in Trades, trusted into several parts beyond the Seas, and into this Nation, wherein the late unhappy Wars made Garrisons of Towns, and in the taking and re-taking of them, Merchandise and Staple goods portable, became plundered by those, and such like courses, those Personal Estates of very great value, became wholly lost, or in a very great degree mutilated, and so the Owners of them that way impoverished, unable to be afterwards, either Traders or Increasers, or to give great Portions with their children;) so are we also to know, that abundance of mean persons coming fresh into Trade, the old Traders being beaten out and ruined, or they being in Offices of Plunder, Law, Custom, Trust of sale of Crown and Bishop's Lands, with such other courses, of not dubious, but certainly illegal Title, did yet by their craft (knowing that Acts of Oblivion, and confirmation of Judicial proceed would come, as of course in all restitutions they do) so transferr their acquisitions of ill Title into solid Estate, that they raised themselves from nothing, to great estate, and in that estate, by small refundments, inconsiderable to what they thus indirectly acquired, established themselves in prosperity (while others that lost Estates, and would get no new by those means) are in a great measure impoverished, and by reason thereof obscured. Such being the posture of things at home, and the affairs of those abroad requiring supply, few having wherewith, but these traffiquers in disturbance, and otherwise casual gainers by it; they chief, and in number, must be the persons advantaged; no● is it strange to have Money so requested, and so operative to ingraate men now; for the same feats it hath done in all revolutions. Solomon hence calls Money a defence, Eccles. 7. 12. and when we are told wisdom is good with an inheritance, we are to suspect that it little avails in worldly revolutions without it; for though Prince's Victors, do not themselves get by their ill subjects losses, or their good subjects diminution, yet are they necessitated to make their favours beneficial to their servants and allies, who have attended their misfortwes, and are to be rewarded by the better issues of their affairs; And though in absolute Conquests the Victored persons forfeit life and land, as in that of the Conqueror, who ejected the Britain's and English, and put Normans in their Houses, Lands, Honours, and Offices; yet in feuds of one part of the Nation against the other, though the Heads and Ringleaders of the peccant party do suffer capitally; yet the majority of the seduced and unperverse Commonalty, and Persons of worth, pass off by mediation of Favourites, by whom they are well offered to the Prince, and from him obtain testimony of good will: Thus was favour after Rebellion obtained temps Rusi; thus did the Citizens of London obtain many privileges, temps R. 1. & 'Twas time for them to give money, when that King declared, That if London would be bought, he would surely sell it, 
Gul●el. Paruus, Raud. Hayden. p. 25. Holinshed, p. 119. p. 143. 145.  if he might meet with a convenient Merchant that were able to give him money enough for it. Thus Offices, and custody of Castles came to be sold, 5. R. 1. Thus great Men paid Fines for leave to Turney, 
p. 497.  6 R. 1. and 22. and 23. R. 2. And thus since has it, and will it in all such alterations be; for Money being the great ground of altercation, and separating, not only man and wife, Prince and People, but even Popes and Prelates upon dispute of it, as appeared in that notable resolution of the Bishop of London, 40 H. 3. who, when the Pope's Legate exacted money from his Clergy beyond measure, said, he would rather be a Martyr, as was Thomas Becket, then be subject to such exactions; and when the King was angry with the Bishop, and told him, the Pope should punish him, as he well deserved to be, he answered, Let the Pope and King, which are stronger than I, take away my Bishopric, which by Law yet they cannot do; let them take away my Mitre, yet an Helmet shall remain: I say, Money being such a bait to discontent, and such an engagement to the casual effects thereof (as it is a great help to the comfort and conspicuity of life, while it procures remission of past faults, acceptance of present favours, sets men out in their Parts, Families, Relations, Enterprises to all desirable advantages, and by the relief and employment of the poor, as well as rewards to Artists, and good offices to the Public; it so strongly draws popularity to it;) so is it in the want of it, a potent alloy to, if not a total suppression of, whatsoever is eminent in Men and Families, Eccles. 9 15. For while the rich man's wealth is his strong castle, the destruction of the poor is their poverty, Prov. 10. 15. And while the poor useth entreaties, Prov. 18. 23. is separated from his neighbour, Prov. 19 4. hated of his brethren, and avoided by his friends, V 7. is ruled over by the rich, Ch. 22. v. 87. and devoured from off the earth, Chap. 30. v. 14. The rich come boldly, and are welcomed frankly, dispute stoutly, and are answered civility; fear great men, but live without them; prefer their children, and make and take good settlements upon them; which shows the comfort and furtherance to men, that Estates give. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. in M●nagirta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which made Menander cry out, Blessed is he that hath wealth, and a soul aright to use it. For a man to be tempted by wealth, and by it not be overcome, is to be a man of men, and a very great debtor to grace of restraint; for there are but few that sincerely can say with him in the Poet, 
Vice ne'er by money did me overcome:  
For it within my soul there is no room.  Which exemption from the treacherous possession of money, is not the gift of all men, for St. Paul tells us, The love of money is the root of all evil, 1 Tim. 6. 10. Which place is observable, because he says not, The having, but the inordinate love of money; nor that it is the sprout, but the root; 
Note this.  nor that it is the root of some, but of all evil; and he confirms it from the Apostatique Effect of it, which while some have coveted, they have erred from the faith, and pierced themselves thorough with many sorrows. Which is Emphatique also, While some; not while all. God has his Jewels amongst rich men, who use the world, but abuse it not; who have money, but love it not; that is, commit no sin to accomplish their end, as Apostates and Seducers do, who have been so besotted & transported with it, that they have, for the conveniency and glory of it, erred from the Faith, made a revolt and defection from the Church; and not only wandered, as God's people too often do, but persisted desperately in that error, which Gods people do not. This the inordinate love of money leads into, and therefore is by all that love and fear God to be avoided; for he that buys will sell, and so judgement may be turned into gall, and righteousness into wormwood. Plato makes riches and possession of money●a great help to rectitude and injuriousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Repub. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Phaedro ad Fin●m Dialog.  while it not only raises a man's spirit above wrongful basenesses, but enables him to attain to whatever wisely and in a way of virtue he can well wish, and well use. And hereupon I cannot but account that a wise design of him in Plato, to beg of the Gods to be good and virtuous within, and to have no outward advantage that inconsisted with his intern virtue: And if rich, he must beg to have so much Money and Moneys-worth, as a temperate mind knows well to use, and yet enjoy its own virtue. And thus to have money, is to be master of every almost desirable adjument, to God's glory and men's good. Money then being thus prevalent, it cannot be denied to be a probable Rise to Men and in them to Families. For in that it answereth all things in the exchange of it, there is no Match, Honour, Place, Character, Privilege, which it (Subjects being capable of, and consistent with it) will not procure: nor is there any merit of conspicuity and obligement, which it gives opportunity to express & represent itself in, but is furtherable by it; which Richard Duke of Cornwall found true, as he well defigned, when by his Riches (with which he glutted the Electors of the Empire, though great Princes) procured them, contrary to their Honours and Oaths, to choose him a Foreigner, and no Germrn King of the Romans.   

SECT. XXII.  
Proveth that Favour with the Prince is the chiefest cause of Rise to Honour and Riches.  
SEcondly, Favour with the Prince is the most undoubted step to Honour, wealth and Greatness. This I had placed first, but that Money is the more general cause of Rise, many coming thereby to Honour and esteem, who never see the Prince, or transiently only, being added to by him, as they are attested to him by those that have reason and interest to give them a good character. Those than that are favoured by the Prince, as they are the better sort of subjects, so are they better dealt with in the shares and participations of their Favours. And if Princes be to Subjects as bodies to shadows, and souls to words; and Princes are as absolute by their Generous and Just Government, as their own consciences and Noble desires wish themselves to be. 
Regnum vestrum imitatio vestra. Forma est boni propositi unici exemplar Imperii, qui quantum vos sequimur tantum gentes alias anteimus. Theodoric. Rex Anastasio Imper. Var lib. 1. c. 1.  (Regulations or directions being (as it were) needless and supernumerary, where true Christian piety, and paternal Royalty, are guides to Princes,) then cannot their Favourites that are dear to them, but be great by them; For theirs are the Offices of Revenue, the Titles of Honour, the Embassies of Credit, the Matches of Fortune, the dispose of Trusts to bestow, or have undeniable influence upon. 
Excepit ●e noster affectus implevit beneficiis manus, fecitque esse votum quod nostrum expetisses imperium. Theodoric. rex. E●. 2. Felici Var lib. 2.  And if these be the ways to Greatness, and they are commanded by Princes, then to be favoured by them, whose so much is to bestow, is to have all accesses to Honour and Wealth unfolded to them. The knowledge and practicability of this, inclines men of good person, ready wit, acquaint speech, generous garb, confident spirit, to apply themselves to Prince's services, and by it become either Rich, Respected, Honourable, or some, or all of them: Yea, by this has the World's greatness in Persons and Families first been obtained, and after augmented, with that which is remarkable in them. Thus Hadad in holy Writ is historyed to have favour with K. Pharaoh, whereby he became his brother in law; by which means his son (begot upon the Queen's sister) was born and brought up in the King's house, 1 Kings 11. 19, 20. And thus David, by the favour of Saul, 
1 Sam. 18.  obtained first his daughter, than his Generalship, and at last his Kingdom. This, not needful to be further instanced in, because a truth of every days ratifying, is the reason that the Wise man informs us, that he that seeketh good, procureth favour, Prov. 10. 27. Which I take not so much to be meant of Favour, as the consequent of goodness, as the opportunity to seek good for a man's self, and others also for whom he that is favoured interposeth. Hence those passages of Solomon, Prov. 14. 35. The King's favour is towards a wise servant. And ch. 16. v. 15. In the light of the King's countenance is life, and his favour is as a cloud of the latter rain. Which Text is affirmative of whatever is issuant from the prealleged notation: For in that the favour of the King is said to be life, which is optimum bonorum, the most delectable and desirable of all created goods: And in that it is said to be as a cloud of the latter rains, which is increasive, and has fertility included in it; what can the expectations of men in their service amount to, which this grandeur of theirs doth not answer and exceed. And as I think Princes happy in the opportunities they have to oblige and reward servants, wise in heart, active in dispatch, diligent in attendance, sober in counsel, sincere in love and duty; and who are as faithful to them, as the Sun is to his course, as Pyrrhus said of Fabritius. So do I not believe them otherwise happy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas in Fabricio.  nor do I read or see that any Favourites, who are not such, long continue happy in such favour: For rival envy, and popular jealousy, hover about and laying gins for them, by cooperating accidents of diminution, ruin them, unless their personal and public virtues are dissipative of those gatherings, and supersedall to the efficacy of them. Therefore Solomon's advice to Take away the wicked from before the King, and the Throne shall be established in righteousness, Prov. 25. 5. is good counsel, for Princes to avoid trouble to themselves; and for Favourites, to secure their favour and stability, by being good and virtuous, and by that to establish the Throne of their Masters, and themselves under the protection and favour of it. Nor is Princely favour at all dangerous to, but desirable by, wise men, and next to the favour of God, to be sought after, if it be constant, and virtuous in the Prince, and transport not the Favourite beyond the true end and use of it, God's glory, the Prince's service, and the people's ease and thrift, together with such advantages as the forementioned great ends, thoroughly answered, allow to his private emolument; which Brewier, Baron of Odgcomb, the Favourite of H. 2. and R. 1. observing, was highly advanced, and continued in Wealth, Honour, and Love with all men; 
Cambden in Somersetshire p. 267.  and Beauchamp the great Earl of Warwick, so favoured by H. 6. that he was Crowned King of Wight, yet lived and died beloved. So did Charles Brandon Duke of Suffolk, 
p. 469. It● enim virtutes magnis viris decori gloriaeque sunt, si illis salutaris potentia est, Nam pestiferavis est valere ad nocendum, illius demum magnitudo stabilis fundataque est, quam omnes tam supra se esse quam pro se seiunt cujus curam excubare pro salute sin gulorum atque universorum quotidie experiuntur lib. 1. de C●emen●●a. c. 3.  the Favourite of H. 8. and others. Which the Despencers in H. 2. time, Delapool and others in R. 2. time, E. Rivers temps E. 4. Wolsey temps H. 8. and others, not considering, made themselves hated, infamous, and ruined. For Virtues, saith Seneca, are often useful to men of place and power, when they qualify, sweeten, and wisely manifest themselves in power delegated to them; for pestilent Might it is that is nocive; and then only beloved and prayed for is authority and power, when men find the power over them is for their good, and not directed so much to cow them into stupidity, as to cherish them in a loyal freedom. And then does it deserve the duty and subjection of all and every particular subject, when it intends the prosperity and protection of every particular subject. The consideration whereof lessons Favourites to petition God, whose the judgement of every one's course and conclusion is, 
Damus quidem tibi equos, enses clypeos & reliqua instrumenta bellorum; sed quae sunt omnimodis fortiora, Largimur tibi nostra judicia, summus enim inter gentes esse crederis qui Theodorici sententia comprobaris, Ep. 2. Regi Herulorum. Var. lib. 4. Cassiod.  to direct and fortunate them in the religious, just, judicious improvement of their Prince's favours: for if to them not only Honours, Riches, Reputation, but even in a sort much of the administrative divinity of Kings is indulged, as Theodoric the Gothish King wrote to a Vice-king under him; What fidelity ought they express to their benefactor, in not neglecting their service, disobliging their people, misusing their trusts; (as did Wolsey, who fraudulently got a warrant from H. 8. to execute the E. of Kildare, though the Lieutenant of the Tower's honesty in not executing it, made it void by the King's Countermand 
a Speed p. 775. p. 849. . And Gardiner from Qu. Mary to execute the Lady Elizabeth, the after happy Queen of this Land?) What conscience and reverence to themselves, not to do any thing rashly and improvidently, by which they may lose their ground, and be outed the occasion of so general good? For Prince's favours being of delicate and casual composure, are not to be put to the stress of gross and dull mettalled ones, but to be humbly and modestly improved; which the wise King Solomon adviseth to, He that loveth pureness of heart, 
Prov. 22. 11. Fuit enim illi nobile ingenium & furebundi regis Impatiens. Senec. Nat. Quest. lib. 6. c. 22.  for the grace of his lips the King shall be his friend. The failer of which in Calisthenes, the Favourite of Alexander, lost him both his interest in the King, and in his own life: That being true of Favourites over-confidence, and peremptoriness, which a friend of the Earl of Essex, 
Sir Henry Wotton work p.  Favourite to Queen Elizabeth, told him, O Sir, These courses are are like hot waters, which help at a pang; but if they be too often used, will spoil the stomach: as it was woefully made good in him, whose impatience to have any companion in favour with him, or any grists of greatness go by the Mill of his only influence, declined both his lustre and his life: Yea, above all, what caution are they, that have these entrusts, to express, in avoiding envy, 
Sect. 2. Eicon. B●silic. upon the E. Sra●●ord.  Who moving in so high a Sphere, and with so vigorous lustre, raise many envious exhalations, which, condensed by popular odium, are capable to cast a cloud upon the brightest merit and integrity, as the divine Kings words are; and to choose such choice servants and friends, whose integrity, conscience, prudence, and industry, they being responsible for, 
Holinshed, p. 324▪ p. 511.  may not be defeated in; and then they will be secure, if not from the calumny, yet from the desert of envy; which had the Spensers in E. 2. time, 
p. 555.  the Earl of March temps H. 4. Earl of Arundel and Lord Percy temps R. 2. guarded themselves against, they could not have fallen, as they did, For much suspected by me, does no hurt, when nothing proved can be, is true.  
All which in such measures and proportions as God shall permit their prudences to method to themselves, being protected and blessed by him, makes Favourites not crazy, but hail and happy in their Prince's favour; than which there is no speedier way to Rise, Riches, Nobility, Prelacy, Splendour, and Endowments of all kinds, possible to be imagined: for though Riches, Industry, and Frugality, give many rounds to the ascents of men; yet the Master Caper, and the Noblest Capreol to advance, is the King's Favour: which as it is too full a blessing for any but a Magnanimous and Royal minded person to digest, and well manage; so to such as already have, or hereafter may have it, I beseech God it may be continued and enlarged; for it is an opportunity to serve God, the King, the people, and the havers, to all beneficially Noble purposes: it being (under the King) the spring that moves all; without which nothing runs currant, but has cheques too many to pass by, as is evident in the vivid representation of it in Haman, who is said to have his seat (set by Abashuerus) above all the Princes that were with him. Ver. 2. 
Esther 3.  and to command that all the King's servants should bow before him; and his word so prevailed with the King, that he gave him his Royal Signet, and said, The Silver is given to thee; the people also, to do with them as it seemeth good to thee. Ver. 10, 11. and what Haman issues forth is dispatched to the King's Lieutenants, to be accordingly executed, Ver. 12, 13. In that, I say these are the bounties of Princes to their Favourits, from whom they seem to withhold nothing, but the Throne itself, there is great cause to conclude, That no way to advance Men and Families, is more expedite and energical, than Service to, and Favour from Princes. For if the displeasure of a King be as the messenger of death, 
Prov. 16. 14.  and the fear of a King is as the roaring of a Lion; who so provoketh him to anger, sinneth against his own soul, Pro. 20. 2. If not only in case of Felony or Treason, but upon displeasures, penalties are not only inflicted upon persons but upon Lands, 
Cambden in Doaset, Britan. p. 214.  and that indelibly, as Mr. Cambden tells us, the Lands of Hind and others, in New Forest, were charged and yet pay white hart Silver, for killing a white Hart of H. 3. in that Forest. If these terrors and mulcts are in the disfavour of a King, whose frown and word has killed the heart of subjects of courage, who durst have outlived any other hardship; what joy and freedom is in the King's favour? No less sure than dew upon the grass; 
Prov. 19 12. Ch. 20. v. 8. v. 26. Eccles. 8. 4.  no less than scattèring all evil, and bringing the wheel over the wicked; no less than power, and that visible in the testimonies of his favour, and the effects of it; the prosperity of which is such as the Princes in soul and government are, whose the favour is, and the design of the soul is, who is a suitor for, and obtainer of it: For as to be in favour with Terrible Princes, whose reigns are butcheries, and whose instruments must be rigorous and cruel, as was Peirce Exton to H. 4. who, (to be, as that King's words were, The faithful friend which will deliver me of him, whose life will be my death, and whose death will be the preservation of my life,) 
Holinshed in H. 4. p. 517.  undertook and effected the execrable and damnable Parricide of good King Rich. 2. is to be a devil in Flesh, and a miscreant more unhappy than almost Hell can make one. So to be in favour with a virtuous and serene Prince, whose soul is so serious and sincere that he dare appeal to God as his Compurgator, and beseech God to try and search him, if there be any malicious and premeditated iniquity in him and in his government by his privity: To be a Favourite to a Prince, whose faith in, and reliance upon, God comforts him, 
Eicon Basil. Sect. 15.  That no black veils of calumny shall be able to hid the shining of His face, while God gives Him a heart frequently and humbly to converse with him, from whom alone are all the irradiations of true Glory and Majesty, as the Kingly Martyr's words are. To be Favourite to a Prince, as our most Gracious Lord and Master the King that now happily, and with general blessing of God and the people, reigns over us, is, whose conscience is not chargeable to God's justice for the ruin of Favourites, and the blood of Subjects; but is Vigilant, Mild, Just, Generous, and strict in Religion and Government, according to his Laws both Sacred and Civil: 
Consider this▪ O England, and be thankful, and loyal.  To be a Favourite to such a Prince, is to be presumed virtuously complete; and to be an Instance of happiness: which, if not alloyed by a deceitful heart within, yields no temptation, but to be a Nehemiah, an Aristides, a Samuel, a what not, that is complexive of Greatness and Goodness: for if the zeal of God, and the rules of Honour, and Justice, inspire such a one, he cannot choose but be presidentially good.  
And therefore, since it is not boldness, but love to the prosperity of Good and Great Favourites, that invites me to write upon this head; the only Rock that Favour hath to fear, is from God's jealousy, that any thing should rival with him for the glory of his Munificence: Since that promotion, as it is from him, so ought it wholly to revert to him, in fruits suitable to his bounty and intendment. For than he leaves men to themselves, when they leave him, by forgetfulness of him and themselves; and when they remember not, That it is he that gives them friends to bring them into view, parts to carry them thorough, Fortunate accidents to cooperate to their continuation, Acceptation in and for what they have done; and in this thus variated, confirms them. Yea, if Favourites consider how necessary every fiber, sparkle, punct, and occult meatus of Providence, is to their being and stability; and how important the Sovereign benediction of God is to their consistence, 
Sic me inebriaverat ambitio, ●ic ●me blanda principis promissa preverterunt, ut sciens & prudens viderer in omne discrimen animae, corporis dispendium pertinaciter conjurasse. Pet. Bles. Ep. 14.  they will find abundant matter to solicit God to their aid, 
Eicon Basil. c. 27.  and to the subduing of their hearts, 
Psal. 87. 6.  against elevation under such Sunshins, The Flatteries of which are as inseparable from prosperity, as Flies are from fruit in Summer.  
And if Princes are but Gods that are mutable, and mortal as men; and the counsels of God must take place against all secular projects, and in defiance of all Politic contrivements: how prudent and Christian is it for Great men to trust mainly in the Lord jehovah, who is the same yesterday, & to day, & for ever. And to serve & trust in Princes, as those who must give account to God and Them every moment; and in which reddition their innocence will be their best refuge: For since God has entailed passancy on this world, and here the best of men have no abiding City, but are wafted to and fro, by the impetuosity of passions, and the blasts of inharmonious variations, which admit no anchoring but in sincerity of aim, and piety of desire, and deed, according to the possibilities and allowances of humane infirmity. It is good to remember Mortality and Mutability in the greatest transports of advancement and affluence. Which had Abraham, the great Visier Bassa to Solyman, believed, He who had his souls residence in his Master's body, as was said he had, would never have been such a Doter on greatness, who after the misfortune of his Master's Army in Persia, (which Expedition he was Counsellor to) was disfavoured, 
Turkish History p. 654.  cursed, murdered, and after all submersed, and a great weight tied to his dead body, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch in Solone p. 94. Edit. Paris  cast into the Sea, Nor would Solon have so divinely, and with such a prophetic importunity, pressed on Croesus, moderation of soul in a state of prosperity, but that he knew the treacheries of its incantation, and the fatality of its obcaecation and seduction. Yea, God himself would not fore-arm men by reason, & fore-warn them by counsel, and precedent of frequent miscarriage in this voyage of pleasure, but that he would have his learn to deny themselves, and take up his Cross and follow his Christ to the contempt of this world, as their rest and refuge: For he that was in his time a Prince, 
Psalm 146. 3.  dehorts from putting trust in Princes. Yea, 
Psalm 118. 3.  declares it to the world, It is better to trust in the Lord, then to put confidence in Princes. And why? Not through pufillanimity, or inaptitude, to Majesty it as high as any Monarch, does he utter this; but because of a spirit subacted by grace, and reduced by God to see and detract from its self. Princes are mortal, Princedoms are casual; and therefore 'tis good to trust to God, 
Psalm 82. 7, Psalm 107. 40. Eicon B●sil. Sect. 27.  in whose Mercy no relyant miscarries. For as That King that keeps to true Piety, Virtue, and Honour, shall never want a Kingdom: so, that Favourite that relies on God for the favour of his Master, shall never want such favour as God sees best for him to be favoured with; whom he would bestow the Glory of the next, after the Grace of this world. Notwithstanding all which praeconsidered, the Maxim remains firm, that Prince's favours are the ready and most pregnant way to Enrich and Enhonour Men and Families in England.   

SECT. XXIII.  
Considers Ambition and Confidence in wel-parted Men, a Means to the Rise and Riches of Men and Families.  
THirdly, Next to the two former Rises to Greatness, Ambition and Confidence may be allowed a notable step to Honour and Riches. 
In maximis animis splendidissimisque ingeniis plerumque existunt honoris, imperii, potentiae, gloriae cupiditates. Cic. lib. 1. Offic.  For men having a conceit that they are born for great, and that small things do not become them; that no courses beseem them but Olympic one's, and no companions but Kings; what is there that they will not undertake, and industriously follow, which has● a probability of arriving them at, and fixing them in, the sphere they aim at. This busies their thoughts, impedes their rest, accelerates their motion, cherishes their spirits, intends their correspondence, beautifies their civility: Thence they refuse not tedions voyages, desperate rencounters, dangerous intelligences, pawning soul and body to propagate their party, and merit of their chief. This calls them from their native seats, and gaining callings, to actions turbulent, perilous, and, as to the present, losing, making them despise being for a while miserable, that they may for ever after purchase ●and live in the Sunshine and Summer of Regal favour. This makes them resolve to be active in their commands, passive to their wills, patiented under their displeasures, free of their fortunes to supply them, of their persons to fight for them, of their minds to consult for them, yea it arms their prayers and tears to encounter their misfortunes, with their zeal▪ and to despise hazard, & to fear as little to sink for, as desire much to swim with them; and all this that they may be taken notice of as Clients and Votaries to Greatness; pleased with nothing beneath or besides it. 
Non ego ambitiosus sam sed nemo aliter Romae potest vivere: non ego sumptuosus sum sed urbs ipsa magnas impensas exigit. Ep. 50.  This Seneca says, was the humour of Rome, where nothing was requested but Ambition, nothing commendable but what was costly and gay. And this is so much the darling of the Sparkish youth, that they think the still and quiet humour sottishness, and mediocrity of station, plebeity of humour and flettenness of spirit; 
Necessario itaque magnus apparuit qui nunquam malis ingemuit, nunquam de fato suo quaestus est, fecit multum intellectum sui, & non aliter quam in tenebris lumen effulsit, adver●itque in se omnium animos, cum esset placidus & lenis & humanis divinisque rebu● pariter aeques. Senec. Ep. 120.  which is the reason that these precocious natures put themselves upon affairs in a kind of rape and compulsive violence upon them, and are content to be instruments in, and agitators about, those matters, which softer and better poised tempers, and modester judgements, decline, as uneasy, difficult, and unhandsome for them to appear in, or promote. And indeed, were it not for such forlorn and desperate services, it were impossible for heady and fortuneless men to come to Riches or Greatness, because they would be void of friends, and reason, to countenance them in, and manage them amidst, the Maeanders of those courses; but they counting all their own they attempt to get, 
Celso● cursus nisi confidentia magna non appetit, dum generosi est animi in optare quod summum est, audentes facit homines fidentia sui quia se non patitur occulere quem precipit na●ura prodire Theodari●: Felici Ep. 2. Var. lib. 2.  and concluding themselves born for, and destinated to those toils and hazards, which other men are not, nor shall be rewarded for, put themselves in the heat of the service, and venture their lives to rescue Greatness from contempt, and to revenge the insolence of its opposition with the ruin of the Oppressors; in the return of which well-couraged service, they have Guerdons of honour and acceptance from the fountain of Honour: which title is the only true and honourable origination of Honour,  
Not that Ambition and Confidence of ones self is the only way of rising: for it is seen and known that Rises and Honour sometimes attend modest and meek spirits, who are so far from appearing canditates for them, that they avoid and disfigure themselves, that they maybe not beleaguered by commands to enter upon action, or be taken notice of for well discharging them; though more often great friends usher men in accidentally, and their own parts continue them profitably in that way which is attended with Greatness and Wealth: So was the great E. of Essex called from 
Sir H. Wotton, p. 4. 76, 78, 79.  his retiredness at Lampsey by the great E. of Leicester's means, and the great Duke of Buckingham, by Sir john Greham, who first spoke of, and commended him to King james. But yet the way of some is to buoy up themselves, and to become graduates in grandeur from their own Spontenanscency, and to hue out their own way to what they wish and would thorough the Alps of seeming impossibilities and unconquerable hardships, such Caesars are they in their own minds, that they believe their coition with the Moon, and thereby entitle themselves to the courtesy of taking the profits of all sublunary casualties: which makes Seneca attribute much to man's spirit, in the adjustment of weal or woe to himself: For he calls the mind now a King, anon a Tyrant; a King, 
Animus noster mode Rex ●odo Tyrannus; Rex cum honesta intuetur, salutem sibi corporis commissi ●urat, & nihil imperat turpe, nihil sordidum, ubi vero imprudens, cupidus delicatus est transtulit in nomen detestabile & dirum, & sit Tyrannus. Ep. 114.  when it considers virtue, 
Turkish Hist. p. 947.  and according to it conducts the body to actions worthy, and of good report: but when it is imprudent, vehement, curious, than it becomes a Tyrant. Which that it may not be, nor men miss of their aims, so far as they are approved by God, good for them, and proper for the public, it becomes them not to apply themselves to sinister means, such as are rebellion, murder, injury, as that wretch Amida son to Muleasses King of Tunis did, who betrayed his trust, forced his father's Throne and Concubines, slew his brethren; yea, (villain and devil, as he was) picked out his own father's eyes with a Penknife; such, such black, brutish, savage, truculent actions are execrable and indurable paths to Greatness, while the walker in this wicked way loses his own soul to gain a triffing and momentary government in this world: but the lasting and virtuous way to greatness is to comprecate God, that he would not interpose nor cast cross accidents athwart the way of their endeavour; for, if he do, the eggs of men's ambition will be addle, and the edge of their confidence turned and become blunt; which truth is hardly to be drilled into the beliefs of those boisterous spirits that are the Viragoes in this kind; For to tell them of God's inclination of great men's wills to favour them, and of his adaptation of them to their favours, without which those bounties would be unsavoury, and the soul and spirit of them evaporate, and become ineffectual to their hoped for ends, is to bespeak them to prejudice against, and censure of, such discourse as madness and bigotry. They are all for gay clothes, spruce looks, high rants, facetious drolls, pleasant froliques, hot spirited mettle, all or most of which they ascribe more to in the motives to and merits of their favour, then to any thing else; when as truly they are mistaken, for these things, though in some sense notable seconds to the most noble fruits of virtue and ability, yet are not to be attributed to, as to God's permission so to have it, is be acknowledged; though therefore I am no friend to ambition or confidence, yet because I know it a way to Rise and Wealth, if it will be limited by reason and religion, it shall have my Godspeed to it, though I must own to all the world, that I value more a grain of content then a pound of ambition, and a mite of modesty than a treasury of selfconfidence, because the one works in them that have it a satiation of mind in their present enjoyment; the other an irrequietude by reason of another's more prosperous estate than theirs. Which Seneca says is the bane of happiness, 
〈…〉 faelix quem torquebit faelicio● minus habeo quam speravi sed fortasse plus speravi quam debui. Seneca lib. 3, de ●ra c. 30.  which is never attained till the mind be brought off thoughts that it deserves more than it enjoys, and possessed that it enjoys more than it deserves, or could hope for if it had what is due to it. But this the Grandees of nature think below them; so did Alexander to reside in Macedon; Persia and the India's he is for; and the ambition that led him to that hardship, preferred him to the gainful and glorious consequence of it; yet had his intern pride a notable stagger put to it by that Dilemma of the Gymnosophists, who seeing him look on himself as a God, having Immortality in his power, & being invited to ask of him what they would have, answered, Immortality. Alexander replied, I am but mortal myself, and therefore cannot give Immortality. 
Siergo mortalem te esse cognoscis cur non contentus patri●s sedibus omnibus i●festus totum orbe● subjicere conars. Cicer. lib 1. Tuscul. Quest.  They replied to him, If thou knowest thyself a mortal, why art thou so vast in thy desires as to exceed the bounds of thine own kingdom, to the injury of others. If these reasons would have audience and suasion with them; and if these thoughts did possess men, they would be more sparing to set values upon themselves above their intrinsique worth, and crowd less upon Greatness to take notice of them, than they do: for most hard, and against the hair of worth is it, to beg Fortunes sordidly; or use them, given, illiberally; and as brave minds, when they have accomplishments to public service, will not reproach the favour of God's providence by a sneaking unwillingness to the convenient and commendable show of them; so will they not preproperate their such appearance by any mean prostration of themselves below themselves, which men of loser and less ingenuous Principles submitting to, run them down in the attainments of preferments, and in the improvement of the effects of them. For as a faint heart never wins a fair Lady, so sparing to speak it sparing to speed; such as a man values himself, other men usually valuing him; so little is the World now acquainted with the magnanimity of true virtue, that it thinks meanly of them that are little in their own eyes, and believes there is always a worth in that Pile, which hath the grace of a well-composed Frontispiece, though it be fallaciously set to view, to grace a rude and inartificial Structure.   

SECT. XXIV.  
Shows, that Callings and Employments, exercising the mind and body, to both which they are gainful, are Advances to Men and Families.  
FOurthly, Callings of Employment to mind and body are now great Rises of Men and Families, by the Honour and Wealth that attends them: For, England being an Island, and by Trade made a Continent, the Commodities of all Nations being brought into it, and the men of all Countries coming unto it: by reason thereof the Learning, Law, and Tillage of the Natives is wonderfully encouraged. For, by such Intercourse and Exchange of the mutual Endowments of Nations, which God has purposely so modelled, that the tide of Charity might be reciprocated, and benefit Mankind in the variety of its movency to them, there is no Ingenuity practised abroad, but has a means of avenew to us, and no thrift or improvement that we make, but has its vent abroad; by both which, the Nation has its Profit in the employment of its Inhabitants, and in the multiplication of its Shipping. This I premise to make way to the rich and honourable  
effects that Learning and Correspondence, first introduced by Trade, do evidence now beyond what formerly they did; for, whereas when Trade was less, and People fewer, and those less vicious, because less knowing in the vices of other Nations, the transactions civil, and the cures corporal, and so the Lawyers and Physicians required to them were not so numerous, so esteemed, or so thriving; now, in the multiplication of Trade, and luxury, by the traffic with, and travel into them, room is made for more numbers, and better Entertainments of Lawyers and Physicians; and the more they get, the better they thrive, and the richer all Callings that those vent themselves into. Though therefore there are no arts, callings, or ways of life, but have, and do yield Estates and Honours to those that are industrious, and fortunated by God in them: and more especially the noble, generous, and copious Study of the Imperial Laws, the practice of which by the learned Civilians is in its due sphere favoured by the Laws, and by the Masters of it, the Reverend and Learned Judges, who hate to confound Jurisdictions, and the Profession of Physic, the Doctors, wherein are now as great Oracles of Learning, as I think any sort of men, for the number, in the Nation are: Though these Professions, I say, do arrive the diligent, knowing, and fortunate Practisers in them at considerable Estates; yea, and Husbandry, which Socrates in Xenophon highly applauds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenonophon lib. de rei domesticae Administratione, p. 831.  as beseeming the Noblest Men, is a way to acquire Estate and Honour; yet because the Rises of Persons in Callings are not so great; nor so general, as those of Law and Trade are: I shall single out those two, as the Tropiques by which diligently followed men arise; or neglected, set themselves and their Families.  
For the Laws, I mean the Common and municipal Laws of this Land, as they have been the collections of the best Laws, added to, by the experience of Time, and men famous for observation of what was congenial to the people, and enacted to rule them; so have they, and ever, I hope, will be, the love, honour, and freedom of the Prince and people, protected, and regulated by them; and, as they are looked upon as sacred, and not to be temerated under grievous punishments, (being the standing Arbiters of good and evil, and the divine sentence of the King in his Parliamentary Majesty and circumvallation,) so is there in the people's minds and mouths great honour and regard given to the makers of it, and the professors and students in it; to whom (because theirs is in the study, pleading, conveyancing, and Clerkly parts of their Profession, which comprehends a vast number of men of considerable Fortunes and Families) the Nation yields a great part of their Estates and respects; for they are the most knowing men in business, of any Profession, and they contrive settlements of purchase and marriage; these frame Wills of bequests and disposition; these exhibit Bills and Petitions in Courts of Equity; these draw Plead in Courts of Law; these are Pleaders at the Bar, Counsels in thei● Chambers, Officers in Courts, Attendants on Circuits, Stewards in Manor, Undersheriffs in Shires, Judges in Corporations, which shows their abilities, and their possibilities to improve them to their enriching: For by this they know the nature of Estates, and the condition of their Owners, and can thereby pleasure themselves more and surer than other men can. And, if to these their patebility to honours be added, when the High Chancellourship, the Chief Justice, and other Justiceships, Mastership of the Rolls, Presidencies of the Privy Council, Attorney, Solicitor, Sergeantship to the King, which àre, for the most part, all Trusts and honours of Lawyers. If these so great rich, trusty, noble places be theirs, & theirs they will be, while the Inns of Courts yield royal Wits and noble Minds to deserve and manage them to the King's honour, the people's content, and their own renown, as thanks be to God and his sacred Majesty, whom God long preserve and keep, their and our Royal Master, they now are. The conclusion, that they study and practice of the Law is a rise to honour, and riches, is very easy to be made. And, how can it be otherwise, since the Students and Practisers of the Law, being knowingly bred, well-descended, richly fortuned, amply allied, assiduously versed, or bred under such, as are these, or the most of them, but that Riches and Honour should fall in to them, and be conspicuous upon them. For, as they they drive a trade of gain with no Money-stock, nor hazard their gain by no credit, nor exhaust themselves by no charge upon their Chambers, (their Inns being their Sanctuaries, and their Attendance on Courts their Privilege;) so need they not, nor seldom do they let their money lie dead any time by them, but either they know where safely to place it, and hedge it in by a legal and undeceivable Security, or else they have Attorneys and Negotiators that depend upon them, who can serve them in that Expedition. Hence come they to purchase the best Seats, the noblest Royalties, the best to be improved Lands in the Nation, and to match their Children with least Portions, and to most Advantage of any men: 
Quid enim aliud & juris Consulti domus quam Oraculum Civitatis. Cicero.  Add to this, their Influence on the People, whose Kindred, Counsel, and Stewards they are, by which they become presented to the Parliaments, as their Deputies, no Parliament having less than many of the Long Robe, of which the Speaker is mostly one, and those potent in passing Laws; and their Power with Courtiers and Favourites, whom they are allied, or useful to, as Counsel or Stewards, they become presented to the King, honoured by him with Knighthood, 
See the most ingenious and learned Preface of that renowned Lawyer.  and so enter their Posterity into Riches and Honour, 
See Sir john Davis his Irish Reports in the Epistle dedicated to the Lord Elsmore.  which Sir Edward Cook▪ the Learned Chief Justice, and Helluo of Experience, taking notice of, has collected near 200 Gentile and Noble Families, there named, in England, raised by Lawyers; most of which, and many added since to them, do continue in great Wealth and Honour, which he gives as an Encouragement to the Students of the Law in these Words, Cast thine eye upon the Sages of the Law that have been before thee, 
Preface to the 2 Re●ort.  and never shalt thou find any that hath excelled in the knowledge of these Laws, but hath sucked from the breasts of that divine knowledge, Honesty, Gravity, and Integirty, and by the goodness of God hath obtained a greater Blessing and Ornament than any other Profession, to their Families and Posterities; for, it is an undoubted Truth, That the just shall flourish as the Palmtree, and spread abroad as the Cedars of Le●anon, Psal. 91. 13.  
Nor has the Law only been thus fertile of Rise and Honour to Families; but Trade in Cities and Corporations, ●hiefly that of Famous London, I dare say the glory of England, and that which is known, where England is not: This City, the City that I glory to be born in, 
In mandandis honoribus nobilitas majorum claritudo militiae, illustres domi artes spectandae. Tacit. 4. Annal.  and to have long lived in, though I thank God of a Family Knightly (I hope I may without vanity say) out of it, has been the place wherein many men of no generous breed and blood, and many of generous breed and blood, have raised and augmented estates, and dignifyed Families no less than the former; and though some of them seated near the Town, where they are subject to vices of waste, have not kept their estates so long, nor married so advisedly, as those further-off Gentlemen do; yet is not their impermanency to be attributed to the ill-acquisition of those estates left them, but to the accidents of snare that attend this populous City, which is the common randezvous of all both good and bad, 
See my Discourse of Arms and Armoury. Printed 1660.  and to the liberality of Citizens, who prefer their Daughters with great Portions, whereby the greatness of their Sons is detracted from: nor do I believe but that Trades may be as gently managed, and as becoming free and noble bred Persons in it, as other Professions may; and I may self have known as genesincere, royal minded men Traders, as ever I have done either Noblemen, Lawyers, or Divines, as zealous to God, as true to their Prince, as free to their Relations, as charitable to the Poor, as good to their Servants, as patiented to their Debtors, as ready to reward merit, as restless to be indebted to it, 
Take notice of this ye despisers of London.  as real in friendship, as pregnant in business, as wary against fraud. These I have known and seen living freely and dying wealthy and creditable: and to the honour of the Societies of London, which consist solely of Freemen, it may be with much truth averred, that they are the truest and most unbiased trusties of any in the Nation; their Works do praise them in the Gates. For alas, sharking in Trade is but of a late date, since luxury and high-living came into general use. For when Traders lived low, and risen by degrees, suiting their port to their estate, to be honest in word, and currant in payment, was their ambition, and the life of their thrift; but when they began, as in these late combustible times they did, to be vain and boundless, than they cared not to undervalue their words, over-ask in their wares, shirk for one another's Customers, steal Excise and Custom, cavil and sue Neighbours, contract vast Debts, and pay them with becoming Prisoners. These are the flaws that are disparaging to Tradesmen, and to all others that practise the like, and all because they spend high and live pleasurably, as if their Trades would maintain their riot, and be kept together without their diligence. This lose attendance of Trade, together with its diffusion into so many hands, every of which must live and thrive as they may out of it, causes Trade to be visibly pregnant of great estates less than of old; not because Trade is not as much and as profitable as then, but because many more are of it, and draw succulency from it, and mind it less intently than heretofore; and thence are the Estates less great though more general: which considered, it is easy to divine whence the decay of Estates in Tradesmen comes, not from Trade's infertility; for it is a Mine of gold and golds-worth, which many have, and yet find, who come to it poor younger Brothers live in it plentifully, and leave it honourably, while their Estates gotten by it, subsist their Children in Knights and Knights-fellows Degree. But that which is the mall and mar of Tradesmen, is, Men run into it without fear or wit, and know not when to leave while they have something; for Trade is such a tender thing, and so dangerous, that not to prosper in it, is to decay; and not to venture, is to forswear to thrive. And there is no Argument of God's blessing stronger to me then this, that men trade for great Sums, sometimes with men they never see, nor from whom they neither give nor take any Security, nor can perhaps legally prove the agreement of the price, quantity, delivery, payment, or other terms of their being indebted or discharged; yet to one pound thus ventured lost, there is a hundred, a thousand currently paid for; and that notwithstanding these hazards, and infinite others, Trade should be thus gainful, and in twenty years (for more than that few men have gainful times (their Trade being to seek and settle till they are thirty years old, and their children breaking their Stocks for breeding and Portions when they are fifty) That, I say, in twenty years, or some few more or less, there should be 10, 20, 30, 40, 60, or a 100 thousand pound clear Estate and more raised, besides expenses and losses which may be ⅔, or at least half more necessary to be gotten (the clear Estate being that which survives expense and loss) is an instance of a multiform blessing, and a signal discovery of God's love to men's industry and honesty in Trade. And though, in Trade, as in all other undertake, the race is not to the swift, nor success to the knowing and diligent; yet to one that miscarries that so does; there are ten thrive: For, as in all learned and mechanic Professions, there are rules beyond which none must go that will be reputed worthy credit; so in Trade, there are courses that those which follow them not, forsaking the path, will fall into the dirt and ditch of miscarriage. When then I mention Trade to be a way of Rise and Riches to men and Families, I intent, Trade well-managed; as Foreign Trade, I suppose, thus transacted, though I am like to err, which if I do, I crave the Merchant's pardon: Good advice of a Staple or Market, proper and requested Commodities, those well-bought, of a good sort and cheap, after, fitted for their Port, than well-shipped, then safely ventured, then assigned to a careful and responsible factor, than put off to currant men, or bartered for salable Commodities, than sent home, then sold, and the effects of them well pursed: These Methods, blessed by God, and not made null by the dreyn of an expensive Waste, nor defeated by neglect of Correspondence from abroad, and of heeding the alteration of Markets at home, (which do sink or raise the price and Profit of Merchandises) must needs in the revolution of twenty years, make a wealthy Merchant: So in Home-trade, to buy wares well, and sell them warily, letting little Stock lie dead, nor debts lie out, but keeping Shop, and looking over Books and Servants diligently and thoroughly, and maintaining the credit by good payment and honest dealing, is not only the way to get and keep, but to thrive by a Trade; and a firm Estate once gotten, which is done by diligence, forecast, frugality, and royalness, it will increase on a man to yield him and his, Support, Credit, and Plenty. Thus it has, and thus it will yet, I hope, ever give Encouragement to its Followers; and though it yield the attainers, to the height of its reward, but the Temporary Office of a Lord Mayor, or the Title of a Knight; yet if with it, it convey fortune and honour too, whereby their Posterity become Knights and Peers, it is enough to confirm it to be a Rise of Riches and Honour.  
And such not only famous Q. Elizabeth esteemed and found it to be, and therefrom (as from the Metropolis of Money, Men, Trade, Regularity to the whole Nation,) received such service and supplies upon all occasions of Peace and War, as rendered Her the Mirror of Monarches, the desire of Friends, the dread of Enemies, throughout her Reign; but also the two last Princes, Father & Son, the glories of learned and pious Thrones, held her also in such esteem, calling her The King's Chamber, the Seat Imperial of this Kingdom, and renowned over all the parts of the Christian World; in respect whereof, and of ●he usual residence of His Majesty's Court so near it, with the confluence of Foreign Ambassadors and Strangers of great State and Eminency, 
Proclamation 2 Maii, A●n. Reg Car. 1. Annoque domini 1625.  thither, His Majesty is most graciously careful to neglect no means of lawful policy to provide for the Continuance and Increase of the Honour, Liberty, Health, and safety of the same. And the same Genius of regal goodness now steering and impregnating the Nation, the same aspect and encouragement is not to be diffided to his Majesties so great a Mart of Trade, and Mint of Money; yea, maugre the malignity of her opposites, she that has above 1500. years been the glory and abridgement of the Nation, and which for orderly government, and for rich, charitable, bounteous, inhabitants, is not to be matched in the World. She, I say, I hope shall further continue and increase, that there shall be ample reason to account Her a praise in the earth, and to praise God for his promises accomplishment, That Kings shall be Her nursing Fathers, and Queens Her nursing Mothers. And if this blessing be continued, and improved in her, she will, as the head of, and in proportion to all other Corporations, be a Rise of Honour and Riches to Men and Families.   

