[24]9.That only Cowards dare dye.EExtreamesare equally removed from themeane; ſo that headlongdeſperateneſſeaſmuch offends truevalour, as backwardCowardice: of which ſort I reckon juſtly allun-inforced deaths. When will yourvaliantman dye of neceſſity? ſoCowardsſuffer what cannot be avoided: and to runne intodeath unimportun’d, is to runne into the firſt condemned deſperateneſſe. Will he dye when he isrichandhappy? then by living he may doe more good: and inafflictionsandmiſeries,deathis the choſen refuge ofCowards.Fortiter ille facit, qui miſer eſſe poteſt.But it is taught and practiſed among ourGalants, that rather than our reputations ſuffer anymaime, or we anymiſery, wee ſhall offer ourbreſtsto theCannonsmouth, yea to ourſwordspoints: And this ſeemes a verybraveand a veryclimbing(which is aCowardly, earthly, and indeed a verygroveling)ſpirit.[25]Why doe theychainetheſe ſlaves to theGallyes, but that they thruſt theirdeaths, and would at every looſe leape into theſea? Why doe they take weapons fromcondemnedmen, but to barre them of that eaſe whichCowardsaffect,a ſpeedy death. Truely thislifeis atempeſt, and awarfare, and he whichdares dye, to eſcape theanguiſhof it, ſeems to mee, but ſovaliant, as hee which dareshanghimſelfe, leſt hee bepreſtto thewarres. I have ſeene one in that extremity ofmelancholy, which was then becomemadneſſe, to make his ownebreathanInſtrumentto ſtay his breath, and labour to choake himſelfe, but alas! he wasmad. And we knew another that languiſhed under theoppreſſionof a poorediſgraceſo much, that hee tooke morepaines to dye, then would have ſerved to have nouriſhedlifeandſpiritenough to have outlived hisdiſgrace. WhatFoolewill call thisCowardlineſſe,Valour? or thisBaſeneſſe,Humility? And laſtly, of theſe men which dye theAllegoricall deathof entring intoReligion, how few are found fit for any ſhew ofvaliancy? but onely aſoftandſupple metall, made onely forCowardlyſolitarineſſe.
E
Extreamesare equally removed from themeane; ſo that headlongdeſperateneſſeaſmuch offends truevalour, as backwardCowardice: of which ſort I reckon juſtly allun-inforced deaths. When will yourvaliantman dye of neceſſity? ſoCowardsſuffer what cannot be avoided: and to runne intodeath unimportun’d, is to runne into the firſt condemned deſperateneſſe. Will he dye when he isrichandhappy? then by living he may doe more good: and inafflictionsandmiſeries,deathis the choſen refuge ofCowards.
Fortiter ille facit, qui miſer eſſe poteſt.
But it is taught and practiſed among ourGalants, that rather than our reputations ſuffer anymaime, or we anymiſery, wee ſhall offer ourbreſtsto theCannonsmouth, yea to ourſwordspoints: And this ſeemes a verybraveand a veryclimbing(which is aCowardly, earthly, and indeed a verygroveling)ſpirit.[25]Why doe theychainetheſe ſlaves to theGallyes, but that they thruſt theirdeaths, and would at every looſe leape into theſea? Why doe they take weapons fromcondemnedmen, but to barre them of that eaſe whichCowardsaffect,a ſpeedy death. Truely thislifeis atempeſt, and awarfare, and he whichdares dye, to eſcape theanguiſhof it, ſeems to mee, but ſovaliant, as hee which dareshanghimſelfe, leſt hee bepreſtto thewarres. I have ſeene one in that extremity ofmelancholy, which was then becomemadneſſe, to make his ownebreathanInſtrumentto ſtay his breath, and labour to choake himſelfe, but alas! he wasmad. And we knew another that languiſhed under theoppreſſionof a poorediſgraceſo much, that hee tooke morepaines to dye, then would have ſerved to have nouriſhedlifeandſpiritenough to have outlived hisdiſgrace. WhatFoolewill call thisCowardlineſſe,Valour? or thisBaſeneſſe,Humility? And laſtly, of theſe men which dye theAllegoricall deathof entring intoReligion, how few are found fit for any ſhew ofvaliancy? but onely aſoftandſupple metall, made onely forCowardlyſolitarineſſe.
