FOOTNOTES:

FOOTNOTES:[53]Hate, first edit.

[53]Hate, first edit.

Is one that has some business about this building or little house of man, whereof nature is as it were the tiler, and he the plaisterer. It is ofter out of reparations than an old parsonage, and then he is set on work to patch it again. He deals most with broken commodities, as a broken head or a mangled face, and his gains are very ill got, for he lives by the hurts of the commonwealth. He differs from a physician as a sore does from a disease, or the sick from those that are not whole, the one distempers you within, the other blisters you without. He complains of the decay of valour in these days, and sighs for that slashing age of sword and buckler; and thinks the law against duels was made meerly to wound his vocation. He had been long since undone if the charity of the stews had not relieved him, from whomhe has his tribute as duly as the pope; or a wind-fall sometimes from a tavern, if a quart pot hit right. The rareness of his custom makes him pitiless when it comes, and he holds a patient longer than our [spiritual] courts a cause. He tells you what danger you had been in if he had staid but a minute longer, and though it be but a pricked finger, he makes of it much matter. He is a reasonable cleanly man, considering the scabs he has to deal with, and your finest ladies are now and then beholden to him for their best dressings. He curses old gentlewomen and their charity that makes his trade their alms; but his envy is never stirred so much as when gentlemen go over to fight upon Calais sands,[54]whom he wishes drowned e'er they come there, rather than the French shall get his custom.

FOOTNOTES:[54]Calais sandswere chosen by English duellists to decide their quarrels on, as being out of the jurisdiction of the law. This custom is noticed in an Epigram written about the period in which this book first appeared."When boasting Bembus challeng'd is to fight,He seemes at first a very Diuell in sight:Till more aduizde, will not defile [his] hands,Vnlesse you meete him vponCallicesands."The Mastive or Young Whelpe of the olde Dog. Epigrams and Satyrs.4to.Lond.(Printed, as Warton supposes, about 1600.)A passage inThe Beau's Duel: or a Soldier for the Ladies, a comedy, by Mrs. Centlivre, 4to. 1707, proves, that it existed so late as at that day. "Your only way is to send him word you'll meet him onCalais sands; duelling is unsafe in England for men of estates," &c. See also other instances in Dodsley'sOld Plays, edit. 1780. vii. 218.—xii. 412.

[54]Calais sandswere chosen by English duellists to decide their quarrels on, as being out of the jurisdiction of the law. This custom is noticed in an Epigram written about the period in which this book first appeared."When boasting Bembus challeng'd is to fight,He seemes at first a very Diuell in sight:Till more aduizde, will not defile [his] hands,Vnlesse you meete him vponCallicesands."The Mastive or Young Whelpe of the olde Dog. Epigrams and Satyrs.4to.Lond.(Printed, as Warton supposes, about 1600.)A passage inThe Beau's Duel: or a Soldier for the Ladies, a comedy, by Mrs. Centlivre, 4to. 1707, proves, that it existed so late as at that day. "Your only way is to send him word you'll meet him onCalais sands; duelling is unsafe in England for men of estates," &c. See also other instances in Dodsley'sOld Plays, edit. 1780. vii. 218.—xii. 412.

"When boasting Bembus challeng'd is to fight,He seemes at first a very Diuell in sight:Till more aduizde, will not defile [his] hands,Vnlesse you meete him vponCallicesands."

"When boasting Bembus challeng'd is to fight,He seemes at first a very Diuell in sight:

Till more aduizde, will not defile [his] hands,Vnlesse you meete him vponCallicesands."

The Mastive or Young Whelpe of the olde Dog. Epigrams and Satyrs.4to.Lond.(Printed, as Warton supposes, about 1600.)

A passage inThe Beau's Duel: or a Soldier for the Ladies, a comedy, by Mrs. Centlivre, 4to. 1707, proves, that it existed so late as at that day. "Your only way is to send him word you'll meet him onCalais sands; duelling is unsafe in England for men of estates," &c. See also other instances in Dodsley'sOld Plays, edit. 1780. vii. 218.—xii. 412.

Is a scholar in this great university the world; and the same his book and study. He cloysters not his meditations in the narrow darkness of a room, but sends them abroad with his eyes, and his brain travels with his feet. He looks upon man from a high tower, and sees him trulier at this distance in his infirmities and poorness. He scorns to mix himself in men's actions, as he would to act upon a stage; but sitsaloft on the scaffold a censuring spectator. [He will not lose his time by being busy, or make so poor a use of the world as to hug and embrace it.] Nature admits him as a partaker of her sports, and asks his approbation as it were of her own works and variety. He comes not in company, because he would not be solitary, but finds discourse enough with himself, and his own thoughts are his excellent playfellows. He looks not upon a thing as a yawning stranger at novelties, but his search is more mysterious and inward, and he spells heaven out of earth. He knits his observations together, and makes a ladder of them all to climb to God. He is free from vice, because he has no occasion to imploy it, and is above those ends that make man wicked. He has learnt all can here be taught him, and comes now to heaven to see more.