SECT. XXV.  
Shows, that Ecclesiastical Promotions and Incomes are a great Rise to Riches and Honour.  
FIfthly, Ecclesiastical Promotions and Incomes are now a great Rise to Riches and Honour: For God having reverted the Churchmen to their wont and legal lustre, and therewithal to the growing advantage of their suppression and interstitium; the chasm whereof, though it ruin'd many learned and worthy Bishops, and Dignitaries deceased, and reduced their living remains to strait and necessitous conditions; yet has it so added to the Ecclesiastiques that came first to the Crop, after that 18. years Fallow, that there cannot but be great accrewments to such as were possessed of them, who God knows in a great measure needed it; the injury and hard usage of the late distractions falling chief on them; and their needs and pressures, by reason of those sequestrations and ejections, being many and importunate; (and those not to be relieved but by courtesy received, which was to be requited; or money borrowed, which ought to be repaid: when true consideration is had of Debts to be discharged, Palaces repaired, Houses furnished, Equipage provided, and incident charges allowed, the Great advantages so noised, will receive a considerable defalcation. Notwithstanding which, the estate of the Clergy will be most considerable, and appear moderately and discreetly used by the Incumbents (where Piety, Hospitality, and Magnificence are not impeached by such providence) a very great Rise to Riches and Honour: For in that the Statute of 8. Eliz. c. 1. declares what was of old stated and acknowledged, (That the st●te of the Clergy is called one of the greatest States of the Realm,) we are not to take this declaration for a compliment: or in reference to the Estates in Parliament, of which the Bishops are one, and the first nominated; yea, though but 25. in number, yet are, for the reverence of their Persons, Learnings, and Callings, made Peers in Estate to the greater number by far, of the lay Nobility; but also with relation to the Spiritualities they have, and the Revenues of value that are annexed to the support of them; which though they were abated and curtayled by H. 8. yet are so considerable, that the Rents, Leases, Live, Offices, Royalties, and other accommodations and perquisites of them, are notably to be valued: For as the Primitive Church introduced the order of Bishops as secondary Angels and Apostles, and them preferred in dignity and degree above Presbyters, whom they were to direct, Institute, send forth, and take account from, of Doctrine and Manners; and therefore did in the Counsels take order that Bishops should be pious, 
Concil. Aquisgravense apud Binium c. 9 de sacerdotibus. Tom. 6. p. 143. & 364. To 4 p. 440. T●m. 9 p. 680 & 575. Tit de ●piscopis Tom. 9 p. 579. Tom. 6. p. 231. Tom. 4. p. 876. To. 1. p. 434. To. 6. p. 406. To 6. p. 243. To. 7. p 841.  learned in the Scriptures, Humble, chaste, Hospitable, Conscientious, Resident. Nor did they provide only that Bishops should be personally good, but in their Actions, Family, diet, habit, recreations, such as not only became the Gospel, but such as prevented all scandal; and above all, that they should, as the chief Episcopal Gift and Grace, Preach. The seed of the Gospel being committed to them as Christ's continuing Apostles in his Church; 
Apostoli in quorum locum Eipiscopi successerunt satis nobis apparuerunt verbi dei predicationem esse praecipuum illorum munus qui in Episcopali sede collocantur. Concil. Medio. lanens. 1. To 9 p. 449. Concil. Aquilans. To. 9 p. 694.  which is the sanction of the first Council of Milan, and confirmed by other Counsels since. I say, as the Church did require of Bishops and Priests holy services, and selfdenying lives; so did the Princes and Christians that were rich and able, add supports Temporal to these ecclesiastics, whereby they independed on people, and were more vacant to their Spiritual function; the cares of the world being not pressing on them, and the opportunities and means of relieving, supporting, and obliging men to become Christians, and already Christians to be more and more holy, as Christians ought to be, being afforded them. And though I shall not engage in assertion of Constantine's donation, 
Tom. 1. Concil. p. 310.  as not being over credulous of it, nor altogether incredulous; but of suspended belief, as to it, because I see it as well opposed as maintained: Yet I shall thus far declare myself, that I believe, the Endowments of old to the Church, being fruits of gratitude to Christianity, and signs of the love of God working in men's hearts, and thereby appearing in their deeds, were acceptable to God, and are by ●their Dedication to Him become Sacred; whatever the mis-imployment of some of them in some part of the Christian Church superstitiously be. I say, as the Primitive Church thought no Attribution too eminent, no Honour too great to be given to the Bishops and Fathers; so neither did our Nation, in its first Christianity, or since in its Christian procedure, begrudge the Bishops the best Titles, and fattest Patrimonies; but confirmed and defended them unto them and their Successors: That as our Kings were the Founders of their English Hierarchies, and Baronies: 
5 Rep. de re Eccles. Spelman. Concil. Inter leges Aethelst. Regis c. 11. Spelman. p. 404. Constit. Odonis Archiep. Cantuar. Spelman. p. 416. & p. 246. & 787. 11 H. 7. 9 34 H. 6. 14. quoted 5 Rep. Act 1 Eliz. was not an Act introductory of a new Law but declaratory of the old. judgement of the judges in Caudeys case. 5. Rep. de re Eccles p 8. & p 32. ●.  and our Counsels the declarers of their Duties and Offices; and our Christians the amplifiers of their Revenues, and our Presbyters the observers of their Canons, and our People the partakers of their learned labours: so our Lay laws have been the Recognizers of their Rights, and the Assertors of their Spiritual Jurisdictions, and required all men to obey them, where they themselves obey the Laws of Christ, and command nothing contrary to the legal and learned expositions of them. And therefore the Ecclesiastical promotion of this Nation being at this day so great, they cannot but be occasions of gathering wealth, and so making way for the Honour of Children and Kindred that are Executors to, or endowed with it.  
And truly why should it not be so? why should our eyes be evil, because Gods and the Kings is good to them? why should not they that minister Spirituals partake of our Temporals. No reason do I see, no Religion can I read to the contrary; but that what Gods blessing on the prudence and favour of Ecclesiasticques, devolves of Estates upon them, should enrich their Wives, Children, or Relations, (Charity, Hospitality, 
Verum enim vero non adeo suo sanguini indulge● quin etiam extraneis si honesti sunt Munifice & Magnifice provide at eoque propinquioribus & consanquineis anteponat. Petr. Bles. Ep 38. de Madge suo Archiepis.  and convenient Bounty not being thereby impeded.) Yea, I think, what Man or Churchman soever, having a lawful occasion to advance his Family, being honest, and wel-reported of, and yet doth not, but neglects it, comes within the Apostles censure, of denying the Faith, 1 Tim. 5. 8. And blessed be God, this Church of England, as it has had rich and powerful, so Religious and generous Prelates in it, who have not only been sage in Council, (as was that Bishop of Veradium, of whom Ferdinand the Emperor, speaking to King john of Hungary, his Sovereign, 
Turkish history p. 697.  I envy you for nothing that you have, but for one Hooded fellow, (meaning the Bishop) who was better for the defence of a Kingdom, than Ten thousand with Helmets on their heads: but also serious in the things of God, Holy in their lives, Fervent in their prayers, Frequent in their preach, Exact inspectors, Just censurers, Liberal benefactors Of Learned minds, of Incessant study, of Matchless ingenuity; in their Writings eloquent, in their Disputes strenuous, in their Discourses florid; 
Optandum est ut two qui Episcopale munus suscipiunt quae suae sint partis Agant ac se non ad propria commoda, non ad divitias non ad luxum sed ad labores a● solicitudines pro gloria dei vocatos esse intelligant: ne● enim dub●●andum est & fideles reliquos ad religionem innoe●ntiamque facilius inflammandos si praepositos suos viderint non ea quae mundi sunt sed animarum salutem a●c caelestem patriam cogitantes. Sess. 25. c. 1. de Reformat. Impr. Romae, Paul. Manutlo. edit. 1564.  good Masters in their Families, good Friends in their Neighbourhood, good Commonwealthsmen in their Countries, good Fathers in their Dioceses, good Examples in their Conversation and Subjection, well born, well bred, well resolved: and therefore so influential on others, because presidential to others, and Imperial over themselves; This even the perverse Council of Trent, being overcome by that Interest which Truth and Piety had gained upon the Ingenious Fathers and Learned men in it, who, being busy and vigorous Assertors of it, gave such testimony to the consequence & conscience of Reformation in Churchmen, notwithstanding the pestilent design of Paul the fourth, then Pope, and his Politic a●d Atheistique creatures in it, who craftily designed their own grandeur, and the Church's diminution; I say, the Majesty of God's cause managed by those few Zelots in it, did, by God's aid, so lord it over their contradiction and influence, who were bend and conjured against it, that, That Counsel concluded it the most effectual way to make the Church prevalent in Christ's way upon the people, was to mind Churchmen that their main work in the Ministry high or low, is to renounce the World, to seek not themselves, but the people's salvation, and example them by their own lives, to become holy.  
And therefore when I consider what renowned Bishops and Presbyters the Church of England has had in all Times, 
Sacrosancta Ecclesia Anglicana in st●tu Praesulum intra Regnum Angliae, per Angliae Regem, & ejus Progenitores, ad populum in Lege Dei instituendum, hospitalitatem colendam, Eleemosynam erogandam, & ad alia charitatis opero exercenda fundata faisset. Stat. Carleoli. 25 Ed. 1.  and how fit they have been for, and real in Execution of their Charges, Dignifying their Dignities: When I read the learned Sermons, and hear of the ample Charities, and Christian Lives, of so many of them, who have left their Praises and Piety's for their Remembrances: When I remember that renowned Archbishop Bradwardine, whose Grace kindled in the cause of God to confront Pelagianism, when it was in power and request; 
Cambdens Brit. p 206.  and Generous Bishop Grandison, who prevailed with the Clergy of Exeter Diocese to leave their Estates to his dispose, discharging his trust right piously in endowing Churches, and in building and adding to Hospitals, 
Domini Papae, & Regis redargutor manifestus, Praelatorum correptor, Monachorum corrector, Presbyterorum director, Clericorum instructor, Scholasticorum sustentator, Populi praedicat●r etc. M. Paris. in H. 3. p. 876.  converting not a dote to his own use; and Stout Grosthead Bishop of Lincoln, who durst, when Enormities were raunting, reproach and withstand them, approving himself The zealous Reprover of Pope, King, and Prelates, the Chastiser of the Monks, the Director of Priests, the Instructor of the Clergy, the Supporter of Scholars, the People's Preacher, the Incontinent's Prosecutor, the exact Scripturist, the Mall and Hater of Rome, at his Table, plentiful, pleasant, courteous; at the Lord's Table, and in Spiritual Exercises, full of tears and mortified contrition; in short, a Pastor, industrious, venerable, vigilant, as Mat. Paris characters him: When I muse upon the later Parallels to these antique Heroiques, The jewels, the Andrews', the Abbots, the Halls, the Ushers, the Kings, the laud's, the Davenants, the Carletons', the Mountagues, the bilson's, the Brownriggs, the sanderson's, the Potters, the Whites, the Gaudens, preaching and writing Bishops, and others since, no less worthy to be remembered and honoured, who are mentioned by a better Pen than mine, 
Eloquent and learned Bishop Gauden in his Hieraspistes.  as Stars of the first Magnitude in our Firmament, and must be honoured as Champions to our Religion as it opposes Popery. I say, when these and others, Prefermentaries in this Church of England, are thoroughly considered, and their virtues have their due values with us, I think a sober consideration being had of the learned and pious succession of Bishops since the Reformation of our Church, I persuade myself, I may with much truth, and if I did not think so, I would abhor to write it, (my Spirit being (I bless God) too big to flatter either Bishops or their Betters) That the Church of England has had since the times of H. 8. more holy, 
Episcopi officium est authoritate divina fiducialiter & veraci●er absque ullo timore, vel adulatione, loqui verbum Dei Regibus, Principibus omnibus dignitatibus, nunquam veritatem subterfugere, nulli parcere▪ neminem injuste damnare, neminem sine causa excommunicare, omnibus viam salutis tam erbis quam exemplis demonstrare. Concil. Calcuthense Legatinum. ad Annum. 787. Spelman Council p. 296.  learned, preaching Bishops, than any Church of its capacity in so many years at any time, since Christ's time, ever had. And I hope it will still continue to deserve the same attribution from succeeding Times. And therefore, how can the bounty of our Kings, and the Justice of our Laws, and the Gratitude of our Piety, express itself by any other, or less commendable way, then by wishing them a prosperous enjoyment of what Riches and Honour they now have? and how can they evade the desert of rude, ingrateful, and absurd, who malign these Rights so usefully vested in them? Yea, I think I may say it without offence, I am sure without falsehood, that the splendour of Bishops, and other Dignitaries in our Church, is that which makes our Clergy most considerable abroad, and most powerful at home. For by reason of their port and place are they capacitated not only to entertain Strangers, 
Beneficia Ecclesiastica conferenda sunt propter officia, putae propter veritatem doctrinae, sanctiatem vitae, equitatem justitiae, haec enim personam faciunt dignam Ecclesiastica Praelatura. Augustin Triumphus de Potestat. Eccles. quaest. 47. art. 1. in resolute. p. 252.  gather out of Libraries and Universities, the choicest books and learnedst men, prefer those that are virtuous, but also to become Intercessors for the Subjects to their Princes, & to persuade Greatness to be reconciled to God, and Regular, as he commands; yea, and to forward the enaction of good Laws in the Lord's House, of which they are Members. And if men preferred to those Dignities be of strict Piety, convenient learning, resolved diligence, exact prudence, serious charity, conscionable residence; if they devote themselves to be God's, to conform their lives and actions to his Word, to comply with the motions of his Spirit in the voice of Conscience, to love and value God's Image in the meanest Christian; if their desire be to God, and to remembrance of his name, and their heart is towards those that are faithful in the Land; if they think it their duty and delight to pray for and teach the people the word of God, and the duty of love and subjection, Which are most profitable to the Estate of this Realm, upon which the mercy, favour, and blessing of Almighty God, is in no wise so readily and plenteously poured, as by Common Prayer, due using of the Sacraments, and often preaching of the Gospel, with the devotion of the Hearers: 
Stat. 21. H. 8. c. 13.  These are the words of the Statute 5 & 6 E. 6. c. 1. If these things they do, as by the Laws of Religion they are to do, and as by themselves, and their Substitutes, the Parochial Ministers, they are presumed to do; The Honours they have are too little to set them out by, 
Binius Conciliorum Tom 9 p. 698. To. 1. p. 63. To. 1. p. 539. Concil. Sardiense. Sine dubio magna cautio est habendae in regimme animarum, quia aliorum vitid sunt statim corrigenda, aliquorum vero leviter sunt increpanda aliquorum vero ad tempus sunt dissimilanda: nam quia ars artium est regimen animarum, qui tale arte carent ad Praelaturam assumi non debent quantumcunque sunt instructi in aliquibu● scientiis & vigeant aliqua doctrina speeulabilium. Aug Triumph. q 3 de Potest. Eccles. art. 3. Resol. ad 3 argument p. 30.  and the riches they may accumulate, not suitable to the labour of their love, and the desert of their zeal and worth; For as a Husband that is kind to, and resident with, his Wife, deserves all she can bring to him, and is conspicuous as her Husband irradiates her; so a Bishop that is married to his See, and resides upon it, inspecting it as becomes a waking Watchman, is not so much honoured by his See, as his See by him. Nor do they, who traduce this Order and begrudge the Promotion and Revenues of it, know the travel of their souls and the importance of their zeal, who are conscientious and prudent Governors in the Church; for did they, they would bless God for calling forth such useful Instruments of Order, and by a ready submission to them, in things lawful and honest, prevent their trouble and diversion from other their weighty concerns: For till Lay-people desist their factious levity, and troublesome recusancy, 
Sacerdos quip est ut populus, quando ea agit is qui spirituali officio fungitur, quae illi nimirum facinnt, qui adhuc de studiis carnalibus judicantur. St. Gregor. Pastor. part. 2.  and Clergymen intent constant residency, fervent duty, regular exemplarity, vigilant Fathers in the Church are enforced to be Strangers to their 
* Complaint of Archbishop Laud in Epist. against Fisher. Lege Didacum e Castello de Ornatu & Vestibus Aaronis Illatione. Sanctus Bernardus Serm. Christ. in Cant. Cantic.  Books and Pulpits, wherein they cannot study and preach as they would, but are necessitated to be at the Stern of Government, lest for want of good steerage, the leaks of those storms and wanders procure Shipwreck.  
Alas! 'tis not their choice not to preach frequently, God forbidden they should be so misunderstood, who understand so well their Duty and Comfort, Habent Vbera, sed non vacua, their Spiritual Breasts are full of the milk of the Word; and it cannot in Charity be thought less than pain and grief for them to withhold from those good words of reconciliation, which their Commission from Christ purporteth, They have wisdom to apply to men and times, 
Gandere cum gaudentibus, Flere cum stentibus norunt.  and thereby to ingratiate themselves with men whose conversion and conviction they are to negotiate. O, but that which impedes their frequent preaching Exercise, is the weight of Government, the Care of the Churches, which is not like to be lightened, unless Priests and People pray for, submit to, and comply with established Government: Happy would our Fathers in God think themselves, 
Non sunt profecto matres qui cum sint de Crucifixi Patrimonio nmium incrassati, impinguati dilatati non compa●iuntur super contritione▪ joseph▪ Idem.  if men's Follies, and the Church's Peace, would take up less time in Government, and allow more to Devotion.  
This I presume to write in obviation of vulgar cavils, and to mollify the tumour of weak or seduced minds, whom solid reason and soft kindnesses will sooner sweeten and reduce then rigidness or harsh speaking, which Charles, the Fourth Emperor of the Romans, practising on a villainous Conspirator against him, 
Nesciebam, inquit, qualis Carolus esset, nunc liberalem & clementem principem ferire nullo modo possum. Aeneas Silvius lib. 4. de doct. & gest. Al●onsi.  (to whom he gave a thousand Crowns for a Portion for his Daughter, more ready for a Husband and a Portion, than the Conspirator her Father was to give it,) sent him to his Partisans, a Convert, and so overcome with kindness, that he not only disclaimed his fore-intended Villainy, but drew off all the rest; and so not only secured the good Prince his life, but won the wanderer unto a virtuous course. And this further I writ, to declare, that as the preferred Clergyman is to honour his Preferment by his personal and public virtue; so he may expect and honourably take to himself, as his right and due, the emoluments real or casual of his Preferment; and thereby the intendment of this head is made good, That Ecclesiastical promotions are a Ground and Rise of Riches and Honour.   

SECT. XXVI.  
Discourses of Dealing and Trust in Noble and Great men's Estates, a great way to Rise, Riches, and Honour.  
Sixthly, Another means to raise Estates, and thereby Honour to Families, is Trusts and Agitation in and about great men's Estates; not because the Estates of Nobles and Great men, are vaster now than wont; or those large Collops, and gainful Cantlings, which dexterously and by dishonest Artifice may be slipped off them, and not miss in them, if looked judiciously into, are of greater worth than ordinary: but because the owners of them (grown lofty, careless, and in spirit and mind as high above looking to their Estates, as they are beneath the skill of judging the posture of them,) wholly put themselves and their fortunes into the power and ordering of their Servants and Officers, who, by acting all themselves, and soothing their Masters in courses of pleasure, and impatience of business, secure to themselves the dispose and privacy of all transactions: especially, if the pleasures of London seduce their Master from their Country residencies; their influence and power is so absolute, that their Master or Lord is shriveled up, and they are published sole Rulers. For their Lords or Master's absence and expenses in high Diet, rich Clothes, frequent Treatments, Fashionable Equipage, added to by great Gamings, lend Compotations, exhausting Suretiships, perilous Quarrels, Amorous caressing, dreyning him of all Exuberances, forces him to be more greedy upon his servant to return moneys, & more to accept him when he returns him money supplies. By reason whereof, as the Tenant looks upon the Steward or Trustee as the Lord in deed and power, because he only executes his pleasure towards him: so does he propitiate the Steward or Trustee, by such tenders and presents as have amollient and inclining operations; which renders the condition of these Favourites and Agitators (well salaried, free from all charges, subtle to flatter their Lords and Masters into needs and want of money, and not visibly redeemable deemable, and set a float, but by Mortgage or sale of Lands at undervalues, both as to Rent, Purchase, and Perquisite;) probable to produce them Rise and Riches. For these that nowadays put themselves upon, and are accepted into Services and Trusts, are not of the temper of those wont attendants on Greatness, who descended out of worshipful Families, came into Noble Fetters, not so much to live upon, or get by them the matter of their future subsistence, (though sometimes by accident this worthily befell them) but to learn the way of Noble breeding, and to be under the view and regency of exemplary virtue; and to report from them the glory and fame of fidelity well accepted and acknowledged: Which motives to, and practices in, their services and houses, were less dangerous and diminutive to the Great men and Lords, by reason these Eagles of great spirits, abhorring vulgar preys, proposing no reward but what was the bare entertainment of their time and pains, and was un-detrimental to their Principals, and uninjurious to their Tenants, and others to whom they in their Offices are friendly. I say, these having no design above praise, and a good Match, if their service and breeding there may opportunize them thereunto, must needs be more profitable for them to entertain, than the creatures of late admission and countenance in those places; who being taken poor lads, and kept in mean condition, when advanced prove rapacious, cunning, insolent, and obliged by nothing but gain, which they are so crafty contrivers of, that they have hoards of money ready in other men's names to accommodate their Masters with; provided they may, as they will (for they are both Demandants and Consenters) have the best security he has to give, and they can have made to them: so that they so carry matters●, that they will be seen and known in every transaction: Nor will nor almost can, their Lord (as things are ordered by them, and permitted by him to be) do any thing without them: or refuse any thing they prefer or allow preferred unto him. Whence we see they rise, thrive, and are full of Money, when their Lord or Master with his great Estate is needy, uncurrant, reproached, and altogether creditless. So that, when Children come to he married, or disposed abroad to travel, home study, or any other Caling, the good word of the Steward or prime Servant must be had▪ before any thing towards such provision or expense can be raised, and the manner of its supplement settled. Which too true in every day's experience seems to be a flaw of depreciation in the Jewel of greatness. Nor do I understand how great minds do to, themselves answer the sola●cism of being patiented to be needy and narrow, when things of import and honour call upon them for aid and supply; and in matters trivinl and absurd, on which there is nothing of Nobility and virtue impressed, nor from which can they from either of them be added to, ●express a termless, and abyss freeness and grandeur.   

SECT. XXVII.  
Shows the Gift of Tenacity, or close holding what we have, or can come by, a great means of Rise or Advance.  
SEventhly, Resolution of Holdfast, is a great Rise to Riches and Honour. This humour of Frugality, which is the softest and least blemished sense of Hold-fasting, being a great advance to Estates: Nor do I think it is excelled by any way of acquisition practicable. For it consists of all those ingredients that in their simpls are conducing to thrift; and therefore in their conjunction must amount to it. It implies knowledge of worldly casualty, and of that vertigo and fluency which swings and tides to and fro worldly things, and worldly men; and because these conversions are oftener from better to worse, then from worse to better, it practices wisdom of preparation for, and prevention of, the fatality of Humane Contingencies, and provides in plenty for Want, in health for Sickness, in Riches for Poverty, in Peace for Distraction: and this by a Mortification of appetite in those exhaustions, that are too liberal to be lasting, and too expensive to be sober: Hence it spins its thread into as large an extent, as its tenuity will bear; and require● no more than needs must from the greatest advantage it hath; and that because it would more confidently press upon it, and be supplied from it in need. It expresses a right judgement of things, eyeing Fame as a windy noise, which passes without any foot-step or remark of its consistency; and cherishes that which maintains a full purse, and a forehand fortune. It values Friendship of independence, and un-endedness; and as it resolves itself will not, so others shall not by their confidence oppress it. It gratifies no humour of costliness, because it hath an adjunct mischief; nor is led by any prepotent addition, 
Titulo Imperator, animo Petuniae miserabile mancipium, de justino apud Valer. Max. lib. 9 c. 4.  to advance its charge, or neglect its lustre; it's in short, wholly a creature of this world, living by and to it, studying all the intrigues and mysteries of it, and refunding all its diligence and satisfaction into it. This is the nature of Hold-fasting, which is not only relative to money, which it scrapes basely, and keeps sordidly; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stobaeus Fo. 755.  but to words, writing, yea, even thoughts: and this it does, not so much to anticipate the waste of time, as the vanity of openness, and to raise a fence against the inroads ann injurious dishonours of it. And though wise men often crack their credit by this kind of heedlessness, which is so fatal to them, that they hardly ever claw off the scair and mortal wound of it; as did that Famous Sir Henry Wotton, who by not withholding his hand, wrote that which Scioppius made use of to his Master's upbraid, and was turned upon him in his Master's disfavour: Or if he had preserved to himself that Present which the Emperor, gave him, and not given it in a Compliment to the Countess of Sabrina, 
Sir H. Wet●ods Works. p. 253. p. 483.  he need not to have professed, he had no Riches but his Books and Miseries, and complained to be the man of all men laden with unfortunate baseness: yea, though State-Holdfast be that which brave men can hardliest learn; their spirits being so great, that they think it too sensual and mean for their condescensions, and believe that their selves and parts will bear a better value in the Age, 
To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. Hist. lib. 2.  and be a stronger obligation to the men of it, then to put them to shift and prog for their subsistence and amplitude, whose the command and greatness of their times are not too great to be presents to their eminent merits; yet has it been found more Sovereign to their exigencies, and the straits of life to which they in common with others are subject, and by which made unhappy beyond others, than all their other agitable accomplishments: Especially when it has been regulated by Honour and Conscience, and by a wise and observant discerning of time, and use of reason, avoided the censure and curse of wicked policy, and injurious tenacity; which good and grave men abhor, as a breach of moral kindness, and religious charity, seldom or never without the breach of every restraint: therefore called an evil covetousness, Hab. 2. 9 Iniquity, Isa. 57 17. A companion of theft, Mark 7. 22. Uncleanness, Eph. 5. 1. Idolatry, Col. 3. 5. Exclusive of Heaven, Revel. 22. Which is the woe against it, Hab. 2. 9 Yet for all this, the Misers of this world are so deeply wounded with the love of, and so wedded to the practice of it, that they will sooner let go their hold of Heaven, then of this World, and the perishing pelf, and fading beauty of it; for the securing of what they have, and to hold fast their possessions, They will oppress the afflicted, Prov. 22. 22. Amos 4. 1. And ruin a man and his Heritage, Micah 2. 2. Wrong the widow and fatherless, Zach. 7. 10. And though God threaten to break in pieces the oppressor, Psalm 72. 4. yet they trust in oppression, Isai. 30. 16. and make lies their refuge. If they get a man at advantage, they'll handle him without Mittins: if his Inheritance be their pledge, his security their prey, his reputation their secret, his supply their advantage: no Commiseration, no Justice, no Civility will they express; all's violence, and advantage that comes in the Net of these Craftsmen, and into the Beak of these Cormorants; all's profit that these finger, all's their own that these Leeches and Harpies have any colourable title to. 
Gen. 34. 26. 1 Kings 21.  To be at their mercy is for Hamor and Sechem to be subject to Simeon and Levi's, and for Naboth to part with his Patrimony; to be kindly dealt with, is to be devoured by them, that nature may know an end of her misery, and not to be miserable by protracted degrees, and to buy their courtesy, is to pay what judas did for the High Priests company and power, to apprehend Jesus, Ones soul. Thus malignant is their vicious Hold-fasting, that it is the devil's livery and seisin of the whole man, soul and body. For in this sense that it is culpable, it has exceeded the bounds of pure frugality, and is become every gainful vice in appetition, and so far as it is cumularive to it in fact. Sh●w me a Holdfast that resolves to be Rich, and cares not what he does to answer his desire; and I will show you an Esau for profaneness, a Cain for murder, an Ahab for oppression, a Saul for falsehood, a Simon Magus for Sacrilege, a Iudas ●or treachery. No vice but this ministers to, no virtue but this defies, no Attribute of God but this contradicts, no Command of God but this transides, no menace of Gods but this huffs at, and resolves against; yea, take it as it is eccentrique, as I before said, and 'tis brutish rapacity, savage Cannibalism, yea monstrous treason against the general good of mankind: For he that thus loves himself more than he ought, loves not his neighbour so much as he should, no not at all; for he makes his life a trepan to those he converses with, and is pleased with nothing but the subversion of humane society: for he would live alone in the Earth, Isai. 5. 8.  
And yet God knows, that which this industry arrives at, is, but to write a name in dust, and to fix a family on a quicksand: For though it is but a little time that prosperity thus founded lasteth; yet great Rise and Riches are for a time procured by it. And therefore do I account it now a way to advance, not because the Age accounts it a virtue, but because the general transport of pleasure and luxury indisposing men of fortune to know and practise their security, leaves them a prey to such courses. So true is that of Solomon, in this sense, 
Prov. 22. 7.  A negligenborrower is servant to a diligent lender, who will not only be sure to be paid, if it be to be had, alleging for his Canon and Creed, that self is first to be served, and his own child first to be christened; but also even where it is not with mercy or conscience to be had, even from the bones of his Creditor, and the bellies of his Relations: Thus rapacious is Holdfast, that it never parts with what it can hold, nor ever pays what it can by force stave off, or by fraud evade; so much like Hell and the Grave is it in its Call, Give, Give; so little of the Spirit of Goodness hath it to return what is due to be returned.   

SECT. XXVIII.  
Shows, That Flattery and False-faced-complyance, is a way and means to wards Rise, Advance, and Riches.  
LAstly, Flattery and False-facedness is a great art and means towards Rise and Advantage. This seen in the deviations of every foot, and heard in the dissimulations of every word, and work almost of men, arraigns the Age of not only Vanity, but delighted in Wickedness; so that if john the Baptist, Though he burned with zeal, 
john 5. 35.  and shined in holiness; or Aristides, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without welt or guard, were alive, the one would be the scoff of wits in their Lampoones, and the other, the abuse of those that are in and out at every pass of shift and prevarication: This having a Heart, and a heart is that God complains of, 
Is. 29. 13.  This people draw near unto me with their lips, when their heart is far from me; and this the Holy Chost in Scripture severely brands, There is no faithfulness in their mouth, 
Psal. 5. 9, 10.  their inward part is very wickedness, their throat is an open Sepulchre, they flatter with their tongue, There is their Sin: Then the Psalmists Imprecation on them, is v. 10. Destroy them, O Lord, let them fall by their own Counsels, cast them out in the multitude of their transgressions, for they have rebelled against Thee. Indeed, God being a God of Truth, and designing the heart of man for the Temple and Palace of his Residence, looks upon deceit and falseness crept in thither, as an Usurper upon him and inconsistent with him; and thereupon loads it with his reproach, that it might be un-requested and ashamed. 
Prov. 7. 21.  Hence the Histrionicism of flattery is ascribed to the Harlot, Prov. 2. 16. and the poison of Asps is said to be under these lips, Rom. 3. 13. For Lips and looks of pretended love, and intended evil, are the unavoidable rocks of kindness and credulity; nor can men of sincere aims and candid natures, avoid their abuse if not ruin, which is the reason why wise and holy men have desired God's Protection from, seduction by seeming friendship, and feigned sanctimony: For as the heart of man seduced, does ever act an ill part against its interest of rectitude; so does Satan and the World, by the industry and invisibleness of their motion, endeavour man's subversion and outwitting: Thus was it in Moses his time, All that the Lord saith we will do, Exod. 8. 9 Deut. 5. 27. Thus in Ioshuah's time, josh. 1. 16. Thus in David's time, Psal. 12. 2. They speak vanity with his Neighbour, every one with flattering lips: Thus in our Lord's time, the Scribes and Pharisees are said to tempt him, and ask him a sign, Matth. 16. 1. So Matth. 19 3. Mark. 10. 3. Mark. 8. 11. john 8. 6. in all which places, their appearance of learning from him, for betterance of their knowledge, being only an aim to cavil at, and inform against him, and by perversion of his words, to subvert his doctrine and person, is called a Diabolical Fallacy, tempting of him: Thus further has flattery and fallacy been carried on in all Ages of the World, as that Pionery and subterraneous mischief, which is at its mark before discored, and is possessed when but just admitted in. And indeed as this fucacity and assimilation to something good has wrought itself into great favours, commands, and trusts; so has it by progresses suitable to its Rise, seduced Men, Nations, and Ages, into a coparcenry with it in its joint stock of seduction and effrontery, the leaven and suppuration of which has soured and deturpated the nature and manners of mankind, and made it monstrous, faithless, and brutish: This has brought in Superstition upon Piety, Tyranny upon Subjection, Lust upon Love, Injury upon Trust; yea, an universal inundation of Confusion in all kinds, in all Persons, in all Degrees; 
Intu● Nero, Foris Cato totus ambiguus. S. Hieronymus. Quaenam istae sunt pelles ovium nisi nominis Christiani extrinse●us superficies? Qui lupi rapaces, nisi sensus et spiritus subdoli ad infestandam gregem Christi i●trinsecus deli●e scentes? Tertull. c. 4. de Praescrip. adv. Haereses.  yea, he that can best act this part, and most creditably formalize it, is thought, The most agible and preferable, though he be within, Nero, without, Cato, and in both ambiguous. This Piracy and Pestilence of depravation, as it is praevious to spiritual Seduction, by a vigour of Insinuation, that randezvouzes in the will of man subdued, and the other faculties at least made neutral; whereby Gods party in the soul is less assisted and more drawn upon duty: & such Tertullian expounds the prediction of Christ, to beware of them that come in Sheep's clothing, but inwardly they are ravening Wolves; so does it also antecede the general deboysture of moral virtues, and civil, social honesty and veracity between man and man: 
Quid ergo Athenis, & Hiero●olymis? Quid Haereticis & Christianis nostra Institutio de Por●i●u Solomonis est? qui & ipse tradiderat Dominum in simplicitate cordis esse quaerendum. Id. eod. libro.  so that (if not St. Paul, or St. john, or Athanasius, or Cyprian, those sincere Christians, and Nathaniels, in whom there was no guile;) but even a Plutarch, a Seneca, a Cato, a Socrates, should arise and peragrate the World and come into these Northern Parts of it, most remote from Asian Crafts and Profusenesses, He would cry out, O Tempora, O Mores, and rather choose to go to his Grave and be still there, then live, and move, and speak, and do contradiction to Reason and Religion. Indeed, if there were no other Argument to arraign this Age, the request and respect done to flattery, and the advantages that come by it, is enough to pronounce it guilty, & condemn it. We are all of us in a vain shadow, and we love to have our follies called wisdom, and our flatteries, Civility, our luxury, Liberality, and our profane scoffing, Wit, our idle time, Good-fellowship, our pride, Fashionableness, our cold zeal, Moderation, our idlenesses, unavoidable Diversion, our pleasures, Health, our prodigalities, noble Entertainment; so that it is hard to find this Serpent hissing, without some note of more sweet Incantation; and all this while we smile in our sleeves, and cry, What evil have we done? and applaud our own secret Atheism, which no eye of man discovers: when God, whose Holiness, Power, Purity, Presence, Patience, this provokes and despises, laughs this to scorn, and has the policy and clancularity of it in derision; yea, and will make it appear, when he has reversed those unjust judgements in the Tribunals of our transports and degenerations by a Writ of Error, before the Peerage of rectified Reason, Religion; which as it requires, so gives the Guerdon to being what we appear, and doing what is honest and of good report.  
I like the actions of men, inscribed with the Motto of that Nobleman's Gate at Verona, Patet janua, Cormagis, which, though Aristides truly made good, yet when Themistocles came to rule, he was banished, and so poor, that hardly out of his estate could the bearing of him to his Grave be paid: now though it be counter to the interest and advantages of great, wise, learned men, who love to be soothed up, and have creatures soft and pliable, whom they suitably reward and endear; yet is it upon God, and ●ntegrities account practicable; though if any man would be counted intelligent, eivil, moodish, acceptable, he can know and practise no better methods to the rewards of these, in the sense that Greatness understands them, then to observe their humours, bear their burdens, admire their actions, attend their commands, without weariness, dispute, or curtilation, and then he is likely to be accounted of; so indulgent are the Aristoxernus' of our Age to those flowers in the garden of their love, that they well water them with wine, honey, and other delicates, that they may not only grow great, but be more and more by their flatteries acceptable to them; else, though a man have the Piety of Enoch, the Prudence of Moses, the Valour of David, the Integrity of Samuel, and would use all these in a method proper to their designation, to procure blessings, and repel miseries from Persons and Nations; yet, shall he be accounted a vain man, that is easy and has no guard of himself, for Qui nescit dissimul●re, noscit vivere: Notable therefore is that of Sir Henry Wotton, who had paid dear enough for openwording, I have no Riches but my Books and Miseries, which are Mansueta Mala to what I have deserved; therefore I will spend my Opinion, which is all my Freehold, without Fear of Parliaments, or Hopes of Courts. And therefore while these supple and pliant natures, that are as twinable as Adders, swimm, and are patronised by those they sting to death, and by their nearness to, destroy, Truth and plain dealing is repudiated as spurious, impertinent, tedious, intolerable. This makes every man that aims at advantage to represent himself above and beyond himself; The Divine in the Pulpit, the Advocate at the Bar, the Physician at the Bed, the Servant at the Board; This, the Suitor to court his Mistress, the Gamester to cog his Prey, the Merchant to make his barter, the Courtier to design his Boon, other ways than he appears; so much is Man in love with himself, that he accepts, Agathoniam Cantionem, every thing that admires him, and regrets whatever is less pallataable, though more wholesome: which considered, to distinguish rightly of men and things, and by the ingratiation of Flattery to prevail, our designs accomplishment is to those that can practise it, (which I thank God I cannot) a hopeful Rise to Riches and Honour; for, nothing can Greatness deny to him and his, who in himself, and in his, is a vassal to, and an expecter from, that which he admires, and is both able and willing to oblige him.   