[26]10.That a Wiſe Man is knowne by much laughing.RRide, ſi ſapis, ô puella ride; If thou beeſtwiſe,laugh: for ſince thepowersofdiſcourſe,reaſon, andlaughter, bee equallyproperunto Man onely, why ſhall not hee be onely moſtwiſe, which hath moſt uſe oflaughing, aſwell as he which hath moſt ofreaſoninganddiſcourſing? I alwaies did, and ſhall underſtand thatAdage;Per riſum multum poſſis cognoſcere ſtultum,That by muchlaughingthou maiſt know there is afoole, not, that thelaughersarefooles, but that among them there is ſomefoole, at whomewiſemenlaugh: which movedEraſmusto put this as his firſtArgumentin the mouth of hisFolly, thatſhee made Beholders laugh: forfoolesare the moſt laughed at, and laugh the leaſt themſelves of any. AndNatureſaw thisfacultyto bee ſo neceſſary in man,[27]that ſhee hath beene content that bymore cauſeswe ſhould be importuned tolaugh, then to theexerciſeof any otherpower; for things in themſelves utterlycontrary, beget this effect; for wee laugh both atwittyandabſurdthings: At both which ſorts I have ſeen Menlaugh ſo long, andſo earneſtly, that at laſt they haveweptthat they could laugh no more. And therfore thePoethaving deſcribed the quietneſſe of awiſe retired man, ſaith in one, what we have ſaid before in many lines;Quid facit Canius tuus? ridet. We have received that even theextremityoflaughing, yea ofweepingalſo, hath beene accountedwiſedome: And thatDemocritusandHeraclitus, theloversof theſeExtremes, have been calledlovers of wiſedome. Now among ourwiſemenI doubt not, but many would be found who would laugh atHeraclitusweeping, none which weepe atDemocrituslaughing. At the hearing ofComediesor other witty reports, I have noted ſome, which not underſtandingjeſts, &c. have yet choſen this as the beſt meanes to ſeemewiſeandunderſtanding, to laugh when theirCompanions laugh; and I have preſumed themignorant, whom I have ſeeneunmoved. Afooleif he come into aPrinces Court, and ſee agayman leaning at the wall, ſogliſtering, and ſopainted[28]in manycoloursthat he is hardly diſcerned from one of thepicturesin theArras, hanging hisbodylike anIron-bound-cheſt, girt in and thicke ribb’d withbroad gold laces, may (and commonly doth) envy him. But alas! ſhall awiſeman, which may not onely notenvy, but notpittythismonſter, do nothing? Yes, let himlaugh. And if one of theſehot cholerike firebrands, which nouriſh themſelves byquarrelling, and kindling others, ſpit upon afooleoneſparkeofdiſgrace, he, like athatcht houſequickly burning, may beeangry; but thewiſeman, ascoldas theSalamander, may not onely not beangrywith him, but not beſorryfor him; therefore let himlaugh: ſo he ſhall be knowne a Man, becauſe he canlaugh, awiſe Manthat hee knowes atwhatto laugh, and avaliant Manthat hedareslaugh: for he thatlaughsis juſtly reputed morewiſe, then at whom it islaughed. And hence I thinke proceeds that which in theſe laterformalltimes I have much noted; that now when ourſuperſtitious civilityofmannersis become a mutualltickling flatteryof one another, almoſt every man affecteth anhumourofjeſting, and is content to bedeject, and todeformehimſelfe, yea becomefooleto no otherendthat I can ſpie, but to give hiswiſe Companionoccaſion tolaugh: and to ſhew[29]themſelves inpromptneſſeoflaughingis ſo great inwiſemen, that I thinke allwiſemen, if anywiſemando reade thisParadox, willlaughboth at it and me.
R
Ride, ſi ſapis, ô puella ride; If thou beeſtwiſe,laugh: for ſince thepowersofdiſcourſe,reaſon, andlaughter, bee equallyproperunto Man onely, why ſhall not hee be onely moſtwiſe, which hath moſt uſe oflaughing, aſwell as he which hath moſt ofreaſoninganddiſcourſing? I alwaies did, and ſhall underſtand thatAdage;
Per riſum multum poſſis cognoſcere ſtultum,
That by muchlaughingthou maiſt know there is afoole, not, that thelaughersarefooles, but that among them there is ſomefoole, at whomewiſemenlaugh: which movedEraſmusto put this as his firſtArgumentin the mouth of hisFolly, thatſhee made Beholders laugh: forfoolesare the moſt laughed at, and laugh the leaſt themſelves of any. AndNatureſaw thisfacultyto bee ſo neceſſary in man,[27]that ſhee hath beene content that bymore cauſeswe ſhould be importuned tolaugh, then to theexerciſeof any otherpower; for things in themſelves utterlycontrary, beget this effect; for wee laugh both atwittyandabſurdthings: At both which ſorts I have ſeen Menlaugh ſo long, andſo earneſtly, that at laſt they haveweptthat they could laugh no more. And therfore thePoethaving deſcribed the quietneſſe of awiſe retired man, ſaith in one, what we have ſaid before in many lines;Quid facit Canius tuus? ridet. We have received that even theextremityoflaughing, yea ofweepingalſo, hath beene accountedwiſedome: And thatDemocritusandHeraclitus, theloversof theſeExtremes, have been calledlovers of wiſedome. Now among ourwiſemenI doubt not, but many would be found who would laugh atHeraclitusweeping, none which weepe atDemocrituslaughing. At the hearing ofComediesor other witty reports, I have noted ſome, which not underſtandingjeſts, &c. have yet choſen this as the beſt meanes to ſeemewiſeandunderſtanding, to laugh when theirCompanions laugh; and I have preſumed themignorant, whom I have ſeeneunmoved. Afooleif he come into aPrinces Court, and ſee agayman leaning at the wall, ſogliſtering, and ſopainted[28]in manycoloursthat he is hardly diſcerned from one of thepicturesin theArras, hanging hisbodylike anIron-bound-cheſt, girt in and thicke ribb’d withbroad gold laces, may (and commonly doth) envy him. But alas! ſhall awiſeman, which may not onely notenvy, but notpittythismonſter, do nothing? Yes, let himlaugh. And if one of theſehot cholerike firebrands, which nouriſh themſelves byquarrelling, and kindling others, ſpit upon afooleoneſparkeofdiſgrace, he, like athatcht houſequickly burning, may beeangry; but thewiſeman, ascoldas theSalamander, may not onely not beangrywith him, but not beſorryfor him; therefore let himlaugh: ſo he ſhall be knowne a Man, becauſe he canlaugh, awiſe Manthat hee knowes atwhatto laugh, and avaliant Manthat hedareslaugh: for he thatlaughsis juſtly reputed morewiſe, then at whom it islaughed. And hence I thinke proceeds that which in theſe laterformalltimes I have much noted; that now when ourſuperſtitious civilityofmannersis become a mutualltickling flatteryof one another, almoſt every man affecteth anhumourofjeſting, and is content to bedeject, and todeformehimſelfe, yea becomefooleto no otherendthat I can ſpie, but to give hiswiſe Companionoccaſion tolaugh: and to ſhew[29]themſelves inpromptneſſeoflaughingis ſo great inwiſemen, that I thinke allwiſemen, if anywiſemando reade thisParadox, willlaughboth at it and me.