Is one in whom good women suffer, and have their truth misinterpreted by her folly. She is one, she knows not what her self if you ask her, but she is indeed one that has taken a toy at the fashion of religion, and is enamoured of the new fangle. She is a nonconformist in a close stomacher and ruff of Geneva print,[55]and her purity consists much in her linnen. She has heard of the rag of Rome, and thinks it a very sluttish religion, and rails at the whore of Babylon for a very naughty woman. She has lefther virginity as a relick of popery, and marries in her tribe without a ring. Her devotion at the church is much in the turning up of her eye; and turning down the leaf in her book, when she hears named chapter and verse. When she comes home, she commends the sermon for the scripture, and two hours. She loves preaching better then praying, and of preachers, lecturers; and thinks the week day's exercise far more edifying than the Sunday's. Her oftest gossipings are sabbath-day's journeys, where, (though an enemy to superstition,) she will go in pilgrimage five mile to a silenced minister, when there is a better sermon in her own parish. She doubts of the virgin Mary's salvation, and dares notsaint her, but knows her own place in heaven as perfectly as the pew she has a key to. She is so taken up with faith she has no room for charity, and understands no good works but what are wrought on the sampler. She accounts nothing vices but superstition and an oath, and thinks adultery a less sin than to swearby my truly. She rails at other women by the names of Jezebel and Dalilah; and calls her own daughters Rebecca and Abigail, and not Ann but Hannah. She suffers them not to learn on the virginals,[56]because of their affinity with organs, but is reconciled to the bells for the chimes sake, since they were reformed to the tune of a psalm. She overflows so with the bible, that she spills it upon every occasion, and will not cudgel her maids without scripture. It is a question whether she is more troubled with the Devil, or the Devil with her: She is always challenging and daringhim, and her weapon [[57]is the Practice of Piety.] Nothing angers her so much as that women cannot preach, and in this point only thinks the Brownist erroneous; but what she cannot at the church she does at the table, where she prattles more than any against sense and Antichrist, 'till a capon's wing silence her. She expounds the priests of Baal, reading ministers, and thinks the salvation of that parish as desperate as the Turks. She is a main derider to her capacity of those that are not her preachers, and censures all sermons but bad ones. If her husband be a tradesman, she helps him to customers, howsoever to good cheer, and they are a most faithful couple at these meetings, for they never fail. Her conscience is like others lust, never satisfied, and you might better answer Scotus than her scruples. She is one that thinks she performs all her duties to God in hearing, and shews the fruits of it in talking. She is more fieryagainst the may-pole than her husband, and thinks she might do a Phineas' act to break the pate of the fidler. She is an everlasting argument, but I am weary of her.

FOOTNOTES:[55]Strict devotees were, I believe, noted for the smallness and precision of theirruffs, which were termedin printfrom the exactness of the folds. So in Mynshul'sEssays, 4to. 1618. "I vndertooke a warre when I adventured to speake inprint, (not inprint as Puritan's ruffesare set.)" The term ofGeneva printprobably arose from the minuteness of the type used at Geneva. In theMerry Devil of Edmonton, a comedy, 4to. 1608, is an expression which goes some way to prove the correctness of this supposition:—"I see by thy eyes thou hast bin readinglittle Geneua print;"—and, thatsmall ruffswere worn by the puritanical set, an instance appears in Mayne'sCity Match, a comedy, 4to. 1658.——"O miracle!Out of yourlittle ruffe, Dorcas, and in the fashion!Dost thou hope to be saved?"From these three extracts it is, I think, clear that aruff of Geneva printmeant asmall, closely-folded ruff, which was the distinction of a non-conformist.[56]A virginal, says Mr. Malone, was strung like a spinnet, and shaped like a piano-forte: the mode of playing on this instrument was therefore similar to that of the organ.[57]Weapons are spells no less potent than different, as being the sage sentences of some of her own sectaries.First edit.

[55]Strict devotees were, I believe, noted for the smallness and precision of theirruffs, which were termedin printfrom the exactness of the folds. So in Mynshul'sEssays, 4to. 1618. "I vndertooke a warre when I adventured to speake inprint, (not inprint as Puritan's ruffesare set.)" The term ofGeneva printprobably arose from the minuteness of the type used at Geneva. In theMerry Devil of Edmonton, a comedy, 4to. 1608, is an expression which goes some way to prove the correctness of this supposition:—"I see by thy eyes thou hast bin readinglittle Geneua print;"—and, thatsmall ruffswere worn by the puritanical set, an instance appears in Mayne'sCity Match, a comedy, 4to. 1658.——"O miracle!Out of yourlittle ruffe, Dorcas, and in the fashion!Dost thou hope to be saved?"From these three extracts it is, I think, clear that aruff of Geneva printmeant asmall, closely-folded ruff, which was the distinction of a non-conformist.

——"O miracle!Out of yourlittle ruffe, Dorcas, and in the fashion!Dost thou hope to be saved?"