SECT. XXIX.  
Herein follow the Means and Vices that probably now in England tend to the Decay and Ruin of Men and Families.  
ANd as this our age has particular specifique virtues and means, by which Hononrs and Riches, as before said, are attained to, so hath it as signal Vices and deboysheries, by which Honours grow despicable and Estates Impair and Cease.  
The first whereof is Profaneness; the great Deicidial evil that in its Effrontery denies the purity, and defies the power of God. This is either that close and covert hostility against God, which men transact and improve by the aid of Sacrilege and Sectarism: 
Pro●●anum quod Fani religione non tenetur. Festus. Contamina●ione semel sacratae rei committitur sacrilegium Gum▪ Paris de Sacramen to Ordinis p. 501.  Or that lewd and Meretricious boulstring out of Immorality; which in spite of Law, Example, Natural conscience, absurd minds hatch, and in absurd actions produce; now both of these Profanations being the violation and contempt of what is sacred, whether things dedicated to God, or men commissionated by God, as Magistrates are, and power distributed by them is. Both of these, I say, abounding in this time, threaten the Ruin of Men and Families in it. Of the first kind is Sacrilege and Sectarism; which though they are not Identique in every circumstance or punct of definition, yet in the Tantamount are one; for both of them are a reduction of God's Ordinance and propriety, 
Prophanum est quod ex r●ligioso et sacro in hominum usum potestatemque conversum est. Trebatius Iu●iscons. apud Tholass. Syntagm juris lib. 1. c. 146.  to man's norm and royalty, which is such a degradation as amounts not only to a Scab or Tetter, but to a Plaguesore in affairs, and becomes pestilentially infectious: for as in Sacrilege men violate the propriety of God, in time (sanctified and hallowed that is separated from all profane uses, says the Stat. 5 & 6 E. 6. c. 3. So 1 C●r. 1. ●. 1. & 3. c. 1.) In places, 
Sacrilegium est Sacrar●● rerum Furtum. Tom 5 Cencil. p. 468. Sacrilegium est omne quod ●it ad irreventiam Sacrae rei● Stus Thomas 〈◊〉. daeq 99  as Churches and Chapels, and Patrimonies, and in Appurtenances to them: so in Persons particularly devoted to him, as men in Holy Orders, and Magistrates who are Gods Deputies, to see both Tables kept, is there (by vulgar esteem of, and violent contempt towards them) Profaneness and Sacrilege committed: And if God punished these sins (for they are the unhappy Twins of Antique juciserianism) in Corah and his company, 
Num. 16. A●t 5.  and in Ananias and Sapphyra; in Arnolph the eighth Emperor of Rome, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato in Euthyphron. p. 4.  eaten up by louse; and in multitudes of others: Yea, and if the very light of nature taught men to censure them to death that were predacious upon God in any kind, or concealers of such Enormities, as Plato asserts the law; and as in our own Land the punishment of Sacrilege has been, 
Holingshed, p. 704.  Temps E. 4. Five for robbing St. martin's le Grand Church, were put to death, three hanged and burnt, and two pressed to death.) 
Sacrilegium vero tanto est gravius peccatum qua●to commi●●i non potest nisi in de●●● St●s. Argust● 〈◊〉 4 Contra Cresconium Gram 198 Edit. Froveni.  If these things be true, as undoubtedly they are, than all Grave, Good, and well-minded Christians are to avoid profaneness as introductory to Sacrilege and Sectarism.  
When therefore I rank Sectarism with Sacrilege, I take Sectarism not for a temporary dissent in things accidental and less consequent: (For that may be in men wise, learned, humble and loyal, through some preoccupations of breeding or other consortial imbibings, where there is no premeditated restiveness, or stubbornness of resolve; yea, it may be through a tenderness and timoriety of spirit; which God may raise and continue in men, as his opportunity to some further work upon them; such adhesions, barely to comply with the present satisfaction and light of a man's conscience, regulated by reason and Scripture in any tolerable sense, I do not understand to be the mate of Sacrilege, For that in matters Divine God's word is all in all, the which so soon as a godly man hath received, he presently yieldeth and submitteth himself; 
I● rebus divinis vox dei debet esse instar omnium quam nonquan●mens pia semel accepit, statim cedit & manus dat, post tergiversatur & expectat alios, id●elligit se non Pontificis, aut c●ncilii arbitrio oportere credere sed voluntati dei, ejus autem voci obtemperandum esse invitis omnibus Epist ad Scipionem Nobilem Venetiam de Cecilio Tridenti●o.  he is not wavering nor expecteth others; he understandeth that he is not bound to give ear to the Pope, or to the Council, but to the will of God, whose voice is to be obeyed, though all men say Nay, as Renowned Bishop jewels words are. But that Sectarism which I make profane and Sacrilegious, 
Sacrilegium e●l sacrae Personae l●sio. Bonaven●●ra Centiloqua 1 Part. Sect. 24.  is that which bends its brow upon Princes, 
Gravius est Sacrilegium contra personam qu●m contra lo●um St. Thomas secunda secund. eq 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato lib 9 de legtb p 91●. Edit Ficmi.  and clinches its fist against Laws, and hardens its heart against kindnesses, and stiffens its neck against the yoke of discipline. This insubjection to the higher powers in their enactions, where they are Christian, according to the purest ages practices and professors; yea, according to the Scriptures Canonical, which commands order, decency, and obedience to the Higher Powers, Kings, and under them Parliaments, and according to them to inferior Magistrates, opposition to which Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The dissoltiou and menace of all, is not to be thought a small, but great, yea all sin: For in that it tends to detract from and lessen the Ordinance of God, the Supreme Magistrate, and exalts insolence and self-will against his Law, and will no longer be subject than power makes it (christian conscience being suffocated and virtually non-ented by Interest.) 
Sacrilegus dicitur qui sacra violate. Binius. Concil. Tom. 5. p. 468.  There is a necessity for the Magistrate to assert God's power in his manadgery, Or else he will bear the Sword in vain, and lose the praise of Just and Trusty; so true is that rule of Theodorick, He that will live without, and do against Law, 
Dicam plane quod sentio, qui sine lege vult agere cunctorum disponit regna quassare. Cassiod Var. lib. 3. c. 3,  meditates the subversion of all Government, 
Quod enim dicunt qui contra suas impietates leges justas constitui nolunt, non petisse a regibus Terrae Apostolas talia nan considerant aliud suisse tunc Tempus & omnia suis Temporibus ugi. St. Augustinus Ep. 50 ad Boni●acium, militem Caesaris.  and drives, jehu-like, to confusion.  
And therefore it was piously prayed, and wisely advised, which I find from a great Prelate's pen, presented to the late Divine King; where speaking of the confidence of Jesuits and Popish Priests, and all that are confraternal with them, 
Arch B. Laud preface to the King against Fisher.  I humbly beseech you see to it, that they be not suffered to lay their Weeles, or bait their Hooks, or cast their Nets in every Stream, lest that Tentation grow both too general, and too strong, and I know they have many devices to work their ends; but if they will needs be Fishing, let them use none but lawful Nets, let's have no dissolving Oaths of Allegiance, no Deposing or Killing Kings, no blowing up of States, to settle Quod volumus, that which fain they would have in the Church; with many other Nets as dangerous as these. Thus that wise Prelate wrote; for thus all Faction, peremptory and sanguine, in its opposition to Fundamentals and necessaries, intends: Which considered, no man can rationally plead a Dispensation from the Law of obedience, so positively proposed, and so indefinitely enjoined, Let every soul be subject to the Higher Powers; For if every soul be the subject, 
Si omnis anima & vestra, quis vos exce●it a● universitate, si quis tentat excipere, conatur decipere. Stus. Bernard, Ep. ad Henricum Epis. cop. Senopens.  and the Higher Powers be the object of obedience, which God has enjoined; then to exempt one's self from it, where it is an universal Rule, is to implead the power of God's Legislation, and to contemn the Magistrate who is the Minister of God's commission, and so becomes Sacrilege, and thereby becomes penal; for the Magistrate is not bound to protect those that will not subjects, but may take the punishment that is legal on him that refuses to give him the obedience the Law prescribes.  
Which the Primitive Christians well knowing, kept themselves, Intra limites disciplinae; and though they did not partake with Heathens in their Idolatries, which were by Edict commanded, yet did they pray God for the life, answer to the summons, acknowledge the power, and fight for the Rights of their persecuting Emperors, and therefore had the Returns of their panoply prayers and tears in God's signal Presence with and their success through him, and that because as the weapons of their Christian Warfare were not appointed by God to be carnal but spiritual, so they relied on, or acted by, no other Militia but that of Faith, Fear, Humility, and Patience; neither did they disobey the Magistrate Ethnique in his nefarious Commands, because they would not re●ede their sturdy Resolutions, or lessen their Credit with their Party, but su●●ered willingly the loss of their Fortunes, Favours, Liberties, yea Lives, that they might make a Confession of their Faith worthy them, knowing that as the Conscience of well-doing was their warrant, so the reward of well-doing would be their Crown.  
This I thought good to declare here, not with intent to reflect on sober Dissenters, who cannot be guilty of Obstinacy and Mutiny, but to evidence that there may be some danger in withdrawing from obedience to Magistracy, though never so closely shrouded, and that such an aversion may be troublesome and fatal; for, as it is no new thing, for men to be great Pretenders to Peace and Unity, who will admit neither, 
Archbishop Laud, Preface to the King against Fisher.  unless they and their Faction prevail in it, as is truly charged on the Jesuits; so is it no new thing too, for pious and well-meaning men to believe their reluctance against Establishments is zeal for the rights of Christ, and ac●ordnig to the expectations of God from them; when it is to be feared, it may be some self-will, or other private passion, which God has promised to keep his from, that wait upon him, and do not reject the things that tend to Peace and Unity: For as good men, when suffering according to the will, and fully in the cause of God, are never unhappy, but glorious, as Christ was in his suffering, and may joyfully bear the spoiling of their Goods, and the renouncing of their Lives, as pious Martyrs; so in causes not clearly and palpably Gods, nor directly and avowedly referrable to his Glory, to suffer either personal disgrace or fortunary diminution according to Law, is so far from being an act of Martyrdom, that I cannot esteem it other than a signal weakness, and a display of more contradiction than courage.  
Now, though the former Profanation and Sacrilege be very much to be discountenanced, abhorred, 
1 Sam. 15. 22.  and declined, Because to obey is better than Sacrifice, and to hearken then the Fat of Rams; and not to obey, 
Rom. 13 1, 2.  is, to resist the Ordinance of God, And they that resist shall receive to themselves damnation; yet the sorest lash is to be given to the profaneness of debauchery; not but that the other is as high a sin, but because it is not thought so notorious and daring, nor so epidemique, because this mostly is the sin but of some of the common people, who are more addicted to follow novelty & to pity sufferers, because they know no better; when this is the scar of men of high degree, of great place, great parts, great fortunes, after the rate of usual calculation; yea, though his Gracious Majesty, not only decries this in his sober example, but has declared against it, as God's dishonour, his disservice, 
See his Proclamation against Propha 〈◊〉  and his Lands defilement, his good people's offence, and his bad's seduction; yet has it so wrought itself into the loves and lives of men, that it is pity to think such opposites to Religion, civil life, and good Laws, should prevail over them; or that the words and deeds of men should be so lose, that it 〈◊〉 almost as impossible to fear them worse, a● improbable to hope them better, witness the excessive drinking, vain play, vild Lechery, profuse Diet, and chargeable Company, that every where is found, all which conspire to draw off the mind from God's fear, and men's shame, into 〈◊〉 broad and lawless course of life, tending to bestial and paganish lubricity: which, as it is the mischance of our Peace, & the by-blow of God's mercy to us; so will hardly have from God the Portion of an Isaac, For his mercy is on them that fear him, but threatens us with all the curse of our blessings, which man's sins can merit, and God's justice inflict, and especially with Ismael's pittance to be sent packing out of our good land, which may spew us out, Leu. 18. 28. and c. 20. 22, For, as a Fruitful Land is turned into a barren Wilderness, for the wickedness of them that dwell therein, Psal. 107. 34. so may evil be brought upon a Land, to cast the Inhabitants out of their Possessions, for casting God behind their backs, 
Regnum Angliae, reg●um Dei.  and living as without God in the World. Indeed, considering Gods peculiar Propriety in England, the security of its situation, the Paradise of its Pleasure, the Fertility of its Soil, the Plenty of its Inhabitants, 
Note England's Mercies▪  the Generalness of its Accommodation, the Glory of its Laws, the Freedom of its Subjects, the Order of its Composition, Full of Plenty, Peace, Riches, Renowned for Learning, Famous for Valour, Envied for Affluence, above all, considering the Residence (as it were) of God amongst us in his Worship Primitive, and Orderly, as in no Nation in the World; Considering all these, to find Profaneness and Despite of God, Exorbitancy and Contempt of Manhood, so frequent and confident amongst us, is a Prodigy of Ingratitude, and an Omen of Menace to us all. And though I think that none of the least Profaneness, which many good and wise people think chargeable, upon such wicked Sons of Belial, as make the Sacrifice of God to be abhorred, 1 Sam. 2. 17. I mean those irregular and immoral Clergymen, who being devoted to God in their Orders, are truer Factors for Satan in their lives, such being too like those, Columna, General of the Navy to Pope Pius the Fifth, in the battle of Lepanta, told Don Alonso the Jesuit, 
Vos alti Padri, di Ihesu havete la ment all cielo le manl all mundo, l'anima all diavolo.  His Order were, Men, who seem to have their minds in Heaven, but have their hands in the World, and lease their souls to the Devil: (Such bibbing, brawling, gaming, effeminate, swearing, jocular Priests, being the blot and blemish of Priesthood, 
Deformatur honestas (Clericulis) cum Clericus se immiscet saecularibus nego●iis, item incedendo m●mis & joculatoribus, item Tabernas ingrediendo nisi tempore itineris, item ad aleas & Tallellas ludendo vel elsdem interessendo. Gloss▪ ad Lindwood Provincial. lib. 3. de vita & honestate Clericorum, p. 61. Spelman Council p. 276, 277, 284. Binius Concll. Tom. 7. p. 1169. Tom. 1. 12. To. 7. p. 811, 1150, 1186. To. 8. 156. To. 9 p. 706. To. 1. p. 308. To. 9 p. 460, 704, 716, 706, 265. To. 1. p. 13, 300, 721, 930, To. 6. 225. To. 7. 1169, 709, ●82, 229, 265, 328. Tom. 9 706.  yea even of Christianity; and notwithstanding all their boasts of Conformity and Canonical Obedience, the greatest Enemies to, and Opposers of, the Church of England's Establishment, Glory, and Success, and the sacrilegious Prophaners of that holy Calling and Profession they are entered into; though I leave the severe judgement of these to the Reverend Fathers of the Church, whose care and cure they properly are, and who I am sure do really discountenance them; and so not only testify their own abhorrence of it, but in a sort expiate by their severity to it, the inquination of it:) yet ought it here to be touched upon, as a great blemish which gives Adversaries too just occasion to reproach us: But the great Cry that I have to make, is against the Civil and Lay-prophaneness, which is monstrous and temptative of God, to dishonour and desert us. O the formidable Oaths, the monstrous Loves, the devilish Frauds, the Bacchanalian Jovialties, the furious Quarrels, the wasting Suretyships, the bloody Murders, the endless Debts, the infamous Shifts, which Debaucheries put men to, which engages too many of our Gallants to be passionate, idle, humorous, needy, unstable, yea, and keeps them in resolution to justify themselves & their Courses against the Commands of Superiors, the Counsels of Equals, the Exception of Inferiors, till at last the upshot of these Exorbitancies, not only proves scandal to their Degree, and worse than a battoon of abatement to their Honour, but a Backdoor to their Estates, which are not only wasted by the squitter of these Vices, but burdened with Penalties upon the public ill Example and consequence of them; for were the Penalties of the 21 jacob. c. 20. of twelve pence upon every Oath that out common Swearers blasphemously utter, levied upon them; and were the Penalties for profanation of the Lords Day, according to the Statutes of 1 Car. 1. c. 1. & 3 Car. 1. c. 1. and the Penalty for sitting in Tippling Houses, and unlawful Meetings together, levied upon them: Those, with the satisfactions for taking off Prosecution upon Recognizances for heinous Crimes; with other like Expenses, I persuade myself, some in this Nation would pay great Sums for their Offences: But when Consideration is had to God's dishonour, and the Lands guilt by reason of it, and when Children are often charged with their Father's sins (as in Cases of Treason against the King, so in Cases of Blasphemy against God) than Debaucheries may well be accounted a ruin to Men and Families, and God may bring upon the Chieftains of Wickedness in them, Judgements remarkable.  
Certainly there never was in the World a prophaner Cannibal than Hatto Bishop of Mentz, who in a time of Famine which pinched the Poor, caused a great Company of them to come into a Barn, as if he would relieve them; but when the poor wretches were in the Barn, he caused it to be fired, 
Non differunt hi à Muribus, qui multum comedunt, & in nihilum utiles.  unmercifully saying these words, They differ not much ●rom Mice who devour much and are good for nothing, but God brought this cruelty home with a vengeance upon him, for the Mice daily so tormented him, that he was like to be devoured by them, at last he put himself into a strong Castle upon the Rhine, but God brought the Mice swimming down the Rhine so irresistably upon him, that they not only devoured him, but eat his name out of all Hang and Places: a memorable Story in punishment to Profaneness, Murder, and Cruelty. O, if these Roisters would consider the Blasphemies and Profanations of Senacherib, Nebuchadonosor, Antiochus, Nicanor, Scaeva's Sons, julian, Elpidius, Olympus the Arrian Bishop, the Boy in Gregory Towers, 
Lib. 4. c. 18.  and sundry others in old and late Stories, they would fear to provoke the great God of Heaven by them.  
For do we not read of God cursing and blowing upon Families, as is threatened against the Swearer and the Stealer, Zach. 5. 3. jer. 23. 10. upon the Liar, Murderer, and Adulterer, Hosea 4. 2. upon the violent, Ezech. 28. 16. upon the profane, Amos 2. 7. & c. 3. 1. Ezech. 22. 3. and when he curses, who shall bless? and when he scatters, who shall gather, and when he subverts, who shall establish? And if none can reverse his Sentence, or evade his Power, then how ill Ancestors are they to Succession, how ill Englishmen in this Age, that challenge God by their prodigious Impieties to commence his quarrel against us, and to fix his arrows upon us, and to make us a hissing and a byword, and not a blessing and a praise amongst the Nations that environ us; For though God will not cast away perfect men, yet will he not help such evil doers, Job 8. 20. But God will break the arm of these wicked ones, Ps. 10. 15. Set his face against them, Psal. 34. 16. Yea, cast upon them the fierceness of his wrath, indignation, and trouble, by sending evil Angels amongst them, Psal. 78. 15. and haunt these with evil, Ps. 140. 11. He will punish these for their evil and iniquity, Jer. 13. 11. which they shall not avoid, Jer. 11. 11. And against their Families will devise an evil from which they shall not remove, Micah 2. 3. yea, and so aggravate their sufferings to them, that they shall be uncomfortable under them, and inglorious by reason of them, and not with Lentulus, Be renowned and cheerful, 
Pelli potes, cedi, capi, perimi, vinci autem nisi manum extuleris non potes, neque ornamentis tuis spoliari, cum quibus quocunque ieris & Civis & Patriae Princip●m unus cris. Petrarcha, lib. 2. de remed. ute. For●unae. Dialog. 67.  though naked and restrained, being spoilt of nothing in his banishment and losses, while he kept his Virtue, which alone he accounted his own; because it rendered him worthy to be accounted a Chief Citizen and Prince of his Nation, (as the Prince of Wits, in his time, sets it out;) but contemned, meanly thought on, unpitied; yea, all men shall see their affliction with incompassion, and some with rejoicing: For they, who vainly profligated that which with care and sobriety would have honourably supported them and theirs, are not often thought worthy any support from Generosity or Charity, but rather are to be separated from the Society of men, who are so contagious to, and so seductive of them. All which considered, in the punishments of God and man or substance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libanius Declam. 35. p 787.  children, body, soul; There is good cause to conclude, that profaneness is a ready way to run down, and irrecoverably ruin Men and Families; and therefore I deprecate this guilt, in the words of our Church-Letany, From all Sedition, Treason, and privy Conspiracy: From all False Doctrine Schism, and Heresy, rom hardness of heart, and contempt of God's Word and Commandments, Good Lord deliver mine and all the Generous Families in England.   

SECT. XXX.  
Height of Port and Pride of living, is now a way to Ruin and Decay Men and Families.  
THirdly, height of living now in England is like to decay Men and Families▪ For this Gangrene diffused into all parts, orders, and persons almost in the Nation, makes every man weary of his National or Vocational limits, and move into Orbs superior to it, and suffer in the costly and not to be maintained Port of it: For whereas there was (not by sumptuary Laws, or Magistratique sanction, but by common agreement, ●and general understanding) as it were, a settled way of Garb, Equipage, 
Nulla toto orbe gens est quae Britannos superet in splendore domestico, Famulitii multitudine, afficiorum ac graduum distinctione ret quidam admirabilis cuicunque contingit, aspicere cupediarum quae singulis diequs parantur multitudinem, Albergatus in Relat. RegniBritannici The sauro Polit. p. 201.  Diet, Householdstuff, Clothes, Education of Children, and Men of prudence held themselves concerned in Discretion and Thrift, not to exceed the bounds of their Degree in any of the forementioned things, but lived, bred, maintained, married, and provided for their Children, according to the permission of that understanding and decency, which by mutuality of Intelligence and accord, Intercurred between degrees of all sorts: Now the mode and rate of them is so altered and exceeded, that it is hrrd to find so much as a stump of that ancient pale, unstocked up, but Nobles and Gentry, Gentry and Mechaniques, Entercommon, as it were, in the lawtess of life: while not only such foolish and highflown Prodigals, 
Vulo●es ace●o liquefactas caen●s appoveret.  as AEsap the Tragedians son, who left very rich, had Pearls liquefied served in as a Dish at his third course. Or, Muleasses King of Tunis, whose Kitchen brought up the charge of dressing a Peacock and two Pheasants to above 100 Ducats, so laden and overcharged with Perfumes were the Sauces, 
Turkish Hist. p. 745.  and Trickings of them, that they were as pleasant to the palate to taste, as to the eye to behold. I say, while not only such Epicures by themselves are excessive, but even all men fashioned into Luxury and State of life: And now every one prepares a full Table, has good Attendance, keeps Horses, wears rich Clothes, gives great Wages, retains many Servants, builds Magnificently, furnishes Amply, adorns Luxuriantly their Bodies, Children, & Houses, by which many costly diversions not only, the Paunch of an estate is pinched, and the Succulency suffurated from its Amassation, the Scale of Estates amount, but also provision for Daughters and younger Sons docked, and the evil day not foreseen in wise forecast for it.  
This Excess frequent of old, the wisest of men judged ominous, and decried it in their practice. The great Moralist Seneca notably delivers his mind conconcerning it, I love, saith he, Household parsimony, not rich Beds, and costly Arrasses▪ 
Tenet me summus amor parsimoniae, fateor placet non in ambitionem cubile compositum etc. ●ed in usum posita quae nullius con●ivae oculos nec● volunta●e moretur nec accendit invidia lib de ●ranq. Animi c. 1.  not Tires for Rooms, that must be Pressed and Chested, and seen only upon Grand days, but convenient and comely Utensils, that may be used frequently, and will not bring too great loss in the damage of them. I love Servants neither sordidly rude, nor femininely trim, Plate o● the fashion of Ancestors; not a Table so neatly set out as if no foul finger were to come near it; none of these things take me, but such things as neither fill the beholders eyes with envy, or occasion them by the vility of them to reproach. So Seneca.  
For alas, as when several veins of the body are at once open, spirit's evaporating at all of them, the sea of spirits at last grows low; so all these ways of expense baiting and worrying a fortune, cannot but sink and mortify the courage, 
Quid mihi Phocionem loqueris, quid Aristidem? Tune paupert●s erat saeculi quid loqueris Fabricios, quod Coruncanos, P●mpae ista exempla, fictilibus fue●unt dii saciles. Senec. Contr. lib. 2. Contr 9 Vos quidem qui virtutem cul●orem ej●s odi●tis nihil novi ●acitis▪ nam & ●ole● lumina ●gre formi●ant. Et aver●●ntur diem ●pleudidum ●octurna ani●alia. Senec. 〈◊〉. de vit. be●●. 21.  and very being of it; which is little now considered by any: For men are so far from looking upon poverty as an opportunity to virtue, or bearing a moderate condition contentedly, that they are apt, as Seneca says, to think of Aristides and Photion as men fashionable in their frugal conditions, which were suitable to the then Age; & to the Gods who loved Fabricius Corutcanus, and the rest, for their homely living, and Country contentedness. Nor is it any wonder, that men made up of vice, and abounding in deeds of darkness, hate virtue and the practices of it: for it is so antipodique to them, that they are excecrable even from the deeds of virtue, which are opposite to theirs, and for which the doers are honoured when they are lightly set by.  
Which teaches us to transfer the blame on time to men, the livers in, and infectors of it; for time is passive and under the tyranny of men, livers and rioters against the virgin nature of it; yea, haters of those their Contemporaries, who are most steady and noted for virtue: 
Sacri erimus & modica concupiscemus si unus quisque se numeret, metiatur simul corpus, sciatque nec mul●um capere, ne● diu posse. Senec. Ep. 11. 4. O miseri genum vilium comitores usoresque nobtlium ama●is quae nec se, amari sentiunt● nec amantibus invicem reddunt. Petrarch● lib. 1. de remed. Vir. Fort. Dial. 59  For Cato's presence is no awe to resolved peccants, who make their wills their laws, and long to be eased of their Estates, that they may have the stronger leures to vice, from their necessities pressing them & their resolves, to comply with any course that relieves them. But, O how far is this from a true rational calculate? If a man considers, that his senses are those quarries, out of which are digged and hewn the materials of life, the structures whereof are beautified only by moderation of them, and paring excressences from them; which when best directed are but a while to be lent us, and subject to many casualties that little while. If a man consider but this, he would be less pleased with, and less wedded to their sensual fruitions; for man, the Image of God, is not made to feed upon air, to be enamoured of vanity, to lose himself in the pursuit of a vain shadow; but is to consider his Reason, his Guardians, his God; and as one accountable to all these to live, which they in no so● mind to do, who live like beasts to the utmost tither of their unbridled appetites, which Christians are so far to avoid, that they are not to live as vicious men do, in surfeiting and drunkenness, not in chambering and wantonness, not in excess and riot, but walking honestly as in the day, Rom. 13. 13. To take heed lest at any time their hearts be overcharged with surfeiting and drunkenness, and the day of judgement come upon them unawares, Luke 22. 34. And when they do contrary, they do not only grieve good men (as the luxury of Petrarches Age did him, when he sadly inveyed against the Foreign habits, & vanities fashionable in it,) but accelerate their and their family's ruin. For nothing reduces a family to straits, and sale of Patrimony, but vice which is notably advanced toward in High-living; that is, living beyond one's rank, 
Ita tamen eunt res, haec est ●tors nobilum iantt alios. Petrarcha lib. 2. de remed. Utr. Fortunae Dialog. 108.  and above ones fortune; which folly, though it be not restrained from, or punished by, sumptuary Laws; yet, has the check of prudence, and the reason of men experienced in the fatal return of such exuberance, which ought to be the law to correct the practice and insolence of it: For man is a sacred piece of divine art, to the compilent of whom, as wisdom and power joined; so ought such a rare contrivance, 
Cultus deorum est optimus atque castissimus, atque sanctissimus, plenissimusque pietatis, ut eos semper pura, integra, & pura ment & voce veneremur. Cic. lib. 2. de Nat. deorum.  not to be defeated and defaced by trite and considerable addictions, which cannot compensate his intentness on them, and thereupon should not engage him fond in the love of them; And if a man consult religion, and the rule of reason, from which he as a man ought not to swerve, he cannot live vainly, lest he die wickedly: for God has given us our reason and judgement, not to betray us into, but to rescue us from those fallacious surprises that o●ten beguile us of our interest in God, and our justification by the Law written on our hearts; which as often accuses for evil, as excuses for good and right do. Therefore luxury of life being one of those enormities which brings a lent and sparingness upon the estates and subsistence of Men and Families is resolutely to be resisted and set against; for it parselling the estate into many minute refractions, at last leaves nothing in the centre that is clear, solid, and value worth; and the curse of God not permitting them to be considerate and advised, the fortune they have left squitters away without any visible cause of its exinanition; nor does the running expense of it leave any impress of respect on the minds of those whom the profusion of 〈◊〉 aimed to oblige; 
Homo sacra res ust, Homo jam per lusum & jocum occiditur. Senec. Consol. ad Helviam. c. 9  but as first men are foo● led into misery, so after are they under it despised.   

SECT. XXXI.  
Vain and Profuse Gaming, the undoubted way to Ruin and Beggar Men and Families.  
FOurthly, Vanity of Gaming is another decay of Estates, because it ventures that in a moment upon a chance, which would last the gradual expense of life a long while. This I account in its abuse, for against ●that only I declaim, a purpresture raised upon the waist of this Age, to the defiance of what ought more to rule with us, Religion●; which better disciplines the expense of time, and calls us to more compact & close lives, to the honour of him who has made our Captivity to return to this degree and unparrellallity of Miracle; yet, ingrate men that we are, this none of the least of the pack of vices, which was wont to sneak, and to be modest and timorous to appear, is now confidenced to take up the day and night of great and mean persons of both sexes; who though they would think an hours prayers or converse with their Families, like Parents and Pastors over the souls of them, tedious and irksome; yet they can allow 12. of the 24. hours of the natural day to this fondness. But, O that they would consider that of blessed King james, To play only for recreation, 
Basilicon. Do● ron. lib. 3. p: 187.  resolving to hazard all they play for, and play for no more than they would cast among Pages, and play always fair: for neither a mad passion for loss, nor falsehood used ●or desire of gain, can be called a play. Or rather that of the Plalmist, Palmares fecisti dies meos, that God has written their mementoes in their fingers; and that the length of them is but a short entertainment for the Celerous motion of time, that spends away between accidents of waist and necessaries of nature; 
Nam tam benignum ac liberale tempus natura nobis dedit, ut aliquid ex illo vacet perdere, & vide quam inulta etiam diligentissimi pereunt. Senec. Ep. 117.  and if frugal employers of time, yet are oft overtaken by it, before they are prepared for the entertainment of it; what case are the prodigals in, that spend time as if it had a wick of inconsumption, and a light inextinguishable; when this I consider, my wonder is great how many of our Gallants do answer their own reason, in this spareless vanity; yet so it is, that is nothing thought a Genteeler pass of time, than Cards and Dice, which they have not only increased, in the severalty of Games, but in the delight they have avariciously and with grippleness to get by play; which many Gallants so intent, that their presence is most in the open houses destinated to play; where they have Banks of Money to stake at it; yea, no bones do they make to pawn Houses, Lands, Jewels, and give Bonds for Stakes to play with; and hold it matter of quarrel and dishonour to balk payment of their losses, or implede the validity of their Obligation: when their just and due Debts, for Provisions for back and belly, are underfrayed, lie on score, or perhaps are resolved not to be paid, 
O perditum Tempus, Opuerile studium, O curae superv●cuae. O in eptissimi clamores, stulta gaudia aerique ridiculae, gaudere lucro tax● illorum tale est a●si dulci gaudea venena lib. 1 de remed. V●r. Fortu. Dial 29, 26.  if any evasion or starting-hole can be found out. The folly of this Petrarch compares to the joy of well tasted poison, which for all its pleasing tincture on the palate, ends in death. Though God knows it is hard to convince men of it in this Age, so indulgent to it, that whereas heretofore Gamesters and Gaming-houses were under the lash of the Law, and under the reproach of men; now they are become practices and courses of Credit and Thrift, and the Keepers of them accounted meet company for persons of Fashion and Favour. I know this Trade was merrily driven on by the Germans of old, who so insaniously loved it, 
Interseria sobrii Germani aleam exercent, tanta lucrandi, perdendi ve temeritate, ut cum omnia defecerunt, extremo ac novissimo jactu, de liberate ac de corpore contendunt. Tacitus de Morib. Germ.  that they would not only play away their money, but their clothes, and persons also; but they have found this the mother of theft and quarrel; therefore forbade they not only Soldiers, but other men, and not only in public, but even in private houses: which Tacitus informs us, and Tholossanus from good authorities; 
Tholoss. Syntag. lib. 39 c. l. 2. Art. 5, 6. 4 Ethic. ad Nichom c. 1.  and so scandalous were common Carders amongst the Greeks, that the Philosopher ranks them with Thiefs and Villains. The Fathers of the Church so detracted from it, that it is forbidden men in Holy Orders to play at Cards and Dice: 
See the Quotations in Fo. 256.  For though there were ever some Games allowed for entertain●of Time, and exercise of Wit, as were the Quinque Ludi, instituted by justinian; and Archery amongst us, 33 H. 8. c. 9 Yet were Cards, Dice, and such like Games ever disallowed, as enervaters of Virtue and Time. And amongst us in England, though they have been connived at in private houses, yet never allowed by Law, but in Christmas time, and on Festivals: and in public houses forbidden, because Nurseries of vice, and Seminaries of dishonesty, and waste; so 33 H. 8. c. 9 forbids keeping houses for only Cards and Dice, Bowls, Tennis, Coil's, &c. as unlawful Games, and the players of them (not exempted by Statute) are to be imprisoned, without Bail or Mainprize, till they have found sureties not to use such gaming any more: Which our wise Ancestors enacted to preserve youth from seduction by vice, and to sustain Families from that ruin which time evilly and costlily spent induces upon them: For since they thought Play to be one of the great Cancres of Moral Virtue, of Oeconomique Thri●t, of cordial and durable Friendship, they did like themselves, to prevent as much as a seasonable and well penned Law could, the growth of that mischief which we see now so fertile of beggary, blasphemy, and confusion. In the History of Luca there is a notable story of one jaconto Pietro De Sancto Romano, a young Gallant of 26 years old, who having lost his Money at Dice, poured out many blasphemies against God, and aiming with eye and hand to throw the Dice at the Picture of the Virgin Mary which stood before him, and as he stretched out his arm, his arm broke in the midst of the bone.  
And though the licentiousness of this Age has bettered the report of it; and use has in a sort Emancipated it, by a deswescency of the rigour of the Law against it; yet can it not alter the ill natured, and casual malignity of it; but that it will be known in the bitter and ill boding fruits of it, Irreligion, Vanity, Fraud, Contention which as fruits of the flesh God hates, and casts out of his protection as a cursed thing: 
Delectatio ●unesta & turpis corruptio animi ubi non decor morum, non modestia sit verborum, nec amor erga homines, non erga deum reverentia, sed ●a●gia & rancores & doli & perjuria vulaera ad extremum & homicidia quoque, Petrarcha lib de remed. Utr. Fortun. Dial. 27.  Which if our Gallants and men of all degrees would more think upon, their prosperities would endure longer, and their children and successions be better; but because they live careless of themselves, and do not their homage to heavenly supereminency by which worldly affairs are succeeded, they languish and die in their top-branches, their heirs, and are not quickened by the thrift of their younger sons: Yea, I dare be prophetic of general eradication of virtue and good proof amongst the youth, now breeding, and hereafter to be bred, if Gaming be not inhibited, or moderated and restrained in a high degree: For it is not now the recreation of Masters and Mistresses, but of Aprentices, Servingmen, and Maids; and those not only of high degree, but even Pedlars and Beggars; to whom every Alehouse and Drab-stall is a school and spit of play: nor will manners be reform, or Religion be practised; Till men be made kind Husbands, prudent Fathers and Masters, dutiful Children, obsequious Servants, by being denied those avocations that steal away their times, fidelities, and kindnesses from those relations, I do not hope to see that succession and increase in the Riches and Honour of Families, which corresponds with former times, wherein all conditions were more taken in, and less did indulge their ease and pleasure: For this ease, luxury, and frequency of intermixed converse that is now in fashion amongst our English Imaliers, or Brethren of Love, who, 
Turkish History. p. 477.  as those of Asia, can talk merrily, sing, play, dance, and what not, which is jocund and passant of time, do by their full feeding, and idle living, prove oftener Corrupters of Youth and Vitiators of Women, will rather occasion the same evil, then be the source of any thing good or graceful.   

SECT. XXXII.  
Shows, That pompous Housekeeping, and the Equipage of it, is a great Decay to Families.  
FOurthly, Pompous Housekeeping, and the Equipage of it, 
Petrarch. lib. 1. de remed. utr. Fortun. Dial. 34, 36, 37, 41. O scelestem, O ●lagitiosam Pompam, O crudelem & impiam luxum inanem, qui illustrium domos dissipas optimatum cognationes disperdis destruis regna, & omne sublime Imperium subver●is, & nemo est qui te caveat, te rejiciat, te contemnal: Lege Ricium in Exhort. contra Turcam. To. 3. Germ. Scriptorum.  is a great Decay to Families, and the Persons of it; For it is a daily sluice to the Estate, which is eat and drunk out by it, or lies fallow in the costly Furniture in it; which Petrarch long ago, and Ricius since in the Diet at Spires declaimed against, as the subversion of Livelyhoods, and the povertizing of Children; which is to be understood not of Housekeeping in the neatness and decency of it, with consideration to men's Descent, Fortune, Relation, Place, failure in any of which, is too great a breach in discretion for any to salve, and too visible a scar for any to palliate; there being nothing in the world more imperative of pleasure, more adequate to the Genius of Wisdom, then to be exercised in Oeconomique Regiment, wherein, as a man sees the circumvallations of Variety, that derive themselves from the Centre of Headship, and the Returns that those Emanations make to their Principle, so is there a very great Enablement derivable thereby to the contemplation of God's good and great being manifested in the Government of the World, his expansed Family, and to the Education and Institution of Men in the Method and Delight of public Government, wherein there is no Dimension so Magnalian, or Mystery so secret, but has its resemblance and shadow in the close and common government of the House: The truth of which has inclined men of stayed and compact minds to put themselves into the managery of this, that therein they may, by the Conduct of a Flyboat, learn the Steerage of a Royal Vessel, and surely as they make the best Masters of great Vessels, that are taken into them from Pilots and Fishermen, who like lean and rascal cattle, improve notably when they are transplanted; so are they the most probable to be knowing and calmly vigilant in public Government, who know with order and quiet to govern their Family, by acting themselves the duty of Heads, and exacting the conformity of Members from all their Inferiors, and this by a majesty and sweetness of compulsion, ungrievous to the submitters to it.  
Which, 
Ornanda est dignitas domo, non ex domo dignitas tota quaerenda, nec domo dominus, sed domino domus honestanda est, & ut in caeteris habenda ratio, non sui solum, sed etiam aliorum, sie in domo clari hominis, in qua & hospites multi recipiendi, & admittendi hominum cujusque generis multitudo, adhibenda est cura laxitatis. Cic. lib. 1. Officiorum.  as it is done by a particular knack of steady Order, so is that order in nothing more signal then in reducing Families to a regulable Stint: Too few Servants make Families inconspicuous; Too many, monstrous and unruly: Too large an House is a Wood wherein a Family is lost, and a Fortune unnecessarily wasted; Too little an one is a Prison, in which every Room is a Little-ease, and every Convenience a Clog: Too free a Table renders the Keeper of it but a Victualler to absurd Confidents; and too scant an one but a Miser to his Neighbours, and a blemish to his Condition and Relations: To invite all Comers, is never to be free; and to welcome none, is ever to be bound: To have too many Children, is to have more Cares and Corrosives than we can undergo; and to have none or too few, is to die a Debtor to Nature, to be in Arrears to Mankind, to decease a Bankrupt to Succession: To spend all our Income, is not wisely to prepare for a foreseen evil Day; 
Magnus' animus sine magna potentia, magna stul●ina. Petrarch. Dial. 33. de remed. utr. Fortunae.  and to spend nothing proportionable to what we may, is to make Money our God, and to deny ourselves the service of our Servant: Greatness of mind is seen in brave and a quanimo●s Designs, proportionated by such an aequature as has no less or more than the true poise and ingredients that it ought; the recession from which, causes excesses of both hands, 
King james Basilicon Doron Book 3. p. 181.  whence the unwelcome and defaming fates are, which they avoid that model things in and out of the house after the temper of true Harmony, wherein every note has its location and air peculiar to it, and conform to the consent of the whole, 
Ad legem naturae revertamur, divitiae paratae sunt, aut gratuitum est, quo egemus, aut vile, Panem et aquam natura desiderat, nemo ad haec pauper est, intra quae quisque desiderium suum clu. sit, cum ipso jove de felicitate contendat. Epist. 25.  which is suitably ornamental and beauteous in Housekeeping to other things, For though small things and tenuous Diet, after the Prescripts of Nature, will make a man unmiserable; yea, not in felicity beneath Jupiter, as Seneca ' s soar of Eloquence blazons contentedness of mind to amount to; yet do we see that few think themselves happy at that rate, and according to that Standard: That, they account it the allowance of a miserable Prison, not the Viands of a free and pleasant House, (the Inundation of good Treatment,) wherein is the sin and folly of Houskeeping; for that which is the housekeeping of Virtue, is Plenty, Variety, Frequency, without waste, exclusion, or rudeness; and this, stinted to hours, and persons, in a decent measure, is so far from lessening, that it augments an Estate: but when it degenerates into dainty food, rich liquors, full drink, prodigal doles, illimited entertainments, of persons unnecessary, and in manner extravagant. In these and such courses, which fall under the capacity of their Heads, is the pomp of Houskeeping ruinous, as well to virtue, which seems to be part of the reason of the Act of 2 & 3 Ed. 6. c. 14. as to Estate: So true is that of Seneca, A well-taught belly is a great part of Freedom to him that has it, 
Magna pars● felicitatis est bene moratus venture. Ep. 123.  nor can he be miserable by curiosity, who rests not too much upon toys, 
Non magnam rem facis quod vivere sine Regio apparatu potes, quod non desideras miliarios apros, nec linguas Phoenicopterorum, & alia portenta luxuriae: Tunc te admirabor si non contempseris etiam sordidum panem, Ep. 110.  and cannot be well unless he be accommodated with Baths and Ointments, and other Fooleries, which are beneath the expectation or satisfaction of Virtue; for mingled and strange-cooked Diet do but confound the stomach and destroy health, 
Simplex erat simplici causa valetudo, multos morbos multa fercula fecerunt. Ep. 95. etc.  which is frequenter now then wontedly, because luxury, the waster of Sea and Land, prevails, and virtue, which contents itself with dry bread and cold water, is unfashionable; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Lib. 6. de Legib. p. 870.  which argues men degenerated from what they were in Plato's age, when none was wont to be extravagant in drink, except it was in the Feasts of the God of Wine, which was indulged by the Rites of that Worship, but not otherwise, because it hindered the offices of Sobriety. By all which I introduce the stabiliment of that Experience, that irregular, profuse Housekeeping, together with the costly Furniture, many Servants, and great Charge and Waste of them, is the Decay of Estates and Families.   

SECT. XXXIII.  
Evidenceth, That the Multitude of ill-chosen Acquaintance, and the Consequences of it, are a means to decay Men and Families.  
FIfthly, Multitude of Acquaintance, together with the consequence of it, 
Verae amicitiae rarum bonum usque adeo, ut qui unam longa licet in aetate quaesierit negotiator rerum talium sat industrius habeatnr. Petrarch. lib. 1. de remed. utr. ●ort. Dial. 50.  is a means to decay Estates and Families now: For Friendship, that rare comfort and support of life, the nearest relation in nature, and the strongest bond of Souls, and cement of Senses, is so rare, that to find one Phoenix of this sort in an Age, is enough for any man to account himself happy in: Nor are there many that in long and plentiful lives attain to it; for though acquaintance be cheap, and havable, provided men feed those Flies and Wasps with the sweets and delicates of Advantage and Encouragement; yet the Company of true Friends are small and diffused: nor is their accidental distance, and the recollection of them to a nearer-hand impartment, facile, or almost possible, which is the reason that Wisemen have made it one of the top Projects of their lives to know and be known, not so much to the many, and most, as to the few and best of men their Contemporaryes, whom they have sought after, and relieved their Solitudes from, by Conversation, Letter, or Thought, the Ternary of fruitional Felicities: For, though it be granted that latency of life is incontributive to the reward of generous Virtue; nor must any man, who propounds to be valued as a noted Virtuoso, practise it, 
Note this.  lest he be covered over with the Cloud of his own Contrivance, and honour the ingratitude of men with a suspicion of his own will to have it, and his own fault that it is so with him: yet is it as true, that by being private and exempt from the too often tyranny of publickness, a man is subject to less extravagancy, and less foiled by the irruption of temptation upon him; I confess it is a glorious Comet and noble blazing Star of Conversation, that some witty and raunting gallants amaze the world with, and thereby attract their admiration, by the Heraldry of which they are Titularly valuable, amongst those who being Creatures of air, and youth, are captived by every such appearance; which they conclude the truest attendant of Generosity, and the realest Emblem of a Noble man, and Noble mind. Hence come they to extravagate so far beyond their proper degree, that they keep in no punct of proportion with it; they love breeding above their fortunes, marrying beyond their degree, spending without limit; by which more then ordinary show, they fancy men think more than ordinary of, and will do more than ordinary for them: the frustration of which, leaves them beyond almost retreat or salve miserable; for being they increase this their knowledge, they increase their sorrow in contracting amities, which produce, first charge, than trouble, and at last Ruin, or what's little better, Suretiships, Gamings, Quarrels, Incontinencies, Expensive Entertainments, all which are goodwin's sands to estates, and back-doors to Thrift.  
Hereby become Parents unnatural, Children disobedient, Servants lose, Wife's dis-loyal, Credit los●, Money scant, and then shifts practised. Which because grave and wise men will avoid, 
Generosissima res est bonus amicus, non ●erbi● non carminibus magicis movetur non auro aut gemmis non ad extremum Ferro flectitur, amando vincitur col●ndoque. Petr. lib. 1, Dial. 59  they chused them friends who are cordial and cheap to keep, when beloved as they love, admitting others only so far as civilly they may, and in such measures as they may harmlessly be either their ornament, delight, or only present use; at which distance they being fixed, and nearer approaches not encouraged, but obviated and impeded, when discovered Pullulating, and throbbing towards Maturation; there is great benefit, and no damage by acquaintance: for from them he either learns something beneficial to him to know, or to them he imparts to publish, what he would have known in or of him, which he himself, may not without impudence, impart.  
Thus qualified and sorted acquaintance many and different in way and skill, is very behooveful. Nor is any man possible to be conspicuous (unless he be the sole meriter, and only Regaltade of his Age) but by his ampliation of himself into these several conducts of his compleatness, by the Sympathy of which so loud an Alarm is given to men, that every Quarter of worth is beat up to take notice of it, & every mouth overflowing with the discourse about it; and but for this, the links of association that the world's familiarity is soldered by, seems to me of dangerous Import; for no Moths are more infective to Clothes, no Worms to Vegegetables, no Traitors to Princes, no Diseases to Bodies, than acquaintance too many, are; where they have ends upon, and practise ends towards those they are known to: who (as many active Traders manage great Comerces' without any Stock of their own, purely upon the credit they have from one, and another, which their industry ordering and actuating by it, worketh out profit and Riches) do so press upon their friends, 
Qui non amicorum solummodo: matrimonia usurpant sed & sua amicis patientissime sub ministrant, ex illa credo majorum & sapientissim●rum discipl●●a Graeci Socrat. & Romani Catonis, qui uxo●es suas amicis communicaverunt etc. Tertul. c. 39 Apolog advers. Gent●s.  by the encouragement their friend's civility gives, and their own confidence takes, that they work out in the issue great ends; and if they be wise, and worthy to deserve them, are not to be defamed for so innocent selfseeking; for to do another good by counsel, countenance, speaking, assistance, uninjurious, & consistent with a man's own good, is to be like God, who is the perfection of all excellency, but to be lurched as Cato was by Hortensius, to whom he lent his Martia; & Socrates, who accommodated his friend with his Wife. I say, Friendship thus costly and saucy, is intolerable, because it i●sensual in itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch in Catone. p. 771.  and detrimental to the man that permits it, and becomes exitial to the vitals of its being, and exertion. And in this sense Multitude of acquaintance proving chargeable and afflictive, becomes the decay of Men and Families.   

SECT. XXIX.  
Instances, That disdain of thrift as Pedantry, to be a way and means to the Decay of Men and Families.  
SIxthly, disdain of Thrift as Pedantry, is a great advance to Decay and Ruin of Men and Families: for most men are so raised in their ports and minds, that they think nothing Genteel, and praiseworthy, but what is wasteful and unfrugal. Hence comes it to pass, that all invention of the mind, & improving of experience to abate luxurious Expense, is judged Pedantry, and unfit for any person that calls himself Gentleman; yea, not only to buy things at the best rate, and dispose them when bought into meet hands for distribution, to avoid unreasonable charge, and advance expedition, is censured and exploded; but to be known by any badge of a profession, or any note of a relation, is wholly declined, and in the Ceremonies omission, the real signification of it, lost; we are all so intumoured and sick with self-conceit, that as we are ashamed almost to own God the giver & contriver of our mercies; so are we altogether regretters of owning the rock from whence we were hewn, and the breasts that gave us suck, & the means of our rise & improvement in the world; I confess, if this were the temper of Kings, & King's Companions, it were to be less wondered at; (it being usual for, and not uncomely in them, being great, to love little things dear bought and far fetched, the better for their high price, and pretended scarseness, as did William Rufus, who Not caring for any thing of a small price, 
Hos●nshed. p. 27.  had on a day by the Groom of his Chamber a pair of new Hose brought him to put on, he asked the varlet what they cost; he answered Three shillings four pence: why, thou whoreson, said the King, do a pair of that price become a King to wear; go thy way and fetch me a pair that shall cost a Mark of Silver. The Groom went and fetched him a pair that cost not full so much as the former; when the King asked what they stood him in, and he answered, a Mark, He was well satisfied, and said, Yea marry these are more fit for a Kiug to wear, and so drew them on his legs.) I say, If great personages used this nicety and state, it were excusable in them) but for pitiful underlings, and vulgar subjects to affect height, and state of life, is intolerable. For the Priest to disdain his modest hair, and to be Perewigged; for the Lawyer to scorn to carry his bag, and the Citizen wear his Apron, and the Peasant bear his frock, and the Vallet his Livery: for men to have minds above their professions, is altogether impertinent; yet this is the leaven of all men, and the Lethargy of our present Virtue; though the way of wise men be to be at the one end of their affairs, to permit as little to be done by servants as may be, & as much to do themselves as possibly they can, to pen up all the ways of getting, that the stream of their Estates may rise and increase upon them, was their practice and project; and in this they did in their generation wisely, and throve accordingly; but since men are so dainty and choice, that every thing of pristine diligence and commendation, is grown cheap and low rated, and forms of pride and garb introduced, Men sink in their Fortunes, retrograde in their Credics, abate in their abilities, to provide for their Families, and expend upon charity; and at last leave nothing to remember them, but prodigal and highbred heirs; that are loath to be accounted their father's sons, or to own their father's possession and residence; though but for their father's industry, and thrift in that very place and profession wherein they to good purpose lived, they, their sons and descendants had never been Gallants, nor ●at so much the bread of Idleness and scorn as they do.  
Nor is there any power of words, or arguments of reason can defend that charge upon them of sloth, which such humours deserves; Nor is it probable but such persons, instead of bearing the rule of diligent ones are with the slothful reduced under Tribute, Prov. 12. 24. and that which their Father took in hunting they roast not, Vers. 27. but their supineness raises a hedg● of thorns to interpose and stave them off, Prov. 15. 19 Whereas the way of diligence to thrift is very obvious; yea, so great are the Incomes of it, that it brings to Riches and Honour: which sloth doth not, for the Preacher terms it, brother to wasting, Prov. 18. 9 Letting the belly star●● rather than feed the mouth with it, Ch. 19 24. Killing one's self with desire, Ch. 21. v. 25. Creating discouragements for well-doing, Prov. 16. 13. Casting men into deep pits, Ch. 19 v. 15. A decaying of the building, and a dropping down of the house, Eccles. 10. 18. Thus this sin branching itself into haughtiness, is opposed by God, who sets his eye against it, 2 Sam. 22. 28. and who brings them to their fall by it, Prov. 16. 18. Indeed as there are great promises to Industry, and Humility, so there are answerable threats to Pride and sloth, The haughty he humbles, Isa. 10. 13. and makes them to moulder away and languish, Ch. 24. They are taken away by judgement, Ezek. 16. 50. Yea, God is not only said to blow down the haughty, Isa. 2. 11, 17. but to lay low the arrogancy of the proud, and terrible ones, Isa. 13. 11. By all which men ought to be dissuaded from haughty thoughts, and spurred on to comply with God's designs in their night-dress, and ungaudy Manifestations of themselves. For surely that is the best discovery of a great mind, which propagates virtue by just and comely means conducing to its attainment; which since careful inspection over men's worldly affairs, doth, and by keeping them in a state of support, wealth, independency, adds to the liberality of their minds, which receive abatements & dislustres by the incumbency of need on them, which tempts them to, and nourishes them in, a servility of compliance with those whose benefactions they are relieved by. I say, since men cannot be accommodated with wherewith to do great Actions, and to stand single sighted in their Judgement, without convenient frugality and prudent looking to their fortunes however placed, it is contrary to reason and gratitude not to intent and honour that course of life by which men subsist, and without which, if they would not be miserable, I am sure they could not be happy; and not to think that service, Slavery, which brings in Penny-savoury: For, as it is no ungentile thing to blow the Nose, or vent the Belly, when the excrements in them are burdensome, nor to dress wounds when they are foul and tormenting; nor does any man, how great soever, in a Storm or Siege refuse to tug at the Oar, or dig in the Trench, or pump, or carry scaling Ladders or Buckets when Houses are on ●ire, but every ones State is then reduced to common Notions when the danger is common and desperate; so is no man how well born, bred, or fortuned soever, when ●n the high-noon of them, disparaged in applying himself to, and complying with, 
Maxima quaeque bona solicita sunt, nec ulli fortun● minus b●ne quam optimae creditur. Senec. de B●evit. vitae. c. 17.  the lowest works of that Calling or Employment, which is his Sanctuary and Supply; for this life being a Scene of Inter●●udes and intermixed Varieties, there can be 〈◊〉 better harbour against the Storms and Entertainment of the uneven Pulses and Motions of it, than this Resolution, To bear whatever comes, and to be whatever we ●●ust and aught to be, 
ubi enim quaeratur modestus animus si foedent violenta Patricios. Theodoric. Rex Ep. 27. apud Cassiod. Var. lib. 1.  with silent and thoroughpaced Fortitude and humble Generousness, and to venerate that Calling and ●●ate of life which God affords to officiate ●o their Despairs, and to dispel their ●louds of want and Contempt; nor does ●e deserve such a mercy, who thinks a manly thrift below him, when, without it, ●e must unavoidably become poor, if not ●ant and be undone. It is rather becoming the greatest Spirit and gratefullest Virtue, to follow the Patriarch jacob, and To ●mfess to God devoutly, as did he, I am not ●orthy of the least of all the mercies, and of ●ll the truth, that thou hast showed unto thy ●●rvant; for with my Staff I passed over ●is jordan, but now I am become two ●ands, Exod. 32. 10.   