[30]11.That the gifts of the Body are better then thoſe of the Minde.IIſay againe, that thebodymakes theminde, not that it created it aminde, butformesit agoodor abad mind; and thismindemay be confounded withſoulewithout any violence or injuſtice toReaſonorPhiloſophy: then theſouleit ſeemes is enabled by ourbody, not this by it. MyBodylicenſeth myſouletoſeethe Worldsbeautiesthrough mineeyes; tohearepleaſant things through mineeares; and affords it aptOrgansfor the conveiance of all perceivabledelight. But alas! myſoulecannot make anypart, that is not of it ſelfe diſpoſed, toſeeorheare, though without doubt ſhe be as able and as willing to ſeebehindasbefore. Now if myſoulewould ſay, that ſhee enables any part to taſte theſe pleaſures, but is her ſelfe onely delighted with thoſe richſweetneſſeswhich herinward eyes[31]andſenſesapprehend, ſhee ſhould diſſemble; for I ſee her often ſolaced withbeauties, which ſhee ſees through mineeyes, and withmuſickewhich through mineearesſhe heares. Thisperfectionthen mybodyhath, that it can impart to mymindeall hispleaſures; and mymindehath ſtill many, that ſhe can neither teach myindiſpoſedpart herfaculties, nor to the beſteſpouſedparts ſhew itbeautyofAngels, ofMuſicke, ofSpheres, whereof ſhe boaſts thecontemplation. Arechaſtity,temperance, andfortitudegifts of themind? I appeale toPhyſitianswhether thecauſeof theſe be not in thebody,healthis the gift of thebody, andpatiencein ſickeneſſe the gift of theminde: then who will ſay thatpatienceis as good a happineſſe, ashealth, when wee muſt be extremelymiſerableto purchaſe thishappineſſe. And for nouriſhing ofcivill ſocietiesandmutuall loveamongſt men, which is ourchiefe endwhile wee are men; I ſay, thisbeauty,preſence, andproportionof thebody, hath a moremaſculineforce in begetting thislove, then thevertuesof theminde: for it ſtrikes usſuddenly, and poſſeſſeth usimmoderately; when to know thoſevertuesrequires ſomeIudgementin him which ſhall diſcerne, along timeandconverſationbetweene them. And even atlaſthow much of ourfaith[32]andbeleefeſhall we be driven to beſtow, to aſſure our ſelves that theſevertuesare notcounterfeited: for it is the ſame tobe, andſeeme vertuous, becauſe that he that hathno vertue, candiſſemblenone, but he which hath alittle, maygildandenamell, yea and transforme muchviceintovertue: For allow a man to bediſcreetandflexibletocomplaints, which are greatvertuousgifts of theminde, thisdiſcretionwill be to him theſoule&Elixirof allvertues, ſo that touched with this, evenprideſhal be madehumility; andCowardice, honourable and wiſevalour. But in thingsſeenethere is not this danger, for thebodywhich thou loveſt and eſteemeſtfaire, isfaire; certainely if it bee notfaireinperfection, yet it isfairein the ſamedegreethat thyIudgementis good. And in afaire body, I doe ſeldome ſuſpect adiſproportioned minde, and as ſeldome hope for agoodin adeformed. When I ſee agoodly houſe, I aſſure my ſelfe of aworthy poſſeſſour, from aruinous weather-beaten buildingI turn away, becauſe it ſeems either ſtuffed withvarletsas aPriſon, or handled by anunworthyandnegligent tenant, that ſo ſuffers thewaſtethereof. And truely the gifts ofFortune, which areriches, are onelyhandmaids, yeaPandarsof thebodies pleaſure; with their ſervice we nouriſh[33]health, and preſervedainty, and wee buydelights; ſo thatvertuewhich muſt be loved forit ſelfe, and reſpects no furtherend, is indeednothing: Andriches, whoſeendis thegoodof thebody, cannot be ſoperfectly good, as theendwhereto it levels.