From these three extracts it is, I think, clear that aruff of Geneva printmeant asmall, closely-folded ruff, which was the distinction of a non-conformist.

[56]A virginal, says Mr. Malone, was strung like a spinnet, and shaped like a piano-forte: the mode of playing on this instrument was therefore similar to that of the organ.

[57]Weapons are spells no less potent than different, as being the sage sentences of some of her own sectaries.First edit.

Is one that hangs in the balance with all sorts of opinions, whereof not one but stirs him and none sways him. A man guiltier of credulity than he is taken to be; for it is out of his belief of every thing, that he fully believes nothing. Each religion scares him from its contrary: none persuades him to itself. He would be wholly a Christian, but that he is something of an atheist, and wholly an atheist, but that he is partly a Christian; and a perfect heretic, but that there are so many to distract him. He finds reason in all opinions, truth in none: indeed the least reason perplexes him, andthe best will not satisfy him. He is at most a confused and wild Christian, not specialized by any form, but capable of all. He uses the land's religion, because it is next him, yet he sees not why he may not take the other, but he chuses this, not as better, but because there is not a pin to choose. He finds doubts and scruples better than resolves them, and is always too hard for himself. His learning is too much for his brain, and his judgment too little for his learning, and his over-opinion of both, spoils all. Pity it was his mischance of being a scholar; for it does only distract and irregulate him, and the world by him. He hammers much in general upon our opinion's uncertainty, and the possibility of erring makes him not venture on what is true. He is troubled at this naturalness of religion to countries, that protestantism should be born so in England and popery abroad, and that fortune and the stars should so much share in it. He likes not this connection of the common-weal and divinity, and fears it may be an arch-practiceof state. In our differences with Rome he is strangely unfixed, and a new man every new day, as his last discourse-book's meditations transport him. He could like the gray hairs of popery, did not some dotages there stagger him: he would come to us sooner, but our new name affrights him. He is taken with their miracles, but doubts an imposture; he conceives of our doctrine better, but it seems too empty and naked. He cannot drive into his fancy the circumscription of truth to our corner, and is as hardly persuaded to think their old legends true. He approves well of our faith, and more of their works, and is sometimes much affected at the zeal of Amsterdam. His conscience interposes itself betwixt duellers, and whilst it would part both, is by both wounded. He will sometimes propend much to us upon the reading a good writer, and at Bellarmine[58]recoils as far back again; andthe fathers justle him from one side to another. Now Socinus[59]and Vorstius[60]afresh torturehim, and he agrees with none worse than himself. He puts his foot into heresies tenderly, as a cat in the water, and pulls it out again, and still something unanswered delays him; yet he bears away some parcel of each, and you may sooner pick all religions out of him than one. He cannot think so many wise men should be in error, nor so many honest men out of the way, and his wonder is double when he sees these oppose one another. He hates authority as the tyrant of reason, and you cannot anger him worse than with a father'sdixit, and yet that many are not persuaded with reason, shall authorise his doubt. In sum,his whole life is a question, and his salvation a greater, which death only concludes, and then he is resolved.

FOOTNOTES:[58]Robert Bellarmin, an Italian Jesuit, was born at Monte Pulciano, a town in Tuscany, in the year 1542, and in 1560 entered himself among the Jesuits. In 1599 he was honoured with a cardinal's hat, and in 1602 was presented with the arch-bishopric of Capua: this, however, he resigned in 1605, when pope Paul V. desired to have him near himself. He was employed in the affairs of the court of Rome till 1621, when, leaving the Vatican, he retired to a house belonging to his order, and died September 17, in the same year.Bellarmin was one of the best controversial writers of his time; few authors have done greater honour to their profession or opinions, and certain it is that none have ever more ably defended the cause of the Romish church, or contended in favour of the pope with greater advantage. As a proof of Bellarmin's abilities, there was scarcely a divine of any eminence among the protestants who did not attack him: Bayle aptly says, "they made his name resound every where, ut littusStyla, Styla, omne sonaret."[59]Faustus Socinus is so well known as the founder of the sect which goes under his name, that a few words will be sufficient. He was born in 1539, at Sienna, and imbibed his opinions from the instruction of his uncle, who always had a high opinion of, and confidence in, the abilities of his nephew, to whom he bequeathed all his papers. After living several years in the world, principally at the court of Francis de Medicis, Socinus, in 1577, went into Germany, and began to propagate the principles of his uncle, to which, it is said, he made great additions and alterations of his own. In the support of his opinions, he suffered considerable hardships, and received the greatest insults and persecutions; to avoid which, he retired to a place near Cracow, in Poland, where he died in 1504, at the age of sixty-five.[60]Conrade Vorstius, a learned divine, who was peculiarly detested by the Calvinists, and who had even the honour to be attacked by king James the first, of England, was born in 1569. Being compelled, through the interposition of James's ambassador, to quitLeiden, where he had attained the divinity-chair, and several other preferments, he retired to Toningen, where he died in 1622, with the strongest tokens of piety and resignation.