SECT. XXXV.  
Shows, That immoderate coming to, and long staying in London and the Suburbs, from Greatman's Country Residence, is a ready way to decay Men and Families.  
LAstly, Immoderate flocking to, and residing in, London and Westminster▪ and the Precincts thereof, from the several Quarters of the Country and Nation where the Nobility and Gentry reside, and their Seats are, is in my Opinion, but if 〈◊〉 err, I crave pardon, a great danger to destroy persons of Worth in their Virtue and Fortune, by drawing them from their retirements, where they may live thriftily and usefully to the King, Country, and themselves, into the public, where they are taken off their local Service, and assaulted by Delicacies and vices of Cos● Effeminacy, and Inconsistence with all abode of Virtue.  
And this judgement the Glorious Martyr King and his Council had in An. when the great flocking to Town first appeared in Request, as I have been informed, and I hope truly; for there issued out a Proclamation, That no Person of Country Residence should live out of his own Country where his Estate was, above certain Months in the year; which Proclamation, when it found not that obedience & command with some Gentlemen that it ought, but that notwithstanding they stayed in Town, his Majesty was pleased, 
I had here inserted the Proceed of the Star Chamber, but I could not meet with the Records soon enough.  with advice of his Council, of which his Grave, Learned, and Honourable Chancellor, the Lord Coventry, was Chief, to command Informations against some of them, to be exhibited in the Star-Chamber, where they were sentenced and fined.  
I confess, there are great Magnetisms in the Court and City to work upon men & women's desires to come near them, 
Quicquid humani generis floris est, habere curiam decet, & sicut ar● decus est urbium, ita illa ornamentum est ordinum caeterorum. Theodoric. Rex Senatni Romano. Ep. 13. Var. lib. 1. Cassiod.  the influence and cogency of which seems to apologise for the casual offence of them: For there is the King's Court, where the Person, Order, State, Officers of the King are pleasurably and with great satisfaction beheld, there are the Flower of the Nation, Lilia mixta rosis, both for beauty, bravery, ●arriage, and attendance; and who that ●ath senses to gratify, and fortune to present him a meet Spectator, or what's better, Servant thereto, has not enough to do to keep his passions from the pleasures of those Objects of Attraction and Fascination. If the eye be never satisfied with seeing, nor the ears glutted with sounds, nor the other Senses stupefied with things of Delight, but are, by a longing after them unweary of them, no wonder that men consisting of those impulses, and ridden to● often by them, are easily drawn to, and kept with, 
Hic propria est bonitatis prudentiae literarum culturae sedes, omnesque virtutes tutum & stabile habent profugium. Discurso Politico Albergati. Dissertatione de Imperii Eccles. Cura. p. 303.  them: To this, 〈◊〉 the Centre of Greatness and Pomp, Fashion and Civility Honour and Advancement, d● all Persons of Ambition, Lustre or any remarkable Conspicu● ity, come, 
Affuit mandatis regalibus eloquens & decorous ornatur, permulcens etiam inspectus, quos gratissimos reddebat auditus, tales enim decet esse anlicos viros, ut naturae bona judicio frontis aperiant, & possunt agnosei de moribus cum videntur; taeens enim plerumque despicabilis est, si eum tantum lingua nobibilitat, semper autem in honore manet, si cujus est tranquillus animus, eum quoque serenissimus commendat aspectus. Alathane Rex apud Cassiod. lib. 8. Variarum. Ep. 14.  in hope to mak● their Interest in, and their Ad●vance by it: Hither comes th● proper man, who is fit to stan● before the King, in hopes to 〈◊〉 taken notice of for a Favourite and the delicate Woman to ad●vance herself by an honourabl● Match, and the eloquent D●vine to get Preferment by 〈◊〉 Courtly tongue and appose Discourse, and the wealthy ●●squire to be presented to 〈◊〉 nour, and the witty Younger Brother 〈◊〉 be accepted into profitable Service, & the Tall Yeoman to be looked upon as fit for one of the Guard; so that it is not strange that the Court thus embellished, thus capacitated, thus apprehended, should ruff the whole Nation of those Persons who are fit to be Courtiers or Courted. And for the City, that, is a Collection and Digest of all men and all things, to all ends and accomplishments of life, Learned, Mechanic, Religious, Civil, in all Faculties, of all Nations, of all Ages, of all Humours, of all Sexes; There are the best Preachers, the best Physicians, the best Lawyers, the best Traders, the best Artsmen in the Nation to be had and met with; There are Commodities the best and most general for all purposes to be bought, for Food, Clothing, Medicine, Muniment, Thrift, Recreation, serious and pleasant; There are to be seen and obtained, Rich Wives, Spruce Mistresses, Pleasant Houses, Good Diet, Rare Wines, Neat Servants, Fashionable Furniture, Pleasures & Profits the best of all sorts; There are Friends of all kinds, for all seasons and conditions; There is the best Exchange for Money, the best Market for Wares, the best Security for Wealth, the best Employment for Children, the best Nursery for Wisdom by Conversation in the Nation; Thither drive all Ships of note, and Caravans of Merchandise, which are marketable there when no where else; yea, there, if any any where in England, a man of parts may live and thrive if he have diligence and frugality, both which he may as profitably expend there as any where; 
Ubi enim dignius cloquens quam in Civitate proficiat literarum, ut ibi declaret meritum, ubi nutrivit ingenium? aptum est omne bonum locis suis, & laudabilia quaeque sordescunt nisi congrua sede potiantur. Theodor. Rex Senatui Rom. apud Cassiod. Var. lib. 5. c. 22.  yea, I persuade myself, take one time and thing with another, as we vulgarly say, a Family may live as handsomely and cheap in London, as in any part of England; for though Rents are dear, and Rates upon Commodities and Estates higher, then in any other part, yet is it balanced by little Hospitality, Fewness of Servants, Variety of food of all nature's haveable with money in an instant, and that in what proportion Houskeepers please, and their Houses can spend: Here is the way of breeding Children, buying Necessaries, improving Money, following Suits of Law, Remedies for Sickness and Infirmity to be had, and at a cheaper rate than in any other part: Hitherto London and the Suburbs of it is to Foreiners and Great Persons of other Residences, no harm, but good, in their residing in it. But the great detriment that the excessive repair to and abode in London and the Suburbs from all parts of the Nation, consists in this, That thereby they put themselves upon folly of Fashions, multitude of Acquaintance, practice of Vice, defence of Atheism, contempt of Regularity, admiration of Foreign Travel and Aeryness, cunning conduct of Fraud, bold ventings of Fury; which, with other the like mischiefs, leure off the mind from Modesty and religious Sobriety, and burden the fortune with unnecessary and insupportable Charges, which Seneca charged to be the unhappiness of Rome, 
Expulso melioris aequiorisque respectu, quocunque visum est libido se impingit, nec furtiva jam scelera sunt, praeter oculoscunt, adeoque in publicum missa nequiti● est & in omnium pectoribus evaluit, ut innocentia non rara, sed null● sit. Seneca lib. 2. de ir●. c. 8.  which aggravated Vice as it increased in People, For Now, saith he, Vice is not modest, the occupier of a Corner, but the usurper of Publickness; so that there, Innocence is not only rare, but not at all to be found, so daring is wickedness grown, that it out-confidenceth Virtue: thus Seneca. Which being too true of London and the Suburbs, in regard of so many frequenting it, these ill-consequences follow thereupon, Desertion of men's Native Seats, Cessation of Hospitality, loss of Interest in their countries' love, Disservice to the King, in not keeping his peace, suppressing disorder, propagating love between man and man, and giving opportunity to a dangerous ambidextral Justice, who looks one way while he rows another way, and is resident to dispatch the countries' business to their ease and security, to root himself more in their love, and to do more with them by his Influence, than forty greater men than He, whom the Country know absent, and have no love, by reason of it, for, shall by all their power and rufflling, do with them: For it is with People in Countries, as with Armies in Fields, be the Commander in Chief never so famous and great, yet if he be seldom with them, the Chief Field-Officer that is ever, day and night, in wet and dry, cold and heat, danger and safety, with them, shall have most power with and most love from them: Besides this constant absence of Lords and other Gentlemen from their Country Residencies, opportunizes the nourishment of such greedy Cormorants and such proud Persons their Servants, who manage all their Estates for them, that they are more stately towards and more pressing upon them, than their Masters either would be, or would need to be, if their Masters and Lords were in place, to observe or to be addressed to: but they not being, and their expenses increasing by here-living abstracted from all frugality, and separate from those accommodations of extenuating expense, which at home they have, they are necessitated to become Projectors of pressures and wild ways to maintain their Luxury, which Tully terms a high piece of Injury, 
Delectant enim magnifici apparatus, vitaeque cultus cum elegantia, & copia quibus rebus effectum est, ut infinita pacunia cupiditas esset, nec vero rei Familiaris amplificatio, nemin● nocens, vitupe● randa, sed fu● gienda semper injuria est. Cic lib. 1. de Offic●  and to press and rack their Tenants to provide and return their Rents at all disadvantages; their good Ministers are discouraged (by their being not at Church) to fit themselves worthy their Calling, preaching only to bare Walls, and giving them only rude Meditations; Country Traders, who live and bear charge in wel-governed Corporations, are deprived of serving their Persons, Houses, Servants, and Offices with Merchandises and Commodities of all sorts, which usually they were wont to do, and were well-paid and in good Sums, which stored them for their Journey to London: Highways grow out of measure decayed, and not repaired, which they would be, if men in Commission of Lieutenancy and of the Peace, concerned in Counties, traveled them from place to place upon business and visits, as they were wont, and would do, if they lived with their Families in the Country; matching of their Sons and Daughters into other parts, and unto men and women of other Counties, happens whereby Neighbours cemented together by Marriages, grew into entire Masses of love, and thereby prevented the feuds and ruptures that in the contiguity of great men and great estates, (not sweetened and softened by a pliableness each to other,) is probable, and often falls out.  
These, and sundry the like evils occasioned by the irregular and boundless address to, and residence in these neighbourhoods to the Court and City, seem to me to bode ill to aftertimes, and not to look well upon present Men and Families; but to blow up all thrift, whereby Estates are kept free for the elder Son, and Portions raised for the Younger children; and to tempt Prodigals to extravagancy, upon the deluding hopes of a sudden and plentiful reimbursement. I know there are great arguments given to the contrary of this, by some who because the Sky has let fall a Lark into the lap of some one Lady, or into the Arms of some one Gentleman, now and then, believe that all the Larks that are in it will fall; and that their Sons and Daughters shall have the advantage of rich City-matches, which in their Country retirements they meet not with; nor would, without the Quaintness of the Town-breeding, Civility and Courtship, be probable to conquer and attain to. Therefore they say, they remove their residencies to give their Children, the furtherances' God and Nature has imparted them, their due Theatre: I confess I am for this; and I believe there is something in it. 
Dote auctus sum opima & opima Tyranide superbiae conjugalis duo stimuli, Does & Forma Does undo ingreditur inde liber ta●●egreditur. Petrar. lib. 1. de remid. utr. Fort. Dialog. 68  But I err in my observation (as I easily may, and am sorry for it, if I do; which upon this submission, and preface, the Generous will excuse and pardon me:) that to one Gallant that has gotten a Fortune by living high and ranting out of his Country in the Town, ten have ruined themselves by such Matches, as they have held great Fortunes, brave Beauties, etc. For the Dames here being (for the most part so so soft and delicate, that they profess no housewifery beyond that of dressing fine, turning day into night, and night into day, launching out deep into gaming, expressing bounty to gallants, frequenting daily Plays, and Interludes, vying bravery in Clothes, Furniture, Jewels, Attendants; while the Country and City Ladies, of Country disposition, study to serve God, oblige their Husbands, 
True Wives.  breed their Children, inspect their Houses, discipline their Servants, and acquaint themselves with their Husband's affairs; like Women of Renown, and Wives of Virtue, desire to increase their Husband's Fortunes, and come up to Town only to see and furnish themselves with necessaries, and to breath out their pleurisy of Money, and then return to their thrift again; which when they set their minds upon (and, as good Women ought to be) are encouraged by their Husbands who can never too much deserve, or too well repay, their loyal kindness, and Religious prudence herein) they exceedingly prevent not only the troublesome and sinful operation of thoughts, which are, if not wholly non-ented, yet at last in a degree lessened by business, and domestic employments; but also proceed to notably advance their fortune; whence the accidents of life, uninjuriously to the Estate, are best born off, 
Antiqua sapientia nil aliud quam facienda & vitanda praecepit, & tunc longe meliores erant viri; post quam docti prodierunt, boni desunt, simplex enim illa & aperta virtus, in obscuram & solertem scientiam versa est, docemurque disputare non vivere. Senec. Ep 95.  & the younger Fry provided for without the elder Sons diminution, or clogging. So true is that of that sense worthy Wives have of their duties; which Seneca says of ancient wisdom, Which consisteth not in large precepts, but wise actions; but when it wandered into much learning, it ceased to be sincere, and became ceremonious; and persuaded the pretenders to it, rather to seem to be what they ought, then really to be what they seemed or ought. And whether this be not in this case true, let the wise judge, who know nothing is held more a detraction from Women, then to be plainhearted, thrifty-minded, houswifely-addicted, modestly limited, and constantly affectionate to their Choice; which yet are Virtues so valuable by wise men, that one grain of them weighs down in true Intrinsique worth, 
Note this.  all the Pounds, Millions, Myriad, Abysses of their other more requested and finer sorted Meritings; such as are Paintings of the faces, Nimbleness of Tongue, Craft of design, Frequent correspondence, Antique Garbs, Prodigal Curiosities, Rude Huffing, Unnatural braves of their Husbands; which are such displays of Genteelness and high Spirit, as I pray God neither I, nor any of mine, nor any virtuous Man in this Nation, may be unhappy by. 
Non faciem lenociniis ac coloribus polluist● nunquam tibi placuit vestis quae nihil amplius quam nudam com●oneret, unicum tibi ornamentum pulcherrima & nulla obnoxia aetati forma, maximum decus visa est Pudicitia. Senec. Consol. ad H. loyal. c. 16.  That's the best Ornament of a Woman, which Solomon gives her, Prov. 31. and which Seneca commends Helvia for, in those words, Thou hast not Enamell'd thy face with Snares, nor fucussed thy Age with Youth of Vermilion; thy Vestures have covered thy nakedness, not commended thee to Enamourment; one Ornanent thou hast which no Age can deform; no accident dislustre, Modesty; that's thy jewel, which rendereth thee Acceptable and Honourable. Thus he. This I the rather insist upon, because I see the sober Virtue of Still women is unrequested, and almost all the applications are made to the Quainter sort of them; who, because they have the report of great Fortunes, and live as if they would be thought better portioned than they are; are oftener the Engrossers of Young gentlemen's times and applications, than they deserve to be, or then they in the event find them worthy to be, or are gainers by their so being; For what what with the cost of Courtship, before they are prevailed with, the great Jointures, and expense of life when they are had; the many expectations that must be satisfied, both in themselves and to their Relations and Children, they prove greater banes than helps to their Husband's Estates; when as to marry a serious Woman, near ones Estate, and with a reasonable portion, and of a Genteel and thrifty Family, is to obtain a convenience which will deserve every way, if a Husband have Wit to choose, Grace to acknowledge, and Wisdom to manage it aright; 
Consider this.  which because too few have, the ambition of Women is so little to excel this way. For with the most of our now-a-day Husbands, who have too few generous qualities in them, but must live high, and cannot deny themselves exuberancies, and impertinent superfluities; not what she is, but what she has is most esteemed; which makes Parents not breed their Daughters, and Women not so much addict themselves to steady and serious virtue, as to this levity and gaiety of humour which is such a credential to their reception with modish men, that nothing seems more: but God knows it is neither virtuous, wise, nor durable; nor will it make those that delight in it, or choose for it, happy in condition, or rich in purse: For since that of the Philosopher is most true, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arist. lib. 7. Repub.  That the life of Men and Cities is then best, when most virtuous; and no further prais-worthy, than it is virtuous. And this way of the Town jollity & profuseness, (I know so contrary to it, and to the humour of good Husbands & good Wives, and to the prosperity of the descendants from them,) I will pray for better endowments in the choices and Marriages of either Sex; and humbly commend to the Nobles and Gentry of England the choice of good Wives, after King Solomon's precept, Prov. 31. and not hope to find a restoration of pristine sobriety, frugality, hospitality, and true friendship, together with an Elimination of all deboyshery and rudeness, contrary to them, till the Generous spirits, and great men of the Nation, by the circulation of what is eminent in them through the whole body of the people, according to the respective abodes and influences of them, be restrained to their stays at home, and not permitted to be all, and almost altogether here; for this, as it causes an over-growing of these parts, by too much succulency, so will it atrophize other parts; & what the issue of such inordinateness and inequality in the body Politic will be, is conjecturable from the effects of monstrosity and decay that thereby follows, and therefrom threatens. Which wise King james of blessed memory, a Prince, in whose days Peace, Riches, and Religion, as much flourished as in any times before him, considering in his notable Speech in the Star-Chamber, Anno 1616. 
P. 567. Of His Works in Folio.  thus declares himself:  
Another thing to be cared for, is, the new Buildings here about the City of London; concerning which my Proclamations have gone forth; and by the chief justice here, and his Predecessor Popham, it hath been resolved to have been a general nusans to the whole Kingdom: And this is that, which is like the Spleen in the Body, which in measure as it overgrows, the body wastes. For is it possible but the Country must diminish, if London do so increase, and all sorts of people do come to London? and where doth this increase appear; not in the heart of the City, but in the Suburbs, not giving wealth or profit to the City, but bringing misery and surcharge both to City and Court; causing dearth and scarcity through the great provision of victuals and fuel, that must be for such a multitude of people: And these buildings serve likewise to harbour the worst sort of people, as Alehouses and Cottages do. I remember, that before Christmas was Twelvemonth I made a Proclamation for this cause, That all Gentlemen of quality should departed to their own countries and houses, to maintain Hospitality amongst their Neighbours, which was equivocally taken by some, as that it was meant only for that Christmas: But my will and meaning was, and here I do declare that my meaning was, that it should always continue.  
One of the greatest causes of all gentlemen's desire, that have no calling or errand, to dwell in London, is apparently the pride of the Women: For if they be Wives, than their Husbands & if they be Maids, than their Fathers must bring them up to London; because the new fashion is to be had no where but in London: and here if they be unmarried they mar their marriages; and if they be married they lose their reputations, and rob their Husband's purses. It is the fashion of Italy, especially of Naples,) which is one of the richest parts of it) that all the Gentry dwell in the principal Towns, and so the whole country is empty: Even so now in England, all the country is gotten into London; so as with time, England will only be London, and the whole country be left waste: For as we now do imitate the French fashion, in fashion of Clothes, and Lackeys to follow every man; so have we got up the Italian fashion, in living miserably in our houses, and dwelling all in the City: but let us in God's name leave these idle foreign toys, and keep the old fashion of England: For it was wont to be the honour and reputation of the English Nobility and Gentry, to live in the country, and keep hospitality; for which we were famous above all the countries in the world; which we may the better do, having a soil abundantly fertile to live in.  
And now out of my own mouth I declare unto you, (which being in this place, is equal to a Proclamation, which I intent likewise shortly hereafter to have publicly proclaimed,) that the Courtiers, Citizens and Lawyers, and those that belong unto them, and others as have Pleas in Term time, are only necessary persons to remain about this City; others must get them into the country: For besides the having of the country desolate, when the Gentry dwell thus in London, divers other mischiefs arise upon it: First, if insurrections should fall out (as was lately seen by the Levellers gathering together) what order can be taken with it, when the country is unfurnished of Gentlemen to take order with it? Next, the poor want relief for fault of the gentlemen's hospitality at home. Thirdly, my service is neglected, and the good government of the country for lack of the principal gentlemen's presence, that should perform it. And lastly, the Gentlemen los● their own thrift, for lack of their own presence, in seeing to their own business at home. Therefore, 
Proclamation Anno 16 27. 3 Caroli, dated Nou. 28. 1627. entitled, A Proclamation commanding the repair of Noblemen, Knights and Gentlemen of quality unto their Mansion houses in the Country, there to attend their services, and keep hospitality.  as every fish lives in his own place, some in the fresh, some in the salt, some in the mud: so let every one live in his own place, some at Court, some in the City, some in the Country; especially at Festival times, as Christmas and Easter, and the rest. Thus the learned King james. And thus his patrizating Son incomparable K. Charles: The Kings most Excellent Majesty taking into his Royal consideration the present state of the times, together with the great decay of Hospitality, and good Housekeeping, which in former ages was the honour of this Nation; the too frequent resort, and ordinary residence of Lords Spiritual and Temporal, Knights, and Gentlemen of quality, unto Cities and Towns, especially in or near our Cities of London and Westminster; and the many inconveniences which ensue by the absence of so many persons of quality and authority from their Countries; whereby those parts a●e left destitute both of relief and government, and the Cities and Towns, especially those of London and Westminster, are overburthened with Inhabitants and Resiants, hath thought fit to renew the course formerly begun by his dear Father of blessed memory, and therefore commands them to their homes under penalty of his displeasure. This the wise in heart, I hope, will consider; and the well-affected Englishman, whose heart is towards those that are faithful in the Land, and who would have England a praise in the Earth, will not judge me herein to speak as a vain person, but as one whose design it hitherto has, and ever I pray may be, To Fear God, Honour the King, Pray for the Church, praise Virtue, and discredit vice. Which because it too much now abounds, notwithstanding the mercy of God never to be forgotten, calls for better fruits; and the King's Majesties gracious Prnclamation against deboyshery, than which a more Princely testimony of Wisdom, Religion & zeal to Reformation cannot readily be published. So much a follower is he of his wise King Grandfather's maxim, 
Speech Star-chamber, Anno 1616. p 569.  Take this for a rule of policy, That what vice most abounds in a Commonwealth, that must be more severely punished, For that is true Government. I say, because in opposition to all these all kinds of vanity, profaneness, and impiety abounds, to the scandal of the good, and the animation and triumph of evil men both at home and abroad, I think it my duty, as to animadvert the means and vices that raise and decay families in England at this particular time; which in the precedent discourse I have endeavoured, and thus far finished; so to address to the Nobility and Gentry of England, some Christian, cordial, and humble counsel, which though it comes not from an Apostle that may command, or a Prince that may conjure them to the audience of it, yet comes from the kind and generous heart of a Gentleman, whose person, as it is not altogether unknown, so his duty and devotion to Antiquity of Families (wherein he hopes he may without vanity say, he is natively interessed) and the preservation of them, may undeniably thereby appear: yea, I must profess, that as my experience has been my best Master in what I have writ; so I have some jealousy and cause to fear, that the virtues not being, but the contrary in some of mine and other men's Ancestors, has caused that decay in our Families, that now is in them. So true is that of our learned Cambden, As virtue and wealth laid the foundation of generous Families in the North, 
Britannia p. 748.  and elsewhere; and provident mòderation with simplicity, standing contented with their own estate, 
H●c est una via mihi credit & laudis et dignitatis & honoris, à bonis viris sapientibus, & bene natura constituti● laudari & dilegi. Cicero orat. pro Sextio.  both preserved and increased them; so in the South parts of England, riotous expense and superfluity, usurious contracts, voluptuous and vicious life, together with indirect courses, and crafty deal, have in short time overthrown most flourishing Houses. Thus Cambden. 
Mihi omnis oratio est cum virtute, non cum desidia; cum dignitate non cum voluptate, cum iis qui se pa●● iae, qui suu ci●ibus qui laudi, qui gloriae, nen qui somno & co●vivii● & delectati●ni natos arbltrantur. Idem paulo post.  And therefore in the Orators words to the Nobles of Rome, I would beseech and incite them to imitate their virtuous Ancestors, who arrived at Glory and Fame, not by Vice and Irreligion, but by the only way of praise and renown; by being and honouring virtuous men.  
For as the Orator said, All my reason and Interest shall be pawned for Virtue, not sloth; for those who benefit their Ages with good examples, & after Ages with good testimonies of their love; these shall be the Nobles Imagnifie and treat of; For they only are truly Great that account themselves not born to be their own Admirers, but to forward others in those virtues which are not only ample Displays of God's mercy, but also Eternizers of God's Worthies in the Fame of their Renown and Beneficence.   

SECT. XXXII.  
Wherein is contained, The Author's humble Address to the Nobility and Gentry of England, in certain Particulars of Consequence to their Honour as Great Men, and their Happiness as Good Christians: The First whereof is, Piety and Religion.  
HAving thus, by the assistance of God, cursorily discoursed of the probable Means of the Rise and Fall of Men and Families, though not in the Labyrinth of History, or to that rate which the extent of the Argument would require, and the bulk of its import bear; yet so, as in some small Degree may either satisfy the ingenious and generous Reader, or provoke some more exact Pen further to amplify: My Conclusion shall be applicatory to the Nobility and Gentry of England, in the humble, pious, and affectionate Presentation of some (not I hope to be rejected) Remembrances to Them, whereunto I will preface that of Socrates in Plato, as my Disclaimer of all self-conceit, and my Compurgator from suspicion of Vanity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Apolog. p. 17  (I am conscious to myself that neither in great nor in small things, I am wise:) But if God make my good intent acceptable to himself, and to those ends of Honour, Virtue, and goodwill to the Great and Gallant Men of England, for whom I intent it, It is enough, Recte factorum verus fructus est, fecisse;  
That than which I do humbly first commend to the Great Persons, Nobles, and Gentlemen of England, is, The persuasion that Religion and Piety is the truest Point of Honour, and noblest Quality they can adorn themselves with, and render themselves conspicuous by: And that because it is the Copy of God's Original, a Draught from Perfection itself, God, as I may so say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 11. p. 179.  in the likeness of man. Now, as true Nobility is likeness to the King in such Proportions as he is pleased to dispense Honour, which is fontally and prerogatively his; so is Piety and Religion such a partaking of God, and such an effigiation of all his gracious Proportions on the Table of the Heart, & thence on the figure of the Life, as Mortality is capable to take of Immortality, and Imperfection of Perfection: And though it serves to the excellent purposes of this World in civilising and associating men and Governments into a comeliness and use of order and correspondence, which without this knot and bond would be unaccomplishable and indurable; yet are there higher and nobler ends of it, which concern the better part and state of man, to which this bodily and worldly is but ducent and preparatory: And by reason of this, Piety becomes not only a Pearl of great Price, to purchase which the Heavenly Merchant, that regulates his affairs by God's advice, sells all he has, and is a gainer by the bargain to, if he can obtain it, but a Grace of great activity and contribution to God's Glory; nothing man is capable of, being more holily prodigal, and unwearyedly advantageous to God's Prevalence, then is Piety: For, as it is invited to by great and precious Promises, Such as are, God's gift of a new heart, 
Ezech 11. 19 Is. 51. 5. 19 Ps. 25. 14. Matth. 25. 34.  and of his comforting with his free Spirit, of knowing his Secrets, of having his Direction and Defence, of seeing his face with joy, of enjoying his Glory: All which are those Magnalia Dei, transcending our conception as far as they do weigh down and overpoise the merit of our work, there being no congruity between this work of ours, and that wages of his; so ought it to be diligent in pressing us towards, and carrying us to great undertake of zeal, self-denial, humility, gratitude, courage, and constancy for God; For, shall the Fame of Men, and the love of Justice, work a Pagan Tamburlaine to conflict with Hundreds of Thousands Men, and as many Dangers, and keep him in the height of Victories so sober and satisfied, that he can, being Lord of Constantinople, 
Turkish History. p. 222.  and the riches and splendour of it, not only restrain himself from Sacking, but from seeing it, accounting it an inconsiderable Present to tempt him to be faithless: Shall a Heathen have that great and divine mind to commiserate the oppressed, and humble the oppressing Bajazet, and that done, to have his end? Shall these Fruits come from Trees in the World's Wilderness, and God's Paradise not yield the like, neither so fair to the eye, nor so pleasant to the taste? God forbidden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arri●anus Epict. lib. 1. c. 9  since the Moralist tells us, that To be holy is to be of God's cognation, ●well-beloved Cousin and Counsellor of his Secrets: For, wherever true and unfeigned Piety is, it discovers itself in all the fruits of Righteousness and Holiness, in adoration of God's Goodness, in admiration of his Power, in resignation to his Pleasure, in assimilation to his Perfection, in acceptation of his Denials, as well as in expectation of his Reward; 
True Piety fruitful.  which gradations advance it beyond moral Virtue, that has often no Goad but vain Glory, no Centre save that of Fame, which is but a few steps from this World, with which often it leaves men, or it rests Leidger for them a few years or ages, when the glory of Piety thus tapering up to God, shall from his blessing flow into eternity, and be had in everlasting Remembrance, as that which is true Nobility, and makes the Haver more excellent than his Neighbour in nature, that is impious. And therefore as the wise King Solomon places this Fear of God, Piety, in the front of all noble accomplishments, 
Prov. 1. 7.  calling it, The beginning of Wisdom; and commends it to Youth, as the best Preliminary to after-document and improvement, Remember now thy Creator now in the days of thy youth; so doth he bring up the rear, and conclude the Honour of Life and Action, with Fearing God and keeping his Commandments, which is the whole duty of man. Eccles.  
And therefore, though great Spirits, and young Years, are loath to stoop to Devotion, Religion being (as the Chrysostome-Father of our Church, 
Famous Bishop Hall. Decad. 1. p. 254. Epist. to Mr. Newton.  now with God, once wrote it) grown too severe a Mistress for youth and high courages to attend, and very rare is that Nobility of blood, that doth not challenge liberty, that ends not in looseness; yet is Religion and Piety the best Rivet to fasten Greatness, and the best Luminary to display it: Whereupon, though the full Figure of Piety be wishable to be drawn on Nobles and Gentlemen, by whose influences on its behalf it may prevail, and proselyte Men and Nations; yet even the Vmbra and beginnings of it in any degree, are hopeful and encourageable in them: for, such are the Diversions and Temptations that Greatness is objected to, and so directly doth it lie in the pelt of the Surges, and in the teeth and tendence of the blasts of carnal and sensual Reason, and of the Pleasures and Accommodations of Sense, that it is hard to find any man, especially any Great-men, strictly good, precisely just, exactly modest, solidly humble, and wisely provident; and rare is that Family of which it may be said, 
Aluit nutriments, auxit Patrimoniis, ornavit moribus, & quod edidit Familiae juvenes, tot reddidit Curiae Consulares. C●ssiod. Var. lib. 3. Ep. 6.  as Theodorie wrote of the Decian Family, that It sent forth not more Sparks well bred, well couraged, and well fortuned, than men fitted for Senators, Grave, Learned, Religious: I say, such being the Snares of Greatness, though Religion and Piety in sincerity and truth be mainly to be driven home upon them; yet the obstacles thereunto being so many and so urgent, even the superficiary parts of it, are welcome to God and the World, as Earnests of more real subsequent Fruits, and as anticipations of Scandal; That they keep religious Exercises in their Families, 
Note this in order to practice.  That they observe the Rest and Rites of the Lords Day, That they forbidden and forbear open Immoralities, That they be true to their Marriages, Royal in their Words and Honours, Merciful to their Servants Souls, by releasing them from subserviency to evil, That they concern themselves in the virtuous Education of their Children, That they be Countenancers of men and things excellent, of good report, and praiseworthy: These, I say, are rare advances in them towards the highest expectable from them: And be they themselves never so blamable, yet when they are neither exemplary to, nor subsidiary of, others in Vice, but command and countenance the contrary, they are to be praised for what they thus nobly do, and prayed for, that they may further be perfected. O, but when Noblemen and Gentlemen are precisely serious, spiritual Worshippers of God, when they are burning and shining lights, when they are not only Permitters, but Approvers, and Doers, of things that are Christian and according to Godliness, when Piety presents the World with such effiuctions of Greatness, as that the best men of place and estate, are the best props of Piety, 
Viri divi●iarum in civitate sunt domini virtutum. Sanct. bernard Serm. 12. in Cant. Cantic.  and the stoutest Pillars of Virtue, and when Grace so itches at their finger's ends of action, that they dare undervalue themselves to cog men to be fearers of God, and to accept of their invitation on his Errand; when they will entice the World by the Charms and Oratory of their Condescension, to pedagogize them, as David the King precedents them, Come my little Children, harken to me, and I will teach you the Fear of the Lord; when this they will and can do, and not think themselves undone in their Reputation, but if this be to be vile, 
Primus prosperitatis gradus est suis non esse damnosum, ut pro quorum compendio labo amus eorum non videamur asslixisse Fortunas. Theodor. Rex apud Cassiod. Var. lib. 5. Ep. 10.  resolve to be more vile, that God may be exalted, and his Grace's Prepotency preside worldly Pomp and carnal Pride; when Men of Place, Parts, Honours, Respect, Popularity, have these Pietatis fragrantia pectora, these sweet breaths, savoury languages, courageous resolves, carrying to do actions not so much humane and Christian, as Angelique; (Singula opera, singula sunt aromata, as St. Bernard said of Saint Paul:) How great Contributors are they to Nations Blessings? How unenvyed are they in their Honours? Good men pray for them, and praise God's goodness in them; Evil men are afraid of, and ashamed to reproach them, 
1 Pet. 4. 14.  on whom so much of the Spirit of Glory rests, and from whom the rays of that residence is so diffusive: Those that are above them cannot but be convinced, that they are the Legion of Angels whose invincibleness is out of question; for the same power of God that first put them in, will still keep them in, the work of faith to the upshot of Salvation; And they that are beneath them, seeing their good works, dare not but acknowledge, that God is in them of a truth, and glorify God for their Piety and Precedent: So munificent does God make his Rewards to be to Good Great men. That as Servius the good Roman King is storied to receive his government besides his expectation, and retain it beyond his will; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch in Parallellis, p. 323, edit. Paris:  so does God make Fame the Vassal unto these to a degree of servility inexpressible, God working them and their deeds into the Pyramid of Time, so Master-like, that it shall not crumble into any particle, but there shall the record of it be visible; 
* ps 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Philo lib de nobilit: p: 909  His posterity shall be blessed and mighty upon Earth, is the promise to the just man; yea, where there is not this spirit in Greatness, to advance virtue, and serve the ends of man's creation and elevation. Philo makes some men's arrogation of blood and place over other men, to be an hostility to mankind, and a Monopolising of that which is common to humane nature, and is impropriable by none but such as are Gods to men, and Goods to Societies.  
The consideration of which has made our Holy Mother the Church of England to mind Nobility and Greatness, what its duty and demeanour ought to be, and to pray that God would give suitable grace to those hearts, whose bodies are graced with dignity and procedency. So for the King we are directed to pray, So rule the heart of thy chosen servant Charles our King and Governor, that He knowing whose Minister he is, 
First an second Collect in the Communion office.  may above all things seek thy honour and glory. And in another place, We humbly beseech thee to dispose and govern the heart of Charles our King and Governor, that in all his thoughts, words, and works, he may ever seek thine honour and glory. And in the Litany, That it may please thee, to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding. Which last words, Grace as Christians, Wisdom as Nobles, Understanding as Men, directs us to the right knowledge, that Wisdom and Understanding of action follows Grace and Piety of design, God giving ordinarily Wisdom and Understanding to perfect, where he gives Grace to begin with him, who is both the best giver, and the best gift.  
And also our Kings themselves, from the consideration of virtues Nobilitating Nobles, have bequeathed this actuation of Greatness to their Successors and Posterities.  
So Edward the fourth of this Land upon his deathbed, spoke to the Lords, 
Holinshed. p. 709.  I desire you, and in God's Name adjure you, rather to study to make my children rich in godly knowledge, and virtuous qualities, then to take pains to glorify them with abundance of worldly Treasure, and mundane superfluity.  
So King james of learned and happy memory, Remember this, that this glistering worldly glory of Kings, is given them by God, to teach them to press to glister and shine before their people in all works of Sanctification and Righteousness: 
Advice to Prince Henry. Basilicon Doron, Book 1. p. 149.  That their persons as bright lamps of Godliness and Virtue may, going in and out before their people, give light to all their steps. Remember also, that by the right knowledgs, and fear of God, which is the beginning of wisdom (as Solomon saith) ye shall know all things necessary for discharge of your duty, both as a Christian, and as a King, seeing in him as in a mirror, the course of all earthly things; whereof he is the spring and only mover. Thus King james.  
And the pious Martyr King, writing to our now happy and beloved Sovereign, words his piety thus: With God I would have you begin, and end, 
Eico● Basilic. c. 27.  who is King of Kings, the Sovereign and disposer of the kingdoms of the world; who pulleth down one, and setteth up another. The true glory of Princes consists in advancing God's glory in the maintenance of true Religion, and the Churches good: Pretty will make you prosperous, at least not make you miserable; nor is he made a loser that looseth all, yet saves his own soul.  
These, and such like instances, confirming that Piety is no abatement to, but an establisher of, 
Retinetur a●tem & ad opinionem vulgi & ad magnas utilitates Reipubls. Mos. Religio, disciplina, Ius, Augurum collegii au●boritas Cicero lib 2. de Divi nat.  and a matchless Jewel in the Coronet of Nobility, Look to it, O ye Nobleses and Gentry of England, whom God has set in the Orb of Grandeur; whose births are honoured with solemnities, whose Infancies are attended with care, whose riper years are accommodated with plenty; to whose Persons men do homage, on whose Fortunes and Favours men depend, by whose words men are commanded, and to whose Vices men are too apt to lackey: O ye whose faces ought to shine with wisdom, 
Forma corp●ris fusta sed ingenio moribusque distortissimus.  be not incommoded with Commodus his Character; disparage not your goodly persons by godless minds, and graceless deeds, answer Gods requiries; do justice, 
Mich 6. 8.  have mercy, w●lk humbly with your God; ye whom God hath made jeshurons for fatness, do not spurn with the heel; ye whom uncontrolled Power hath made vessels of honour, be not, by enmity against, and ignorance of him, vessels of wrath; O ye whom he hath made Peers, and Angels in the Parliament of England, ministering Spirits for the good of God's Elect in all the Nations; 
Amos 6. 3. Pro. 14. 9  be not your own torments, by putting the evil day far from you, by making a mock of sin by not knowing the things that belong to your peace in this your day, which spends apace, and to which wasted there is no recall possible. Consult, O consult your own eternity; so use Greatness here, that like the Sun it may rise to the world above, when it sets in this Sublunary Horizon. So look after things Temporal, as that you lose not things eternal. By the privilege of Peerage well used here on earth, to be a Compeer with the King of Saints, with Angels and Spiirts of just men made perfect. (The three Estates of the Supernal Parliament) is to make a true and right improvement of a glorious condition, and a gracious life; for he lives to the truest and most undoubted sublimity of a Noble mortal, who fits himself best for, & assures himself undoubtedlest of, Immortal notability: For in that all creatures colland God for their being, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict●t.  how mean soever; much more, saith Epictetus, should man, who is created to that end, and whose endowments with reason is to offer God the praise that is due to him, and an honour of him.  
And that those Nobles and Gentlemen only and seriously do, 
Note this.  who honour the Lord with their substance, his Worship with their presence, his Day with their devotion, his Law with their obedience, his Priests with their respect, his Patrimony with their power, his Sacraments with their preparation, his Providence with their observance, his Works with their ponder, his Spirit with their entertainment of his motions; yea, all that is his, with all that is within them: And how glorious will the Crowns of the Davids, the solomon's, the josiahs, the Hezekiahs, the Constantine's, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrianus Epictet. lib. 3. p. 362. Edit Holstenii.  the Edward's, the Elizabeth's, the James' the Charles' be, when the King of Saints Jesus Christ shall appear to give to every of them his Euge and addition? what joy and illustricity will the abraham's, the Nehemiahs, the jobs, the daniel's, the josephs', have, before the whole world in its great rendezvous, when their Nobility and favour with Greatness, shall be published to be (with reverence I writ it) Christ's obligation, and have his open acknowledgement; and when they in the view of all the world shall be declared Faithful stewards, Trusty servants, prepared Virgins, willing to follow the Lamb to the shambles of their credits, and worthy to sit with the Lamb in the Sessions universal, and to reign with him in glory eternal.  
O consider this ye Nobleses and Gentry, God calls you by his dignification of you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  above others to more expressions of piety than he expects from others: They that have ten Talents must return suitable service to their intrust; God has given you, 
Arrianus Epictet. lib. 2. c. 9 p. 190.  as his Alexander's, great souls, and great hopes to cherish you to great undertake and successes. He hath kissed you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the kisses of his love, A happy kiss; which is not so much an union of lips, as of God and man together; a dignation not frequent, but special and peculiar, as St. Bernard 
Plutar. Parallel. p. 342.  devoutly. What have you done for God more than others? If God has heightened your Honours, enlarged your bounds, 
Fael●x osculum ac stuqend ● dignatione mirabile in quo non ●s ori impuimitur seddeus homini ●ni●ur. Stus Bernardus Serm. 2. in Cantie.  elevated your spirits, accommodated your degrees, above, and with what he has denied, other men not less comely in body, nor complete in mind, than you are; when yet them, (equally his creatures, and equally allied to the paternity of his love, and the bounty of his hand,) he has left to crawl on their bellies & lick the dust, like worms of no value, and not men after his own Image; to labour with difficulties, contend with wants, lie under disgrace, to lack coverts, nourishment, necessaries; to know nothing but to obey, to enjoy nothing but at your pleasure, to fear nothing but your disfavour; to be servants to your pride, pleasure, plenty; not only equal with, but in a sort beyond the beasts. If thus the eye of God has pitied, and the hand of God advanced you; and ye have not had such severe Masters, Oaks and Beeches, nor been forced to the hardships of cold and want, (as 
Nullus habuit praceptores praeter quercus & fagos. Volateranus de St. Bernardo.  holy St. Bernard is said to have been tutored by:) Let not you reyes be evil against him, or your hands be heavy upon his worship, servants, patrimony; Do not put him off with Turtles and Pigeons, when you have Stalled Oxen; nor Females when you have Males in your Flocks to Sacrifice to him, But come and offer up to God yourselves, souls and bodies, which are but your reasonable services to him. Take heed of doting on this world; the greatness whereof hath birdlime to clog the wing of Piety; God accounts it an enemy to him, because it is in a constant profession of enmity against him. 'Twas a sad complaint of good Pope Adrian, 
Read his Speech to Encourt and Hezius his Familiars. Nistory council Trent. p. 24.  The condition of Popes is miserable, seeing it was plain, that they could not do good, though they desired and endeavoured to do it. And of Pope Pius the fifth, When I was (said he) a Religious Clerk, I had good hope of my interest in God, being become a 
Cum essem Religiosus, sperabam bene de salute animae meae; Cardinalis factus, extimu●; Pontifex creatus, penè despero C. Lapide. Comment. in c. 11. Numb. v. 11.  Cardinal, I saw cause to fear, God and I were not at a truce; but when I was made Pope, than I almost despaired ever to see God with comfort: So Pope Clement the Eighth was wont to bemoan himself. Let not God have cause to say to your upbraid, The poor receive the Gospel, when Ye Rulers believe not on my Son, but reject the Counsel of God against yourselves; Fishermen have left their nets and forsaken all to follow me, when those that have great Possessions think it a hard saying so to command, and resolve not to be guilty of the folly to obey it: Silly women ministered to my Son in his disertion, when the great Counsellors and Doctors were afraid to own him boldly, or to come to him openly; Poverty does 
Sinite, ergo sinite Sapienti, hujus seculi de spiritu sapientiae hujus mundi tumentes, al●a sapere, & terram lingentes sapienter descendere in infernum; v●s autem dum foditur peccatori fovea, sicut cepistis stulti facti propter Deum, per stultum Dei quod sapientius est omnibus hominibus, duce Christo, humilem apprehendite disciplinam, ascondendi in coelum. Sauctus Bernatdus Epist. ad Fralres do monte Dei.  often cast a charitable mite into my Treasury, when Plenty and Abundance are close-fisted: Do not, O do not stand upon your terms with God, and dispute your Privilege till his patience wave you, and you with all your Greatness and Wisdom descend into Hell amongst all that forget God and themselves; But do ye as wise and holy Souls, stoop to God's terms, and accept his conditions, not thinking it below you to be vile in your own, that you may be lovely in his eyes, who gave you yours to see him, and will make them happy in seeing him after you have served him. Let n●● God complain his gifts of gold are in your ●●hinets become dross, and his ornaments on your outward Splendour become Instruments to your inward and outward Rebellion against him: Remember 
Queen Eliz. 2 Speech to the Parliament. ●9. regni.  that renowned Monarch, who said, When first I tool the Sceptre, my Title made ●e not forget the Giver; and think him best worthy your temporal Greatness in all the emanations of it, who hath prepared for you ●●ansions with himself▪ and be 
Mulium quidem merui● de nobis qui & immeritis dedit seipsum nobis: Sanct Bern. Tract. de diligendo Deo.  willing to invest his Glory with your Robes of State, It ho hath provided for you the Robes of his Son's righteousness, and in the glory of that will set you on his Right hand.  
Be not offended, I beseech 
Non numero Hispanos, nec robore Gallos', nec calliditate Paenos, nec art●bus Graecos, sed pietate ac religione, atque hac una sapicntia quod deorum immortalium numine omnia regi gubernarique perspeximus; omnes gentes, nationesque superavimus. Cic. Orat. de Aruspicium responsis.  you, at this my Address, as if I wished you to your loss, or presented with what is beneath you to accept; 'Tis no Pedantry I provoke you to, but the noblest Act of Divine Generosity and Magnanimity you can express: Think, O think nothing beneath you that is a service to Him who is far above Principalities and Powers, compared to whom, your Honour is but Baseness, your Riches but Poverty, your Wisdom but Folly, your Power but Weakness, your Duration but Momentaryness: Recall to mind that Great Monarch and Grave Christian, Who esteemed it the greatest Title and chiefest Glory to be the Defender of the Church, both in its true Faith, and its 
Eicon. Bafilic. e▪ 14.  just Fruitions, equally abhorring Sacrilege and Apostasy. Is God's Harvest great? Be ye in what you can the Lords Harvesters, present honest, learned, and pious Clerks to your Live, and countenance them in 
Harken to this that God may hearken to you.  their Ministerial Labour; deserve, by sharing with them in the work of men's conversion, to share with them in the reward of God's Promise: Be the Lords Helpers, who has helped you to be Lords and Gentlemen, the Angels your Equals are serviceable hereto; O draw not back the shoulder: Is God's cause in danger? Take courage, and let the Stars be your Precedent, who fought in their order to help the Lord against the Mighty; O be ye not unactive in this Heroicism: Is the life of Christ in Humility, Meekness, Purity, Patience, Obedience, and Constancy, traduced and blasphemed by the Sins and Con●idictions of enormous men? Be ye, as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was Noah, Gold glittering in the midst of his Age's mud, bright virtue in a grave of night ●●d death; partake not with them in their 
Sanct. Basil. Selencia. Orat. 5.  Basphemy and enmity, but live to their consutation, rule to their suppression, ex●end yourselves to their conviction, appear openly to their confront, and let them 
Liquet ●ergo & absque scientia dignitatem esse inutilem, & scientiam absque virtute damnabilem. Sanct. Bern. Tract. de diligendo Deo.  ●ot alone till you have brought them off the evil of their ways, and brought them 〈◊〉 to submit to the yoke, to lie down at the feet, to come at the call, and run at the command of God in his word, and upon the motions of his Spirit in the Dictates of ●well-informed and regular conscience: When you are to resist sins, bear your arms in your eyes, that the pride of not undervaluing yourselves may make you abstenious; but when God commands you to duty, carry, with Noble Bradeas, your Arms in your shoes, trample upon any diversion, any high thought, that exalts itself against the courage and gratitude you own to him. Shall one brave Roman ven●ute to ride armed into the deep Pit, where he, and his horse, and arms, inevitably are swallowed up? And shall another, I mean Horatius Cocles, and his two Companions, encounter the whole Army of the Etrurians, and keep the pass over the Bridge that led to Rome, till the Bridge behind them was cut off, and that done, leapt into Tiber, venturing his life in the water, which he had so strenuously hazarded on the Land? Shall these, and such other Chieftains of Fame, dare to bid more for the Breathes and Pens of Men, to be well-spoken and well-written of, as Heroiques and Virtuoso's of Nobility? And dare you express the cowardice not to offer yourselves to God, to be the footstools of his Throne, the doorkeepers of his House, the dancers before his Ark, the Champions of his Battles? O, think not 
Egregi●s viros dico, qu●s è gr●ge hominum vulgarium aliqua abstraxit excellentia, & Dei justitia, & sanctitas insigais, quod heu nostra aetate perrarum est, vel rei militaris experientia, ac liberorum copia rerumque notitia singulares s●cit. Petrarch● lib. de Reip. administratione.  your Right-eyes, your Right-hands, your Parts, your Fortunes, your Relations, or your Honours, too great to venture for him who is the Fountain and Founder of them all, and without whose Support and Providence, they will soon abate: This to do is more additional to your Honours, than Coronets, Stars, Georges, Ermines. Baronies; Then Coats, Quartering, Titles, Revenues, Allyances, all which are determinable, being the Pensioner of every accident, whenas the reward of well-doing is permanent, and returns the doers everlasting Remembrance; yea, shall enter Heaven a Memoire of well-doing, never to be forgotten or worn out, For the God you serve therein is mighty in Recompenses, as able to preserve the fruit of his Servants from above, and their root from beneath, as to destroy the root and fruit of contrary doers, Amos 2. 9 And pity it will be that ye, who are so rare Masters in the art 
Diis quam hominibus conficie idis melior. Quintil. de Phidia statuario.  of captivating Men, should not, with Phidias, express your excellency and influence for Religion and Piety.   