I
Iſay againe, that thebodymakes theminde, not that it created it aminde, butformesit agoodor abad mind; and thismindemay be confounded withſoulewithout any violence or injuſtice toReaſonorPhiloſophy: then theſouleit ſeemes is enabled by ourbody, not this by it. MyBodylicenſeth myſouletoſeethe Worldsbeautiesthrough mineeyes; tohearepleaſant things through mineeares; and affords it aptOrgansfor the conveiance of all perceivabledelight. But alas! myſoulecannot make anypart, that is not of it ſelfe diſpoſed, toſeeorheare, though without doubt ſhe be as able and as willing to ſeebehindasbefore. Now if myſoulewould ſay, that ſhee enables any part to taſte theſe pleaſures, but is her ſelfe onely delighted with thoſe richſweetneſſeswhich herinward eyes[31]andſenſesapprehend, ſhee ſhould diſſemble; for I ſee her often ſolaced withbeauties, which ſhee ſees through mineeyes, and withmuſickewhich through mineearesſhe heares. Thisperfectionthen mybodyhath, that it can impart to mymindeall hispleaſures; and mymindehath ſtill many, that ſhe can neither teach myindiſpoſedpart herfaculties, nor to the beſteſpouſedparts ſhew itbeautyofAngels, ofMuſicke, ofSpheres, whereof ſhe boaſts thecontemplation. Arechaſtity,temperance, andfortitudegifts of themind? I appeale toPhyſitianswhether thecauſeof theſe be not in thebody,healthis the gift of thebody, andpatiencein ſickeneſſe the gift of theminde: then who will ſay thatpatienceis as good a happineſſe, ashealth, when wee muſt be extremelymiſerableto purchaſe thishappineſſe. And for nouriſhing ofcivill ſocietiesandmutuall loveamongſt men, which is ourchiefe endwhile wee are men; I ſay, thisbeauty,preſence, andproportionof thebody, hath a moremaſculineforce in begetting thislove, then thevertuesof theminde: for it ſtrikes usſuddenly, and poſſeſſeth usimmoderately; when to know thoſevertuesrequires ſomeIudgementin him which ſhall diſcerne, along timeandconverſationbetweene them. And even atlaſthow much of ourfaith[32]andbeleefeſhall we be driven to beſtow, to aſſure our ſelves that theſevertuesare notcounterfeited: for it is the ſame tobe, andſeeme vertuous, becauſe that he that hathno vertue, candiſſemblenone, but he which hath alittle, maygildandenamell, yea and transforme muchviceintovertue: For allow a man to bediſcreetandflexibletocomplaints, which are greatvertuousgifts of theminde, thisdiſcretionwill be to him theſoule&Elixirof allvertues, ſo that touched with this, evenprideſhal be madehumility; andCowardice, honourable and wiſevalour. But in thingsſeenethere is not this danger, for thebodywhich thou loveſt and eſteemeſtfaire, isfaire; certainely if it bee notfaireinperfection, yet it isfairein the ſamedegreethat thyIudgementis good. And in afaire body, I doe ſeldome ſuſpect adiſproportioned minde, and as ſeldome hope for agoodin adeformed. When I ſee agoodly houſe, I aſſure my ſelfe of aworthy poſſeſſour, from aruinous weather-beaten buildingI turn away, becauſe it ſeems either ſtuffed withvarletsas aPriſon, or handled by anunworthyandnegligent tenant, that ſo ſuffers thewaſtethereof. And truely the gifts ofFortune, which areriches, are onelyhandmaids, yeaPandarsof thebodies pleaſure; with their ſervice we nouriſh[33]health, and preſervedainty, and wee buydelights; ſo thatvertuewhich muſt be loved forit ſelfe, and reſpects no furtherend, is indeednothing: Andriches, whoſeendis thegoodof thebody, cannot be ſoperfectly good, as theendwhereto it levels.
[34]12.That Virginity is a Vertue.IIcall not thatVirginity a vertue, which reſideth only in theBodies integrity; much leſſe if it be with a purpoſe of perpetuall keeping it: for then it is a moſt inhumane vice—But I call thatVirginity a vertuewhich is willing and deſirous to yeeld itſelfe upon honeſt and lawfull termes, when juſt reaſon requireth; and untill then, is kept with a modeſt chaſtity of Body and Mind. Some perchance will say thatVirginityis in us byNature, and therefore novertue. True, as it is in us byNature, it is neither aVertuenorVice, and is onely in the body: (as in Infants, Children, and such as are incapable of parting from it). But thatVirginitywhich is in Man or Woman of perfect age, is not in them byNature:Natureis the greateſt enemy to it, and with moſt ſubtile allurements ſeeks the over-throw of it, continually beating againſt it with herEngines, and[35]giving ſuch forcible aſſaults to it, that it is a ſtrong and more then ordinaryvertueto hold out till marriage.EthickPhiloſophy ſaith,That no Vertue is corrupted, or is taken away by that which is good: Hereupon ſome may ſay, thatVirginityis therefore no vertue, being taken away by marriage.Virginityis no otherwiſe taken away by marriage, then is the light of the ſtarres by a greater light (the light of the Sun:) or as a leſſe Title is taken away by a greater: (an Eſquire by being created an Earle) yetVirginityis avertue, and hath her Throne in the middle: The extreams are, inExceſſe; to violate it before marriage; in defect, not to marry. In ripe years as ſoon as reaſon perſwades, and opportunity admits, Theſe extreams are equally removed from the mean: The exceſſe proceeds fromLuſt, the defect fromPeeviſhneſſe,PrideandStupidity. There is an old Proverb, That,they that dy maids, muſt lead Apes in Hell. An Ape is a ridiculous and unprofitable Beaſt, whoſe fleſh is not good for meat, nor its back for burden, nor is it commodious to keep an houſe: and perchance for the unprofitableneſſe of this Beaſt did this proverb come up: For surely nothing is more unprofitable in the Commonwealth ofNature, then they[36]that dy old maids, becauſe they refuſe to be uſed to that end for which they were only made. The Ape bringeth forth her young, for the moſt part by twins; that which ſhe loves beſt, ſhe killeth by preſſing it too hard: so fooliſh maids ſoothing themſelves with a falſe conceit