[58]Robert Bellarmin, an Italian Jesuit, was born at Monte Pulciano, a town in Tuscany, in the year 1542, and in 1560 entered himself among the Jesuits. In 1599 he was honoured with a cardinal's hat, and in 1602 was presented with the arch-bishopric of Capua: this, however, he resigned in 1605, when pope Paul V. desired to have him near himself. He was employed in the affairs of the court of Rome till 1621, when, leaving the Vatican, he retired to a house belonging to his order, and died September 17, in the same year.Bellarmin was one of the best controversial writers of his time; few authors have done greater honour to their profession or opinions, and certain it is that none have ever more ably defended the cause of the Romish church, or contended in favour of the pope with greater advantage. As a proof of Bellarmin's abilities, there was scarcely a divine of any eminence among the protestants who did not attack him: Bayle aptly says, "they made his name resound every where, ut littusStyla, Styla, omne sonaret."

Bellarmin was one of the best controversial writers of his time; few authors have done greater honour to their profession or opinions, and certain it is that none have ever more ably defended the cause of the Romish church, or contended in favour of the pope with greater advantage. As a proof of Bellarmin's abilities, there was scarcely a divine of any eminence among the protestants who did not attack him: Bayle aptly says, "they made his name resound every where, ut littusStyla, Styla, omne sonaret."

[59]Faustus Socinus is so well known as the founder of the sect which goes under his name, that a few words will be sufficient. He was born in 1539, at Sienna, and imbibed his opinions from the instruction of his uncle, who always had a high opinion of, and confidence in, the abilities of his nephew, to whom he bequeathed all his papers. After living several years in the world, principally at the court of Francis de Medicis, Socinus, in 1577, went into Germany, and began to propagate the principles of his uncle, to which, it is said, he made great additions and alterations of his own. In the support of his opinions, he suffered considerable hardships, and received the greatest insults and persecutions; to avoid which, he retired to a place near Cracow, in Poland, where he died in 1504, at the age of sixty-five.

[60]Conrade Vorstius, a learned divine, who was peculiarly detested by the Calvinists, and who had even the honour to be attacked by king James the first, of England, was born in 1569. Being compelled, through the interposition of James's ambassador, to quitLeiden, where he had attained the divinity-chair, and several other preferments, he retired to Toningen, where he died in 1622, with the strongest tokens of piety and resignation.

His antient beginning was a blue coat, since a livery, and his hatching under a lawyer; whence, though but pen-feathered, he hath now nested for himself, and with his boarded pence purchased an office. Two desks and a quire of paper set him up, where he now sits in state for all corners. We can call him no great author, yet he writes very much and with the infamy of the court is maintained in his libels.[61]He has some smatch of a scholar, and yet uses Latin very hardly; and lest it should accuse him, cutsit off in the midst, and will not let it speak out. He is, contrary to great men, maintained by his followers, that is, his poor country clients, that worship him more than their landlords, and be they never such churls, he looks for their courtesy. He first racks them soundly himself, and then delivers them to the lawyer for execution. His looks are very solicitous, importing much haste and dispatch, he is never without his hands full of business, that is—of paper. His skin becomes at last as dry as his parchment, and his face as intricate as the most winding cause. He talks statutes as fiercely as if he had mooted[62]seven years in the inns of court, when all his skill is stuck in his girdle, or in his office-window. Strife and wrangling have made him rich, and he is thankful tohis benefactor, and nourishes it. If he live in a country village, he makes all his neighbours good subjects; for there shall be nothing done but what there is law for. His business gives him not leave to think of his conscience, and when the time, or term of his life is going out, for dooms-day he is secure; for he hopes he has a trick to reverse judgment.

FOOTNOTES:[61]His style is very constant, for it keeps still the former aforesaid; and yet it seems he is much troubled in it, for he is always humbly complaining—your poor orator.First edit.[62]Tomootea terme vsed in the innes of the court; it is the handling of a case, as in the Vniuersitie their disputations, &c. SoMinshew, who supposes it to be derived from the French,mot, verbum, quasi verba facere, aut sermonem de aliqua re habere.Mootmenare those who, having studied seven or eight years, are qualified to practise, and appear to answer to our term of barristers.

[61]His style is very constant, for it keeps still the former aforesaid; and yet it seems he is much troubled in it, for he is always humbly complaining—your poor orator.First edit.

[62]Tomootea terme vsed in the innes of the court; it is the handling of a case, as in the Vniuersitie their disputations, &c. SoMinshew, who supposes it to be derived from the French,mot, verbum, quasi verba facere, aut sermonem de aliqua re habere.Mootmenare those who, having studied seven or eight years, are qualified to practise, and appear to answer to our term of barristers.