SECT. XXXVI.  
Shows, That they should not neglect due politure in their Youth, which gives the Rise to their after-eminency, or the contrary.  
SEcondly, That they would not neglect due politure in their Infant-youth: For, as every thing hath its season, so hath instruction and accomplishment; The seed is sowed in the ground when the earth is shortest and of best mould, and competently moist; The impression is fixed on the Iron or Wax, when they are warm; and most susceptive of the incumbent force. The Twigg is incurvated and plashed to the hedge, when it is young and tractable; the distorted limb rectified, while it is tender and unfixed in its irregularity: So is youth made any thing while it is a rasa Tabula, and has no preoccupations or restivenesses assumed into, or by ill habit imposed upon it. Therefore as the care of Parents and Guardians; so the duty and willingness of Children and Pupils ought to exercise itself in forwarding and following youth to its utmost improvement, that the Seed and Cyons of institutions may lose no season, towards its growth and flourishing, but may be embellished with, and productive of, something suitable to its time, cost, expectation, possibility.  
And this I rather humbly advise to, because however as the body renews its flesh, and changes it minutes parts, as it passes thorough the conducts of Maturation and increase, answerable whereunto the expressions of the will, understanding, and other soulary powers are; yet there are gradual rejections of what we children were. To embrace what we men are, some educational and habitual touches adherent, which seldom or never are fully discharged and drawn from us; against which there is no appositer remedy 
Cloriosa est denique scientia literarums quia quod primum est in homine mores purgat, seeundum, verborum gratiam subministrat, ita utroque beneficio mirabitur ornat & tacentes & loquentes, Theodor. Rex Var. lib. 2. Ep. 33.  prescribable, then to narrowlyregard youth, and to infuse proper and specifique seasoning into it: True principles of Religion sound rules of plain reason; to read well, and well to write, to be thoroughly disciplined in Grammar, and after in Mythology; to intermix with the lusory parts of Learning, Author's religious, Poets and Prose, and them to read to them, as well as profane ones: to allow them convenient play, without abuse or violence; to train them to manly Exercises, (a) Running, Riding the Great Horse, 
Basilicon D●ron, 3 book, p. 185.  Fencing, Dancing, Leaping, Wrestling, Tennis, Archery, Vaulting; which, though an Elegant wit, & Grave judgement, terms, but the varnish of the Picture of Gentry, 
Bp. Hall.  whose substance consists in the Lines and Colours of true Virtue: Yet are Courtly things, and o sweeten and allay the choler and rudeness of these by Music of voice and touch; which 
b Lib. 3. de Repub. p, 625.  Plato says is contributory to Fortitude, 
c Plato ●u Alcibiade.  & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and renders men complete in virtue. When thereunto is added the conviction of them, that vice and villainy is beneath them; and the nourishment of emulations to do things wise & harmless, is worthy them, whereby the suckers & extravagant expression of youth (which do but impair their present repute, & occasion their after dolour) are rescinded, and they set free from those follies that first take, and then stupefy the mind, and mortify all that is hail and savoury in it. I say, these encumbrances removed, the fruit of good nurtriture, and generous education will fully and seriously appear to compensate the cost and care of those that under God have been fountains of the counsel and defrayers of the charge of it.  
Provided there be such adaptation of 
O levitas adolescentiae deploranda nec mirum, si enim deus, tibi cursum vitae longiorem indulserit, Flebis aetate provectior quod ami●tis impubes, nec erit t●nc locus paenitendi cum res in eum desoldtionem venerit ut resormari non possi, Episcop Rhotomag. Epist. H. 3. Regi Augl. apud Petrum Blesensem. Ep. 33.  the breeding and method of institution to the nature of the person, and end of his designation, as is proper and direct in tendency thereunto. For, as no man ever made a Port, but he that steered to it, (unless by impulse of storm, he was above and beyond his hopes miraculously befriended by God, who reserved the glory of his safety for his challenge of praise from such a saved miscarriage, and gaining loss;) so, no Father, no Guardian, can hope to have his child or charge well bred, according to the notion of true breeding; but where he greedily sucks in his institution, and retains it, with a resolution to wind himself into the love, practice, and mastery of it, which is the fruit of something occult in nature, depending upon the endowment of God, and annexed to the Genius of it, as its inseparable vehicle to such and such methods of ambition and diligence as leads to those concluded issues, and no other; which being a secret to us, and discoverable only at the time, and in the way of God's project in us, is served to in education no otherwise then as education is fitted to the acceptation and improvement of emergencies; in the closing with which, as it is fautive to, what is to be eminently subsequent thereto, is the marrow and soul of probable Felicity and Nobility.  
For though it be true, that Miracles have heretofore, and further can, if the Principal and Regent of them please, turn stones into bread, and advance ignominy unto Majesty, and by instantaneous qualifying render them not unkingly, but as Regally complete as if born from Kings, and bred for Government. Yea, and fit the Fishers of the Gospel, by sublimation of their weak and watery Rhetoric, to out-spirit those Oracular Philosophers, who were looked upon in the world, as so many walking Gods, moving in men's Figures, to reduce their exorbitancies into a reasonable regularity, and to beat down the arguments, and flourishes of their Oratory, which did hallucinate and becalm men into a credulity of transport and veneration. Though God, I say did, at the first Exoriency of the Gospel thus credit his Implantation of Faith and Holiness, which was to subvert all antique settlements, and to disgorge all wont imbibings; yet the usual and declared way of God, to produce brave persons, is from Neat and Noble education of their Childhoods: Nor is it often seen, that men do prove conspicuous, and praiseworthy, where their Youths have been lax and lose.  
And therefore Plato prescribes breeding 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 4. de Repub,  of Learning and Manliness in Youth, to be the only way to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grave and well-poysed souls in age: For so penetrative is the tincture of youth, that it leavens all the subsequent life with its impression, if bad; and gives it a pleasancy, if good: which was not only the opinion of the Garamant Sage to Alexanden, who told him, his active Manhood was a spire from that root of Ambition which his youth had nourished, and his age discovered; 
Viro enim turbis ac contentionibus enutrito, ipsa pro quiete inquietudo est. Guevara. lib. 1. c. 35. Ut liberos daret ingeniosoes & acutos. Crebrum infantiae ploratum adversae mero fortunae esse praesagium. Guevara. l. 1. c. 11.  but even is the experience of all mankind, who therefrom take the hints of anticipating evil, by prudent means inductive of good: And as they presented the God Cautius sacrifices, that their children might be ingenuous and acute; and to their Vagitanus, that they might be cheery, and not full of tears; (they concluding, children given much to weep, destined to misfortune.) So did they indespensably train those that they would have brave Soldiers, & brave Senators, to Learning, as that which must chief nourish them in, furnish them for, and carry them to, the reward of great virtues. For Learning, as it is an improvement of the Candle of God in a man, being a kind of natural Divinity, which lets a man into all those varieties of apprehension, utterance, sagacity, policy, conduct, counsel, which bespeaks acceptance, procures assurance, extrieates difficulties, prevents surprises, discovers secrets, improves Sciences; so is it that which without diligence to follow, and resolution to obtain, will not be arrived to in any conspicuity. And therefore, Oye Nobles and Gentry, let my counsel 
Note this.  be acceptable to you; Study books, convers with wise men, get understanding in the Laws of God, and of the Nation; be humble Christians, valiant Englishmen, 
Libros plus quam Saphyros & smaragdos c●aros hobui● quibus Chrisolitorum magnam copiam inesse dicebat. Platin. de Pio 2do. Pontific. Roman.  learned Artists, sincere and truehearted creatures; and you shall have more honour in life, and comfort in death, from these endeavours and acquisitions, then from those mistaken recreations, and false delights that are entered upon with trouble, carried on with sin, and ended in sorrow and infamy. For most true in this Case is that of St. Bernard, of the Cells of Religious men, 
A Cella evim saepe in caelum ascenditur, vix autem unquam à cella in infernum descenditur nisi sicut dicit Psalmista descendunt in infernum viven tes ne descendant morientes. Stus. Bernard lib. de vita s●litaria. Ad Fratres de morte dei.  From the Cell men often ascend up into Heaven, seldom do men descend into Hell, unless they taste of Hell in their lives afflictions, who in their deaths are promised and prepared for endless joys. Which is a notable argument for you not to count Learning pedantry, and studying of Books an effemination of courage; since Books are, as the Noblest representation of Antique valour, in the enumeration of their examples & dijudication of their motives; so in the excitations of the spirit to that time and method of action and expression 
N●m fuit Socrates Patritius, non eques Romanus, quem tamen Philosophia non accepit sed nohilem reddidit. Senec. ad Lucilium.  which is most opportune and seasonable.  
especially since this virtuous Learning was that which made Socrates, Servius Tullus, Tullus Hostilius, and others Noble, for blood they had none nor came they from Patrician Ancestors, or Triumphers adopting them; mean & obscure were their parentage, yet so glorious, and esteemed, by their wisdom and virtue did they grow that they were held the wonders of their age, and the patterns of excellent Endowments to all successions of men. For it is not Robes of Purple, nor Mantles of Ermine, nor George's of 
Quis est autem re●um hum●narum adco imperitus, qui hos censeat nobiles appellandos quorum vita quo turpior fuit eo citius suorum Nobilitatem extinxit. Platina l●b. de vera Nobilitate.  Diamonds, nor Spurs of Gold, and Swords keen and well Girt, nor gilt Coaches, many Lackeys, great Manors, gainful Offices, Noble Relations, that Make men; in the account of rational and real Heraldry, Noble, and Gentlemen; but the knowledge of God, and themselves, the pions and generous disposition they have to be good; and by being such patterns, to make others good also: To serve mankind by such improvements, as God's mercy and their time, parts, and accommodation enables them to do; that declares them Noble and Generous. 
Holinshed. p. 709.  Which that brave Prince, E. 4. of England, well knowing, counselled the Lords whom he left his children with, thus: I commend and deliver into your government both this Noble Realm and my Natural children, and your Kinsmen; My Children by your diligent oversight, and politic provision to be taught, informed, and instructed, not only in the Sciences Liberal, Virtue's Moral, and good Literature, but also to be practised in Tricks of Martial activity, and diligent Exercise of prudent Policy. If you set them to Learning, your Governors shall be men of knowledge. If you teach them Activity, you shall have valiant Captains. If they practise Policy, you shall have politic and prudent Rulers. Thus he. And the great Attempts and Conquests of Alexander, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch in Parallellis p. 337.  Plutarch refers not so much to his Numerous and Valiant Army; or, to Perdicca Meleager, Seleucus, and the other brave Commanders, that under him managed his Army, as to Alexander's Wisdom and Learning of Mind and Council; which understanding Things, Men, and Times, made his Motions and Actions conform to them, prosperous and taking. For when Alexander was dead, than the Army mouldered away, and did nothing splendid; for it was only notable when it had him its head, who had Philosophy for his Rule, and Valour for his Recreation, & whose associate Virtue with his Arms made him successful. Which brings to my mind that passage of Erasmus, That those only are Noble, who adarn their minds with Virtue; and fill their heads with Learning; and while others give Lions, Eagles, Bulls, Leopards in their shields, as Tokens of their ●obility, they giving the liberal Sciences for 
Pro nobilibus quidem habendi sunt omnes qui studiis liberalibus excolunt animum, Pingant alii inclypeis suis L●ones, Aquilas Tauros etc. plus habent verae nobilitatis qui pro insignibus suis possunt imagines depingere quos perdidicerunt artes liberales. Erasmus Tract de civilitate morum purerilium.  their Badges are truliest Noble.  
Excepting then the extraordinary and ●estival Providences of God, which are ●in a great degree miraculous (whereby unexpected Successes and Advances are given to men of no luxuriant natural parts, and pregnant Mother-wits above and beyond the Success of Study, and methodique Institution:) The most undoubted and known usual way of well-accomplishing Youth to eminent Manhood, is, by training it up by the novicism and graduality of Arts to the complete Science of them, which omits no moment of following on, and labouring at, the Forge and Anvil of them; because every moment then lost is either a Precipice irrecoverable, or an Eddy against which he that bears his head above water, must have the courage of a Lion, the Industry of an Ant, the strong wing & lofty flight of an Eagle, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vehement addiction to learning that a Hen hath to the eggs which she brood's, and would hatch; For God and Nature have proportioned every punct and step in the prosiciency of time to its peculiar impression, in which there is a fixability of every good suitable thereunto: and this is the reason why, if the Stock be planted then, when the Root and Soil are fitted each for other, the Tree not only thrives, but the fruit it bears is loyal to its kind; and to expect Winter Fruit from Summer Plants, or Summer Fruit from Winter Stocks and Cyons, is to invert Nature's Order, and to gather Grapes of Thorns, and Figs of Thistles.  
Season therefore is the best express of Wisdom and Success, and the producing'st Womb of whatever is hopeful and provable to Industry, which is wholly lost and bortive, if failhere be either in the time or method of breeding, which the Historian notes in Robert Vere Earl of Oxford, and Duke of Ireland, 15 R. 2. who died at Levain in great anguish of mind and miserable necessity, Which young Gentleman doubtless was apt to all commendable Exercises and Parts fit for a Nobleman, if in his youth he had been well trained and brought up in necessary Discipline: 
p. 479.  They are the words of Holling shed out of the elder Authors.  
Let then rude and reasonless men contemn breeding, and suffer their children to exuberate and run out into limitless vanity, in hopes to take them up when they come to Manhood and Discretion; yet my experience tells me, to season them well betimes, and to keep them in the knowledge of good, and from acquaintance with evil, is the best way to render their Manhood's grave and gracious; and if they break forth into the frivolous choices of youth, which are skittish and insolid, the reserve of hope must be in God's grace manifested in their clearer sky of reason, the purity whereof, if it wholly shame not vice out of appearance, yet will so eclipse and disparage it, that it shall have little to brave with, but its impudence; which is so much the harder to be tradicated, by how much the deeper it is soiled, and the stronger it is fixed, which makes me plead for Solomon's Precept, as Gospel in this case, Teach a Child in the trade of his youth, and he will not departed from it in his age.  
Consider this, O ye Nobleses and Gentry of England, and postpone all other things to the breeding of your Children, who being yourselves in the exemplification of time, render you to have been what they really are: For, men will hardly believe Parents noble in Blood, and virtuous in Mind, who bring into the world children fit and possible to be such successive, and yet neglect them in the conduct of them to be such: Nor did brave Men of old care much what became of their Sons, 
Si mei similes erunt nullam inindigerent commendatione, sin secus nolo filii Socratis dicantu●, non enim merentes  if they in their minds degenerated from them: Famous in that reply of Socrates to his Wife, who asked him dying, whom he would bequeath his sons to be bred by, replied, To no body; For if they be like me, they'll need no care of any man's, nor any man's commendations: If they be not, I would not have them known, or said to be my sons. Better Honour Houses, and Manor Seats Fall; better Parks of Deer, and Breeds of Horses; better Rents of Land, and Royalties over Estates, abate, than Children, the Heirs of them be not bred, or not well bred. A Nobleman or Gentleman, without Noble Parts, & Noble Virtues, is like a glorious George on Horseback, in a Sign; or a Battle bravely fought, in a Map; like a Lion, in Gingerbread; or the Sea, ensculpted on a Cockle-shel. Better be a brave minded Vallet, than a poor spirited Noble or Gentleman; and more comely is it to know Arms, and Letters, then to shake the Elbow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democritus apud Stobaeum. Serm. 254.  or sport with a Mistress; Generous recreations do whet the Industry of Virtue, to cope with toil to gain her excellence: but sordid pleasures do imbell the mind, and weaken the activity in any course of Honour and Grandeur. I can allow Greatness as much scope as is by Canon theirs to take, 
Sive cupiditatibus natura nos genuit, sine timore sine suspitio●e. Falsa opinione imbuti summum malum paupertatem existimamus quod non putarunt Romani illi veteres. Platina lib. de vera nobilitate.  or man's to give; but the Vessel that is all Sails, and no Ballast, will soon run a ground or sink. Want then what will, Good breeding, to Masculine and Christian virtues must not, nature will some times abate some grains and ounces of the precious part of man; but Education must be the supplement, and if possible the improvement of whatsoever is tending to Noble conclusions: for if Study and Arts be for poor and unnoble men's sons, than affairs of State, and places in Judgement, etc. are for them also; When men of more country concerns nay intent their Hawks and Hounds, not only as recreation, (which the wisest and learnedest of men in some degrees practise, and in more degrees allow) but is the only or chief noble perquisite, which is contrary to the sense, & thosewise, learned, and Noble gentlemen's practice they must not presume: For men may properly, and according to the rule of Fame, be Noble, without great Fortunes. So were many of the Romans, Menenius Agrippa, Valerius Publicola, Concinnatus Attilius Seranus, and others, who were so far from having Nobleman's Fortunes, that they had hearty enough to feed them alive, or bury them dead; Yet were they great in their time, and in the respect of tha● victorious Nation. But without Virtue and Courage, no man, how well born, how wel● Fortuned soever, was or can be accounted really Noble. Which digression I make, to alleviate the prejudice that Learning is pedagogique, & to be bookish is to become a sot. Of which sort of sots, I wish to God more of the Nobility and Gentry were● Though I must own, to the Glory of God, and Honour of our Nation, I think the English Nobility and Gentry are now as learned as ever in any Age they have been; and as the Nobility and Gentry of any other Nation is. And such as so are, ● am sure, will conclude with me, that such they have been made by good Education, and provident care of their Youth.   

SECT. XXXVIII.  
That the Nobles and Gentry of England would affect no Travail abroad, till they be capable rightly and religiously to improve it.  
III. MY third humble offer to the Nobles & Gentry of England is, That they would affect no Travail abroad till they be capable rightly and religiously to improve it: For though I should grant that Travail, as it is the opportunity to see several Persons, Places, Fashions, is an addition to Youths experiences; & in the variety of i●● entertainment, gives a keenness to their Invention and Enquiry; and therefrom suggests matter of Ponder and Disquisition; which yet the Spaniard, a wise people gain at home, as the brave old English ●ere also wont, when though they were not ●ompt in their carriages, and gay in their ●umours; yet were as wise in their Laws, as steadfast in their words, as stout in their minds, as devout in their actions, no disparagement to us, as we now are. Suppose I should grant it, yet thence would it not follow, that Youth very young is fit for Travail. For Travail being in them the gratification of the visual sense (whose treachery is often mortiferous,) is not at all completive to a Gentleman, till it be directed and limited by soulary prudence, and a spirit of discerning; which few Children have in any tolerable degree proportionate to the danger of miscarriage upon the absence of it; 
Lege Petrarch. Ep. 12. lib. Ep. sine Titulo.  nor men till they have passed 24. years of their life, (Prodigies and Miracles of manhood excepted.) When though their tongues are less pliant to learn Language, (the keenness of childish imitation, being something blunted and dis-edged.) Yet is their judgement more mature and general then sooner it can be ordinarily expected to be: for the vigour of the soul, like the strength of the body, is advanced by graduals, till it be at its vertex; and than it also descends and winds off: And if so, as to send them too old men, is to expect but winter fruits; so to send them to young, is to receive from them no account worthy their charge and hazard. For, not the situation, not the soil, not the Cities, not the Ports, are so much the intendment of beneficial Travail, 
M●vete feliciter ite moderati, tale sit iter v●strum quale decet esse qui laborsnt pro salute cunctorum Theoric Rex Gepidis ad Gallias destinalis Var. Cassium lib. ep. 11.  as to read their untranslated Authors, consider their Government, and Laws, visit their Universities, and Buildings of note, discourse with their Statists, understand the Art of their Manufactures, and Improvement of their Land: To learn their Martial Discipline, and Mechanic thrifts: These, and the like designs, which all Foreigners have upon us in their Travail hither, are or aught to be the intents of Foreign Travail. These are the Helen's in the eyes of discreet Athenians; these are the golden Fleeces that such jasons' venture for to our Colchis: Whereas we Englishmen must so soon as our Noble striplings are out of their Coats; away with them abroad, 
Quisquis presentem statum Civitatu commutari non vult, & civis & vi● bonus est, itaque qui contrarium vult procul dubio malus, nec civium nec virum bonorum nomine dignus aut conso●tio. Petrarcha lib. de Repub. oped. Administra.  with a Tutor perhaps careless, or poisoned in principle; Then his Genios' must be the Aequator of theirs, and they must be, and must not be, what he will have them; and while they are so Foreinzed, that there is nothing English left in them, than they are thought complete and fit to return, when perhaps they have attained no more to the stability of their mind, in after Virtue, and generous Bravery, then to Court a Mistress, wear a Feather, Swear, Rant, Game, and do every thing that is their stain and defamation. The not only Tincture, but Grain-dye thereof, never departs them to their death; but their light, rude, lewd Youth continues to, and determines in a wavering, passionate and diseased Old Age.  
Therefore I am first for home-breeding, in Universities, and Inns of Court, which are Courtly Academies, and profitable Hostelyes of Generous Youth: wherein, besides the Patrial Laws, (which to study, and be versed in, concerns Noblemen and Gentlemen above others, as they have great Estates, and great trusts in Government; in which ignorance of the Laws will not well set them off:) There is no kind of Learning but may be imparted to them, by Master's proper and near: Not are there any manly Exercises, but there also are gainable (the Institution of those Societies being in order to those Concomitants accomplishments as well as to the study of the Laws, 
* In my Commentary on Fortescue, de Laudibus legum Angliae, printed An. 1663.  as elsewhere I have discoursed.) Yea, there is now a Society 
a The Royal Society at Gresham-Colledge. Ama quaeso claustrum & abscinde ab animo d●siderium exeundi si paradesus in hac vita present est, vel in claustro est vel in scholis quicquid extra haec duo sunt, plenum est anxietate inquietudine, amaritudine, Formidine, ●olicitud●ne & dollar. Pet. Bl●s. Ep 13.  Incorporated by our gracious Sovereign, (the Learning and Worth of Many in which, is much the glory of this Nation,) that promises no small contribution to the Englishmans compleatness. This I hope the Nation will take notice of, as a further encouragement to our Great men's institution at Home, which I think the probablest means to keep them in heart and deed true Englishmen. For the less Youth knows of the levity, liberty, shifts, profaneness, atheism, subtlety, and lubricity of other Nations, the more are they probable to be solid, circumspect, plain, devout, pious, modest. The better Governors, Husbands, Parents, Masters, Friends, Landlords, Debtors they prove. And I wish it were considered, whether the bad men, bad husbands, and lose Protestants that our Nation abounds with be not more the consequence of young breeding abroad, then of bad wives, or bad company at home.  
But if Travail must be (and it may be without danger, and with good profit; if God's grace bless it, and prudent conduct accompany it) than I wish nearer Plato's age might be regarded as the best season, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato lib. 12. de Legibus. p. 988. Edit Ficini.  Towards 40. years of age, and not then for common persons, but for such only as are public; such as Spies, Ambassadors, Heralds, and such as may there lie, on purpose at their return to breed up others to the knowledge of what is good, and useful in Travail. For when the Judgement is ballasted in point of Religion, and they are settled well in the belief of our Reformed Truths, which are but the declarations of Catholic credens; there will be less danger of their seduction; which has long time been the project of the Romish Factors, whose practice it is to captivate novices, and them to place beyond the Seas, in such Convents and Trains as are apt for them, (of which they make such a Trade, that the late Learned, Holy, and Eloquent Bishop of Norwich, 
Incomparable Bp. Hall, Father to to the now Reverend Bp. of Chester. See his Quo va●lis, p. 641.  (whom I must to all the world own, to be the first provoker of me to compose and write, my Virgin pen being the Pedisequa of his devout Meditations. He, I say, has observed it long ago, That one of those Factors for Transfretation of our English youth, hath been observed to carry over six several charges in one year:) and then, children, naturally taken with toys and outsides, (which are pleasing Hogoes in the Romish Ollio's;) are apt to be captivated by them beyond the solid Reason, Scripture authority, or the pious lives and deaths of the professors of Popish Religion, So true is that of a learned and witty Doctor, 
Dr. Fuller Holy State, lib. 2. c. 4.  now with God, They that go over Maids for their Religion, will be ravished at the sight of the first Popish Church they enter into: but if first thou (saith he) be well-grounded, their fooleries shall rivet thy Faith the faster, and Travail shall give thee Confirmation in that Baptism thou didst receive at home. So he. Yea, I am confirmed in the belief that the Statute, 1 jacob. 4. 3 jacob 5, 3 Car. 2. all which were inhibitive of sending children beyond the Seas, to be Popishly bred; are cleanlily avoided and fairly eluded by this pretence of Travail for breeding. Nor shall there need to be any more favour done to Popery, than what the fashion and common inclination of persons of quality have to their children's Travail, gives it. Which I wish the wise and great men would look upon as the Inlet to the first neglect, then diseteem, and lastly subversion of our Church and Religion.  
To Travail also, when ever entered upon, I wish settlement in Morals: For if the Reins be laid on the neck of Youth, which is unbroken, and not brought to handiness by good manage, how apt is youth to miscarry in its choice, way, conclusion? I love when men make resolutions to build their Travails (with God's help) as the sons of Seth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiquitatum judice. lib. 1. c. 3.  by josephus are said to leave their love to Learning and succession) on pillars of brick and stone, that withstand fire and water, the impetuosity of lust, and the submersion of Multitudes, which like waters are hurried this way and that way, as the impulses and breaths of greatness drive them, what men of Fortune and Fashion on travail do, that they'll do also, be it never so dissolute and desperate. My suffrage accompanies them, who bring their practice to the rule of pure nature and improved piety; who fear the defamation, and abhor the turpitude of irregularity, though it be backed by Greatness; foreseeing the fatal setting of those seeming Sunshines in a night and cloud of dis-lustre. Let the Nobles of the Isle of Somabarr in East-India glory in the brand of a red hot Iron on their faces, 
Sir john Mandevil's Travels.  in testimony of their Honour; and other our Gallants of Christendom bring the testimony of their Veneral Valour in the loss of a Nose, or in some other visible deformity; let them pride in the sin and shame of their travails; they shall be the true Nobles and Gentlemen in my Calendar who keep themselves unspotted from the world; who are free from the just Tax of profane, prodigal, proud, absurd, effeminate, light, sordid: from which vices, whoever preserves himself in travail, must needs be favoured by God in the restraint of his grace, & be applauded for faithful to himself, in a latitude of careful and diligent circumspection: for he that will not experiment the vices of sense, must almost not touch, not taste, not handle; it is very difficult to forbear to be bad, where one is not afraid to be any thing beneath good: nor will he ever be the faithful steward of Gods restraining grace, as Mr. Ascham was, 
Preface to his Schoolmaster.  who delights to stay in Italy above nine days; wherein (as his words are) in one City, Venice, he saw more liberty to sin, then in London he ever heard of in nine years. Therefore Wisdom avoids Travail to early, the very goodness of which is either Impiety or Superstition. 
Holy Bish. Hall Quo vadis p. 641.  Nor will any man be convinced of the danger of a long Elopement, but he that has found the bitter sauce of those adulterate mixtures, and vicious captivations that associate careless travail: If Signior Scipioni was a wise man (whom Sir Henry Wotton, none of the lowest rate men, consulted as an Oracle) how he should best and safest travail to Rome, answered, Your thought close, 
I pensieri stretti, & il viso sciolto.  and your countenance lose, will go safely over the whole world. If this be, as undoubtedly it is, good counsel, 
Sir Henry Wotton. Elements Architect. p. 396.  than youths that look at random, and talk what comes uppermost, which wise men refrain, are not expectable to travail, but in danger: For experience and years make the fairest Sculptures by being purgations of superfluities; and since England has ever been accounted God's Kingdom, I wish from my heart the Nobles and Gentry of England would, 
Consider this  in this sense, seek this Kingdom of God, and the righteousness thereof, by breeding their sons more in the knowledge and love of it, and not seek other foreign things to be added to them, without which, I dare say, a true Englishman is more Englishly complete.   

SECT. XXXIX.  
That the Great men of England would study most, and affect best, the Laws, Customs and Usages of England.  
FOurthly, I humbly offer to the Great men of England, that they would study most, and affect best, the Laws, Customs, and Usages of their own Country; which I (under favour) take to be a great piece of wisdom in them: For since it is natural for ever man to love his own, and the innate Interest of propriety calls for the great shares of kindness and benevolence, England being the natural and native air of Englishmen, and the very relation thereto devolving a kind of property in it, to every child of it; why should they who have not only Titular, but Solid and Fortunary superadded right to it, not above all love, delight, praise God for it, and contest with all animosity, for the honour and compleatness of it? I see no reason but they should; and wherein they fail they are unnatural: And if so, why are we so covetous to see foreign parts, when we ●it still and desire not to Travail in our own Country, where as much curiosity's and delight of nature is? Why are we studious of Foreign Laws, and neglect to know our own, by which our Fortunes, Fames, Children, Lives, must stand or fall? Why do we admire the Rarities of France, Spain, Italy, and the East, when we have as much Variety and wonder in Britain, as elsewhere; or as needs to entertain our Enquiry? why should our neighbours give us the Standard of breeding, and the code of Fashion, who never could give ●s Laws, or be Masters of the Seas above us.  
Let Nobles and Gentlemen take their latitude, and use their pleasures, in Fashions, and Carriage, I am not so bold to offer a rule for my betters, equals, or any; nor do I think these things are under any prescript, but that of comeliness and conveneince; yet I confess, had I my option, I would pray a discard of all Exotique trifles, as pestilent to the Religion, Gravity, Veracity, Hospitality, & common good of England: Let other Nation's habit, live, & do as they think good; nothing is in my apprehension so commendable in an Englishman, as to love and prefer English Laws, Usages, Customs, and Fashions, above Foreign ones. 'Twas a brave resolve of the Peers in H. 3ds time, 
King james Speech Star-chamber 1616. p. 567. of his Works.  Nolumus mutare leges angliae & consuetudines hactenus usitatas. And it will be no less English and renowned for the Peers and Commons ever so to say; for if the wisdom of our Ancestors be attributed to, as in duty we ought to return to their excellent merit, (We being by the Conscience and Concession of our Kings, upon the advice and petition of the Lords and Commons his Subjects, all Englishmen, left a free and happy people.) The admiration of their settled Laws, (added to by loyal succession of Laws to them; together with the laudable and convenient Customs and Usages annexed thereunto,) will not only be our duty, but those Laws be highly honoured by us. For though it sometimes falls out, that time meliorates and experience continues things more thriftily, and to greater advantage, than Antiquity arrived at, or did discover; yet it being hard to use moderation, and not often seen the learning of travail, to choose upon judgement but humour, I am for that retention of respect to the native English rules and practices, which time rather than men has Endenizend, yea Naturalised; which be-because education abroad does divert men mostly from, my quarrel to that humour is more just, and my counsel to the contrary I hope less to be excepted ●gainst.  
Let the world judge how use and converse does alter and win upon the nature of men, and what Polypusses they ●●e to custom and how near neighbourhood it is to sameness; and how much requested things foreign are to our Gallants that have young & long lived abroad; and they will confess, the things of England will need an Advocate; for by reason of this, it is that Diet, Clothes, Coaches, Toys, yea even every thing is (by many) thought the worse for being English; which is the reason that we may well be accounted Christendoms Sceptics, who seek husks & trash abroad, when there is plenty and bread enough in our father's house; and by a ludibrious desultoriness, patch up our dainties of minute severalties extraneously collected; such linsy-woolsy minds we have, that if the warp be English, the woof must be Foreign, so undelighted we are to be all English.  
This Tetter began to prick, and burn in H. 8. his days, when certain Gentlemen of the then Bedchamber, who had in France been very pleasant with the than French King, riding disguised thorough Paris, and throwing things in merriment at the people's heads, thought to play the like tricks here: they therefore habited a la mode, 
●olinshed. p. 850.  and behaving themselves too unlike Englishmen, and uttering words of disgrace to the States of England, the King's Council took notice of, and represented it, to the King, desiring they might be discountenanced, and for their fantastical insolence exofficed; which they were, and banished the Court, and four sad and ancient Knights put into their places. This I the rather mention, because the English gravity and sobriety is now almost derided out of use and credit, and men seem afraid to be accounted weighty and serious; the levity of young men's garb, discourse, pleasure, diet, having disseised gravity even in men of age; 
Omnes quippe boni viri hujus regionis jam ●lim sunt mortni, & in his monumentis sepulti M. Antonim. Philosoph. Epist. ad Pollionem. Guevar Horol. Princip. lib. 1.  so that, if enquiry should be made, as once the Roman Censor did of the Citizen of Nola, where the good and grave Citizens of Nola were; the Enquirer must be carried as he was to the Graves of the old Citizens: the men of counsel and valour that were per tout English in their words and works, being now in their Monuments, and in their ashes; for an old English Nobleman or Gentleman was wont to be in Habit grave, 
I hope I have not erred in this Character of an old English Noble or Gentleman.  but rich; in attendants ma●y, and orderly; of his word true and noble; in his house free and sober; a good Subject to his Prince, a good Husband to his Wife, a kind Father to his Children, a noble Master to his Servants, a Royal Lord to his Tenants and Neighbours, an orderly Liver, a strict justicer, a true Patriot, a good Christian; at home honoured, abroad admired; faithful to his trust, resolute in his Enterprises, provident in his affairs: in short, the wisdom of our Ancestors is concludable from this, That they contrived Good Laws, Favoured Religion, Nourished Trade, Advanced Manufacture and Husbandry, Maintained Peace at Home, and Reputation abroad; Gave Rules to other people, but Took none from them. And were not these brave Englishmen? and aught they not to be patterns and praises?  
Truly, 
Ita me, mi Pollio, Dii ament immortales, ita manum in bellis Mavors meam regat, ut qui nostro ●uo habetur moribus emendatissimus vix cum illius saeculi dissolutissimo conferendus est. M. Anton. Philos. Epist. ad Pol●onem.  let me speak plain truth, these last thirty years has so altered our temper in England, that it is rare to find that cordiality, and sincee goodness in any one, that generally was the Genius of England, and of the plurality of persons in it; Atheism has subverted Religion, Craft Plaindealing, Pride Charity, Compliment Friendship, Gain Civil honesty, Pleasure, Frugality, Pomp, Moderation● we are all now in a career, driving by excess to the displeasure of God, 
Non est locus ut desteam, atque execrer ludibria haec habituum externorum, quos vobis ab externis mundi finibus fu●ibunda aeta● intulit, sed Dii hominesque malè oderint has belluas humana effigy. Petrarch  and ruin one of another.  
But God, I hope, and our Governors, will give erelong a check to this Gangrene, when things so long disordering are once reduced, as they are now hopefully in a Method to be: And when the Nobles and Gentry of England have well considered the Fitness of our Municip●● Laws, the Purity of our settled Religion, the Convenience of our general and topique Customs, the Consequence of our Usages, the natural Temper and the Assistance of the Elements to the primarizing of an Englishman compared to the men of other Nations; (though all most worthy and as suitable to their Countries, as ours are for our Island:) When, I say, this has been well-commended to us by good Laws of Advance to every thing Native, as is in a great measure likely to be, I hope there will be conceived less reason to sharpen our Goads abroad, when we have such Forges at home, or to think our Youth unpolished, if bred not abroad, but at home: Surely this conceit of foreign things, in prejudice to native ones, is either a sign of envy or pusillanimity, which England was not wont to deserve to be charged ●ith; for there is no vanity in request ●ith us, but (saith a holy Saint of our Church) We have learned from abroad, 
Bishop Hall of Norwich. Quo vadis. Sect. 21. p. 654.  and ● virtue that we were famous for, but we 〈◊〉 parted with in exchange for foreign ●pperies; So that, I trust, my humble and ●●arty weal to my Country in this Head, ●f commending the Love of Native Laws, 〈◊〉 and native Customs, will not be superfluous and rejected; or have the fate of the ●●pian Law, which, 
Matronae nulla nec authoritate nec verecundia nec imperio v●rorum contine●i limine poterant. Livius.  though necessary, and aged by Cato to be continued in obvi●ion to very audacious mischiefs, yet ●as by Valerius the Tribune opposed, and ● favour to his Party abrogated. I wish ●y Reason and Pen had the Sovereignty ●at the Stone, Prince Choresky's Wife in a ●ing, 
Turkish History p. 1366. 1367.  given her by the Prince, when a Ser●●nt to her, had, which, clapped to the eyes 〈◊〉 one blind, restored sight, and to the ●●res of one deaf, restored hearing: But if ●hat I have wrote upon this Head be not ●evalent, I wish our Gallants would attend that which methinks their Ancestors 〈◊〉 in their ears in the words of Aeneas 〈◊〉 Ascanius. 
●isce, Puer, virtutem ex me, verumque laborem:  
〈◊〉 facito, mox eum matura adoleverit aetas,  
Sis memor, & te animo repetentem exemplatuorum;  
Et Pater Aeneas, & avunculus extitit Hector▪  Which I thus English. 
Child, if thou wilt mine Heir in virtue be  
Labour of mind and body, learn from me▪  
So shall thine age 'gainst warping vice pre● scribe,  
Thine ear be deaf, unto deboystures' bribe  
Son to Aeneas, Hector's Nephew, these  
Brave actions move to, in despite of ease▪    