ofvertue, in fond obſtinacie, live and die maids; and ſo not only kill in themſelves thevertueofVirginity, and of a Vertue make it a Vice, but they also accuſe their parents in condemning marriage. If this application hold not touch, yet there may be an excellent one gathered from an Apes tender love to Conies in keeping them from the Weaſel and Ferret. From this ſimilitude of an Ape & an old Maid did the aforeſaid proverb firſt ariſe. But alas, there are ſome old Maids that areVirginsmuch againſt their wills, and fain would change theirVirgin-lifefor aMarried: ſuch if they never have had any offer of fit Huſbands, are in ſome ſort excuſable, and their willingneſſe, their deſire to marry, and their forbearance from all diſhoneſt, and unlawful copulation, may be a kind of inclination tovertue, although notVertueit ſelfe. ThisVirtueofVirginity(though it be ſmall and fruitleſſe) it is an extraordinary, and no commonVertue. All[37]otherVertueslodge in theWill(it is theWillthat makes themvertues.) But it is the unwillingneſſe to keep it, the deſire to forſake it, that makes this avertue. As in the naturall generation and formation made of the ſeed in the womb of a woman, the body is joynted and organized about the 28 day, and so it begins to be no more anEmbrion, but capable as a matter prepared to its form to receive the ſoule, which faileth not to inſinuate and inneſt it ſelfe into the body about the fortieth day; about the third month it hath motion and ſenſe: Even ſoVirginityis anEmbrion, an unfaſhioned lump, till it attain to a certain time, which is about twelve years of age in women, fourteen in men, and then it beginneth to have the ſoule ofLoveinfuſed into it, and to become avertue: There is alſo a certain limited time when it ceaſeth to be avertue, which in men is about fourty, in women about thirty years of age: yea, the loſſe of ſo much time makes theirVirginityaVice, were not their endeavour wholly bent, and their deſires altogether fixt upon marriage: In Harveſt time do we not account it a great vice of ſloath and negligence in a Huſband-man, to overſlip a week or ten dayes after his fruits are fully ripe; May we[38]not much more account it a more heynous vice, for aVirginto let her Fruit (in potentia) conſume and rot to nothing, and to let thevertueof herVirginitydegenerate intoVice, (forVirginityever kept is ever loſt.) Avarice is the greateſt deadly ſin next Pride: it takes more pleaſure in hoording Treaſure then in making uſe of it, and will neither let the poſſeſſor nor others take benefit by it during the Miſers life; yet it remains intire, and when the Miſer dies muſt come to ſom body.Virginityever kept, is a vice far worſe then Avarice, it will neither let the poſſeſſor nor others take benefit by it, nor can it be bequeathed to any: with long keeping it decayes and withers, and becomes corrupt and nothing worth. Thus ſeeing thatVirginitybecomes a vice in defect, by exceeding a limited time; I counſell all femaleVirginsto make choyce of ſomeParacelſianfor their Phyſitian, to prevent the death of thatVertue: TheParacelſians(curing like by like) ſay, That if the lives of living Creatures could be taken down, they would make us immortall. By this rule, femaleVirginsby a diſcreet marriage ſhould ſwallow down into theirVirginityanotherVirginity, and devour ſuch a life & ſpirit into their womb, that it might make them as it were,[39]immortall here on earth, beſides their perfect immortality in heaven: And thatVertuewhich otherwiſe would putrifie and corrupt, ſhall then be compleat; and ſhall be recorded in Heaven, and enrolled here on Earth; and the name ofVirginſhall be exchanged for a far more honorable name,A Wife.
I
Icall not thatVirginity a vertue, which reſideth only in theBodies integrity; much leſſe if it be with a purpoſe of perpetuall keeping it: for then it is a moſt inhumane vice—But I call thatVirginity a vertuewhich is willing and deſirous to yeeld itſelfe upon honeſt and lawfull termes, when juſt reaſon requireth; and untill then, is kept with a modeſt chaſtity of Body and Mind. Some perchance will say thatVirginityis in us byNature, and therefore novertue. True, as it is in us byNature, it is neither aVertuenorVice, and is onely in the body: (as in Infants, Children, and such as are incapable of parting from it). But thatVirginitywhich is in Man or Woman of perfect age, is not in them byNature:Natureis the greateſt enemy to it, and with moſt ſubtile allurements ſeeks the over-throw of it, continually beating againſt it with herEngines, and[35]giving ſuch forcible aſſaults to it, that it is a ſtrong and more then ordinaryvertueto hold out till marriage.EthickPhiloſophy ſaith,That no Vertue is corrupted, or is taken away by that which is good: Hereupon ſome may ſay, thatVirginityis therefore no vertue, being taken away by marriage.Virginityis no otherwiſe taken away by marriage, then is the light of the ſtarres by a greater light (the light of the Sun:) or as a leſſe Title is taken away by a greater: (an Eſquire by being created an Earle) yetVirginityis avertue, and hath her Throne in the middle: The extreams are, inExceſſe; to violate it before marriage; in defect, not to marry. In ripe years as ſoon as reaſon perſwades, and opportunity admits, Theſe extreams are equally removed from the mean: The exceſſe proceeds fromLuſt, the defect fromPeeviſhneſſe,PrideandStupidity. There is an old Proverb, That,they that dy maids, muſt lead Apes in Hell. An Ape is a ridiculous and unprofitable Beaſt, whoſe fleſh is not good for meat, nor its back for burden, nor is it commodious to keep an houſe: and perchance for the unprofitableneſſe of this Beaſt did this proverb come up: For surely nothing is more unprofitable in the Commonwealth ofNature, then they[36]that dy old maids, becauſe they refuſe to be uſed to that end