Is the opposite extreme to a defamer, for the one speaks ill falsely, and the other well, and both slander the truth. He is one that is still weighing men in the scale of comparisons, and puts his affections in the one balance and that sways. His friend always shall do best, and you shall rarely hear good of his enemy. He considers first the man and then the thing, and restrains all merit to what they deserve of him. Commendationshe esteems not the debt of worth, but the requital of kindness; and if you ask his reason, shews his interest, and tells you how much he is beholden to that man. He is one that ties his judgment to the wheel of fortune, and they determine giddily both alike. He prefers England before other countries because he was born there, and Oxford before other universities, because he was brought up there, and the best scholar there is one of his own college, and the best scholar there is one of his friends. He is a great favourer of great persons, and his argument is still that which should be antecedent; as,—he is in high place, therefore virtuous;—he is preferred, therefore worthy. Never ask his opinion, for you shall hear but his faction, and he is indifferent in nothing but conscience. Men esteem him for this a zealous affectionate, but they mistake him many times, for he does it but to be esteemed so. Of all men he is worst to write an history, for he will praise a Sejanus or Tiberius, and for some petty respect of his all posterity shall be cozened.

Is the elephant with the great trunk, for he eats nothing but what comes through this way. His profession is not so worthy as to occasion insolence, and yet no man so much puft up. His face is as brazen as his trumpet, and (which is worse,) as a fidler's, from whom he differeth only in this, that his impudence is dearer. The sea of drink and much wind make a storm perpetually in his cheeks, and his look is like his noise, blustering and tempestuous. He was whilom the sound of war, but now of peace; yet as terrible as ever, for wheresoever he comes they are sure to pay for it. He is the common attendant of glittering folks, whether in the court or stage, where he is always the prologue's prologue.[63]He is somewhat in the nature of a hogshead,shrillest when he is empty; when his belly is full he is quiet enough. No man proves life more to be a blast, or himself a bubble, and he is like a counterfeit bankrupt, thrives best when he is blown up.

FOOTNOTES:[63]The prologue to our ancient dramas was ushered in by trumpets. "Present not yourselfe on the stage (especially at a new play) untill the quaking prologue hath (by rubbing) got cullor into his cheekes, and is ready to giue the trumpets their cue that hee's vpon point to enter." Decker'sGul's Hornbook, 1609. p. 30."Doe you not know that I am the Prologue? Do you not see this long blacke veluet cloke vpon my backe?Haue you not sounded thrice?" Heywood'sFoure Prentises of London. 4to. 1615.

[63]The prologue to our ancient dramas was ushered in by trumpets. "Present not yourselfe on the stage (especially at a new play) untill the quaking prologue hath (by rubbing) got cullor into his cheekes, and is ready to giue the trumpets their cue that hee's vpon point to enter." Decker'sGul's Hornbook, 1609. p. 30."Doe you not know that I am the Prologue? Do you not see this long blacke veluet cloke vpon my backe?Haue you not sounded thrice?" Heywood'sFoure Prentises of London. 4to. 1615.

"Doe you not know that I am the Prologue? Do you not see this long blacke veluet cloke vpon my backe?Haue you not sounded thrice?" Heywood'sFoure Prentises of London. 4to. 1615.

Is one of the herd of the world. One that follows merely the common cry, and makes it louder by one. A man that loves none but who are publickly affected, and he will not be wiser than the rest of the town. That never owns a friend after an ill name, or some general imputation, though he knows it most unworthy. That opposes to reason,"thus men say;" and "thus most do;" and "thus the world goes;" and thinks this enough to poise the other. That worships men in place, and those only; and thinks all a great man speaks oracles. Much taken with my lord's jest, and repeats you it all to a syllable. One that justifies nothing out of fashion, nor any opinion out of the applauded way. That thinks certainly all Spaniards and Jesuits very villains, and is still cursing the pope and Spinola. One that thinks the gravest cassock the best scholar; and the best cloaths the finest man. That is taken only with broad and obscene wit, and hisses any thing too deep for him. That cries, Chaucer for his money above all our English poets, because the voice has gone so, and he has read none. That is much ravished with such a nobleman's courtesy, and would venture his life for him, because he put off his hat. One that is foremost still to kiss the king's hand, and cries, "God bless his majesty!" loudest. That rails on all men condemned and out of favour, and the first that says "away withthe traitors!"—yet struck with much ruth at executions, and for pity to see a man die, could kill the hangman. That comes to London to see it, and the pretty things in it, and, the chief cause of his journey, the bears. That measures the happiness of the kingdom by the cheapness of corn, and conceives no harm of state, but ill trading. Within this compass too, come those that are too much wedged into the world, and have no lifting thoughts above those things; that call to thrive, to do well; and preferment only the grace of God. That aim all studies at this mark, and shew you poor scholars as an example to take heed by. That think the prison and want a judgment for some sin, and never like well hereafter of a jail-bird. That know no other content but wealth, bravery, and the town-pleasures; that think all else but idle speculation, and the philosophers madmen. In short, men that are carried away with all outwardnesses, shews, appearances, the stream, the people; for there is no man of worth but has a piece of singularity, and scorns something.