SECT. XL.  
Presents avoidance of unmeet Love, an● unequal disparaging Marriages, 〈◊〉 noble part of Virtue and Wisdom in 〈◊〉 Noble or Gentleman.  
FIfthly, That they would not debas● themselves by vulgar Loves or vulgar Marriages; that is, neither by sordid an● lustful Addresses to pitiful Persons before, or by rash unlasting and unequal loves in their Marriages: the former 〈◊〉 these is well to be cautioned against, because this effeminate hurry is the common Precipice and plague of Youth, whose curiosity is so keen, and whose ●●re so intent, that it enters upon its desired gratification, as the Horse doth into the Battle, with more courage than consideration: whence arise not only the minds and bodies devirgination, but a disposition to that folly, which once actuated, becomes customary, and then natural, and in a sort necessary; the Piety and Prudence of Manhood lying more in timely anticipation whereof, then hopes of discarding it, when admitted, shows the flattering and insinuating nature of this Pregustation, the sensual charms whereof being in possession, puts all rightfuller claims to Entry in hazard, and nourishes a lurking adversary in the very Bowels: For, as it is a true rule, Ig●oti nulla cupido, what the mind knows ●ot sinful, it covets not sinfully; so what it through corruption finds correspondent to is sensuality, that it sensually lingers after ●o enjoy and improve. And therefore it is a great blessing of God to enter upon Marriage unspotted, that is, ignorant of my prefruition to it, (because then curiosity has no taste of what is alien to its own, nor is tempted to undervalue what it has for the propriety and frequency of 'tis accession to it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musonius in lib. an Philosophiam impediunt nuptiae. apud Stobaeum. Serm. 186.  whereas, when there have been full and free fruitions before, the Matrimonial ones are mostly undervalved;) so great an antipathy is there in our natures to virtue, that we prise those enjoyments lest that are most lawfully our own, and those most that are suffurated and come with the curse of God and men to their enhansers.  
As therefore Prevention of greater Thefts is done by checking and reproaching the injury and iniquity of a pin and a penny; so the way to avoid the most wasting and scandalous effects of lust, is to avoid those persons and occasions that are Contributors and Accessaries thereunto: which Demosthenes notably remembers men of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Oratione contra Neaeram.  when he tells men, That common Wenches are taken only to satisfy Lust, Concubines kept for health and convenience, but Wives are honoured with the production of Children and the Government of the House. Whereupon for great young Persons, to paddle with Servants, Laundresses, Courtesans, mean, mercenary Dames, who set themselves in the way to tempt, and set themselves out with all advantages, to lead aside their amorous Tempers; or for Persons of Honour and Quality in their ages to be transported with mean and vulgar dotages, set upon objects more remedies than incentives to a just and manly love, is to be treacherous to their Wisdoms, Honours, Self-command, Judgement, and to all that aught to be dear to them, which depend upon the good or bad of this their Carriage. And often it is seen that what lust commences, Cruelty determins; so did ●ene's conclusion confirm Mahomet's lust to her: For he so doted on that beautiful Greek, that he left all his care of the Commonwealth to court her, and had almost lost all his Acquisitions by his amorous nerligence, which Mustapha Bassa perceiving, 
Turkish History p. 351.  and being dear to, and faithfully beloved by him, gravely remonstrated to ●im; He kindly accepted of the reproof, and commanded Mustapha to summon together all the Commanders of his Army, before whom he would quit himself of the effeminacy charged upon him: Before them he brought Irene, and asked which ●f them would not be taken with such a beauty? All consented to the efficacy of ●he Transport: after all, to show his Ottoman Courage or rather Cruelty, he drew ●●s Falchion, and at one blow struck of ●er head.  
But the main Caution that is in debasement to be needed, is in point of Marriage; for Marriage being the Seraglio of life, out of which all the furtherances to succession are transmitted; the condition and humour, and so the good or evil fortune of Posterity is probable to be such as the choice good or ill of the wife, is: nor is there any action of life which denominates prudence and magnanimity truer, 
Unde melius nobilitati collegam quaerimus, quam de vena nobilium, qui se promittunt abhorrere moribus quam refugit sanguine vilitatem. Cassiod. Var. Ep. 12. lib. 1.  and less fallible, than Marriage doth; which was the reason that Theodoric the Gottish King (a wise man) writing to his Friend, says thus, Whence is it likely to find a Noble Associate but from Noble Stocks and birth of Honour, who hold themselves bound from that baseness of action which they abhor in the dignity of their degree and quality as beneath it; and King james o● blessed and pious memory hath positived the truth of this, 
Basilicon Doron. 2 Book p. 172.  If a man marry basely beneath his rank, he will ever be the less accounted of thereafter; whereupon it wa● ever the counsel of wisdom to avoid debasing, by entering upon equal Marriages which Pittachus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius lib. 1. Par pari jungatur conj●x quicquid impar dissidet. Reg. juris.  being asked by one, whether he should marry a rich, or a sutabl● Wife? answered, by turning the Inquirer to the Boys then at play, and the Cry tha● was from them to each other, which was Take thou thy like, which the Civilians accord to in their rule, Like to like do well i● marriage; for whatsoever is unlike, discords. And this our Law commends as necessary; and thereupon Magna Charta, c. 6. & 20. H. 3. c. 6. Command Wards, who are usually men of great Blood and Estates, shall be married without disparagement. That 〈◊〉, 
Stat. Merton. c. 6. Instit. upon Littleton Sect. 107. p. 80, 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Nuptial praeceptis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo lib. de Praemiis & paenis p. 918.  not to people beneath them, villano 〈◊〉 Burgensi, or to others unmeet for them, 〈◊〉 Sir Edward Cook enlarges upon it: for 〈◊〉 marriage be the merry age of persons that are willingly, and with a virtuous ●●ncerity of condition and humour brought ●nto that Estate, then to be defeated of ●●eir aim, makes the Estate marriage, the ●●ne of all content, and the depth of mi●●ry. For as a Glass set out with Gold and ●earls avails nothing, unless it represent 〈◊〉 true likeness. So says Plutarch, is there ● comfort in marriage, if there be not a ●●ness of conversation and concord of Humour. For marriage, in Philo's words, is a ●ind of pitched field, wherein the soul and ●●●son of man musters up its virtues, to oppose their contrary Vices, in it Prudence op●●ses Folly, Constancy Wavering, Frugality luxury, Fortitude Rashness and Fear. And 〈◊〉 to these Noble designs there ought ●o be care preceding.  
I know it is often seen, that as men of ●●eat parts, spirits, and forecast, do err in point of Conduct, 
Perit judicium cum res transit in affectum. Scholastie. Surius in Commentarium rerum gestarum ad Annum 1539.  as did the Emperor Charles the fifth, who, notwithstanding Francis the first of France, his disgrace at Pavia, and his imprisonment in Spain, would pass through France to Flanders upon a safe conduct of King Francis, and H. 3. of France, when he slew the Cardinal of Guese, beloved of the Nobility and Commons, having neither Money, Army, nor strong place after to make good the fact. I say, as men of great parts often are overuled by providence of discovery or punishment to over-shoot themselves in other affairs. So in the great affairs of marriage, in which pas●●sion is an ill guide, and men conducted to love by the fire of youth contracted in the burning-glass of the eye, and thence intending itself in the action form according to the engaged mind Idea, may be deceived into a captivity to an unmeet object; and yet in all other actions be prudent. Yet because this i● the Master-choyce of life, and is in fluential on all the after-actions and de●grees of a man's condition: No man re●taines a good reputation, that degene●rates in this from the merit of advice and prudent; not that any man can avoi● what is concluded by God to be his por●tion: nor is the force of resolution and caution vigorous enough to dispel the impedencies of Fate, which is (according to nature) 
Quae Fato manent non facile vitantur. Tacit.  as inseparable from the subject it attends, as the effect is from the cause. But than men are causal of their own woe, and detractive from their welldoing and happy enjoying, when they delight to be solely privy to their actious, and refragate all counsel, which is better from a stranger than their engaged selves, whose judgement is drowned in their resolved pertinacy; 
Nemo inde s●rui potest unde destruitur, nemo ab eo illuminatura aquo contenebratur. lib. de Praescrip. advers. Heretic. c. 12.  so true is that of Tertullian, in this case, which he uttered in another sense, No man can be built up by that which is his ruin, nor enlightened by that which is his Eclipse. And yet so great is the seduction of man, and so stone-blind his error, that he is less curious and advised in this, that is the great secret and sacred concern of his life and well-doing, than he is in trivial matters, which do neither make him happy in having, or miserable in wanting; while in this that is the Heaven of Earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo lib de de victimas offerentibus. p 856.  and the Haven of life, there is not so much the honour of God, which Philo calls the cement and indissolvable bond of conjunctive benevolence, as sudden thoughts, and transient humours consulted with, which the very man that uses them in aid to marriage, would not be guided by in a purchase of Land, drift of a bargain, loan of money, bodily distemper; no not almost in the choice of a servant, while in choosing a wife, (to which, as the best of mercies when good, and the worst of curses when bad, all others are trifles,) men go passionately & without judgement to like, court, present to, and marry, considering not the consequence of it. When as God knows in the lesser things of moment, there is no care thought too great, no counsel too much, to be taken. They will have their Clothes made by the best Tailors, their Evidences drawn by the knowingest Conveyancers, their Bonds signed by the solventest Obligers, their Children taught by the best Masters, their breed of Horses from the best Strain, their store of Lambs from the best Flock, their seed for Corn from the best Vein of Land, their Guns and Bows from the best Makers, their Plants from the best Nurseries: only in their Wives they are not so curious, because either they love them not, or they care not to breed upon them; or that their breed should be blessed, and brave after them; but think any thing that is of the producing sex will serve for exercise of their Manhood, and to bring Children of Charge and Trouble into the World, to wedge and force them out of it; a Mistress forsooth they I have choice and spruce, bligth and bright, and to her they'll pay kindness full and frequent; their Lands, Jewels, Persons, Lives, are Presents too little for her to accept of: But the Wife who deserves as far beyond the Mistress, as the Sun transcends a pitiful Rush light, must be chosen for Interest, addressed to by halves, humoured not at all, presented to but coldly, accompanied with but seldom; and all this, because not equality of temper and condition biased the choice, but some sinister Regent's, which after had, are no longer in season and favour. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. de Specialib: legibus p. 778.  Which Philo reports, most contrary to the rule of nature; for that teaches to accept Wives as the best blessing of life, and to account the Children of them the most Noble and preferable to rule; and so the Persians of old thought and did, says that Author.  
Indeed every man when he marries, being to lay the foundation of his politic life, should consider, the convenience, discouragements, and other accidents annexed thereunto, or contingent thereupon, and whatever he resolves to pardon, and dispense with the absence of, not to admit failer of love; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hier●cles in lib. de nuptiis apud Stobaeum. Serm. 186.  and that upon the surest basis of it, both piety and likeness, which are the sine qua non's to concord. Likeness, do I say, not ever of person (though the common opinion is, that the stronger and most radique loves are those of visual likeness) nor of mind, as to the specifique adunation of mind; but likeness of shade and compliance, likeness upon fixation of resolution, and testimony of Matrimonial Oneness; likeness of proportion to the Ornament, and convenience of the marriage Fabric; though not likeness of articulate Figure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dictum Mytele●norum Thucydid. lib. 3. p. 177.  yet of resolved humour and fidelity. This is so absolutely necessary, that where ever it is waiting, marriage is abused and debased; which Francis son to john the fifth, Duke of Britain, probably meant, when he being to marry Isabel of Scotland, & told, that she was very wise? & comely, but had some imperfection in her Speech, replied, I marry my Wife for Posterity, not for Eloquence; 
Talem volo posteritatis causa, non Eloquentiae, satis prudens est uxor si penulam & interulam mariti dignoscere possit Aegidius Corrozetus lib. de dictis & factis Memorab.  wise enough is a Wife, and worthy enough to be beloved, if she can distinguish between the Shirt and Snapsack of her Husband. Intending, without doubt, that the most wively virtue, next to production of Children, is care of and tenderness to her husband, at home in kindness, and abroad in fidelity. For sure it is that greatness of mind is not arguable from little or great, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arianus Epictetus. l. 1. c. 12.  high or low growth; but it is denominated from the determinations of the mind, which are great & lasting where a great soul is; according to Epictetus.  
This is that which I make the undoubted felicity of Marriage: For though I know that God can, and sometimes does, by a special overflood of bounty correct contrary dispositions, and make them harmonise in some expedient, equivalent to sameness, and prosecutive of the same Noble issue, content: yet this is no ground for men to relax their care upon such a presumption, that God can do, because his power and will, though they be one and the same in him, yet are not ever concurring in the declaration of them to us. God may, and ever has power to do that which perhaps he wills not; and so in this case it may be, which denies prudence to venture on the Seas of casualty in a schiff of presumption; nor is God frequent in his gratifications of so bold and presumptuous adventures, where there are safe passages to the Port, to affect devious ways, is to provoke God to leave men to wander and naufrage.  
And therefore, if any man of Honour and Worship would be a wise chooser of a Wife, and be a happy Husband in her, let him look up to God, in an humble petition, to have his counsel and conduct; and then let him look to the Stock, the Breeding, the Relations, the Company, the Complexion, the Years, the Humour of her he wives, and consider the agreeableness of them to his own condition, according to the Sympathy or Antipathy whereto he may conclude himself happy, or otherwise: For Gold and Copper, Silver and Tinn, Oil and Water, Light and Darkness, do not kindly cooperate in a mixture; nay, matrimonially do not mix at all: for consent being of the essence of marriage, & that not permanently using to reside in unsuitable dispositions & qualities, their corporal junctions are but the outworks of marriage, & their souls yet unengaged by ties of affection, wander from each other to more adamated objects; which errancy of nature from its true central conjugal loyalty, arrives the proceed of it at Ideotism, Bigotry, Lewdness, & unpleasing deformity of soul, or body, or both.  
Which ought well to be considered by the Nobles and Gentry of England, whose glory it has ever been, and ever I hope will be, to be Courageous, Beauteous, Civil, Sage, Noble Englishmen; and as to marry their equals in Birth and Blood (or in that which is as true Nobility, express and notable virtue, which most often is associated with Honour of descent, and Worship of parentage, whereby not seldom great Fortunes, and additions to Families come (as is instanceable from the learned Cambden, and is otherwise to be supplied to a greater number) 
Through out every Shire of his Britannia.  every Family of the high and low Nobility having more or less Land and Arms from Matches with Heirs Females, with whose persons sons their Families, Lands, and Coat Armours come to their Husbands and Children, and their Descendants.) I say, the Nobles and Gentry of England, whose Honour it ever hath been, and may with God's blessing further be, as to marry their equals, so will it be their Honour also to be virtuous Examples to, and valewers of, their own Wives, their own Children, and their own Paternal, or other acquired abodes; and to live with and in them; which they will most contentedly do, when they love whom they choose in marriage, and devote conscientiously their most generous spirits and kindnesses to them, and to them only; the fruit whereof, besides peace of conscience, salve of Honour, increase of Fortune, and popular Renown, will be contented and kind Wives, (who like Alceste, the loyal Wife of King Admetus, will die to redeem his life; and like the renowned Queen Philip wife to Edw. 3. 
Holingshed p, 404.  whose three petitions of the King declare her a Noble Lady,) Beauteous and observant Children, in whose faces, and on whose bodies the Sculptures of conjugal Chastity are fairly and symmetriously wrought, by the Master-hand of Nature; and to whose minds God the Naturater of Nature has assigned suitable Virtues, of Holy softness, pure Modesty, unprovoked Patience, humble Meekness, commendable Thrift, courageous Grandeur, domestic Ingenuity, resolved Fidelity, indefatigable Goodness: These having an Indian wealth, and a felicity of Paradise, associating and attending them, will be good seconds to the narrow Fortunes of younger Children; 
Nullum majorem haereditatem, possunt filiis parentis tradere quam rerum bene gestarum gloriam, & integritatis ante actae vitae, jodocus Chicthoneus. tract. de Nohilitate c. 5. & 7.  as well as great Contributers to the preferment of elder Children: For no Greatness will stick to marry into a Stock that is worthy: in Parents, Great, Grave, and Good, and in Children worthy, them to bring into, and breed, and bestow in the world: For, if a Gentleman that has courage to serve in Arms with a Prince, be a brother in Arms to him; a Gentlewoman that has Virtue to deserve, and Prudence to guide it, may is well be a Sister, nay a Wife in Arms to a Prince, to whom she may perform as good service to perpetuate his posterity by the fruit of her body, and the fervour of her prayers answered by God's grace in, and blessing upon them; as by all other means that reason of State, and worldly Interest can imagine, set a foot, or bring to pass, to make him happy.  
This I the rather press, because one of the great mistakes and mischiefs of our Age, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictetus' Euchirid. c. 62.  is disesteem of wives, and that upon conceit that any thing, if woman, serves for a wife, if she have but money, be she never so otherwise incomplete, they think all is well: when if men of Honour and Fortune would well weigh the vanity and fallacy of this conception, they would abhor the ●ucacity, & resolve against the prevalence of it; for if any thing be valuable in this world, it is a Wife; and if any thing be in a Wife contributive to a perennity and principality of glory, 'tis in a worthy and wise wife: not such an one as that of ●arnard Newmarch, the famous Norman, (who when her only son by Newmarch, called Mabell, reproved a young Gentleman that was too familiar with his mother, took it from her son so heinously, that to be revenged of him, she took a public solemn Oath, that Mabell was not the son of Newmarch her husband, 
Cambden Brittania, p. 620.  but got by another in Adultery: This Oath she took before H. 3. which act of hers, she grievously paid for; for within few years after she was cast into prison, and famished there:) But in such a Wife as does not only adorn life with all friendly and contenting Domestic comforts; but conveys to Posterity the fruits of Piety, Chastity, Kindness, Constancy, Frugality; and that not only by imparting so much of her soul and body to them as is Emanant from Motherhood, wherein her participations are concludable to be more, from her long fostering them in her, than they can be thought from the father, from whom they pass in a Whirlwind: but also from those actions of virtue which she will breed them up to know and exercise: And if men of great value and place would not debase themselves by vices, and deeds of clancularity in the Gins and Traps of which they are by vulgar persons snapped and eclipsed, they would find their Honours more valuable, their Posterities more provable, their Lives more Exemplary, their Deaths more Christian; for poor Spirits advanced do know neither Moderation nor Gratitude; 
Quid jactitas genus tuum? quem teipsum facis? vaga & incerta est hominum generatio, & quandoque putatur filius Principis qui filius est culinarii Histrionis. Petrus Blesens. Ep. 3. ad Nobilem.  nor do they think any thing below them, whose souls are so lowly minded to be vicious; nor are Great Personages by any thing more diminished, then when they forget unlikeness, the Curse, and Disparagement the Cross, of Marriages.   

SECT. XLI.  
Suggests the Convenience and Commendation of Great men's living within bounds of their Fortune, and by such frugal living not contracting Debts.  
SIxthly, That which I shall further humbly beg of them, is, That they would live on, and within bounds of their Fortunes: For, to spend beyond what is one's own, is to borrow of others, and to pay them either in the ruin of the Creditor, or the misery of their Debtor in his Imprisonment, or what's worse than it, an ill Conscience, which abuses the Law into Patronage of Injustice: For what greater abuse can be offered to the Law, which is the Rule of Right, then to make Prisons her Punishment, to become Sanctuaries to dissolute and injurious men, whose Vices have run their Fortunes into Arrears, and whose resolves are to pay them off only by the colour of Imprisonment, which is a privilegiated freedom. And what readier way is there to become infamous for dishonesty, then to borrow and pay not, promise and perform not, be security for money, and thereby insecure the money they subscribe to pay; and all this when they have reason to tell them they ought, and fortune to enable them, to answer their undertake. Indeed it is one of the things to be deplored, that many men of Place and Fortune, who in their places are examples to common People, and Ministers of Justice & Government over them, should be so remiss to their own reputations, as to lesson them in their practice the evasion and prostitution of the Equity and Majesty of the Law, of which they themselves are Conservators; yet so it is, that moral virtue and conversational Justice and Sobriety, is less Debtor usually to Greatness then to Communities: What a shame is it that the Houses of Great-men should be receipts of Vice, and lodges of Luxury, nests of Idleness, and pests of Profaneness, which ought to be the shame and bane of such Courses; 
Sed hac domo ut cum familia dominum comprehendam nihil est damnabilius ad meritum, nihil seditiosius ad consortium, nihil inhonestius ad mores, nihil sordidius ad conscientiam, nihil cul●abil●us ad famam, nihil perniciosius ad exemplum. Petrus Bles. Ep. 18.  or that those who have ample fortunes should pinch Virtue to pamper Vice by them. It is the great Cry and Clamour of the People against men of Estates, That they let their Lands at a Jewish wrack, maintain their Servants at a thriftless height, spend their Fortunes at a merciless rate, gratify their vices beyond measure, spend their bodies and souls for that which is a pitiful exchange for either, disoblige their Neighbours, neglect their Children, overlook the Poor, discourage their Minister, undo their Creditors; To please the state of an humour, and conceit that to look after their Fortunes does not become them, when as indeed there is nothing so praiseworthy ●nd noble, as to be aforehand and pay ●ell, and nothing so ungenerous as the ●●ntrary, when the effect of pride and care lesness. If therefore the Nobles and Gen●●y, (whose Residence is Country, and who 〈◊〉 the major part of the considerable men 〈◊〉 in England, (Officers of State excepted) ●ould either please to look over their Family's, and cause them to be over-looked ●nd not augment the Expenses of it; if ●●ey would raise their cattle, Bread, and ●●her Viands from their own, proportion servants to their degree, amputing unnecessary suckers, allow them free and complete salaries, without taking Fees from their Lords Farms, or cutting large Thongs out of his hide, supply other provisions at reasonable rates, by just and seasonable payments, necessitate no dreins out of their Estates by vices, which suck them dry, leave them needy, and then borrowing, and then mortgaging or selling; breed their Children to honest and gainful Callings, and furnish them with competent Portions to follow them; and marry their Daughters in good time, and not let them outstay their desire or prime, till they forestall their father's intents, and engage to their own undoing. If they would come to London but to furnish themselves, and see fashions, and after a whiles stay here, and the Fever of thei● purse breathed out at their purs-strings, re-turn to their Country; if this they woul● do, they need not be behind hand for mo●ney, questioned in credit, denied to bor●row, dishonoured by Writs, and Summon to answer Suits, and give bail to Act●●ons; but would be rich, full of credit free to prefer their Children, and to kee● their Estates from Engagement; and 〈◊〉 nothing to full and free living, would the● be wanting.  
But the misery is, there is nothing thought so un-genteel a quality, as honourable Thrift, and virtuous Frugality, the best title to which, that most of the highflown spirits give, is narrowness and misery of nature; when as the discreet and creditable Thrift (for I commend no course or port of life beneath the degree of Nobles and Gentry) is the only display of true Oeconomique Magnificence: For as he that over-sayls his Bark, or over-lades his Boat, will sink them; and he that over-stocks his Ground will starve his cattle; and he that overcharges his stomach will surfeit his body, and ruin those which he intends his health good to; so to overcharge an Estate, and make it answer more rent-charges than it can defray, is to destroy and null it. And therefore, when as men will study beyond their strength, and lift above their power, and run beside their breath, and wrestle beyond their match, there is more desire than discretion expressed. So, when ●en live and spend beyond their ability and degree, their necessities will become their punishment sooner than their excess therein be accounted their Magnificence. Indeed it is a brave humour, to be free and generous, and it well becomes Royal minds to appear in Royal actions. But then the actions that men Royally do must have a rectitude of Justice in the end, and in the means to it. If Alexander give a Talon to a Cynic, that desires only a mite, Alexander has considered himself right in giving what becomes him, whose the Talon was; but if Alexander had had of his own but a Mite, and gave a Talon which he borrowed, and knew not how or when to pay, the Magnificence of the gift is no addition to its Donor, though a pleasure to the receiver; men may be free of what is their own, but to do great things by contracting debts which are not possible or probable to be paid, is to be Generous and Noble in the sense that Solyman the Great Turk was Magnificent, who throws away 80000. men at Vienna, and yet went without it, and brought 500000. men before Gouza, losing a good part of them, and got it not, though a small Garrison: 'tis to be magnificent by sacrificing men's lives to satiate a humour, and to violate sacred faith to please a lewd Bassa, as his Magnificence did in the case of john the King of Hungary, 
Turkish History p. 712.  and his Wife and Children. As this was Magnificence in Soly●man, so is living beyond men's abilities Generosity and Nobleness in them, and no otherwise; for though extraordinary cases may make wise men evade their limits, and exceed their boundaries; yet is such profuse erogation in them no greatness of spirit, but the unhappiness of their encumbrance, and the consectary of unprofitable accidents cogent thereunto; that's true Nobleness of mind which keeps Vice lean, and Virtue full; which can deny itself to promote a general good, and abate superfluities to advantage Virtue in Men and Things.  
Mistake me not, I beseech you, O Nobles and Gentry, as if I were senseless of your avocations, or knew not Ye that have great Estates, great Honours, great Relations, have great temptations, and great expenses attending them; I know not England, nor the Great Men, and Estates in it, so little, as not to consider these as their apologies and defalcations: but have ye not, O Nobles and Gentlemen, great Fortunes, and high Tides of Revenue, to set you a float, and bring you off these quicksands? are not your Estates well napped with Timber, and well laden with Mines and Minerals? have you not Casualties, Offices, Royalties, Alliances, and other means to bestow and prefer Children, than meaner men have, whose Estates are less complete, and accommodated with casual profits than yours are; and if so, how comes it to pass, that you are wanting, and needy of money, when others less Estated and Nobly living also, are in Cash, and can give ready Money Portions, and make decent settlements on their children, without selling Land, felling Wood, signing Rent-charges, granting Lives, passing Leases, or enfranchising Coppyholds; which are Docks and Bars to the Royalty and Freedom of Estates: when many of ye are fain to do some of these in every children's dispose, or other sudden change in their lives: Whence, O whence can this disparity be, but from the one's frugality and resolution to look after, and live within compass of his Estate, and your pleasure and inadvertency, rather than God's curse, unless it be a curse (as it is very like one) to live above the rate of prudence, and the Income of ones Estate? The benefit of avoiding which, those Lords and Gentlemen know and find who are their own Bailiffs, Treasurers, and Overseers, that is, who take account of what their servants do, and of what they do not, and adjust the proceed of their receipts and payments.  
For Fortunes, like cattle are best in ●ase, where inspected by the master's eye, and their Children and Tenants are best provided for, and dealt with, whose fathers and Landlords are frugal and forehanded men; who need neither to wrack their Lands, require their Rents before payday, or draw their Tenants into engagements for them. Nor are children tempted to pray for their parents deaths, or prey upon their parents credits, to supply their short allowances from their parents; when their parents living within their bounds, save the matter of such relief, and yet are in statu quo ●s to their Lands; so great advantages come not only by the real, but even reputed forehandedness of Noblemen and Gentlemen, that in letting of Lands, marriage of Children, Purchase, choice of Security for Money, cheapness of House-accomodations; yea in the common love and talk of the Country, it is a great grace and furtherance: for it is one of the great leures of the common Peasants to Markets, to talk of men and Country news, over the Pots and Pipes of which meetings they will arrogate the making men Angels or Devils, rich or poor, as they find them free or strait, needy or aforehand; so potent is the Purse of great men to purchase their adoration and good word, that there is no secret in Country life more gaining and useful, than not to be known to want money; for he that does, shall be pelted with as many detracting verdicts of the high-shoos, as they have Tongues to utter, Ears to hear, Opportunities to meet with, and envy to detract from a needy man, who shall need no other misery then to become cheap in his Country neighbours thoughts, and to need their supply before he may command it as his due. For as rich Princes, and sage, in the treasuring up their Revenues, and other accessions, never shall want love from the subjects they oppress not, nor fear hatred from the Foes and Traitors they are able by themselves to reduce and repel; so shall great men never be abated the good respect and character of those they live amongst, or deal with, where they spend nothing but what they can allow, and not pinch or defeat them that are to subsist upon what they serve in to support that greatness. Which I hope in the main irrefragable, makes me (in conclude to live within bounds of Fortune and degree is worthy Noble and gentlemen's consideration.   

SECT. XLII.  
Adviseth Great men, To conform to the Laws, and to be Patrons of Order and Virtue.  
SEventhly, I do hearty beseech them to conform to the Laws, and be Patrons of Order and Virtue: For the Law being the Standard of right and wrong, and the size, according to which Order and Virtue in its demonstrative and referential capacity is stated, for Great men not to be Precedents of conformity to, and propagation of it, is unbecoming them. And since the Laws, 
Culpae genus est non ●e fecisse quod summum. Theodoric. Ep. 5. Var. lib. 3.  the measures of good and evil in every Nation, are contrived by the Council, and promulged by the Majesty and power of the Nation, not to conform to them is to refragate the visible Divinity and express Image of God in the Nation, and to sin against the light of humane Nature, in the contexture of civil Societies; to which Laws are as necessary preservations and furtherances, as Food is to Health, Air to Motion, Water to Nutriment, or any thing is, that is necessary to the being and well-being of creatures: and thereupon though men that have protection by, owe ex debito subjection to the Laws, 
Hot enim intrarem in curia nostram decet, qui ad primos ho●ores non expendunt meritum suum, sed cum magna susceperint iterum majora pro●erentur: haec est enim gloria, haec indubitata sententia, frequenter potuisse mereri, per quod Homines constat ornari. Alatharic. Rex apud Cassiod. lib. 8. c. 22  as Tutelars to them, yet are Peers and Gentlemen more especially obliged to assert, and subserve the Laws, because they are in some measure the Law Contrivers, Regulators, and Passers; and how ludibrious will the Nomothetique power be made to be, when the Law is by such remarkable men traversed and impleaded? 'Tis no good character Petrarch give of some, nor is it at all suitable with true Greatness, In their chairs they are dogmatica, 
In Cathedris Philosophantur, in actionibus insaniunt, praecipiunt aliis, praeceptisque suis primi obstant primi legibus à se latis derogant, & signiferos se professi, primi ordines deserunt, primi virtutis imperio rebella●t. Petrarch. lib. 2. de vita solitaria Sect. 7. c. 1.  in their actions they are lewd, they command to others what first they themselves resolve to disobey; they profess themselves Chieftains of Athletiques for the Law, and throw down their Gauntlets in defiance of all Opposers against it, and God help them, they are the Master-rebels who will not be subject to the virtuous mandates of it; so much of Volusius Metianus his mind and pride are they, that they take pleasure to boast that there is no law in the world that they know not, rather than in doing according to what they know; 
Die mihi Ma●gister est ne ulla lex in mundo quam praestes & observes. ●uevara lib. 1. c. 3.  as M. Antoninus smartly replied upon his vapouring Tutor.  
It is of consequence therefore, that Great should also be good men, and good in observance of, and obedience to the Law; for as when Salt has lost his savour, it is unsavoury: so when Lord-lieutenants, Deputy-lieutenants, Parliament-men, Justices of Peace, & all Officers of Justice, are not exemplary, in not offending the Law, the Commons will be less careful, & contented to be obedient to the Law; which wise King james of famous memory considering, applies to his Son thus: Therefore my Son, sigh all people are naturally inclined to follow their Prince's example, 
Basilicon doron. 2. book p. 166.  let it not be said that ye command others to keep the contrary course to that which in your own person ye practise, making so your words and deeds to fight together; but by the contrary, let your life be a Law-book, and a Mirror to the people, that therein they may read the practice of their own Laws, and therein they may see by your image what life they should lead. Thus wrote he who knew in book and practice what consequence the example of Great men's conformity to the Law is: and thus has Greatness with Goodness ever demeaned itself. For though privilege is by the Law due to it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrianus Epictetus lib. 3.  yet not to take it when it may be taken, but to live and do above common persons, in exemplarity of Piety, Justice, and Integrity, is chief and most unquestionably Heroic. Which Ciala Bassa followed, when there being a custom in Constantinople, that the owner of the house, with all his family whose the house is, first set on fire, should be burned for his negligence; and it happened that in the Emperor Mahomet, father to Achmet, the Serail was set on fire; he very bravely presented a petition to the Emperor, 
Tu● kish History p. 13●2.  that this custom might be abolished, holding it unjust that other men should be put to death, and the same be let pass in the Emperors own house. Thus did the brave john of Gaunt Beaufort behave himself, temps R. 2. for being by the King created Marquis of Dorset, which H. 4. in hatred of R. 2. deprived him of, the Commons of England in Parliament loving john of Gaunt very dearly, made earnest suit to H. 4. that the said dignity of Marquis of Dorset might be again restored to him: but he himself distasting this new Title, and never heard of before those days, 
A rare Precedent. Camb●en Britannia p. 217.  utterly refused the same: which probably he did, not more to avoid the envy of a new soyned Title, then to show his voluntary submission to the Law, which had damn●ed it, and in whose judgement he was to ●xquiesce.  
For, next the mercy of God in good Governors and good Government, no●●ing can be a more real help to Reformation and Ease of Government in this Nation, as at all times, so more especially now, ●hen Great men's regularity and exemplary Virtue; (a good and laudable life is the ●est Herald, and makes the most popular proclamation of Nobility and Generosity,) ●hich will serve the King and his Laws ●ore by the fame and attraction of it, ●hen by all the noise of Titles, the raunt●●gs of Visceration, and the luxury of carnival Hospitality; for the Commons of ●ngland are knowing, judicious, and well-given people, and they are not cogged ●nto belief of good from those that are not good in their souls and lives; nor do they willingly subject to Laws or Government ●●nded to them by men obvious to their ●●ception, or taken by them, for lose and ●●eligious: But where a sober and learned Prelate, Baron, Parliament-man, Justice, 〈◊〉 Gentleman dwells, and is active, it is perceived the Country is more orderly than elsewhere; for those Great men's actions, are the Commoners Rules, and they are ashamed and afraid to provoke Power where Comorade to Virtue. 'Tis a notable Note Platina inserts in the life of Pope Paul the Third, who was a wise and worthy man, 
Nulla unquam à multis saeculis comitia sincerius, simplicius, concordiu●ve, inita peractaque suntquam nullo livore protracta, nullo ambitu corrupta, nulloque demum met● precipitata fuere. Platina in vita Pauli tertii.  and shown his judicial goodness in this, That he kept the Conclave sincere, single-hearted, and united; so that, as Sentences therein were not precipitated, so neither protracted, but calmly and impartially expedited, which was not wont to be the Character of Popes. In like manner, if the Nobles and Gentlemen in their Precincts and Jurisdiction be knowing, and diligent, how easily, and with general acclamation may they lead the▪ willing, and convince the obstinate to a ready obedience? And if the Fear of God be in a loyal Great Man, and when he sees men offend God, he can convince them by the reason of a Religious Argument, and make their souls tremble by pressing the Law of God violated by them upon their consciences, and touch them by the dint and dart of God in their tender parts; (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tutouring of Gods, 
〈◊〉 in Mino●.  Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Sceptre and Power in good men's Custody and Dispensation:) Then are the people readily awed by them, and become useful to, because obedient according to Law and Policy of Government; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrianus Epict. lib. 3. c. 24. p. 333. Ed. Holst.  nor is there any rigour that can so prevail with the people of England, as this suasion of conviction from Virtue and Piety in those that are Governors, and aught to be Examples and Promoters of it in others, which Petrus Blesensis made excellent use of in his Defence of his Chaplinship to his Lord His then Grace of Canterbury, which was aspersed by a Schoolmaster, as a life of lazyness; though he evades the taunt, and vindicates the truth thus, In the House of my Lord the Archbishop of Canterbury, 
In domo Domini mei Cantuariensis Archiepisc. viri literatissimi sunt, apud quos invenitur omnis rectitudo justitiae, omnis cautela Providentiae, omnis forma Doctrinae; Illi post Orationem, & ante Comestionem in lectione, in disputatione, in causarum decisione jugl●er se exercent, omnes questiones regni nodosae referuntur ad nos, quae cum inter S●cios nostros in common auditorium deducuntur, unusquisque secundum ordinem suum sine lite & obtrectatione ad bene dicendum mentem suam acui●, & quod illi conciliosius videtur, & sa●ius de vena subtiliore pr●ducit. Petrus ●lesens. Epist. 6.  there are lodged continually the most learned men, with whom is the uprightness of justice, the wariness of Providence, all good method of Learning: these, after Chapel and before dinner do exercise themselves in reading, disputing, and stating ●f judgements; all difficult and knotty questions are referred to our resolution, every one in our common meeting according to his Seniority and Place, declaring what he most judiciously and with greatest weight of reason conceives: thus Blesensis. And by this he purged his life from Idleness, and his Lord's house from uselessness. I say, when Greatness is thus advantageous to the public, it comes with all the force of prostration upon every thing that opposes it.  
This I would not be thought to present under any notion less generous than public good, and serious courage for Piety and good living, though it be by some branded with the Title of Puritanism or Phanatacism: For though I know the Donatist or Gnostique in any man is a shrewd advance to antisubjection, 
Venistis rabidi, venistis irati, membra laniantes Ecclesiae, subtiles in seductionibus, in aedibus immanes, ●ilios pacis ad bella provo●antes, de sedibus suis multos seci●●is extorres, cum conducta manu venientes. Basili●as invasistis. etc. Optatus Milevitand. lib, 2. p. 54, advers. Donatistas'.  and to meditative Rebellion, and Schismatical disunion, and men of such deceitful Sanctity, and Pharisaical vapour, are pests to Societies, and dead flies in the Noblest politic Composition: yet is Holiness and Moral exactness of conversation, in any man, so proper a companion of, and obliger to Loyalty and subjection to Government, that it is impossible to find it separate from it, or to expect truth of fidelity upon Noble grounds any where but in such well tempered and well instructed souls. And therefore to rebuke those Hotspurs, who think 'Sblood, 'Swounds, Rammee, Dam, (words not for a Heathens mouth.) Those that think to Drink, Drab, Rant, Profane, the only and best Cryterions of loyalty and trustableness, 
Vbi enim regnat ebrietas, ratio exulat, intellectus obtunditur consilia devian●, consilia subvertuntur. Petrus ●les. Ep. 7.  do I profess my prealleged sense, That the King is best and most effectually served by Pious, 
Quorum exitio intelligi possit eorum imperiis Rempublicam amplisicatam qui Religionibus paruis●ent. Cicero lib. 2. de Nat. deorum.  Moderate, Sober, Learned, Well-directed Gentlemen, whose resolution is to observe the Laws themselves, and thereby to invite others so to do, 
Note this.  or to shame and punish them that obstinately oppose themselves to it: 
Quod me corripi putes affectio est, ideoque mihi acceptiora sunt vestra verbera, quam eorum ubera qui me lactant. Idem Ep. 6.  For as he is not a good man that desires to live without Law; so, he is not a good Subject, that having a good and just Law, dares wilfully and propensedly violate it; Nor does he deserve any better Title, then singular and proud, 
Adeo non erit Christianus qui eam negabit quam confitentur Christiani, & his argume●tis negabit, quibus utitur non Christianus. Tertullianus lib de Resurrect. Carnis, c. 3.  who vehemently reasons against National constitutions, though they conclude his private liberty and judgement; for there must be in the Nation some Civil ultimate Judge, which surely is in England the great Judgement of the Nation, the King in his Parliament, & by them particular Subjects must be bounded in their judgement of Civil duty to the Laws of their Establishment: And I pray God I may live no longer then to see the Law in power and credit, against all opposition of private and seduced spirits.   