for which they were only made. The Ape bringeth forth her young, for the moſt part by twins; that which ſhe loves beſt, ſhe killeth by preſſing it too hard: so fooliſh maids ſoothing themſelves with a falſe conceit ofvertue, in fond obſtinacie, live and die maids; and ſo not only kill in themſelves thevertueofVirginity, and of a Vertue make it a Vice, but they also accuſe their parents in condemning marriage. If this application hold not touch, yet there may be an excellent one gathered from an Apes tender love to Conies in keeping them from the Weaſel and Ferret. From this ſimilitude of an Ape & an old Maid did the aforeſaid proverb firſt ariſe. But alas, there are ſome old Maids that areVirginsmuch againſt their wills, and fain would change theirVirgin-lifefor aMarried: ſuch if they never have had any offer of fit Huſbands, are in ſome ſort excuſable, and their willingneſſe, their deſire to marry, and their forbearance from all diſhoneſt, and unlawful copulation, may be a kind of inclination tovertue, although notVertueit ſelfe. ThisVirtueofVirginity(though it be ſmall and fruitleſſe) it is an extraordinary, and no commonVertue. All[37]otherVertueslodge in theWill(it is theWillthat makes themvertues.) But it is the unwillingneſſe to keep it, the deſire to forſake it, that makes this avertue. As in the naturall generation and formation made of the ſeed in the womb of a woman, the body is joynted and organized about the 28 day, and so it begins to be no more anEmbrion, but capable as a matter prepared to its form to receive the ſoule, which faileth not to inſinuate and inneſt it ſelfe into the body about the fortieth day; about the third month it hath motion and ſenſe: Even ſoVirginityis anEmbrion, an unfaſhioned lump, till it attain to a certain time, which is about twelve years of age in women, fourteen in men, and then it beginneth to have the ſoule ofLoveinfuſed into it, and to become avertue: There is alſo a certain limited time when it ceaſeth to be avertue, which in men is about fourty, in women about thirty years of age: yea, the loſſe of ſo much time makes theirVirginityaVice, were not their endeavour wholly bent, and their deſires altogether fixt upon marriage: In Harveſt time do we not account it a great vice of ſloath and negligence in a Huſband-man, to overſlip a week or ten dayes after his fruits are fully ripe; May we[38]not much more account it a more heynous vice, for aVirginto let her Fruit (in potentia) conſume and rot to nothing, and to let thevertueof herVirginitydegenerate intoVice, (forVirginityever kept is ever loſt.) Avarice is the greateſt deadly ſin next Pride: it takes more pleaſure in hoording Treaſure then in making uſe of it, and will neither let the poſſeſſor nor others take benefit by it during the Miſers life; yet it remains intire, and when the Miſer dies muſt come to ſom body.Virginityever kept, is a vice far worſe then Avarice, it will neither let the poſſeſſor nor others take benefit by it, nor can it be bequeathed to any: with long keeping it decayes and withers, and becomes corrupt and nothing worth. Thus ſeeing thatVirginitybecomes a vice in defect, by exceeding a limited time; I counſell all femaleVirginsto make choyce of ſomeParacelſianfor their Phyſitian, to prevent the death of thatVertue: TheParacelſians(curing like by like) ſay, That if the lives of living Creatures could be taken down, they would make us immortall. By this rule, femaleVirginsby a diſcreet marriage ſhould ſwallow down into theirVirginityanotherVirginity, and devour ſuch a life & ſpirit into their womb, that it might make them as it were,[39]immortall here on earth, beſides their perfect immortality in heaven: And thatVertuewhich otherwiſe would putrifie and corrupt, ſhall then be compleat; and ſhall be recorded in Heaven, and enrolled here on Earth; and the name ofVirginſhall be exchanged for a far more honorable name,A Wife.
[40]PROBLEMES1.Why have Baſtards beſt Fortune?BBecauſeFortuneherſelfe is aWhore, but ſuch are not moſt indulgent to theiriſſue; the old naturall reaſon (but thoſe meetings inſtolne loveare moſtvehement, and ſo contribute moreſpiritthen theeaſieandlawfull) might governe me, but that now I ſeeMiſtreſſesare becomedomeſtikeandinordinary, and they and wiveswaitebut byturnes, andagreeaſwell as they hadlivedin theArke. The old Morall reaſon (thatBaſtardsinheritwickedneſſefrom theirParents, and ſo are in a better way toprefermentby having aſtockebefore-hand, then thoſe that build all theirfortuneupon thepooreandweakeſtocke ofOriginall ſinne) might prevaile with me, but that ſince wee are fallen into ſuch times,[41]as now theworldmightſparetheDivell, becauseſhecould be bad enough withouthim. I ſee menſcorneto bewickedbyexample, or to beebeholdingto others for theirdamnation. It ſeems reaſonable, that ſinceLawesrob them ofſucceſſionincivill benefits, they ſhould have ſomething elſeequivalent. AsNature(which isLawes patterne) having denyed WomenConſtancytoone, hath provided them withcunningto alluremany; and ſoBaſtardsde jureſhould have betterwitsandexperience. But beſides that byexperiencewee ſee manyfoolesamongſt them, wee ſhould take from them one of their chiefeſt helpes topreferment, and we ſhould deny them to befools, and (that which is onely left) thatWomenchuſeworthiermen then theirhusbands, is falſede facto; either then it muſt bee that theChurchhaving removed them from all place in thepublike ServiceofGod, they have better meanes then others to bewicked, and ſofortunate: Or elſe becauſe the twogreateſt powersin thisworld, theDivellandPrincesconcurre to theirgreatneſſe; the one givingbaſtardy, the otherlegitimation: Asnatureframes and conſerves greatbodiesofcontraries. Or the cauſe is, becauſe they abound moſt atCourt, which is theforgewherefortunesare made, or at leaſt theſhopwhere they beſold.