Is a kind of alchymist or persecutor of nature, that would change the dull lead of his brain into finer metal, with success many times as unprosperous, or at least not quitting the cost, to wit, of his own oil and candles. He has a strange forced appetite to learning, and to atchieve it brings nothing but patience and a body. His study is not great but continual, and consists much in the sitting up till after midnight in a rug-gown and a night-cap, to the vanquishing perhaps of some six lines; yet what he has, he has perfect, for he reads it so long to understand it, till he gets it without book. He may with much industry make a breach into logick, and arrive at some ability in an argument; but for politer studies he dare not skirmish with them, and for poetry accounts it impregnable. His invention is no more than the finding out of his papers,and his few gleanings there; and his disposition of them is as just as the bookbinders, a setting or glewing of them together. He is a great discomforter of young students, by telling them what travel it has cost him, and how often his brain turned at philosophy, and makes others fear studying as a cause of duncery. He is a man much given to apothegms, which serve him for wit, and seldom breaks any jest but which belongs to some Lacedemonian or Roman in Lycosthenes. He is like a dull carrier's horse, that will go a whole week together, but never out of a foot pace; and he that sets forth on the Saturday shall overtake him.

Is the land's epitome, or you may call it the lesser isle of Great Britain. It is more than this, the whole world's map, which you may here discern in its perfectest motion, justling and turning. It is a heap of stones and men, with a vast confusion of languages;and were the steeple not sanctified, nothing liker Babel. The noise in it is like that of bees, a strange humming or buzz mixed of walking tongues and feet: it is a kind of still roar or loud whisper. It is the great exchange of all discourse, and no business whatsoever but is here stirring and a-foot. It is the synod of all pates politick, jointed and laid together in most serious posture, and they are not half so busy at the parliament. It is the antick of tails to tails, and backs to backs, and for vizards you need go no farther than faces. It is the market of young lecturers, whom you may cheapen here at all rates and sizes. It is the general mint of all famous lies, which are here like the legends of popery, first coined and stamped in the church. All inventions are emptied here, and not few pockets. The best sign of a temple in it is, that it is the thieves sanctuary, which rob more safely in the crowd than a wilderness, whilst every searcher is a bush to hide them. It is the other expence of the day, after plays, tavern, and a bawdy-house; and men have still some oaths left toswear here. It is the ear's brothel, and satisfies their lust and itch. The visitants are all men without exceptions, but the principal inhabitants and possessors are stale knights and captains[65]out of service; men of long rapiers and breeches, which after all turn merchants here and traffick for news. Some make it a preface to their dinner, and travel for a stomach; but thriftier men make it their ordinary, and board here very cheap.[66]Of all such places it is least haunted with hobgoblins, for if a ghost would walk more, he could not.

FOOTNOTES:[64]St. Paul's cathedral was, during the reigns of Elizabeth and James, a sort of exchange and public parade, where business was transacted between merchants, and where the fashionables of the day exhibited themselves. The reader will find several allusions to this custom in thevariorumedition of Shakspeare,K. Henry IV.part 2. Osborne, in hisTraditional Memoires on the Reigns of Elizabeth and James, 12mo. 1658, says, "It was the fashion of those times (James I.) and did so continue till these, (the interregnum,) for the principal gentry, lords, courtiers, and men of all professions, not merely mechanicks, to meet inSt. Paul'schurch by eleven, and walk in the middle isle till twelve, and after dinner from three to six; during which time some discoursed of business, others of news." Weever complains of the practice, and says, "it could be wished that walking in the middle isle ofPaulesmight be forborne in the time of diuine seruice."Ancient Funeral Monuments, 1631, page 373.[65]In theDramatis Personæto Ben Jonson'sEvery Man in his Humour, Bobadil is styled aPaul's man; and Falstaff tells us that he bought Bardolph inPaul's.King Henry IV.Part 2.[66]——You'd not doeLike your penurious father, who was wontTo walke his dinner out in Paules.Mayne'sCity Match, 1658.

[64]St. Paul's cathedral was, during the reigns of Elizabeth and James, a sort of exchange and public parade, where business was transacted between merchants, and where the fashionables of the day exhibited themselves. The reader will find several allusions to this custom in thevariorumedition of Shakspeare,K. Henry IV.part 2. Osborne, in hisTraditional Memoires on the Reigns of Elizabeth and James, 12mo. 1658, says, "It was the fashion of those times (James I.) and did so continue till these, (the interregnum,) for the principal gentry, lords, courtiers, and men of all professions, not merely mechanicks, to meet inSt. Paul'schurch by eleven, and walk in the middle isle till twelve, and after dinner from three to six; during which time some discoursed of business, others of news." Weever complains of the practice, and says, "it could be wished that walking in the middle isle ofPaulesmight be forborne in the time of diuine seruice."Ancient Funeral Monuments, 1631, page 373.

[65]In theDramatis Personæto Ben Jonson'sEvery Man in his Humour, Bobadil is styled aPaul's man; and Falstaff tells us that he bought Bardolph inPaul's.King Henry IV.Part 2.

[66]——You'd not doeLike your penurious father, who was wontTo walke his dinner out in Paules.Mayne'sCity Match, 1658.