SECT. XLIII.  
Commends the Meditation of God, Death, and judgement, to Great men in their Conversations, Actions, and Counsels.  
EIghthly, and lastly, I do humbly commend to the Nobles and Gentry of England, That in all their Lives, Counsels, and Actions, they would think of God, Death, and Judgement. Of God, the Sovereign being, whom to know, is life eternal; whom to love, is to be holy; whom to live with, 
john 17. 3. Ch. 14. v. 15.  is to be happy. Of Death, the common and inevitable state of mankind; into which the greatest pride, and gallantest pomp must be resolved, and with which be veiled and vanquished. Of Judgement, the Just Assize, wherein distribution shall be of rewards unutterable, of Torments intolerable. These three well and throughly debated, and then applied, as incitations to Virtuous and Godly demeanours, and dehortating terrors to the contrary, will be notable both Defensatives and Cordials.  
Concerning God, though the thoughts of him are precious, yet there are some that have a specifique tendency to the whole latitude of godly life, and godly action; being not only Therapeutique and Medicinal, to heal the flaws and gashes that the violence of depravation has made in the soul, but Energical and Incentive to exercise of spiritual faculties to spiritual purposes. And these I suppose may be reduced to five heads, (in which the whole of a Christians meditation of God, in order to sins anticipation in its prevalence over man, is most effectually visible,) The purity of God's nature, the power of his Hand, the preception of his Eye, the obligation of his Mercy, the severity of his Sentence. These well considered, and applied, by that serious digestive faculty that sincere piety discharges its thoughts into, and from whence it draws forth its Spiritual Artillery upon occasion of Spiritual conflict, & Satan's temptation, make the first degree of my commendation of this Head to Great men's meditation.  
1. The purity of God's Nature is the ●ourse and Womb of all purity; for the created Purity, being but a Ray of that Purity increate; as to the quantum it is short, to the quale, it is incomparable to it: God is pure Fontally, as Purity is his Essence, and as Purity is in the verity, though inutterability of its being. Thus pure he centrally himself only is, who is light, and no darkness. Now, in as much as to this Divine purity there is no possibility of attainment, 
1 john 1● 5. In Deo est magnitudo virtutis & perfectionis non autem magnitudo molis. S●us. Thomas part, 1. q. 42, art. 11.  because it is incommunicable, (assumption of Manhood into the Godhead, being only in the Hypostatique union of Christ, and without possibility of after condescension or assimilation; that which of Purity ●s attainable by man, (being but a following of his precedent, and an obedience to his precepts,) is yet as close an access to God, and as full a price for glory as Mortality can attain to, or offer for it.  
And therefore since God is perfect & unalterable purity, as his command is to be pure, so his acceptation is according to the truth of purity in men & things. For so far, and no farther does the purity of God admit mortality, as it is defecated by purity of intention and sincerity; God, that made the heart, loves purity in the Cabinet of his Residence, and Treatment; and therefore, 
●eb. 11. 6.  as he that will come to God, must believe his being, that he is: so he that will converse with God, must be pure, as he is, For God heareth not sinners; 
john 9 31.  nor doth purity correspond with defilement: and thereupon thou art, 
1 Pet. 1. 15, 16.  O man, by God's purity called upon, to be pure as he is, if thou wilt be happy as he is, 
Matth. 5. 8.  because blessed are the pure in heart, for they shall see God. And as thy heart, so thy deeds must be pure; nay, if the heart be upright, the Emanations from the heart (transports and temptations only excepted) will not be halting, or downright lame. Christianity is a votal regularity, a holy Order of reclucism; 
Note this.  a temporal exinanition; 'tis an abstraction of the soul from the body of sin, and an oblation of all that is worthy, to him who is worthy all; because Wise, Pure, Merciful, Powerful above all. And thereupon the consideration of God's Nature, has an avulsive operation; it makes the Christian sit lose from, and be indifferent to this world, 
1 john 2. 15, 16.  which is so hostile to, and quarrelsome with Purity.  
It considers itself under the vow of God, to be as he is, as far as imitation of him can have being in it; 
The true Puritan.  now the serious and practical Puritan commands his thoughts to be holy, 
Psalm 139. 17, 23.  his words to be edifying, his works to be warrantable, 
1 Cor. 14. 26.  his gate to be composed, his pleasures to be innocent, his company to be Angelique, his soul and body thoroughly spotless. 
Psalm 119. 63. 2 Pet. 3. 14.  This Notion the Purity of God portends, and the Idea of this it raises in the mind and resolution of every holy contemplater of, & active man in it. St. Bernard writing to a Religious order of his time, 
Quod geritur in caelis hoc & in Cellis, Quid non est hoc? vacare deo, frui deo, Quod cum secundum ordinem piè & fideliter celebratur in Cellis audeo dicere Sancti Angeli Del Cellas habent pro caelis & aeque delectantur in Cellis a● in caelis. S●us Bernardus lib. de vita solitaria ad Fratres de mon●e dei.  exhorts them That they would make their Cells Epitome's of Heaven, as men that were vacant to, and only at leisure to welcome God, and to enjoy him, to be as Angels Holy and serviceable, that the Angels may frequent and delight in their Cells as their Heaven. Thus St. Bernard. For I have often thought a Militant Saint in mind ascended, is Heaven Triumphant in content and transport descended. And the grace of us pupils in Earth is the joy of those Angels, Our Guardians, in Glory.  
And how should it be otherwise, but that the consideration of God's purity should transform his to be pure, who are commanded to it, as their principals enaction, and are enabled to it by their Principals adjutancy and corroboration● Fer it is God that works both to will and do purity. Contemplate then, O ye Nobleses and Gentry, what purity is; that it is the patefaction of God, and the accommodation of his ineffability to humane understanding, and the sublimation of the soul 〈◊〉 life, to that achme of rarefaction, that is ●xxt degree to perfection itself; and then there is argument enough to draw your desire and compensate your vehemence.  
Look, O look upon God as altogether ancircled with purity, and not accessible ●o, without it; and thereby consider the consequence of that grace which is so gra●ed with nearness to, yea oneness with God. Say to thy soul, is God pure? Yes, bure, and therefore God; How pure? All ●ure; How can he be not all pure, whose being is purity, and without whom purity 〈◊〉 nothing? for what it has, it has from ●im: His Eyes are pure, Hab. 1. 13. his Word is pure, Psalm 12. 6. Faith in, and Charity to him is pure, 1 Tim. 1. 5. His blessing is upon the pure in heart, and way, Psalms 119. 1. Yea, there is nothing beloved by, or abiding with him, but is pure; his Religion is pure, jam. 1. 27. his Wisdom is pure, jam. 3. 17. his Saints minds are pure, 2 Pet. 3. 9 his jerusalem is pure, Revel. 1. 8. the gold of it pure the water of it pure, Rev. 22. 1. the light of it pure, Rev. 22. 5. his Ways, Spirit, Attributes, all pure: And if the Principles of Wisdom direct men to attain their ends by the conduct and employment of proper and adequate mean● thereunto, then to enjoy the purity o● God, as it is God, that is to see and be with him in glory, is to becomepure. This meditation sadly thought upon and pressed up●on the soulary powers, is able to traduce more the vanity of this world, than any enamourment can commend it; for in that it is a creature of so pure an Architect, and is so loveless, because so unlike its Creator, it is then to be hated and avoided, not only because it is impermanent, but also more chiefly as it is the snare and diversion of purity.  
But if the Purity of God be not, O impure Christian, thy shame; yet know, that the Power of God ought to be thy restrainment and curb: Consider his power that made the World, and all in it; and can dissolve it, and make that not to be, that is misused to so ill purpose; this Power of God is his Thunder and Lightning after the Former, his Still voice neglected and depraeciated; by this Terror of his Power is he in the eyes of the world glorious, 
Deut. 9 19 job 37. 23.  Exod. 15. 6. By this display of his Grandeur doth he cherish his dejected ones, who therefore praise him for their comfort by, and protection from it, Psalm 21. 13. 
Psal. 59 16.  By this Reyn and Bridle doth he moderate the world, and repress the Phaetontic hurry of it, Psalm 66. 17. From this doth he batter down the confidence, and damp the merriment of his enemies, Psalms 50. 22. According to this is he had in awof those that are too wicked, for reason to work upon, or for death almost to Master.  
Consider then, O Nobles and Gentlemen, the great Diana of your boast, 
Malos principes faciunt nimia licentia, rerum copia amici improbt, satellites detestandi. Vo. piscus in Aureliano.  the rock of your confidence, not only mated, but even undermined. If your actions are so craftily manadged, or your persons so high in favour, that the Tribunals of the world can neither discover your guilt, nor punish your greatness, yet there is a hand of power stronger than your whole loins, which can reach what ever its eye discovers, to revenge the insolence, and rescind the contextures of their enmity. Nothing more becomes High blood, and Great place, then to understand God and its self aright, and to entrench nothing on that prerogative which can as soon remedy its injury, 
Eccles, 5. 2.  as discover it, If God be in Heaven, and we men on Earth; if he be absolute, infinite, in all attendencies of reward and punishment; if the whole creation be his Army, the Angels his Janissaries, the Elements his Bailiffs, and his creative word recalled, determines the commission of life and being: What madness possesses the Viragoes of flesh, and the Furious drivers of this sublunary World, That they live in contempt, speak in contradiction, enjoy with forgetfulness; when all these repasts to life are but Flowers of pleasure, which God pleases to bedeck his Garden and Nursery with, to entertain our short life, and to while out the labour and vanity of it; which though every man must give account for, according to the proportion of the sweetness and recreation he has exhausted from them; yet supereminently must they that are the Sons of the Morning, the Giants of flesh and blood, who run in their lawless races over all enclosures; and prostrate all separations; 
Consider this seriously.  will God, think ye, be easily put off in his demand of satisfaction for abused Patience, and derided Purity; for ill used Parts, and not used Talents? will he allow it for a good plea, I ruled according to reason of State, and with reservation of those secrets, that are neither to be detected nor parted from: I was virtuous at the rate of the Age and Peers to me that were in it; and had I done otherwise, I must have been singular; I loved no liberty, but such as was suitable to my port, and such as those took that are called good Subjects, 
Non admittit status fidei allegationem necessitatis nulla est necessitas▪ delinquendi quibus una necessitas est non delinquendi. Tertullianus lib. de Coron Militis.  and good Christians? O but, O ye Nobleses and Gentry, consider this World and God's Tribunal judges by different rules, and values at ●nequal rates; and having in your Baptism renounced this World, and accepted the Cross of Christ for your Signature, the ●w of Christ for your Rule, and the love ●f Christ for your Magnetic; your steerage is by another Compass, and your senses to be superelemented. This world's ●ove, joy, fashion, example, content is to ●e alien to you; not men's examples, or ●our own conveniencies, are to engage or ●●gulate you; but ye are to weigh your obligation and conform to your Allegiance: You are not not to be conformed 〈◊〉 this world, 
Rom 12. 2.  but to be transformed in the ●irit of your mind; 
Matth 1.  not to revenge, but for●ive enemies. 
Haec sunt quae carnis opera appetitus anxietatis & vecordiae actus abominationis & immunditiae exitus paenitudinis & verecundiae. Petrus Blesens. Ep. 15.  Not to do as the most, but the best do; and to hate those actions ●hich are troublesome in their desire, abominable in their act, penal in their consequence, 〈◊〉 Blesensis notably expresses them. And ●f this ye do not, the wrath of God im●ends you, and the terror of God will scede you, and the comforts of God will ●oid you, and the plagues of God will annihilate you. These are the sentences of severe inquisition, and the Decrees 〈◊〉 the Star-chamber of Heaven, Indignation and wrath, Tribulation and anguish, upo● every soul that obeys not the Gospel: 
Rom. 2. 8, 9  upo● the jew first, and also upon the Gentile. An● is not this hand of God so impartial, 〈◊〉 sure, so terrible, considerable to your im●pedement and avocation from sin.  
Yet further ruminate the intentness, in diversion and penetration of God's eye always upon, always within thee, an● thy actions, in the visible denudation, an● clear scrutiny of thee and them, 
Heb. 4, 13.  All thing are naked and bare before the eyes 〈◊〉 him with whom we have to do. No ab●struse design, no Tenebrious corner, 〈◊〉 Eclipsed Horizon, no profound Cave 〈◊〉 secret from him whose Microscope mag●nifies the least atom, and whose vehicle carries to the perception of the most re●mote object; He it is that knows the imagination's of the thoughts of man's heart to b● evil, Gen. 6. 5. And as they are wicked, a●bominates them, 
Isai 59 7.  Prov. 6. 26. Bringing ev● upon men, 
Ch. 66. v. 18.  as the fruits of their thought, jerem. 6. 19 And if such infect pullula●tions, and sinful nonentities, as I may 〈◊〉 say; if such putid inarticular Embryo 〈◊〉 are discoverable to his Omniscience, wha● plain and full view shall we not think h● 〈◊〉 of the daring Effronteries, that challenge the Noonlight; those monsters that 〈◊〉 begot, fostered, and produced by the ●homoths and the Leviathans of lubri●iy and violence? 
Isa. 48. 4.  How will the brow of ●iss, 
jer. 3. 3.  and the whore's forehead, 
Ier, 17. 1.  have the con●●ence of proclaiming their sin, 
Isa. 3 9  like Sodom, ●d not hiding it? 
Omnia prorsus & in quandam caenosam latrinam confluxerunt flagitia ne● vel unum ei vitium deerat, Apuleins lib. 9 de Sergio Galba.  How will the World's ●soloms, that are impudent on hous-tops? 〈◊〉 the Ammon's, that are kept at distance 〈◊〉 no lines of nearness? the Reubens, that 〈◊〉 parricide their father's pleasures? the ●●liogabalusses, the Sardanapalusses, that ●blish their wantonnesses to prostitute ●dicity? 
Loquebar enim leges spiritu in illic praedict●s exhortationibus, de terribili sententia distincti & extremi judicii, & diceham, Quod necappellationis remedio nec supplicationis suffragio nec actione infactum subsidiatur nec all quo restitutionis beneficio poterat attentari, Petrus Ble●ensis. Fr. 8.  How will the wickednesses in ●●gh places and persons hope for a covert 〈◊〉 apology? will he not look upon these miscreants, and their mischiefs, with his ●oody and enraged eye, and ride to the avenge of them upon his pale horse? and ●ite these with his sharp Sword, and ●ound these with his envenomed arrow? ●ill he not vex these in his sore displea●re, and turn down the lees and dregs of ●ell upon these settled and daring sinners? ●ho have no respect to the Holy one of Israel, 〈◊〉 the godly have, Isai. 17. 7. Though they have 〈◊〉 away the evil day far from them; and ●ough they say, no eye sees us, and conclude ●eir to morrow of sin shall be as this day, and much more abundant. I say, notwithstanding all their braving and roystery, may not God bring a woe on these shadowing their wickedness with wings 〈◊〉 Isai. 17. 1. May not God prove to these a Lion of dilaceration, and a Moth o● corrosion? May not he bathe his whetted Sword in the blood of these Nobles and Great men, which are as the Constellations of Heaven, above the reach of earthly contradicting? Yes sure: for these sin● and sinners, God may justly Turn th● streams of Nations into Pitch, 
Isa 34 9  and the dus● into Brimstone, and make the land as burning Pitch. And all this prefational to Hell, the last and unreleasable lodge o● impenitent sinners: And this he will do● to vindicate the perspicacity of his eternal eye, from which nothing is conclaved● not the adulterers stolen pleasure, no● the Oppressors injustified cruelty, nor the● Courtesans impudent sorcery, nor the Divines practical Atheism, nor the Layman's profane Sacrilege, nor the learned man● withholding the truth in unrighteousness nor the Nobles and Gentleman's persistenc● and confidence in wicked pleasures, and beastly sensualities. And when the eye of God is thus lift up to scorn the scorners of his Holiness, and to remove from them the pleasure of their eyes? How bitter will the remembrance of their folly be? and how anxiously will they reflect upon their wisdom, Knowledge, Greatness, that hath perverted them, and curse those rave of theirs, that are thus rewarded with their own shame, & their God's curse. O Lord, what a Hell will be in the conscience of a sinner, when the fire of his torment and auguish of his conscience shall be fed by the fuel of abused mercy, and contradicted goodness: and how shall it aggravate his dolours, and burst his spirit for very abhorrence, 
Quid tibi & pauperi sacellano (superbe & Fatue) Tu eminentiam generis tui tuâ gravitate deprimis & conculcas, ille in medio suorum sancta & honesta conversatione praeradiat. Petrus Bles. Ep. 3 ad nobilem jactantem.  to see a poor Commoner, a soul that he would not breathe upon, look towards, or give a good word to, when this wretch, whom his lofty looks thought fellow only to the dogs of his flock, shall be fiducially quiet, and hopefully courageous, to encounter death, and shall have a seat at God's right hand; when this great and wise disdainer shall be extruded Heaven, and intruded into the place of Devils?  
Harken to this, 
In compendiam mittimus mala si presentia facimus esse judicia. Cas●iod. Var. lib 6. c. 2 1  O ye Nobleses and Great men, that too often think of death never ●ill it comes, and are too often unprepared for it when it comes; who ought to be the Lights of your Countries, the Tutors of your Neighbours, in all moral literature, the terrors of your ages Exorbitancies; be not blind Guides to your seeing Countrymen, be not dead Flies in the oytment of Grandeur, cause not the way of Honour, and the worth of Blood, to be depreciated by your oblivion of, and contraition to God, but let this eye of God's condescension, (in these distinguishing external mercies, expressed to you above others,) provoke your eyes to be lifted up to him, in holy gratitude, in humble love, in fixed faith, in exemplary charity: That you may expiate for the failings of some Great men, by the virtues of you Great men, that are Great and Good.  
And that this Ye may do, consider the mercy of God ought to melt, and the patience of God to shame, you into this holy Justice to it and yourselves. This the Apostle presses upon his Romans, Rom. 12. 1. I beseech you therefore (saith he) by the mercies of God, that ye present your bodies a living Sacrifice, holy and acceptable to God, which is your reasonable service. Where the Apostle enforces his argument on them, from not only his Apostolic condescension, in beseeching them whom he might command, but from God's goodness to them, not barely in the mercy of his Ministry, which though he knew salvifique to them, 
De quatuor ●iliabus magnae mise●icordiae dictum est, quae sunt immistio amaritudin●s, substractio opportunitatis, v●rtus resist e●di, & sani●as affectationis. Serm de Tripl. misericord. & quatuor miserationibus. Ostendit uno exemplo ei ritualia perf●ci per res solidiores quae unibris istis ex adverso respondeant, judaei offerunt corpus mortu●m vos corpus vinum, id ect, una cum corpore actiones ejus, n●m agere est vivere. Grat. in locum Hostia vivens est corpus pro domino afflictum, A●selmus in locum.  yet he magnifies not amongst them, but by the mercies of God, which are exemplified by Godly sorrow wrought for sin, by defeat of opportunity in which, to commit it, by gift of grace to resist it, by confirming them in a constancy of good resolution. I say, the Apostle does not only press them by these, which St. Bernard calls the daughters of Gods great mercies; but moves them to become Gods in their bodies fully, no member, no faculty exempted, freely (for that's offering ourselves,) without any compulsion or mercenary respect; and this by holiness, tending to acceptation with him: From the consideration, that thus to do, is to be reasonable ereatures, and thus to offer is to offer to God reasonable service: For if God made the bodies, and has honoured the bodies of men above other creatures, with the inhabitation of reason in them; is it not reasonable, that their bodies should be devoted to God, who is the giver of the life & lustre of their bodies, by the inspiration of their divine souls, to quicken their bodies.  
And this God's Spirit provokes Ye to in the conviction of your reason, and the convulsions of your conscience. That God has made you among Creatures, Men; ●mon Men, Christians; among Christians, Freemen; among Freemen, Noble and Gentlemen, are cogent exertions of mercy, in retributions to which, your lives are too short, your parts to low, your fortunes too narrow, to give mercy a suitable return; and when you do the utmost you can, and above, (as it were) yourselves, if yet you are short of that you ought, how unlike yourselves, and your just acknowledgements to your God, are of ye among Noble & Gentlemen who by Oaths and Blasphemies, Adulteries, Oppressions of poor Neighbours and Creditors, indiligence in your Charges, and heedlessness of God's service, endavour to provoke God to determine your pace, which is yet as a river, and your righteousness as a wave of the Sea. Isai. 6. 18.  
For when sins of Great men are enormous, Exemplary, Truculent, and the sufferers by them have no Earthly remedy, God takes them to task, and sets them home in the fatal return of them, which leaves them wretched, pitiless, remediless. For who shall gather, when he scatters? who shall bind up, when he breaks in pieces? who shall pour in Balm, when he causes the wound to rage, and the plaster to be invalid? Remember, O remember, He that has, waited that he might be gracious; 
Isai. 30. 18.  & been discouraged any longer to wait, that he might be gracious, has a Fan in his hand to purge, 
jer. 15. 7.  a Fining-pot to try, 
Mal. 3. 2.  a Hammer to break in pieces, 
jur. 23. 29.  and an Axe to hue down, 
jer. 51. 20.  impenitent sinners: and such all will appear that are rather viciously Great, then virtuously Good; and then, what ever silence, your power, and men's civility favours here your vanities with, the Truth, the whole Truth of them then will out; and then shall ye appear to be the sinners whom the longsufferance of God has not led into, nor kept in, continual repentance, nor worked into amendment of life. O therefore forget not Saint Bernard's Meditations, Consider whence you came, 
Vnde veneris & erubesce, ubi sis & ingemisse, quo vadas & contremisce Serm. de primordiis mediis & noviffimus nostris.  and be abashed; where, and what you are, and be sorrowful, and perplexed; whether you are passing post, and be amazed, and tremble. And, O Nobles and Gentlemen, having thus meditated of God, and approved yourselves Candidates to his favour, you will be the better disposed to die comfortably, and appear in judgement courageously; to die in the comfort of God lived unto, 
Primo dominandi spes in arduo, ubi sis ingressus adsunt studia & ministri Tacit. Annal. 4.  is to prepossess God lived with: 'Tis to have a chair of connexion between the upper and lower Worlds: 'Tis to be Magnetic (as I may say) of God into a Man's soul, and to breath out Hyperhumane Hallelujahs: 'Tis to contend and vie with Angels in comfort of condition, rapture of Intuition, and delight of permanency: 'Tis to be what God is, fixable on a Created stump, and improvable into an increated attainment. This is the true Nobility and Generosity that God designed, our nature little lower than the Angels: For in that he hath made us Kings and Priests to himself by effectual vocation, testified in an holy life and death; what has be done less then superiorated us to Angels, who are but ministering spirits to the Elect, and so under service inferior to our Coparcenry with him in Sovereignty. This is to be in Nazianzens words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nobles Indeed, 
Orat. 23.  not in the sense that is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as referrable to ancient descents and inscriptions of Monuments of Ancestors, who hundreds of years since were men of renown, but as Nobles by virtue, and Nobles by the fear of God first in their own hearts, and then in in the effects of it, Piety in others.  
O Nobles and Gentry, how zealous is my soul to bespeak you for Christ's Virgins, whose Lamps he hath filled with Oil of gladness above your fellows in Manhood? how great a present, and how welcome a boon to my holy ambition would that Oratory be which might entice you to be Enamoured of God's mercy, and win you to be reconciled to God's love, and grateful to his Son's condescension and bounty in his purchase of you? How do I long to obtain a Starr-ships Oriency in Heaven, upon procuring though but one of you convert to God, upon this my humble address to you; and (I hope) my honest zeal for you. Be not heedless of your own good, who are so supplicated to be wise in this your day, for Eternity; fear not any undervaluation For this prudence, which hath the promise of this, and of the life that is to come. Consider that Golden saying of That Magnificent Heroic, I care not much to be reckoned among the unfortunate, 
Eicon Basilic. c. 23.  if I be not in the black List of Irreligious, and Sacrilegious Princes; no restraint shall ensnare my soul in sin, nor gain that of me which may make my Enemies more insolent, my Friends ashamed, nor my name accursed. For never man served God for nought, nor are the Indempnifying of the name against dishonour, and the soul against Hell fire, small attainments, or insuasive motives to love, fear, follow, and resign to God, our trusts for the obtaining of what is best for us. And in order thereto to do nothing that is contrary to, abhorred by, or inconsistent with, his Regency over, presence with, approbation of, remuneration to, Men and Things.  
And that, O Nobles and Gentlemen, this humble Application may not savour more of a weeping and soft devotion, then of a solid reason, and preventive prudence; give me leave to offer my reasons for this Importunity. The first whereof is, to alloy the vanity of life, which though it be a bounty of God, and a delight of natures, yet is no other than a centre of Ciphers, which in their connumeration makes no sum of real consistence, or durable amount. For it is but a Termer to God's pleasure, and in a great degree servile to every accident, the compliance of which therewith doth not more beautify and sustain it, than the contrary does perstristate, eclipse, and nul the contents of it; which Hegesius the Cyrenean Philosopher did so accurately, and with such affectionate passions, set forth the miseries of, that Many to avoid them, laid violent hands upon themselves. Indeed there needs no fuller comment on the nature of life, than that curt determination of Solomans, which comprehends at once both 〈◊〉 sum of his own wisdom as a King, ●nd his own misery as a man, placed in a ●orld, all the arrivals in which are but ●●nity and vexation of spirit; 
Eccles. 1. 14. Ch, 2. v, 11. & v. last.  vanity in re●●d of its Elementary composition, and 〈◊〉 tenuours connexion of sublunaries, ●hich are the arteries of its motion, and ●he ligaments of its fastening; and vexation 〈◊〉 spirit, in order to that penal calamity, ●oth present and future, which, without Gods preventing and condonating mercy, ●t betrays man to merit, and delivers ●an up to suffer for, while, for the enjoyment of a minute's sensuality, and a few years wander from his chief good, he not only hazards, but forfeits and incurs, both the eternal loss of the best good, and the eternal passion of the worst evil, God's displeasure, and the frustration of his bles●●d intuition and fruition.  
In as much then as the vanity of life measured up in a Beauteous face, a Strong body, a Learned brain, a brave Fortune, interest in Favourites, Conquest of difficulties, Enjoyment of ends, Evasion of snares, Gratification of passions, Exemption from Diseases, prosperity in Families, accession to Honour, and the like; which are the greatest attainments of life, are difficult to come by, uncertain to hold, vexatious to part with: which made hi● in Plutarch to cry out, Where is the cons●●stency and pride of Power? where the grea● Lydian Monarch Crassus? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  where Xer xe, who glutted Hellespont with his ships? Ar● they not all passed and entombed? is no● their glory engraved with their bodies? an● all the tumour of their Equipage vitiated by a putrid superduction of more numerous Worms, who worry and feast upon their Carcases. I say, since 
* Concillorum naturae participem. Plin. Nat. Hist. lib. 2. c. 12.  Hyparchus natures Counsellor, and Eudoxus the Suns intimate, and Archimedes the World's Operator, and Solomon the Universal Librarier, since the Philosophers, Conquerors, Princes, Theologues, 
Preach. 9 8.  Artists of the several ages of time, are incinerated & remember nothing of their own, nor know nothing of our affairs, but are all after the favour, honour, pleasure, command of life, receded into silence, and laid asleep in oblivion, what a vanity is it to affect life, or any thing in it, impetuously; while what is considerable in them, is so coy to obtain, so unfixed to prosecute? Or, how can men wisely compose themselves to their service, under which no man is or can be free; Or, lament for their loss, which are thieus to all that is virtuous, serene, and communicative in us  
Yet thus are all the best of sublunary glories, and requests, vexatious and anga●ious to men; they disturb the mind, they ●●pede the rest, they debilitate the appetite, they bedull the fancy, they distort ●he judgement, they trouble Friends, wast ●ortunes, corrupt Modesty's, destroy Re●utation, deboyst Youth, seduce Age, in●ect the retirements, and entrench upon ●he devotions of men; and yet are not ●woyded, but made the Mistresses they Court, the Altars they Immolate to, the ●dols they bow down before, the Marks ●hey aim at: when God wots all that these Datisses, have ever in their mouths, 〈◊〉 their repast and ditty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I sing, I far well, 〈◊〉 rejoice, is but a vain shadow, a trouble to get, a torment to keep, a labyrinth to engage in, a lethe to live to, a ●oss to be everlastingly ruined for, much like the titillation of Atepomarus that rain Petty Bellicose King of France, who would not retreat war against the Ro●ans, till he and his Army had lustfully satisfied, themselves with the Wives and Daughters of the Romans, which he demanded them to send forth to that purpose; when as, God knows, and Stories tell us, He and his men had their pleasure of Women sent out to them from the Romans; but they were but She-slaves, on whom the French men were so enfeebled, that being lain to sleep to recover their wasted spirits and enfeebled strength, they all a sleep were surprised by the Romans and slain. Thus, and thus only, are the snares of sense, and the pleasures of life, to be accounted of: True joy is terminated to virtue, and obtainable only from Supralunaries, non capit has pompas humilis domus; The low roofed lodge of mortality entertains no such Giantlike joys and altitudinous assurances: which Bernard phrases, 
jubilus cordis non strepitus oris, motus gaudiorum non sonus labiorum, voluntatum non vocum consonantia.  The heart's joy, not the mouths motion, the sense of the souls joy; not the sound of the lips agility, a consonancy not of syllables and airs, but of wills and desires. I confess to live, is the greatest and most acclamated natural privilege; 'tis that which is the great evidence of nature's perfect work in us, 
Stus. Bernardus Serm. 1. in Cantic. Cantic. Sunt ista bona consequentia summum bonum non consumm ●n tia. Seneca de vita beata c. 15.  and Gods vital word to us; but if life be considered by the description of those that have clearest light into the discovery and realest experience of the result of it, it will appear, is but a vacillating transient futile thing. The wise Eliphaz in job terms it a wind, job 7. 5. and job in Ch. 24. v. 22. says, No man is sure of his own life. And David tells us, his life is spent in grief, and his years 〈◊〉 sorrow, Psal. 31. 10. And King Solomon, Who knoweth what is good for a man in this 〈◊〉, all the days of his vain life which he ●●ndeth as a shadow, Eccles. 6. last. And ●●iah professes his Age is departed, and is amoved from me, like a Shepherd's Tent, ● have cut off like a Weaver my life, he will 〈◊〉 me off with pining sickness from day to 〈◊〉, even to night will thou make an end of 〈◊〉, Chap. 38. v. 12. And when St. Paul ●●lls the godly, that if their hope were of ●●is life, they were of all men most miserable, 1 Cor. 15. 19 What doth he less than di●●inish this life into nothing of real good, ●nd true contribution, to good men.  
And therefore, if a man will only summon ●s own experience to inquire and verdict this, the result of that Justice which ●●at will do to itself, and its entrust, ●ill confirm, beyond all scruple, That 〈◊〉 is nothing but a Sea of misery, a Ren●ezvouz of cares, a Mint of diseases, a ●●ine of dangers, a Road of Misery, a ●●ss to Forgetfulness. Nor is any man ●appy further to live, 
Eccles. 7. 14. Chop. 1. 11.  than he lives to glorify God, to oblige men and immor●allize himself; which they do best who ●onour God with their Honours, as David, Josiah, Hezechiah, and all godly great men 〈◊〉 to do, with their Parts▪ as the Prophets, Apostles, Martyrs, Primitive Bishops and all Christian learned Clerks and Gen●tlemen, have, and aught further to do, and who oblige men by their examples, writings, and actions of virtuous Charity and diffusive goodness; in which none of lat● ages has deserved beyond the Famous Pereskius, who, if Gassendus do not Hyper●bolize of him, was the true Pandora, that ha● the collection and amassation of all virtue in him, above the expression of any Enco●mium or Panagericks, 
Epist. Philippo Valesio ante opera Gassendi.  and that not only because he was a Maecenas of Learning, but on that never did in his life any thing mean o● little; which, because the most of me● fail in, they ought to fall short of the glo●ry of this Divinity. For since they live as beasts, not men; as Pagans, not Chri●stians, whose god is their belly, whos● glory is their shame, whose lust is thei● law, whose strength is their confidence whose sensuality is their conscience, whos● interest is their friendship, whose falsehood is their wisdom, whose shift is their deceit, whose words are snares, whose loo● are poniards, whose actions are poisons whose religion is rebellion, whose faith impaction; because they live in this riot against reason; and in this breach of the Peace of their Sovereign Lord the King ●f Heaven in their souls. Therefore are ●●ey to be strangers from the comforts of 〈◊〉 Almighty, and to be tormented with ●uilt, before consumed with fire.  
O Lord, what Monsters are we men? how ●●attique is even Europe in its production 〈◊〉 Satyrs, Oedipusses, Centaurs, Apes, Peacock's, Lions, Wolves, Serpents, Adders, full ●●all Venom & Mortiferanism; which if representable to sober eyes, in that posture ●nd turpitude of action, in that evidence of ●●onstrosity and Peccant villainy, wherein God sees it, nothing but shame, amazement, ●nd horror would possess the seers or hearers of that sad spectacle, and and dismal narrative; Good God, when a man con●●ders, that God has bestowed upon man 〈◊〉 share of Divinity, and endowed his soul with reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hetrussio. legati apud Dionis. Halycarnass lib. 5.  against which he ought to do ●●thing, it being the direction and line of 〈◊〉 termination, and enlargement; that its ●●te the body is but the ring in which 〈◊〉 Jewel soul is set, and life the foil by ●hich it is set off to a transparency: Now ●●at men of mortal bodies should have immortal vices, and men of divine souls have devilish projects and designs to disho●●our the divine excellency of it by, is ● strange Nonsense, and Manless brutishness; yet such is the sinful eddy, and prevalent currant of life, that it bears every mortal down the stream of its vanity into the torrent of enmity against, and displeasure from God; if Adam should be presented to us in his innocence, environed with pleasure, attended with plenty, exempted from sin, consorted with a beauteous mate● privileged with converse with God; and yet This great model of incarnate Divinity, This creature, that had the Prerogative to be the Viceroy of God; and had the terror of his Power, and wisdom, upon all the creatures, who durst not come into This persons presence; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de Adamo In lib. de nobilitate p. 906.  nor, into the view of his Majestic eye, nor deserve the rebuke o● his terrifying voice; or provoke the power of his armed hand; if this Adam that was this all, that God could put into the Power of the second, to himself, to manage; i● Adam thus secured, thus accomplished, be considered, for all this tempted to, and prevailed by, the hising of a Serpent, that crawls on the earth, and licks the dirt, and the redness and sweetness of an apple● that God had reserved to himself upon the tree of Knowledge, 
Nec Adam de Baradiso descendisset nisi delectatione deceptus esset. Stus. Ambrose c. 1. lib. de Fug. siculi.  separate from him, and inappetible in Justice by him) to forfeit all his primacy; and prelature, his pleasure and command, his nature's custody from decay and his posterities sustentation in perfection, and inputrefaction, and to make himself and all mankind in all parts, of all ages, to all purposes, miserable and sinful; if, I say, consideration be had of this pristine instance of man's vanity, there will be cause to conclude the life of man to be a vain shadow; the show and semblance rather than the truth of any thing to be desired to have, or having to hold.  
For, If the vanity of man in his thoughts conduct and life was so notorious in this none such heroic, who was not made man by the power of Mortal Generation, but by Miracle of almighty creation; the morning Masterpiece of God's Architectonique Power Wisdom and Goodness; how much more vain and visible will the vanity of men prove in their verticle and declination, when sin has led them from their central rectitude, so far, and so long? how will not only cain's murder, Sampsons' dalliance, David's folly, Solomon's seduction, Peter's fear, but also judas his treas●on, julian's apostasy, Caesar's ambition, Alexander's curiosity, Mahomet's imposture, Arrius his pertinacy; all the great and prodigious actors and actions of the several ages of the world, anatomised and ravelled out in the severals of their projects, and particles of their rise, procedure, conclusion? how will these placed in rank and file, and brought to orderly and distinct trial, aggravate the life of man with sins, shifts, weakness, wantonness▪ and make man the Tenant of it, a pitiful and treacherous subject to reason?  
Upon this survey of the forest of vanity man's life, the verdict of its Court of Air, Jury would be very much abasive of him, and all that comes from him. How flat would his briskness, how effete his boasts, how inform his designs, how improper his instruments, how sinful his projects, how frustrate his hopes, how dishonourable his Reward? 
Qui vult ascendere, non laeta saeculi, non amaena, non de. lectabilia, sed plena doloris & ●●etus sequatur. Stus Ambros lib de Fuga saeculi c. 1,  No insect more deformed, no stench more noisome, no Figure more Torvous, no Spectrum more formidable, no rabble more unruly, no confusion more amazing, then the lives of men would be, if they were denuded, and a lecture of truth read upon the lymphatique vessels, the Cavous veins, the abstruse Meatuses, the Occult Fibres, the unriddleable Meanders of them. If men were so thoroughly possessed of the obligation of their duty, and of the dishonour of their non performance of it, according to the law of their being, and the requiry of their Principal, they would be ashamed to live so little like, and so much unlike, themselves.  
God sends man into this world to lad himself with the Gold and Silver of Reason in his Soul, 
Nuncii vestri à Romana curi● redierunt. exonerati q●idem argento, onerati plumbo. Non multum indumentis aut evectionibus honorati. Blesensis Ep 41. Henrico 2. Regi.  and Religion in his actions. But he returns, as Henry the seconds Ambassador from Rome did, with no Penny in his Purse, no Pater noster in his Prayer, having lost the assurance that Faith gives him, to call God Father, and parted with the Penny of Reason and Religion, that is of great price with him. And what has he in exchange? the Led and Wax of Bulls, and Baubles, much in sound, but little in signification; so that, if a sober man sits down & considers the Scepticism, Excentricity, and narrowness of men in their actions and lives; and views how greedy they are to taint and tarnish the virtuous fame, and durable consistence of their Persons and Families, he must needs wonder they should flatter themselves to be wise, under such burdens of sin, and in such engagements of madness. To begin a war with Heaven, to levy Subsidies on God's Subjects, against him their Sovereign; to hope to thrive by Blood, Oppression, Parasitism, Adultery, Avarice, falsehood, is to make God not good, nor Great. For if good, he must hate evil; and if Great, punish it: And if God command Justice, Kindness, Chastity, Constancy, Charity, and Contentation; and has annexed his Blessing to them: 
Beatus plane quem delectatio non revocat quem voluptas non inclinat, qui ad inferiora non respexit. Stus Ambros. lib. de Fuga saeculi c. 1.  then, because he is Just, he must prosecute the contrary to these with his Malediction, and disappointment: Yea the doctrine of Morality is so direct against these courses, that by the teaching of that, there is enough to decline Injury, love Rectitude, and value Contentation. For the Conquests of Alexander, the Tyranny of Dyonise, the Factions of Rome, the Gottish Eruptions, the attempts of Solyman the Magnificent, and Mahomet the Great, the discoveries of the new World, the Colonizing of Places uninhabited, which were the great actions of the World's curiosity and ambition: though they are good for mankind, as God overruled them by accidental advantages, yet in the nature of their intent, did but hatch the Cockatrice egg of a bird and brat of vanity.  
Ask the conscience, survey the consequence of the greatest proficient in nature's secrets and masteries, what he aims at, by his restless and bold spirit, courageous heart, undaunted enterprises; and he will reply to you, to be talked of, feared in, esteemed for a gainer by them; and what's that above a vanity? when the Cream & skimming of that collection of courage and curiosity, serves but for a present to a curious eye, a flattered ear, an amorous touch, an enchanting tongue, of a temporary and blandiating mortal, whose palate devours, whose train consumes, whose foot treads upon, whose prattle cogs away, whose fruition swallows down, the riches, power, delights, wits, labours of Men, countries and Continents; and is not t●●s vanity? and the life of its transaction vanity and vexation? When men of parts, person, ingenuity, success, grind in the mill of danger, and dive into the bottom of seas, to fetch thence that Pearl that serves only for a Mornings-draught, or a body's Ornament, or a sacrifice to the insatiable Vorago of a Mercurial Philosopher, who if he had the India's would exhaust them to feed his fancyfull intense expensive Fire, which sooner finds out the bottom of his purse, then teaches him to find the Aurifycating Elixir; and is not this vainity? Yea, when the gravity of Counsels, the wisdom of studies, the results of Negotiations, the force of Armies, the pleasure of Countries, the power of Governments, the prevalence of Words, the prudence of Actions, and all that is additional hereunto, is but preparatory to death, and departure from his world, wherein we shortly sorrowfully, sinfully live, is not life a vanity and vexation? And since the wisdom and power of the world with all its accumulable structures and artifices, are but to expatiat and adorn man's moment, that with greater pomp and more visible disgrace he may be outed his part of state and be passive to his resolution into dust; how vain are our unquietnesses to start, pursue, and overtake those fugitives, that neither make us happy when we have them, nor miserable when we want them; To live so as to have our life hid with Christ in God, is to live above, and to be Lord over, the vanity of life.  
And is this, O Nobles and Gentlemen, not worthy you most to think upon who are deepest engaged in and probably most responsible for the vanity of life? or can you but think civiily & kindly of him that is your Monitor to this that is so much your security, renown, interest? And that you may not take my report of the vanity of life, and the beseemingness of your considering it such, and as such providing against it; Be, O Gallant, consulters which Solomon, whose latitude of knowledge was a notable second to his Regal dignity; by both which he commands his credit with his readers. Truly the light is sweet, and a pleasant thing it is to behold the Sun; but if a man live many years, and rejoice in them all, yet let him remember the days of darkness, for they shall be many; all this cometh to vanity, Eccles. 11. 7, 8. verses. And our King Solomon the second, so experimentally confirms it, who after so long knowledge of the light and dark side of the cloud of Greatness, 
Eicin Basilic. Meditat. upon Death, cap. 28.  sets down this conclusion, As to the last event, I may seem to owe more to my Enemies then my Friends; while those will put a period to the sins and sorrows attending this miserable life, wherewith these desire I might still contend, I shall be more than Conqueror thorough Christ enabling me; for whom I hither to have suffered, as he is the author of Truth, Order, and Peace; for all which I have been forced to contend against errors, Factions, and Confusions. Thus he. Whereupon I conclude, that if, as Heliogabalus measured the greatness of Rome by the many Cobwebs found in it, which being weighed after gathering, came to 10000 pound weight; so we calculate the miseries of life by the Impertinent trifling vanities of it, there willbe found such a mass of them that we shall be forced to despise ourselves who are so by sin deteriorated and impaired; which was the Sentence of the Preacher, I said in my heart, concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts, for that which befalleth the sons of men befalleth beasts, even one thing befalleth them, etc. Eccles. 4. 18.   

SECT. XLIII.  
Shows, That to think of God, Death, and judgement, prepares to encounter with the varieties of humane state here in the World.  
MY second Motive to you, O Nobles and Gentlemen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Maxim. Tyrius dissert. 25.  to think of God, Death, and Judgement, is that thereby you may the better encounter the varieties of this your humane state; For though God himself be immutable, and hath a permanency of being, by reason of which he is complete and indefectuous, neither capable of addition to him, or liable to substraction from him; yet we men, and all things attendant on, useful to, and created for us, being compound, and Elementary, are not only alterable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mac. Antoninus lib. 2.  but are to be made reputatively complete, and according to our capacity happy by those gradations and motions of ascenr and retrorsion which circulate our revolution and cursory circumambiency; and therefore Inconsistency being our conditions punishment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. Epict. lib. 3. c. 10. p. 285. Edit. Holstenii.  and in a very full sense ascribable to it, we ought to arm ourselves by patience, piety, and wisdom, against the mo●ion and malevolence of it. This Epictetus makes the sum of all Philosophy, to be ready and prepared for every mission of Gods, good or evil; for let us look upon the best condition of us men, and we shall find it, not only unlike God, who is without variableness, and shadow of turning, being the same yesterday, to day, and for ever: but even so unlike ourselves, 
Lege Doctissi mum Gatakerum Annotat. in lib. 2. Antonini p. 54, ●5.  that to morrow we are not what to day, nor the next day, what the anteceding, but are turned from one side to another, till we are turned topsie turvey turvey, and our Proteus repeated change brings us captive to the unchangeable state of death.  
Thus we pass from our first conception in the womb, to articulation, thence to further mutrition, thence to birth, thence to childhood, thence to youth, thence to Adultism, thence to Manhood, thence to Old age Declension and thence to the dust of death; and as our bodies, so our minds and manners vary, we first are discovered animate by motion then by invigoration, then by expression of our inward wants by extern Organs of notice; Then we mark what is said and done, than we imitate, than we inquire the reason, than we judge and improve, than we design and fabricate, then decline in Memory, and Counsel, and at last again are Children in Understanding.  
Answerable to these are the stations and Agible terms of our lives, we are apprentices to Mysteries and Studies, before we become Masters, when we come to be Freemen we profess what we desire to live by, 
Omnis saeculi faelicitas dum tenetur amittitur, imò antequam tenetur elabitur. Stus Hieron in c. 38. Isaiae. Sr. Hen. Wotton p. 12.  when we think ourselves settled an accident disjoints us; then we stop our leak by another Engine, which we hope more successful, but that fails perhaps in the meridian or vespers of our lives, when for the most part all Orisons are charged with thick and unpleasant vapours; and then we give ourselves for lost yet God makes this shipwreck our port, this defeat our victory, this fall our rise; sometimes in youth we are Princes, and in age Peasants; in the summer of our lives Warriors and in the autumn Confessors; while ●●ch scatterers and lewd, undoing and un●one; in poverty recalled, serious, prudent; in sickness peevish, moopish, nasty; 〈◊〉 health, good humoured and neat; ●hile in counsel severe, and short of ●●ech; but in converse affable, and open: ●●ow in the presence of Kings, beloved, ●●ppy, affluent; anon discarded, out of ●●vour, despised, miserable; which well ●●ewed and considered, made Seneca cry 〈◊〉 of the instability of worldly things, 
Humanorum rerum circulus hinc inde rotatus Fortunat●s esse homines non sinit.  ●nd resolve to keep virtue fixed what ever 〈◊〉 in or near man be volatile, which would ●e ambitions of our nature circumvolve, ●nd by the restraints of them prevent ●he Fate of their consequence, men of ●reat emulation would live more serene, ●nd die more happy than they mostly ●oe.  
Lord, what a Pageantry is this sublunary Greatness? what Regal and Peasantly, what wise and waggish parts does ● put men to act, whom it neither makes ●●ng Great by vice, nor keeps mean for virtue? What Tennis-balls does it render men of great parts, and great births, while it leads them to be what they are ●ot, and divests them of what really they are? When Flaccus Attilius, the great Favourite of Tiberius, falling into disgrace with his master, shall be bereft of his wits and bemoan himself poorly, and with meanness of spirit shall wring his hand● and complain, How am I fallen, that wa● once the wonder of Alexandria and Egypt▪ how miserable is my condition, 
Philo lib. in Flac●um p, 988.  who a● now to believe my prosperity was rather a dream, than a truth? I am deceived, my honours were rather the shadows than realities of Good, and so as he bemoaningly proceeds. When Pompey the Great, after the victory of 22 Kings in the East, 
Longa ●ita Pompeium magnum vertenti ●radidit Fortunae. Livius lib. 9  and the government of the Roman Empire shall yet at last be forced from all, and fly for his life unaccompanied and miserable. When Tomombejus, the great Sultan of Egypt, 
Turkish History p. 550.  the first and the last that enjoyed the height of that command, when he who had warred so successfully, and settled himself so firmly, is assaulted and over come by Selimus, and tightly tortured yea, from being the glory of Egypt, become a captive and a scorn to the very Egyptians, raggedly clothed, set upon a mea●ger Camel, with his hands bound, le● thorough Cairo to be derided, and after al● stangled with a Rope. 
Turkish History p. 280.  When the grea● Bassa Carambey General of Annieaths' ar● my, when overthrown by Hnninades, wa● ●aken Captive, and valued but at ten ducats; when the fortune of Amurath, 〈◊〉 conquering all that he would, turned and broke his heart upon the declension ●f it; 
p. 331.  when Scanderbag, who was the ●errour of the Turk, and could not sleep ●or desire to fight him, and that with his ●rm bare; and that with such fierceness, ●hat the blood often gushed out at his ●ips; 
p. 424.  yet even this man must become death's prisoner, and his dead body be ta●en in Lyssa, and happy that Turk that ●ould get any part of his bone to set in Gold: when Techelles the Hermit, who was so fortunate a General against Baja●●et the second, 
p. 473.  and all others, yet comes to be burnt alive at Tunis; when Belisa●ius the great Conqueror becomes ex●culated, and a beggar by the highway side; and Dyonisius the Tyrant of Sicily, 〈◊〉 Musique-master for his living. When we shall consider the examples in our own Land, of Henry the great Duke of Exeter, who married the sister of E. 4. driven to such misery, 
Cambden in De●onshire p. 205.  that he was seen all tattered and torn, and barefooted, to beg for his living in the Low-countries: And Roger, the great Bishop of Salisbury, taken from a Mass-priest, and put in highest authority next King Stephen, and yet become so under his displeasure, that not only his Castle at the Devizes and Shirburn, 
And in Wiltshire 244.  were taken from him, with all his Goods, Movables and Riches, but also he himself kept in prison so low, what with misery and hunger, that between the fear of death, and torment of his life, he neither had will t● live, or skill to die. When to these w● add the Myriads of Examples of al● ages, which have been tossed to and fro● with various treatments, and in various postures of condition; we may and must conclude, that great is the variety of state, which God inclines Man to exercises him by, and concludes him in and that it is rather a wonder, that we have not more and greater, than fewe● and less; Considering that our ingenuity are as Mutable from God, and as fixed to evil, as pravity assisted by Satan ca● provoke us to be.  
When I consider men's restlessness to do● mischief, and their impatience to be prevented it, I bless God that Eustace the Son of King Stephen's Condition, 
Holingshed p. 60.  to run ma●● before they enjoy the least of their end and after die defeated as he did, is not th● condition of such men. And when I contemplate the fast and lose that men are a with God; they will and they will not▪ Is it not a Mercy that God makes not their condition like a storm at sea, full of ridges and rollings, up and down, like the rebounds and descents of a ball, banded and touched by a vigorious arm against a marble wall; or a brazen footing? was it not thus with the great Nevil Tempt. H. 6. Who though no King was, saith Mr. Cambden, above Kings, as who deposed H. 6. a bountiful Lord and Master to him, placed E 4. in the throne, after deposed E 4. and restored H 6. engaging not only England in a cruel Civil War, 
Cambden Britania p, 570.  but himself in those troubles, that made him styled the Tennis Ball of Fortune. And with Cecilia Mother to E 4. who saw Richard D. of York her Husband, even then when he thought himself sure of the Kingdom, and her Son the Earl of Rutland, slain together in a field battle, and some ●ew years after her Eldest Son E 4. enjoying the Crown, deprived of it by untimely death; when he had made away her second Son, and his own brother George D. of Clarence; after she saw her Son the D. of Gloucester aspiring to the Throne by the murder of his Nephews, and slander of his own Mother, with the greatest dishonour; and after he had thus impiously obtained the Crown, she saw him slain in Bosworth field, and those Her miseries (saith Mr. Cambden) were so linked together, 
Idem p. 511.  that the longer she lived the greater sorrows she felt, and every day was more doleful than other. When, I say, these examples direct us to many of semblable import, how much to be admired is the patience of God that these smart and earthquake providences which shatter all about men's ears, and swallow them up in the rage of them, do not befall men oftener.  
And therefore it is no wonder that the Spirit of God portraits our life as a Passing so job. 14. 20. Thou washest away the things that grow of the dust of the earth, and thou destroyest the hope of man, thou prevailest for ever against him and he passeth; thou changest his countenance and sendeth him away; so Psal. 78. 39 As for man his days are as grass as a Flower of the field si he flourisheth. For the wind Passeth over it and it is gone, Psal. 103. 15, 16. so Psal. 144. 4. Man is like to vanity, his days are as a shadow that Passeth away, Nor doth the spirit of God Toul this passing bell over Mortal changes, but Rings it out to its utmost extent and note, of Proclamation, that this variety man's state is subject to; As the whirlwind passeth so is the wicked no more, Prov. 10. 25. No motion more phrensic and celerous then that of an Earthquake, and a Whirlwind; yet thus is an impious life, as all men's is, associated; sin makes the earth quake under its burden, and God's Whirlwind scatters the severalties of it, so that it is not consistent, but passes, as the chaff before the wind: so God causes the terrible ones to pass away, Isai. 29. 5. as the stubble that passeth away by the wind of the Wilderness, God scatters those that forget him, and trust in falsehood, Jer. 31. 25. As the morning dew, and as the early cloud passeth away; as the chaff that is driven with a whirlwind out of the Floor, and as the smoke out of the chimney, so shall they pass, that are sinners more and more, Hosea 13. 3●  
This instability of terrene station purposely fitted by God, to welcome the better change to his, Heaven, made Saint Paul, 
Nihil desperemus, nulli rei fidamus, cum videamus tot varietates, tam volubuli orbe circumagi Plinius lib. 4. Ep. 24.  and the other Apostles of Christ, with the Primitive Martyrs and Confessors, to account themselves Strangers, Pilgrims, and Wayfaring men here, to use the world as their diversory, but to lie lose from it, ct long only for their Own Home, not anchoring in this road of storms and calms, where ofner shipwrecks than securities betide them; for as in the case of sufferings they comfort themselves, that God wils, either affectively, or permissively, all their contingents; and thereupon they relieve themselves with that spiritualised which Libanius brings in Hiperides consolating Demosthenes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declam. 17. p. 477.  Thou brave man are in servitude, a base condition, much beneath thy merit and worth; O but Orator, thou art not the first brave person that thus has been dishonoured, nor shalt thou be the last, nor art thou alone. If any man deserved of life, being by his virtue and prudence a singular Ornament to it, we may think among the Heathens Xenocrates was the very he, who though he had Learning, and Art of equivocation, and dubious speaking, and could regulate his steps so even, that none should perceive him tripping: yet was no double dealer, but so plain and upright that the Judges of his time made his word equally Sacramental with any man's oath; yet even this man, 
Vt ita in e●ilio degens frangeretur.  that was so sincere and useful, did the Athenians sell, and that designedly, that grief of banishment should break his heart. Indeed since God has made this Bisk of varieties, in which are hotchpotched high and low, sad and cheery, rich and poor conditions, the lot for our designment, we must accept of, and Magnanimously manage; knowing God the Lord of the Lottery, as well bounteous in his blanks, as in his prizes, both being his pleasures to his creatures, whom contentedness and submission becomes rather then repine and moans: For since Kings to day, to morrow may die, Ecclus. 10. 10. and Clowns to day, to morrow may live to aggrandization, and the projects and resolves of men are never nearer defeat then when puffed up with the Timpany of mortal pride, to which God is professedly opposite, and which he mostly humbles by defeat and disappointment, (as he did in Fransperg, who commanding an Army of desperate Dutchmen, pertinaeiously marching against Pope Clement the seventh, whom he threatened to hang, carrying a Halter with him in his Ensign, 
History Council Trent p. 42.  but was taken with an Apoplexy, whereof he died, before he came near either Rome, or the threatened Pope:) Because, I say, these anticipations are possible, 
Mundus dicitur quasi undique movens, est enim in perpetuo motu. Stu● Anselmus lib. 1. de Imagine mundi c. 1.  and usual encounterers of our resolutions relative to this world, various, insolid, troublesome, sinful; how prudent is it to make the perfection of Heaven our ambition to ascend to, by the profession and action of sincere love, obedience, faith, reliance on God, to draw us by our change to his presence, and to the sight of the beauty and fellowship of the pleasure of it, where we may actuate those divine qualities that the varieties of our condition here deny the freedom of their 
Omnes virtutes in gloria erunt in actu, non erunt ibi habitus dormientes, omne enim impedimentum, omnis difficultas omnis retractatio procul erit ab omnibus virtutibus. Guliel Parisiensis ●. 1 de retribut. Sanctorum p. 309.  activity to.  
And therefore, since this world is so full of vanity, and men's states and conditions in it so vertiginous and unstable; how necessary is it to press the knowledge and reverence of God upon you, O Nobles and Gentlemen, whose Greatness is variable, whose Blood is capable of taint, whose wealth is casual, whose power is servile to unthought, unheard of accidents? How should ye, whom God hath made companions with his son in the order of nature, 
Pensa mi Frater saepissimè & scio certissimè, quia quos allicit dulcedo saeculi eos occupat aeterna amaritudo. Amicus hujus saeculi est quicucque sacuailos delecta●ion's amicus est, Stus Anselmus Ep. 8. ad Helvinum.  the badge whereof is a red Cross in a Field vary, sharp afflictions in a changeable life, to follow the Sovereign of your order, and the Captain general of your Angelique band, Through Honour and Dishonour, Good report and Bad report? How becoming your selection is it, for ye to make yourselves of no 
a Exin●●ivit se, non formam dei ami●tens, fed sormam servi ●ccipiens. Idem in c. 2. Philip.  reputation, (if to be virtuous and selfdenying to a degradation be such; which if it be, it is a blessed one, above the opinionated Honour of self-magnification: I say) if Christ has thus exalted your nature in his condescension and exinanition, go and do likewise, after your proportion; 
Lib. 7. Ethicorum. c. 1.  manifest to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosopher's words are; your sincere love, hearty courage, invincible constancy; and by this procure your safe conduct thorough this world, 
Magnus praedator qui ascendens in oltum captivum duxi● captivitatem nec tamen abstulit quic quam sed magis ipse dona dedit hominibus. Stus Bernardus, Ser. 1. in vigil. nativ ● lomini.  to him who is ascended, and leads captivity captive in the next. This will be to avoid the dangers, and settle the varieties of life into their fixation. This will be to get that Peerless thing, which a great Statesman sought long for, followed hard after, but never could overtake in transactions of State, Animas sapientiores esse quiescendo. For, 
Sir H Wotton in his Advertisement to the Reader.  though Princes here in the world often do, and sometimes are constrained, their opportunities not being able to gratify the merits of all their servants, let many of them lie like deserted Castles unguarded, unregarded, weatherbeaten tattered; Noble in nothing, but in the Moss of time, and the Moulds of Bullets, discharged against, but repelled by them: Though, I say, this may be the misfortune of deserving men, 
Sir H. Wotton's letter to the Duke of Buckingham.  who yet are like those ●ell-fishes, which sometimes, they say, oversleeping themselves in an ebbing water, feel nothing about them but a dry shore when they awake. Yet in Heaven, whither, O Nobles and Gentlemen, I hope, by the mercy of God, many of you will come, there will be, as no preterition of you, nor no separation from your glory; so will your glory keep your virtues in constant actuation: 
Omnes virtutes erunt ibi in effectu & potenitalitate, tarditate ac difficultate operandi omnino sublatis, erunt itaque in continu● actualitatis suae. Guliel●us Parisiensis c. 1, de trib. Sanctorum.  And when you have considered this compensation promised and certain, your mortal varieties of state ought not so much to fear you to encounter with, as your immortal stability and unalterableness encourage you to overcome them. And is not God a good Master, and the thoughts of him a notable cordial to provoke you to despise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De corpore Christi Stus Athanasius Orat. de Salutari advent● Salvatoris advers. Apollinar p. 648. Tom. 1.  and carry you thorough whatever this life (which Athanasius calls a sequestration from glory) can enamour you with by its power, or discourage you in by its policy; which is nothing at all to a good man, whose treasure is magazined where nothing malicious or injurious can come; yea, in spite of which God will speak peace by the voice of conscience, whose me●●age is as solacing as that to Leo the ninth was, 
Ego cogito pacis cogitation●s non afflictionis, Platina in Leone 9  I think the thoughts of peace, and not of affliction. For God makes this World to Holy men what the Father calls affliction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stus Basil. Selenciae Orat. 6. p. 37.  The School of Virtue, the Safe of Nature, in which are deposited the Laws & Rights of it, the admired shadows, the victorious Tree of the Cross.   