B
BecauſeFortuneherſelfe is aWhore, but ſuch are not moſt indulgent to theiriſſue; the old naturall reaſon (but thoſe meetings inſtolne loveare moſtvehement, and ſo contribute moreſpiritthen theeaſieandlawfull) might governe me, but that now I ſeeMiſtreſſesare becomedomeſtikeandinordinary, and they and wiveswaitebut byturnes, andagreeaſwell as they hadlivedin theArke. The old Morall reaſon (thatBaſtardsinheritwickedneſſefrom theirParents, and ſo are in a better way toprefermentby having aſtockebefore-hand, then thoſe that build all theirfortuneupon thepooreandweakeſtocke ofOriginall ſinne) might prevaile with me, but that ſince wee are fallen into ſuch times,[41]as now theworldmightſparetheDivell, becauseſhecould be bad enough withouthim. I ſee menſcorneto bewickedbyexample, or to beebeholdingto others for theirdamnation. It ſeems reaſonable, that ſinceLawesrob them ofſucceſſionincivill benefits, they ſhould have ſomething elſeequivalent. AsNature(which isLawes patterne) having denyed WomenConſtancytoone, hath provided them withcunningto alluremany; and ſoBaſtardsde jureſhould have betterwitsandexperience. But beſides that byexperiencewee ſee manyfoolesamongſt them, wee ſhould take from them one of their chiefeſt helpes topreferment, and we ſhould deny them to befools, and (that which is onely left) thatWomenchuſeworthiermen then theirhusbands, is falſede facto; either then it muſt bee that theChurchhaving removed them from all place in thepublike ServiceofGod, they have better meanes then others to bewicked, and ſofortunate: Or elſe becauſe the twogreateſt powersin thisworld, theDivellandPrincesconcurre to theirgreatneſſe; the one givingbaſtardy, the otherlegitimation: Asnatureframes and conſerves greatbodiesofcontraries. Or the cauſe is, becauſe they abound moſt atCourt, which is theforgewherefortunesare made, or at leaſt theſhopwhere they beſold.
[42]2.Why Puritanes make long Sermons?IItneeds notperſpicuouſneſſe, for God knowes they are plain enough: nor doe all of them uſeSem-briefe-Accentsfor ſome of them havecrotchetsenough. It may bee they intend not to riſe likeglorious TapersandTorches, but likeThinne-wretched-ſicke-watching-Candles, whichlanguiſhand are in a DivineConſumptionfrom the firſt minute, yea in theirſnuffe, andſtinkwhen others are in their more profitableglory. I have thought ſometimes, that out ofconſcience, they allowlong meaſuretocourſe ware. And ſometimes, thatuſurpingin that place alibertytoſpeak freelyofKings, they wouldraigneas long as they could. But now I thinke they doe it out of azealousimagination, that,It is their duty to preach on till their Auditory wake.
I
Itneeds notperſpicuouſneſſe, for God knowes they are plain enough: nor doe all of them uſeSem-briefe-Accentsfor ſome of them havecrotchetsenough. It may bee they intend not to riſe likeglorious TapersandTorches, but likeThinne-wretched-ſicke-watching-Candles, whichlanguiſhand are in a DivineConſumptionfrom the firſt minute, yea in theirſnuffe, andſtinkwhen others are in their more profitableglory. I have thought ſometimes, that out ofconſcience, they allowlong meaſuretocourſe ware. And ſometimes, thatuſurpingin that place alibertytoſpeak freelyofKings, they wouldraigneas long as they could. But now I thinke they doe it out of azealousimagination, that,It is their duty to preach on till their Auditory wake.
[43]3.Why did the Divel reſerve Jeſuites till theſe latter dayes.DDid he know that ourAgewould deny theDevils poſſeſſing, and therfore provided by theſe topoſſeſſemen and kingdomes? Or to end thediſputationofSchoolemen, why theDivellcould not makeliceinEgypt; and whether thoſe things heepreſentedthere, might betrue, hath he ſent us atrueandreall plague, worſe than thoſeten? Or inoſtentationof thegreatneſſeof hisKingdome, which evendiviſioncannotſhake, doth he ſend us theſe whichdiſagreewith all the reſt? Or knowing that ourtimesſhould diſcover theIndies, and aboliſh theirIdolatry, doth he ſend theſe to give themanotherfor it? Or peradventure they have beene in theRoman Churchtheſethouſand yeeres, though we have called them byother names.
D
Did he know that ourAgewould deny theDevils poſſeſſing, and therfore provided by theſe topoſſeſſemen and kingdomes? Or to end thediſputationofSchoolemen, why theDivellcould not makeliceinEgypt; and whether thoſe things heepreſentedthere, might betrue, hath he ſent us atrueandreall plague, worſe than thoſeten? Or inoſtentationof thegreatneſſeof hisKingdome, which evendiviſioncannotſhake, doth he ſend us theſe whichdiſagreewith all the reſt? Or knowing that ourtimesſhould diſcover theIndies, and aboliſh theirIdolatry, doth he ſend theſe to give themanotherfor it? Or peradventure they have beene in theRoman Churchtheſethouſand yeeres, though we have called them byother names.
[44]4.Why is there more variety of Green then of other Colours?IItis becauſe it is the figure ofYouthwherinnaturewuld provide as manygreen, asyouthhathaffections; and ſo preſent aSea-greenforprofuſe waſtersinvoyages; aGraſſe-greenfor ſuddennew men enobledfromGraſiers; and aGooſe-greenefor ſuchPolititiansas pretend to preſerve theCapitol. Or elſePropheticallyforeſeeing anage, wherein they ſhall allhunt. And for ſuch asmiſdemeanethemſelves aWillow-greene; ForMagiſtratesmuſt aſwell haveFaſcesborn before them tochaſtizetheſmalloffences, asSecurestocut offthegreat.
I
Itis becauſe it is the figure ofYouthwherinnaturewuld provide as manygreen, asyouthhathaffections; and ſo preſent aSea-greenforprofuſe waſtersinvoyages; aGraſſe-greenfor ſuddennew men enobledfromGraſiers; and aGooſe-greenefor ſuchPolititiansas pretend to preſerve theCapitol. Or elſePropheticallyforeſeeing anage, wherein they ſhall allhunt. And for ſuch asmiſdemeanethemſelves aWillow-greene; ForMagiſtratesmuſt aſwell haveFaſcesborn before them tochaſtizetheſmalloffences, asSecurestocut offthegreat.