[66]

——You'd not doeLike your penurious father, who was wontTo walke his dinner out in Paules.

Mayne'sCity Match, 1658.

The kitchen is his hell, and he the devil in it, where his meat and he fry together. His revenues are showered down from the fat of the land, and he interlards his own grease among to help the drippings. Cholerick he is not by nature so much as his art, and it is a shrewd temptation that the chopping-knife is so near. His weapons, ofter offensive, are a mess of hot broth and scalding water, and woe be to him that comes in his way. In the kitchen he will domineer and rule the roast in spight of his master, and curses in the very dialect of his calling. His labour is meer blustering and fury, and his speech like that of sailors in a storm, a thousand businesses at once; yet, in all this tumult, he does not love combustion, but will be the first man that shall go and quench it. He is never a good christian till a hissing pot of ale has slacked him, like water cast on a firebrand, and forthat time he is tame and dispossessed. His cunning is not small in architecture, for he builds strange fabricks in paste, towers and castles, which are offered to the assault of valiant teeth, and like Darius' palace in one banquet demolished. He is a pittiless murderer of innocents, and he mangles poor fowls with unheard-of tortures; and it is thought the martyrs persecutions were devised from hence: sure we are, St. Lawrence's gridiron came out of his kitchen. His best faculty is at the dresser, where he seems to have great skill in the tacticks, ranging his dishes in order military, and placing with great discretion in the fore-front meats more strong and hardy, and the more cold and cowardly in the rear; as quaking tarts and quivering custards, and such milk-sop dishes, which scape many times the fury of the encounter. But now the second course is gone up and he down in the cellar, where he drinks and sleeps till four o'clock[67]in the afternoon, and then returns again to his regiment.

FOOTNOTES:[67]The time of supper was about five o'clock. See note at page39.

[67]The time of supper was about five o'clock. See note at page39.

Is a lusty fellow in a crowd, that is beholden more to his elbow than his legs, for he does not go, but thrusts well. He is a good shuffler in the world, wherein he is so oft putting forth, that at length he puts on. He can do some things, but dare do much more, and is like a desperate soldier, who will assault any thing where he is sure not to enter. He is not so well opinioned of himself, as industrious to make others, and thinks no vice so prejudicial as blushing. He is still citing for himself, that a candle should not be hid under a bushel; and for his part he will be sure not to hide his, though his candle be but a snuff or rush-candle. Those few good parts he has, he is no niggard in displaying, and is like some needy flaunting goldsmith, nothing in the inner room, but all on the cupboard. If he be a scholar, he has commonly stepped intothe pulpit before a degree, yet into that too before he deserved it. He never defers St. Mary's beyond his regency, and his next sermon is at Paul's cross,[68][and that printed.] He loves publick things alive; and for any solemn entertainment he will find a mouth, find a speech who will. He is greedy of great acquaintance and many, and thinks it no small advancement to rise to be known. [He is one that has all the great names at court at his fingers ends, and their lodgings; and with a saucy, "my lord," will salute the best of them.] His talk at the table is like Benjamin's mess, five times to his part, and no argument shuts him out for a quarreller. Of all disgraces he endures not to be non-plussed, and had rather fly for sanctuary tononsense which few descry, than to nothing which all. His boldness is beholden to other men's modesty, which rescues him many times from a baffle; yet his face is good armour, and he is dashed out of any thing sooner than countenance. Grosser conceits are puzzled in him for a rare man; and wiser men though they know him [yet] take him [in] for their pleasure, or as they would do a sculler for being next at hand. Thus preferment at last stumbles on him, because he is still in the way. His companions that flouted him before, now envy him, when they see him come ready for scarlet, whilst themselves lye musty in their old clothes and colleges.

FOOTNOTES:[68]Paul's cross stood in the church-yard of that cathedral, on the north side, towards the east end. It was used for the preaching of sermons to the populace; and Holinshed mentions two instances of public penance being performed here; in 1534 by some of the adherents of Elizabeth Barton, well known asthe holy maid of Kent, and in 1536 by sir Thomas Newman, a priest, who "bare a faggot at Paules crosse for singing masse with good ale."

[68]Paul's cross stood in the church-yard of that cathedral, on the north side, towards the east end. It was used for the preaching of sermons to the populace; and Holinshed mentions two instances of public penance being performed here; in 1534 by some of the adherents of Elizabeth Barton, well known asthe holy maid of Kent, and in 1536 by sir Thomas Newman, a priest, who "bare a faggot at Paules crosse for singing masse with good ale."

No man verifies the proverb more, that it is an alms-deed to punish him; for his penalty is a dole,[69]and does the beggars as much good as their dinner. He abhors, therefore, works of charity, and thinks his bread cast away when it is given to the poor. He loves not justice neither, for the weigh-scale's sake, and hates the clerk of the market as his executioner; yet he finds mercy in his offences, and his basket only is sent to prison.[70]Marry a pillory is his deadly enemy, and he never hears well after.