SECT. XLIV.  
Shows, That by thinking of God, and the account Nobles and Gentlemen are to make to him, better preparation is made for Death.  
THirdly, 
Quantumlibt enim vivat diutius, somnium sibi esse videtur, quod vixit cum moritur, non ergo longaevitatem homo hic habet, ubi quandoques mori●urus est. Anselmus lib. de similitude. c. 58,  by this ye Nobleses and Gentlemen, shall the better prepare for the suddenness and inevitability of death; which, being the wages of sin, and the doom of God upon culpable nature, is to be expected till, and welcomed when it comes; for alas what is life, which death is the intruder upon, and the determiner of, but a wind that soon passes, a vapour presently dissipated, a tale ending while telling, a Flower in a moment faded; a Flash of Lightning, as instantly departed as darted; a bubble that with the least touch is pricked and flatted; and when life so tender, and mercenary to every trifle, is trod upon by death, and trampled upon by its insultings, than all the Pageantries of men's visible greatnesses, gives way to their recess into silence, and forgetfulness: the meditation of this Epictetus commends to men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euchyrid. c. 23.  as that which renders life not much to be desired, or death much to be feared; for in that life is rather lent and deposited by God with us, then given to us, as Retrarches notion of it is; wisdom calls upon men to reckon themselves ever accountable, 
Homo quippe vitae commodatus est non donatus, sapiens in hac vitaa sic dies stude● agere transitorias ut in futura die● aeternitatis inveniat Petrarch. lib. 1. de vera sapientia.  and to be willing to return it every moment; which is confirmed by holy Moses, whose desire for Israel's, useful and practical good, was, That they were wise to consider their latter end; and I suppose upon this ground is that of the Wiseman, Better go into the house of mourning, then into the house of laughter; because the mourning house is disciplinary of mortality, and referential to that fatal period, which sin and sorrow, the two unhappy Twins of life, have set to them: Indeed sin is so natural to life, and so true ●n alliance of sorrow, that it is not ordinarily possible to separate their conjunction, or to disannul their cognation. Hence ●t is, that because we are all in the shadow of death, life being but glittering death, 
job 10. 11. job 30. 23.  and death as it were but eclipsed life; all ●hat man who is born, can look for here, 〈◊〉 to die; that is, to raule off the bottom of his days, and to become what he was, when he was not man, that is, dust; and to ●he expectation of this, nature and expe●ience do every day manifoldly summon ●nd lesson him. For in that we see all age's, all conditions, all sexes, render themselves prisoners to death; how Noble is it to die daily, and to cherish life but as a present good not worth delighting in, or progging for, further than as the season to sow what in eternity we would ●eap.  
Death being thus stated and certain, God has mercifully seconded Nature with his premonitions to man, how to encounter and overcome the force and fear of it; and that by not only meditating upon God's decree, For all men once to die, but also by pausing upon those written parts of God's pleasure introducing to the main conclusion; Thus we are told of Sorrows of death compassing us, Psal. 18. 4. and of being in the valley of death, Psal. 23. 4. of being harassed with the terrors of death, Psal. 55. 4. Of being brought near the gates of death, Psal. 107. 18. before we sleep the sleep of death, and are not these notable Monitors to vigilance and excitations to watch against death's approach to us as a thief in the night of our security, in the Moment of our unpreparation; in the midst of our dreams of dainties, dalliance and sensual sinfulness? and ought not the possibility of this dismal approximation of death, in this moment before the next put us upon prayer to God to fit us for himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrianus. Epict●t. lib. 2. c. 5. p. 179.  by giving us new hearts, and forgiving us our old sins, that we may be living for him, die in him, and after death reign for ever with him. Ought not the discovery of the truth, that man who is born must die, Persuade us to live, and do, and think, and die as those who have Magnanimity, and are inspired with thoughts above fearing death; or charging God with indurable love, or determining goodness; For in that he suffers revolutious to be, he does not impair his power, or kindness, but improves them, as by them he makes way for the world's Circumference, and the succession of the Elementary Vigour in its Specifique appearance, and respective usefulness.  
Harken to this, O ye who pish at the day of death, and live as if ye were born ever to live, and never to die, and be judged and Condemned for an evil life and an impenitent death: Consider this ●ee Nobles and Gentlemen, The mortality of whose ancestors has made way for your being and bravery; and since ye being born of corruptible seed, must be corruptible in your bodies, do not live as if you never meant to die or come, for an evil life, to judgement. Can you hold out the siege of death's terrors, and repel the force of his assaults? can you peep into the Counsels of the Almighty, and seize his judgements, for your prisoners? are your eyes all light, your feet all wing, your fingers all force, your weapons all steel, your armour all proof? can you make time stand at your big words, or diseases keep off for your grim looks? Have ye the art to fix the fluency of life, wrapping up its motion in a punct of consistence beyond which it shall not stir? are ye Masters of those millions of accidents that your sins have 〈◊〉 against, made mischievous to, and masterfull over ye? Can ye corrupt the last Judge? Can ye dwell with everlasting burn? Can ye turn your sins red as scarlet to become white as Wool? Are ye stronger than he that made the world and all in it? Or wiser than he that rules the world, and all the concerns of it? Or durabler, than he that is from everlasting to everlasting? If thus ye be furnished, than reproach his Champion; Marshal your Forces, produce your Artillery, beat up the Drums, and sound the Trumpets of your defiance, and reverse the sentence of death by Force, and enact your privilege from the fate and certainty of death: But if ye have less force to encounter, less prudence to regulate, less certainty to overbear and vanquish death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. lib. 2. p. 158.  than death has to subdue you and your Fancied greatness, Then kiss the Son of God, while you are in the day and on the way of life, to death; and so compose yourselves in life against your change. That your death may not become your torment, nor your dissolution your despair.  
O Consider, God holds the glass of time in his hand; and as he has appointed to ●very thing its season, so is it to act, and not otherways; and though in the course of nature, Youth has a larger Circuit, and greatness a probabler trench ●bout it then age or meanness has, which ● (as it were naked) exposed to every hazard; yet so can God errand accidents, ●nd so leaven the advantages, that most ●rprise and detain you. That they shall ● miserable Comforters to you, What de●ght do Titles, and Honours give to ●e torture of the cout? Or what ease ●o Treasures or Manors present to the vexation and anguish of the stone? What ●eliefe does the fame of strong, beautiful, beloved, Minister to the torment of a ●roken limb? or what comforts come to a ●angreen'd body, from Fomentations of ●●sts, and Baths of pleasure? Do the ●●lls of Couscience own suppling from ●ires of Music, or the Hells of despair ●●ap cooling from merry company? doth ●ot God often reach Pharoah's power ●nd pride, with Armies of Infects, and ●ortify the First born of Countries to approach the folly of Mortal insolence? ●ould Herod's Oratory, that spoke him a ●od, free him from dying like a man, or ●●ther like a beast? Or Selimus the Firsts ambition, who vowed conquest of Europe ● of Asia, 
Turkish History p. 561.  not meet with a Canker that ●ulled him back to burial? He that can ●ise up death and envigour faintness ● Cebelits to be his Executioner upon the 
p. 209.  victorious Amurath; and can disselse the subtlety of Duns Scotus by an Apoplexy which shall conclude his Learning with his life; he that is the Lord of life and death, and does whatsoever he pleases in order to life and death, he only is the Fountain of content and the hope and happiness of the Soul, and to him and to his joys we are carried by death, and hereupon because death is beneficial to good men, it is desired, entertained, resigned to, 
Mors timenda non est quia vita adimitur, sed quoniam acerba mors nihil aliud est quam vitae sceleratae Carnisex. dict●m Bruxilli morientis ad Senatu●●▪ Guevara Horolog. Princip. lib. 1. c. 6.  by them with all cheerfulness▪ The very Heathen said, Death was not t● be feared because it determined life, bu● because a bitter death was nothing else bu● the Executioner of a wicked life; And Christians, inasmuch as Christ has by tasting death sweetened it to and victored i● for them, aught to meet it at God's time and upon his account, with joy and spiri●tual Triumph, as it is Vehiculary of the● to Christ, as it is the conclusion of thei● sorrows, and the burial of their sins as it is the expedient that only can unit their hopes and fears, their faith wit● their fruition, whereupon St. Bernar● writing to his friend, uses this Meditation I would have thee if not escape, yet not at a● to fear death, for a holy man, though he ca●not sometimes avoid death, yet ever ought ● ● beware fear of it; 
Volo te mortem etsi non effugere, certe vel non timere, justus quippe mortem, & si non cavet, tamen non pavet, bona. mors si peccato moriarts & justitiae vivas, Bona mors justi propter requiem melior propter novitatem, optima propter securitatem, mala mors peccator●m in mundi amissione, pejor in carnis separatione, pessima in vermis ignis duplicis contritione. Stus. Bernardus Ep. 104. ad Gualteruns de Calvo mon●e.  for if it be a good death ●hich a good man dies to sin and lives to righteousness, it is an ill fear that makes a ●an avoid, so Good an expression of God's ●race and mercy, the death of a holy man is Good, for therest he hath from his labours, ●etter for the change he hath of his life, his ●bour, his Company, his reward, best, for 〈◊〉 security he hath against lapse or ●●verter of evil to him, whereas the ●eath of the wicked man is bad in the ●ss of the world his Paradise, worse in the operation of his Flesh, worst in the worm of conscience and fire of Hell which after it he ●ust everlastingly be punished in. Thus St. bernard.  
And is death thus advantageous to ●ood men, then is the thought of death the ●ost necessary and healthful theme, the ●ul at its senses can take Comfort from: ●ust death come because it is appointed, ●y God the wages of sin? Must the se●ond death follow where in the sting and horror of it, the first is not passed? Must ●e day of death be hidden from all men ●at they may always be solicitous about ●, preparing for it, expecting of it, joy●ll at it? does it come as a thief in the ●ght, in the cloud and umbrage of a contemned accident, with a potent and not to be refused errand, in the moment of thy Jollity, in the height of thy youth, in the glory of thy preferment, when all eyes are upon thee, & all tongues applaud thee, and all knees bow to thee, and perhaps all backs bear burdens for thee, in defiance of thy power, in Confront of thy Learning, in ruin of thy designs, without pity of thy relations, without fear of thy fury, without diversion of thy policy? Will not thy bags buy off its execution, nor thine eloquence soften its stroke, nor thy bravery transport it to kindness, nor thy charms bind its hands, but with its rapacious claw it must seize, and by its mall burst asunder, the fabric of soul and body? Must these things be without bail or Mainprize, or saving of the Contenement? Then, O then, what manner of men ought ye, O Nobles and Gentlemen, to be in all Holy Conversations? How ought ye to be tuned Heaven-ward, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz in Encomio Athanasii p 22  and as it is said of Athanasius, to have your lives, words, and works unisonous, full of harmony and consent, not jarring and combatting one with another? How ought your vessels to be pure, your lights to shine, your Lamps to be trimmed, your loins to be Girded? How ought ye to anticipate death's terror by dying daily in terror to your lusts? How ought ye to take Heaven by force (as it were) while you live, for whom, if penitent, the possession is purchased, when you die? what is the graves visage to one that is dead unto sin and alive unto God? 
Quid caput strophiolo aut Dracontario damnas diademati destinatum? nam & Reges deo & patri suo fecit Iesus Christus. Quid tibi cum flore morituro, habes Florem ex virga jesse, super quem tota divini spiritus gratia requievit. Tertulli●nus lib. de Corona Militis cap. 15.  What is the dissolution of Soul and body to him at any time, whose resolution is to make Christ his at all times, and to live no longer, nor other, then to please God always, and to be pleased with God's pleasure concerning him? How can the expiration of a Mortal life be troublesome to him, who lives as one born to, exercised in, assured of a most glorious and durable life, consequent to it: And this no man being possible to attain but by Meditating and living in a daily exercise of Christian severity and fiducial Mortification; How important is it to press upon the Memories and Consciences of Great-men, not to be infected with Pride, not to be buried in secular affairs, 
Parvi defectique anim● est de subditis non profectum quaerere subditoru● sed quaestum proprium. Stus Bernard. de consider. lib. 3.  not to be glued to and glutted with varieties of pleasures? Happy that Prince that can say, I received my Life and Crown from God, and as I managed them for him, so I am willing to resign them to him: happy that Peer and Gentleman who can appear before God in the Coat armour of humility, and dare to appeal to God for his Justification, That he has walked before him with an upright heart, and desired to do the thing that was right in his sight? 
Isai. 38. 3,  Happy that Prelate who has deserved Athanasius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In vita Athanasii. Forts fuere in bello non molles in sericis. etc. Si ●tlius es Apostolorum & prophetarum & tu fac similiter, vendicae tibi nobil● genus similibus moribus quod non aliunde nobil● quam morum ingenuitate & fidei Fortitudine fuit. Stus Bernard. lib. 2. consider.  his character to be a living and immovable Pillar of Virtue; whose life has been a continual sermon of Moderation, self denial, charity, diligence, who has followed the Apostles, Martyrs, and Confessors, in their prayers and private agonies, in their care and tenderness to teach and keep together the flock of God committed to them, and whose Consciences on their death beds can solace them that they have preached and lived and ruled not for their own fame and pomp, but for their Master's honour, and their fellow labourer's encouragement, and their flocks edification to life eternal: this will be the sweetest and takingst cordial to the departing soul to consider that their labour in the Vineyard shall have the penny of eternity, and their denying themselves for Christ shall be recompensed with Christ's imparting his glory to them, and their taking up Christ's Cross in self contempt & self abasement shall return them a partaking in Christ's crown and glory with him. Happy he and he only that can so live and so die, that living and dying he may be Gods. Which the Meditation of death is a great furtherance to, because it both keeps from folly of action, and keeps in eye eternity of joy or misery, for in that life's determination, gives entry to death, and that to particular Judgement, it is a high part of Christian Prudence to ruminate on death in the summer and brightest day of life, and by a quotidian view of it, to lessen the terror, and usher in the treatment of it, by such diseases and other loosening of life from its basis, as God uses to make the access of death understood by us, and this whoever does will not only possess his Soul in patience and prevent the exorbitances of his passions, (whose evolations are not easily leured home or whose tumors are not presently assuaged) but also settle in the mind, ready to leave the world, the sedatenesse of a prelibating Saint, whose earnest of heaven appears in a sensible senselessness of what is tumorous, troublesome, avulsive, and incongruous with his departing sublimity, God that has called his heart to heaven in the Divinity of its Love, having left the faculties of the soul, yet resident in the body, to expressions of themselves suitable to their origin, Office, and other circumstances by which they subsist and serve the conjunction of soul and body, 
Peregrinus nimirum potest facile occasione viatici plus quam oporteat & detineri quaerendo & praegravari portando mortuns si desit ipsa sepultura non sentit, sic vituperantes ut laudantes, sic adulantes audit ut detrahentes; imo vero nec audit quod mortuus est. Stu● Bern Serm. 7. in Quadrages.  by reason of which they being dead to sin, and alive to God, in their option of dissolution as well as in their ligament of faith, and in their assurance of acceptance, rather are detained by, then living in or to the world; For the world being nothing to them but their prison, Death, which brings their Habeas Corpus, must needs be their joy, and Gods Writ of Ease their gratulation; for Men having set an end to all their desires, and seen a period of all their labours, by the enfranchisement of their departure, become from Earth's villains and life's vassals, Gods freemen, yea Kings and Priests to God.  
The just consideration whereof (if the dictates of pure nature and the assurances of God's word had any power with men) would lenify the thoughts of death's trouble, in the world's adieu and the body and Souls dissociation, because the incontinuity of them does but resolve them into their respective Principle; the Body retiring to the dust from whence it came, and the Soul to God that gave it; Nor is any man happy in life further than he has provided for a good death; or in death, if he have not the testimony of a good, yet of a penitent life; my meaning is, if before he die the errors of his life be not expiated for in the palliations of his guilt, and God's ignoscency of them, and in the acceptation of his sorrow and person with God's agnition of him for a dyet in him, That is in the belief and assurance of his forgiveness and filiation; which once had, the soul cannot but trample upon despondency, and bid defiance to despair, since Christ justifies it is too late for any to condemn, if life makes us debtors to nature, (the whole Creation being but as one lump of power and mercy masshed together in the common fat and fate of vicissitude, and the providence and wisdom of God brewing us together till we work out the Lees of sin and nature and become defecate, or as near it as the pleasure of our maker designed us to arrive at, and by our respective proportions to auxiliat the productions and gradations of succession towards perfection) then to die when we have lived our time, and outlived our innocence by as many degrees as we have at all lived, is but the payment of our debt to nature and the surrender of our forfeiture to God, and we are to account that a Good death, which not so much takes away as betters life, because it does rather advance the Soul then depress the body; 
Bona mors quae vitam non aufert sed transfert in melius, bona qua non corpus cadit sed anima sublevatur, rerum enim cupiditatibus vi vendo non teneri, humanae virtutis est, corporum verò similitudinibus speculando non involvi angelicae puritatis est, utrumque tamen divini muneris est, utrumque excedere, teipsum transcendere est. Stus Bernardus, Serm. 52. in Cant. Cant.  for to be in Soul an Angel while in state a man, is to be an arriver at what ever God requires, and man can attain to, in this underage of Glory.  
And, O Nobles and Gentry, If death be thus Emolumental, if it be the Ladder to heaven, if it be the disarray of those uneasy harnassing that sin and life put upon you, such as job oft calls shaking of the bones, job. 4. 14. piercing the bones, Ch. 30. ver. 17. and David calls vexing the bones, Psalms 6. 6. If it brings no rest to the bones, Psal. 38. 3. breaks the bones, Psal. 51. 8. if it streightens the compass and disedges the Divine soul and its faculties in their raptures and sallies, and fill the heart with grief, the eye with tears, and the countenance with wanness and disspiriting; then to be by death enlarged and to have a separation of a troublesome match, 
Vivebas antea O beata, anima sed in specioso carcere, nunc immensus aether palatium est; vid●bas, sed non nisi per fragiles atque angustas corporeae Massae ●enestras, nunc liberè sine transenna sine velamine, audiebas, sed per sin●osos aurium meaus mortalium, & eos ing●atos sape sermons, nunc dulcissimam caelorum Harmoniam, & aeternarum intelligentiarum concentus precipis. Ludovicus Fabritius in Orat Inaugurali super mo●●em Domini de Saletione.  and an assignation of body and soul to their proper Spheres, is to be released from both the labour, and the guilt of sin; and to be in the road, and upon the march to the Hercules pillar, beyond which there is nothing but hope of being more, & belief of becoming more than you unclarifiedly are; and is not this a great motive to be ready to die, and to be advanced by dying well; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stus Basilius Mag. p. 229.  for as the Sea and the wind, and the stars, and the compass, and the industry of Seamen, and the titeness of the ship, well rigged, & well steered, are all furtherances to the one attainment of the Port; 
Habitatio ista nec deserviret hominibus ut patria cum in ea nullus nasceretur, nec deserviret ut exilium cum in ea nullus exulare mereretur. Gulielm. Parisiens. parte 1. de universo part 3. c. 48.  nor do men ordinarily come thither safely and seasonably, but by the subserviency of these, to the purpose and project of the mind, where the designs upon the port are united; so neither does any man attain the Vision of God, the Clarification of his nature, the Comprehension of happiness, but by the pass of death; Which lets us out of toil, and combat, into pleasure, and quietness; And that not as pleasure and quietness is notioned here; which is Planetary and moving, as well as tired with vexation and confusion, but as it is in God's presence, fullness of joy, and pleasure for evermore. Thus shall a good death befriend the providers for it, who only have Confidence in, and comfort from it; For though God did translate 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stus Basil Madge, Orat. p, 65. ol 1.  Enoch without sight of death as an example by himself of a Celestial man who (in a sort) lived above sin and was taken away without death; yet the grave is the usual Supersedeas to life, and death the Port of Man's march off; and therefore since nature, piety, and the interest of both, tends to death; to set your souls, O ye Nobleses and Gentry, in Order to receive death's charge, is to discharge yourselves of being surprised, and to receive your charger and enemy with Courage; and by victorying his terrors, to be victors of the joys consequent to it, which St. Paul intended in that Epinichion, which he athletarily chanted out, 
1 Tim. 4. 7.  I have fought the good fight, I have finished my course, I have kept the faith; Henceforth is laid up for me a Crown of righteousness.   

SECT. XLV.  
Evidences, that to meditate of God, and the great concerns of the Soul, is the way to come unto, and come off from judgement Honourably.  
MY last, and not least Argument to beseech ye, O Nobles and Gentry, to think of God and of the great concerns of your souls, is, that thereby ye may come off honourably in the day of judgement. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stus Basil. Mag. Epist. ad virgin laps. p. 755. operum. 2 Thes. 2. 8. 2 Pet 3. 10.  For this indeed is the true end of a virtuous life, and of regular and exemplary actions, to appear happy, accepted, and approved of God, in that great day, when the secrets of all hearts shall be disclosed, the Cabinets of all Junctos ●riffled, the Legerdemains of all Politicos tried, the seeming piety of the world's Sanctimonists weighed, and the frothy Learning of the world's flatterers repudiated; when God shall come with truth and terror of judgement, with legions (a) of Angels, Armies of Saints, and summon the Juries of men's consciences to their impartial verdict; when the elements shall melt and the earth be burnt up & the randezvouz of all Creatures great and small, be, and the 
b Mat. 25. 32, 33.  Angels refer them to their respective Stations; when the persecuted Son of God, whose life was the scorn, and whose death and wounds are the curse of the lewd world; when the Saints, that have undergone the reproach of Christ, shall attend the Lord Jesus to judgement. and to give approbation and acclamation to his sentence: Then, Then to stand in judgement, 
Luke 21. 28. Matth. 19 28. Matth. 10, 37.  To lift up the head with joy, as those that have followed Christ in the regeneration, and have not been ashamed of him before men; but have loved Christ more than Father or Mother, or House, or Land, or Honour, or Preferments, 
Nil magis proficit ad vitam honestam quam ut credamus eum judicem futurum quem & occulta non fallunt, & indecora offendunt, & honesta delectant. Stus Ambros. officiorum lib. 1. c. 26.  will be the privilege and peculiarity of God's Jewels, To whose illustrations nothing is more contributive, than this day of Judgement; because it sets every being upon its own bottom, and gives every action its due testimony, and every actor his deserved essay. Therefore Goodmen look upon Christ's second Advent Judicial, not Ministerial, as their Jubilee, the restitution of God's Kingdom of content, quiet and victory to his Israel, In which none can be bold, and added to, but God's hidden ones, Who have exercised themselves to keep a good conscience, void of offence, both towards God, and towards men; and who have mourned in secret, 
Acts 24. 16. Ezech. 9 14▪  for their own and othermen's sins; these are the contenders for, 
Revel. 2. 17. v. 28.  and obtainers of, 
Revel. 3. 12.  the New name and the white stone, 
Revel. 3. 4, 5.  and the Morning star, these are to be pillars in the house of God. These are to be clothed in white as Citizens of the supernal jerusalem; 
Matth 22, Isa●. 26. 1.  for these, not Tophet is prepared of old, but salvation for walls and bucklers; 
john 14. 1.  These are they to entertain whom the Marriage feast is made; 
john 12, 32.  and on whom the wedding Garment is put; and for whom Mansions are prepared; and to glorify whom, Christ sits at his Father's right hand; to draw them up to heaven after him; and to place them in Heaven, on the right hand with him. 
Quod enim ibi honoratur & glorificatur▪ non sua utili●as sed hominum slcut cum sol videtur non ipsius utilitas est, sed viven●ium, sic & dei glorificatio & honoratio tota perfectio animarum nostrarum in ultimitate suae completionis, Gulielm. Pariscensis partis 1. de universo parte 2. p. 709.  This is the honour that God does his Saints; the glory of whose translation and association adds not to God, who in perfection is unaddable to, undiminishable from; but the lustre that thence is reflected is purely remunerative to them who have been in the holy war with him against sin, Satan, and the world.  
And, O Nobles and Gentry, is any thing so Magnificent and Royal as to compartizate with Christ, to preside above Angels, to be released from a troublesome life, into a plenary vision, and fruition of good? Or can any change parallel this that changes a light and Lovelesse world, For a weighty and eternal Glory? 
2 Cor. 4. 17.  And this the day of Judgement will devolve upon every particular Worthy, whose vessel, according to its receptivity shall be brimful of glory, and stowed up with unutterable Comforts; and whose fidelity shall have the Test and Seal of Truth and Power for its Security and Commendation, which will be denied to those caitiffs, whose power has trampled upon the necks, and whose cruelty has rolled their Garments in the blood of Christ's Martyrs and Confessors; and whose mouths have blasphemed Christ's holiness, and whose weapons have suppressed his Gospel: Yea, even to the judases and Demases of Christ's own Family; (those irreverend Clerks who have withheld the truth in unrighteousness, 
Rom. 1. 18.  and have rejected the counsel of God in the Motions of his spirit, and the convictions of their own Consciences:) When such Viragoes and Illuminates shall cry to the Mountains, 
Rev. 6. 15, 16. a Wisdom 5. 3, 4, 5.  fall upon us; 
Verus honor qui nulli negabitur digno, nulli defertur indigno, ad quem nec ullus ambiet indignus ubi nullus permittetur esse nisi dignus, vera ubi nihil adversi, nec à seipso nec ab alio quisquam patietur, ubi praemium virtutis erit deus i●se qui virtutem dedit, ubi ipse erit & vita & salus, & copia, gloria & honour pax & omnia bona. Stus▪ Augustin. lib. ult. de Civitat. Dei.  and shall beshrew themselves for very anguish as those in (a)) Wisdom do? We fool's counted his life madness, and his end to be without honour: How is he numbered among the Children of God, and his lot is amongst the Saints?) When these, I say, are reserved, for the Destruction of the great day, jude ver. 6. Then shall the righteous lift up their hearts with joy and cheerfulness, then shall their faces be cleansed from blubbers, and their eyes be wiped from tears; Then shall their ears be filled with transporting Echoes, and their living sincerity be compensated with unutterable comforts; the Judge, our Lord Jesus, shall own them his Members, and embrace them in his arms, and possess them in his joys, and confirm them in all the perquisites of his purchase, and in all ●he merits of his life and death, and say ●nto them, 
Matth. 25.  Come ye blessed of my Father ●●herit the Kingdom prepared for you from ●he beginning of the world. This shall be ●he Portion of those contemned and despised ones whom the world vilipends, a●uses, disgraces, casts out.  
And therefore, 
Nulla splendidior gemma in omni praecipue ornatu summi pontificis. Quo enim celsior cateris eo humilitate a●paret illustrior & seipso. Stus Bernardus lib. 2. de considerate. ad Eugen.  O ye Nobleses and Gentry, Consider yourselves, and the advantages God has above others indulged you, and do not neglect your eternal splendour; ●hink nothing small that God expects as ●he way to him, and will accept for worthy to dwell with him; be not solicitous of securing your honours and families ●gainst temporal diminution, while you make no provision, for your souls salvation, and your God's blessing on your posterities; would ye share with Christ in his glory? inoculate him into the stock of ●our glory; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 18. p. 283.  be not ashamed of his Cross, ●e not defiers of his humility; be not ●ghters against his prevalence, provide ●y prayers and tears, by self denial and ●ove-like meekness, against the siege of death, and the scrutiny of Judgement.  
Which, because the wicked of the world do not, therefore are the thoughts ●nd dread of Judgement so terrible to ●hem: As God is not in all their thoughts, so neither is the account they are to give to God ever before the eye of their consideration: this makes the world's Felixes, when they are discoursed to, of Temperance, Righteousuesse, 
Acts ●4. 15.  and judgement to come, to tremble, and either to wish, that assize not to be at all, or themselves not at all to be when the Sessions of it is, This does not only touch aci'dly, and with twitches of torment their natural conscience, which yet has some part of it tender, and relucting; but it rends themselves from themselves, and makes an Earthquake that confounds all that is in them, and makes them dubious of their futurity in any thing but wo. Venerable Bede tells a notable story of a Monk who lived very profanely, not observing any regularity, when his brothers were at Chapel he would keep in his Cell, 
Sicut Beatus Stephanus vidit caelos apertos, ita ipse in●ernum, & judam & Cajaphum, & Pilatum in medio eorum, & alios item Crucisixores domini, & sibi misero non longe ab eis locum esse paratum. Historia Anglorum, Folio. p. 943.  when they were praying he was bousing, and delighting himself sensually; at last God brought sickness upon him, and then he had smitings of Conscience, and told his brothers in great anguish, that he had seen in a vision his future estate; as St. Stephen saw Heaven opened to him, & Christ ready to Crown him, so he saw Hell open, and in it judas, Cajaphas, Pilate, and others, the crucifiers of our Lord & not far from them a place for his soul, full of horror and torment, And when Greatness is begirt, when the delicate and proud mind of it is thus gashed and sawed between hopes and fears; when it feels the Gravel of despair, fretting and wounding its tender vessels, and knows not how soon the soul of such fools may be required from them, than it is bitter in tears, and sad in countenance, than it forbears feasting & keeps a Lent too late, and knocks for entrance when the door is shut; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nis.  then these Esau's seek a place for repentance but are denied it; when as the Mourners for sin and the Sealed for salvation, come into this furnace of judgement for Trial and come out of it with Triumph; they are not only sure to be quitted, but to be blessed, Psal. 1. 1. and that because they have not walked in the way nor by the Counsels of the ungodly; but because their delight was in the Law of the Lord, and herein they exercised themselves day and night; their ●eaf, the lightest part of them, shall flou ●●ish, and whatever they do shall prosper; when sinners shall not stand in the Congregation of the Just, but shall be filled with ●eeping and wailing for the torment of ●he ●ire, that never shall extinguish; and 〈◊〉 with gnashing of teeth, by reason of the worm that never dies, 
Ibi erit fletus et stridor dentium; Fletus quidem ob ignem qui non extinguitur, stridor verò ob vermem qui non moritur; Fletus ex dosore stridor ex furore. Sermone in Psal. Qui habitat.  as St. Bernard on that place, Matth. 24.  
And happy it is for good men, that they have another world to confide in, and rest upon; For (God knows) here they have but cold comfort and hard usage, exposed to the injuries of power, the prejudices of envy, the censures of mistake, the extremities of want, the violences of death; but when the other world comes uppermost, when Martyrs and Confessors are court Cards, and they trump all the Diamonds, Hearts, Clubs and Spades in this pack of Cards, which is so much the game of our lives and the disport of this world; than it is well with the righteous, 
Micha 7. 13.  for the fruit of his works are given him. Then what the Duke of Guise replied to the Emperor's General, D' Avila, (That whatever the Condition of the man he complained of was, while in the ●ield, now he was entered the bowels of France, 
Caeterum regni Franciae id juris esse ut quicunque servilis conditionis pedem in ea posuerit Mox libertatem recuperet. Thuanus' volum. 1. lib. 11. p. 343. Heb. 4. 9  he was free; 
Mal. 3. 17.  for that France admitted no● servility, or baseness of degree into it, but presently enfranchised whoever was commorant in it,) becomes true with infinite advantages; when the day of judgement comes, then commenceth the rest of the people of God; then shall they appear God's jewels, and be ranked as his sheep: the● shall they sit to judge, 
Matth. 19 28.  not stand to be judged, and cry out for vengeance on their malevolent persecutors, who were deaf, when to them they cried for Mercy; then shall they acknowledge God's promise, 
In quo enim quemquam invenerit suus novis●imus dies, in hoc cum comprehendet mundi novissimus dies quoniam qualis in die illo quisque moritur, talis in die illo judicabitur. Stus August. Ep. 80. H●sychio.  the Basis of their faith, and his spirit the mover of their consciences, and his Word the directory of their conversation; then shall not only the Judge purge them, and their fellow Saints rejoice in them; but their own consciences, being the charter part of God's record, shall acquit them; and the testimony of that is instead of all witnesses; For if our consciences accuse us not, then have we boldness before God; 
1 john 4. 17.  O, 
Rom. 2. 15. c. 9 1.  I say when a good conscience, 
2 Cor. 12. 1.  which Saint Paul glories so much in the testimony of, 
1 Tim. 1. 5.  bears witness of the Souls sincerity; 
Heb 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dictum Antipho●t. apud Stobaum Serm. 106.  what comfort and confidence thence results? no tongue can utter, no melody parallel, no thought conceive; Fancy what, O ye Nobleses and Gentry, in nature or art you can, the strains of which are most hallucinating; and the airs most inebriating sense; and by the kind and pleasing raptures of it, forcing nature from her Staple and leading reason captive to their spoil; let the Music of the Orbs and the Queristers of the air; let the Sirens of the Sea, and the Nightingales of the Land; Let the Lutes, vyals, Harps, Offerialls, be touched with the sweetest singers that ever moved string, and follow the delightfullest notes that ever were composed; Let them have all the advantages of the Natural and Artificial Echoes, that the best artists can find out and heighten their prevalence by: Yet are all these nothing to the mirth and satiation of a good Conscience; This is that inartificial light that burns bright, (not as those Roman ones which attended the urns and monuments of Famous dead men) but as that light in Heaven, which is ever in Oriency to bear witness to living worthies, giving their merits legibility and vindication in the deadest and dismallest night of Oppression & Misrepresentation: this is that name, that is better than that of Sons and Daughters; eternising them beyond Marbles and Pyramids; and more invigouring them then thousands of Cordials: when a man can lead a life in the Sunshine, and leave a life in the shade of a good conscience, he need envy no Monarch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nisse●.  exchange happiness with no Favourite, vie pleasure with no Operator; his all is in himself, 'tis Heaven compendiated and abridged into a devout breast; 'tis the holy Spirits residence in a moving Tabernacle; 'tis God's Pot of Manna, and his Rod in a Mortal cask, the externity whereof may perish, but its eternity is secure; 
O Familiaritatis gratiam, O honoris culmen. O prerogativam securitatis perfectae. Serm. 8. in Psal. Qui Habitat.  O the grace (saith St. Bernard) of divine familiarity, 
Si. vis scire quam nihil mal● sit in paupertate compara interse vitam divitis & pa●●peris, sapius panget ●idelius ridet nulla solicitudine concutitur, in alto est. Senec. inter excerpta.  O the dimension of this glory, O the Privilege of this Confidence, O the Prerogative of this complete security. This is the holy link that makes God and holy souls inseparable, for while they are in the exercise of a good Conscience God is in them, and when they are exercised with sorrows for a good Conscience, the glory of God rests upon them; and when an evil conscience convicts evil men and makes them mute, john 8. 9 when it sears them as with a hot iron, to utter lies in hypocrisy, 1 Tim. 4. 2. when by the defilement of the mind and conscience, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de Tranq. animi.  nothing is pure Titus 1. 15. Then the life is a little ease, and the spirit is, Inter cudem et malleum, Ground to powder by distrust and despair, than Minstrels will not lay saul's evil spirit, nor soleness secure Cain, after the murder of his brother, nor judas his thirty pieces bear down the rising of the lights of his clamorous conscience; but that it shall break out and ruffle him into self execution; 
Psalm 50. 21.  Thus God is said to set men's sins in order before their faces; and to Muster them in rank and file before them, that they may be terrified before condemned. O the emphasis of that cry, 
Gen. 4. 13.  My sin is greater than can be forgiven me! O the anguish of that, 
Psal. 51. 3.  My sin is always before me! O the pangs of Hell, 
O lignum aridum & inutile aternis ignibus dignum quid respondebis in illa die, cum exigetur à te usque ad ictum oculi omne tempus vivendi impensum qualiter expensum. Stus Anselmus.  that the worlds Spira's have, when God inspires them with the fire of conversion, & immerges them in the water of contrition! no fiery furnace, no sulphurean boots, no coats of brimstone, no pains, no wrack, no wheel, no athretick torture comes near the hell of conscience, accusing, Judging, condemning, a remorseless sinner; when God lets lose Satan to accuse, as well as the Flesh and the world to betray; nothing comes of it but confusion and horror: There was not in the world a wickeder man than Alfonso King of Naples, whose delight was to murder Noblemen, take forfeit of their honour and fortunes, 
Philip. Cominae●●s in vita. Caroli 8. Guiccard. lib. 1.  lay grievous taxes on his people, and cruelly force them, as he had unjustly levied them; God called his conscience up to torment him, so that he was mad day and night, and was possessed with such a fear, that he flew out of his Kingdom and cried France, France, and died tormented grievously in Sicily: and our Richard the third, a little before his end, dreamt that he saw all the Devils in hell hailing him in, 
Non esse somnium sed conscientiam scelerum, Polydor. Hist. A●g. in R 3.  and tugging him to pieces, which Polydor says, was no dream but the real torment of his conscience.  
Add to these, 
Filefac in Sel●dorio lib. 2. p. 235.  the torments, that Tiberius, Nero, and others have this way felt and been made miserable by; and than it will be granted to be an unspeakable happiness 
O vere quietis locus in quo deu● non quasi turbatus irâ, nec velut distentus cura prospicitur visio illa non terre● sed mulcet, inquietis ●uriositatem non excitat sed sed●●, Bernard. serm. 21. in Cant. Cant.  to have a good Conscience; and that to be the best array, and the adorningst Jewel in the day of doom. Consider this, O ye Nobleses and Gentlemen, and be concerned to purchase this Jewel, if already ye have it not, and to preserve it, yours, if already ye have it; do not disturb the peace, disfigure the beauty, dismay the chirrups of it, by sins of premeditation, and malicious wickedness, or by approaching too near things forbidden; despise not the lectures of the least providence, or the entreaties of the least mercy, when it knocks for entertainment and admission, begs to have audience, and is by God directed to your amendment; be not obdurate to its melt, nor querulous of its importunity, nor rude to its applications; be hospitable to your own good in entertaining these Angels who unawares bring the love of God, and the peace of your souls to you; Judge every good motion and every serious reproof a step to your conviction for sin, and conversion to God; And by this purge your Consciences from dead works to serve the living God; do, 
Heb. 9 14.  do, O do, what he commands, and he will perform what he has promised; Believe, and you shall be established; 
Isai. 7. 9  repent and your iniquities shall be forgiven you; 
Acts 3. 19  Keep good consciences, and you shall be kept from the portion, of evil men; follow God in all imitable virtues, and he shall follow you with his comforts, and overtake you with his heaven: Forsake all for him, where he and the world are not accordable in your love and practice, and he shall give you all by giving himself, who is the owner of the upper and lower springs; keep yourselves his virgins, and he shall crown you with his glories; for though the world's confidents and servitors are often put off with poverty and discredit, yet those that serve the Lord are sure to be inheriters of the sure mercies of David, and the rich merits of Jesus, and of those glorious Mansions at jehovahs' right hand; for he whom they serve, he by whom they are to be judged, does accept their service, commend their constancy, ratify their work, reward their sincerity; and that by signally owning them members of his body, 
Audiant ●ac Prael. qui sibi commissis semper volunt esse Formidini, utilitati raro, erudimini qui judicatis terram subditorum matres vos esse non dominos, studete magis amari quam metui, & si i●terdum severitate opus est, paterna sit non Tyrannica, matres Forendo paires corripiendo extubeatis. Stus Bernard. serm. 2●. Cant. Cant.  objects of his love, Jewels of his care, subjects of his bounty, instruments of his propagation, instances of his grace's efficacy; and as vessels fit for his doles, prebendaries, thrones, Give them everlasting preemminence; amongst which favourites to be at the last day, is, O Nobles and Gentry, the great and only Philosophy man can attain to; let it therefore, I beseech you, become your study and emulation to excel in it, to know how to make the day of the Lord, which is 
a Amos 5. 18.  darkness to evil men, light to you, is more than to turn Copper into God, or Tinn into Silver. This is the call to the Mountain of greatness, be ye removed from your prejudice against, and opposition to Christ Jesus, and by faith to effect it; this is not only to subject yourselves to God, but to subject devils to you; 'tis to cast out the devil of pride, uncleanness, Atheism, Rebellion, and to become pure, that ye may see God; and to become meek and lowly, whereby you shall find rest to your souls in God; and to be little in your own eyes, that you may be exalted with Christ, 
Phil. 3.  who also made himself of no reputation; and thereby has obtained a name above every name, both in heaven and earth; this is to be taught of God, as dear children, and to be portioned by him, as dear children; this is to be virgins here with lamps ready and lighted; and to be virgins hereafter with clarified backs clothed, and clarified heads Crowned, for though it be a great happiness to deserve the character that our learned Cambden gives the Lord Burleigh, that he was one, 
Britannia p. 206  whose wisdom for a long time was the supporter of peace, and England's happy quietness: Yet to love Christ more than these outward honours, and secular splendours, to be one of those Heavenly Philosophers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. de Laudibus Athanasii p. 17. To. 2. operum.  that are studious to love and live with God, and to take heaven by the force of their faith, even while they are on this side of it in condition, as Nazianz. writes of famous primitive Christians; and to enjoy a free and serious soul; big to God, and full of good works, in the midst of, and maugre the temptations that beset and often besot greatness, is to be a Peer and a Gentleman indeed, and to entail God's blessing on a family and posterity, which shall subsist it, when the airs of fame, and the sands of power separate from and adverse to God, shall become ill foundations to them, and only passing memorials of them: for it is God alone, ●hat is the rock to build upon, the security ●o fly to, the anchor to be stayed by, the ●ower by which resuscitations are made of things and men, past hope of recovery without him. There is a memorable story of Walter Constable of Gloucester, who had five Sons men of especial note; 
Cambden Britannia p, 621.  yet every one of ●hem, were cut off by untimely death, after ●our of them had succeeded to one another in ●heir father's inheritance: And therefore, 〈◊〉 Nobles and Gentry; as my first design in ●his poor and plain discourse is, to beseech your avocation from vanity, subversive of your families, and vitiative of your fames; so my conclusive application ●hall be to the same purpose: Let God be (O Heroiques) your chief aim, his love your Loadstone, 
Consider this and follow it.  his fear your wisdom, his purity your pattern, his patience your conviction, his law your delight, his poor your pity, his reproach your ambition; when you are high in your own and others thoughts, Meditate on Christ higher, yet ●ower to merit for you, and to extend bounty to you; when your desires are irregular, moderate them by the stint that God has set, and desire rather the best things, which are not stinted, in which there is no excess: when you think most of your families, think most of God, and sacrate them by comprecating God to b● a principle of inextinction in them, an● of indetermination to them; anxious cares and subtle projects move some step● towards greatness, and often set it o● the Pinnacle of the Temple, from which i● has a vast prospect, 
Tibi 〈◊〉 multa tu ipse tibi solicitudinis materia es Stus Bernard. de vita solitaria ad Fratres de monte dei.  and under which a dangerous a precipice of Temptation● but it is the blessing of God that maketh and keepeth rich and great; when he says in blessing I will bless and in multiplying 〈◊〉 will multiply thee, as he did to Abraham 
Gen. 15.  he blesses and multiplies with a witness of this world in earnest, and the next in promise. And when he sets his face to bring down the mighty from their thrones and to levelly high thoughts, and proud boasts? how does he blast with his breath, and overturn with his wind? root up with his earthquake? drowned with his overfloate? Mortify with his plagues? and bait to ruin with his every way let lose judgements upon the world's greatness? while the instance of Noah's ark (the lodge of all Creatures in their species, though not in their Number) which was secured against the water's leak, the winds blasts, the ladings overburthen, and had the discipline of so many, and so different natured creatures; whose feeding, nature, shape, tendency, were so repugnant; yet all they governed by eight persons, and kept in order either by no food, or food unusual; and in a sort contrary to their natures) I say, while there remains this instance of God's severity & mansuetude, 
Lege Bochar●u●● in Hierozoon. p. 10. de Quadraped▪ in Genere.  his anger towards the old, and clemency to the new world; there will be irrefragable reason and solid ground to build upon God, all our hopes for stability, so far forth as is good for us, and ours; notwithstanding we see no apparent probability of good coming to us, or them; for to trust in God who is powerful, faithful, wise, good, eternal, is to have the security of heaven and earth for our indemnity, and to excel others (who put their trust in men whose breath is in their nostrils, or in Armies, Counsels, Conclaves, or what else of worldly contexture,) as far as heaven does earth, and fruition hopes. Many things here do fall between the Cup and the Lip, as we proverbially say; and ordinarily the Babel's that we build, in the pride of our hearts, and for the glory of our names, are the spoils of God's power, and the surfeits of his fury; and do not only call us vain in the designs of them, but miserable in the judgements upon us by them; because Nabuchadnezzar will be above God, God reduces him beneath man; and he that did not know what it was to be under God, was taught, what was fit for him, to become a brute; so falls it out often with us in our wild Stratagems and monstrous contrivances, 
O●●lum autem tentationum & cogitati-num malarum & inutilium sen●ina ocium est. Nunquam otiosus sit servus dei quamvis à deo feriatus sit. Stus Bernard, de vita solitaria ad Fratres de monte dei.  but never man that consulted God's glory, in God's Method, and by his line and square, ever built upon a failing foundation: he that aims at no more than how to please God, and to get above this world to him, and to leave the blessing of God upon what of his in this world he leaves behind him, cannot miss to be blessed in the kind he desires, and in a kind suitable to His magnificence to whom he is so loyal, and with whom so welcomely bold.  
This is the Reason, O Nobles and Gentry, I first undertook the application to you; which as I earnestly beg God to bless to your advantage; so I really desire it may be accepted by you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. in E●comii Athanasii. p. 23. ad sinem. Tom. 2.  Considering that the motive to its publication came from that humble generousness, which the love of God and men excites in a sober and sincere Christian, who begs of God like Athanasius the property of those virtuous stones, the Adamant, which by stoutness re●unds the force of Satan's temptation and men's insolence, & with the Loadstone draws the differences of men uncharitable to one another into a little compass, 
Quare imite●ur nostros B. Camillo●, Halas. Decios, Curios, Fabricios, Maximos Scipiones, Lentiles, Aemilios, etc. amemus patriam, pareamus senatui, consulemus bonis, presents fructus negligamus, posteritati & gloriae serviamus, id esse optimum putemus quod erit rectissimum, speremus quod volumus, sed quod acciderit feramus, cogitemus vero corpora virorum fortium magnorumque hominum esse mortalia, animi vero motus & virtutis gloriam sempiternam. Cicero Ora●pro Sextio.  and closes them up into a Christian oneness. These excellencies, that you may abound in, he begs of God, who desires not more to be happy himself, then to have the Nobles and Gentlemen of England happy in the Conclusion of, and in the consequence to, this their present Grandeur; which they can no better, or other way be, then by following what that Renowned Roman Orator Tully excites his contemporaries to, by imitating those Noble Patriots, and Ancestors, who have done great and good deeds for the Public, by obeying the Government, taking counsel for futurities advantage both in point of profit and glory, by accounting that most worthy praise and practice, that is most right and just, by spiriting their courages, from hopes suitable to their wishes, by bearing equanimously what happens crossly and unpleasing, by accounting their bodies made of elements, and servile to accidents, Mortal; and not delicating them; and above all, by Meditating noble Atchivements, and of gaining immortal glory the reward of them. Thus Tully, and with that I end.  
FINIS.    

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