FOOTNOTES:[69]Doleoriginally signified the portion of alms that was given away at the door of a nobleman. Steevens, note toShakspeare. Sir John Hawkins affirms that the benefaction distributed at Lambeth palace gate, is to this day called thedole.[70]That is, the contents of his basket, if discovered to be of light weight, are distributed to the needy prisoners.

[69]Doleoriginally signified the portion of alms that was given away at the door of a nobleman. Steevens, note toShakspeare. Sir John Hawkins affirms that the benefaction distributed at Lambeth palace gate, is to this day called thedole.

[70]That is, the contents of his basket, if discovered to be of light weight, are distributed to the needy prisoners.

Is one that would make all others more fools than himself, for though he know nothing, he would not have the would know so much. He conceits nothing in learning but the opinion, which he seeks to purchase without it, though he might with less labour cure his ignorance than hide it. He is indeed a kind of scholar-mountebank, and his art our delusion. He is tricked out in all the accoutrements of learning, and at the first encounter none passes better. He is oftener in his study than at his book, and you cannot pleasure him better than to deprehend him: yet he hears you not till the third knock, and then comes out very angry as interrupted. You find him in hisslippers[71]and a pen in his ear, in which formality he was asleep. His table is spreadwide with some classick folio, which is as constant to it as the carpet, and hath laid open in the same page this half year. His candle is always a longer sitter up than himself, and theboast[72]of his window at midnight. He walks much alone in the posture of meditation, and has a book still before his face in the fields. His pocket is seldom without a Greek testament or Hebrew bible, which he opens only in the church, and that when some stander-by looks over. He has sentences for company, some scatterings of Seneca and Tacitus, which are good upon all occasions. If he reads any thing in the morning, it comes up all at dinner; and as long as that lasts, the discourse is his. He is a great plagiary of tavern wit, and comes to sermons only that he may talk of Austin. His parcels are the meer scrapings from company, yet he complains at parting what time he has lost. He is wondrously capricious to seem a judgment, and listens witha sower attention to what he understands not. He talks much of Scaliger, and Casaubon, and the Jesuits, and prefers some unheard-of Dutch name before them all. He has verses to bring in upon these and these hints, and it shall go hard but he will wind in his opportunity. He is critical in a language he cannot conster, and speaks seldom under Arminius in divinity. His business and retirement and caller away is his study, and he protests no delight to it comparable. He is a great nomenclator of authors, which he has read in general in the catalogue, and in particular in the title, and goes seldom so far as the dedication. He never talks of any thing but learning, and learns all from talking. Three encounters with the same men pump him, and then he only puts in or gravely says nothing. He has taken pains to be an ass, though not to be a scholar, and is at length discovered and laughed at.

FOOTNOTES:[71]Study, first edit.[72]The first edition readspost, and, I think, preferably.

[71]Study, first edit.

[72]The first edition readspost, and, I think, preferably.

Is the spawn or indeed but the resultancy of nobility, and to the making of him went not a generation but a genealogy. His trade is honour, and he sells it and gives arms himself, though he be no gentleman. His bribes are like those of a corrupt judge, for they are the prices of blood. He seems very rich in discourse, for he tells you of whole fields of gold and silver, or, and argent, worth much in French but in English nothing. He is a great diver in the streams or issues of gentry, and not a by-channel or bastard escapes him; yea he does with them like some shameless queen, fathers more children on them than ever they begot. His traffick is a kind of pedlary-ware, scutchions, and pennons, and little daggers and lions, such as children esteem and gentlemen; but his penny-worths are rampant, for you may buy threewhole brawns cheaper than three boar's heads of him painted. He was sometimes the terrible coat of Mars, but is now for more merciful battles in the tilt-yard, where whosoever is victorious, the spoils are his. He is an art in England but in Wales nature, where they are born with heraldry in their mouths, and each name is a pedigree.

Are a bad society, and yet a company of good fellows, that roar deep in the quire, deeper in the tavern. They are the eight parts of speech which go to the syntaxis of service, and are distinguished by their noises much like bells, for they make not a concert but a peal. Their pastime or recreation is prayers, their exercise drinking,yet herein so religiously addicted that they serve God oftest when they are drunk. Their humanity is a leg to the residencer, their learning a chapter, for they learn it commonly before they read it; yet the old Hebrew names are little beholden to them, for they mis-call them worse than one another. Though they never expound the scripture, they handle it much, and pollute the gospel with two things, their conversation and their thumbs. Upon worky-days, they behave themselves at prayers as at their pots, for they swallow them down in an instant. Their gowns are laced commonly with streamings of ale, the superfluities of a cup or throat above measure. Their skill in melody makes them the better companions abroad, and their anthems abler to sing catches. Long lived for the most part they are not, especially the base, they overflow their bank so oft to drown the organs. Briefly, if they escape arresting, they die constantly in God's service; and to take their death with more patience, they have wine and cakes at their funeral, and nowthey keep[73]the church a great deal better, and help to fill it with their bones as before with their noise.

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