[45]5.Why doe young Lay-men ſo much ſtudy Divinity.IIsit becauſe others tending buſilyChurches prefermentneglectſtudy? Or had theChurchofRomeſhut up all our wayes, till theLutheransbroke downe theiruttermoſt ſtubborne doores, and theCalviniſtspicked theirinwardeſtandſubtleſt lockes? Surely theDevillcannot be ſuch aFooleto hope that he ſhall make this ſtudycontemptible, by making itcommon. Nor that as theDwellersby the RiverOrigusare ſaid (by drawing infiniteditchesto ſprinkle theirbarren Country) to have exhauſted and intercepted theirmaine channell, and ſo loſt their more profitable courſe to theſea; ſo we, by providing everyones ſelfe, divinityenough for hisown uſe, ſhould neglect ourTeachersandFathers. Hee cannot hope for betterhereſiesthen hee hath had, nor was hisKingdomeever ſo much[46]advanced bydebating Religion(though with ſomeaſperſionsofError) as by adullandſtupid ſecurity, in which manygroſe thingsare ſwallowed. Poſſible out of ſuch anambitionas we have now, to ſpeakeplainelyandfellow-likewithLordsandKings, wee thinke alſo to acquaint our ſelves withGods ſecrets: Or perchance when we ſtudy it bymingling humanereſpects,It is not Divinity.
I
Isit becauſe others tending buſilyChurches prefermentneglectſtudy? Or had theChurchofRomeſhut up all our wayes, till theLutheransbroke downe theiruttermoſt ſtubborne doores, and theCalviniſtspicked theirinwardeſtandſubtleſt lockes? Surely theDevillcannot be ſuch aFooleto hope that he ſhall make this ſtudycontemptible, by making itcommon. Nor that as theDwellersby the RiverOrigusare ſaid (by drawing infiniteditchesto ſprinkle theirbarren Country) to have exhauſted and intercepted theirmaine channell, and ſo loſt their more profitable courſe to theſea; ſo we, by providing everyones ſelfe, divinityenough for hisown uſe, ſhould neglect ourTeachersandFathers. Hee cannot hope for betterhereſiesthen hee hath had, nor was hisKingdomeever ſo much[46]advanced bydebating Religion(though with ſomeaſperſionsofError) as by adullandſtupid ſecurity, in which manygroſe thingsare ſwallowed. Poſſible out of ſuch anambitionas we have now, to ſpeakeplainelyandfellow-likewithLordsandKings, wee thinke alſo to acquaint our ſelves withGods ſecrets: Or perchance when we ſtudy it bymingling humanereſpects,It is not Divinity.
[47]6.Why hath the common Opinion afforded Women Soules?IItis agreed that wee have not ſo much from them as anypartof either ourmortall ſoulesofſenſe, orgrowth, and we denyſoulesto others equal to them in all but inſpeechfor which they are beholding to theirbodily inſtruments: For perchance anOxesheart, or aGoates, or aFoxes, or aSerpentswould ſpeake juſt ſo, if it were in thebreaſt, and could move thattongueandjawes. Have they ſo manyadvantagesandmeanesto hurt us (for, ever theirlovingdeſtroyed us) that we dare notdiſpleaſethem, but give them what they will? And ſo when ſome call themAngels, ſomeGoddeſſes, and thePalpulian Heretikesmade themBiſhops, wee deſcend ſo much with the ſtreame, to allow themſoules? Or doe we ſomewhat (in this dignifying of them) flatterPrincesandgreat Perſonagesthat are ſo[48]much governed by them? Or do we in thateaſineſſeandprodigality, wherein we daily loſe our owneſoulesto we care not whom, ſo labour to perſwade our ſelves, that ſith awomanhath aſoule, aſouleis no great matter? Or doe wee lend themſoulesbut foruſe, ſince they for our ſakes, give theirſoulesagaine, and theirbodiesto boote? Or perchance becauſe theDeuill(who is allſoule) doth moſtmiſchiefe, and forconvenienceandproportion, becauſe they would come neerer him, wee allow them ſome ſoules; and ſo as theRomanesnaturalized ſomeProvincesin revenge, and made themRomans, onely for theburthenof theCommon-wealth; ſo we have givenwomenſoules onely to make them capable ofdamnation?
I
Itis agreed that wee have not ſo much from them as anypartof either ourmortall ſoulesofſenſe, orgrowth, and we denyſoulesto others equal to them in all but inſpeechfor which they are beholding to theirbodily inſtruments: For perchance anOxesheart, or aGoates, or aFoxes, or aSerpentswould ſpeake juſt ſo, if it were in thebreaſt, and could move thattongueandjawes. Have they ſo manyadvantagesandmeanesto hurt us (for, ever theirlovingdeſtroyed us) that we dare notdiſpleaſethem, but give them what they will? And ſo when ſome call themAngels, ſomeGoddeſſes, and thePalpulian Heretikesmade themBiſhops, wee deſcend ſo much with the ſtreame, to allow themſoules? Or doe we ſomewhat (in this dignifying of them) flatterPrincesandgreat Perſonagesthat are ſo[48]much governed by them? Or do we in thateaſineſſeandprodigality, wherein we daily loſe our owneſoulesto we care not whom, ſo labour to perſwade our ſelves, that ſith awomanhath aſoule, aſouleis no great matter? Or doe wee lend themſoulesbut foruſe, ſince they for our ſakes, give theirſoulesagaine, and theirbodiesto boote? Or perchance becauſe theDeuill(who is allſoule) doth moſtmiſchiefe, and forconvenienceandproportion, becauſe they would come neerer him, wee allow them ſome ſoules; and ſo as theRomanesnaturalized ſomeProvincesin revenge, and made themRomans, onely for theburthenof theCommon-wealth; ſo we have givenwomenſoules onely to make them capable ofdamnation?
[49]7.Why are the Faireſt, Falſeſt?IImeane not of falſeAlchimy Beauty, for then thequeſtionſhould be inverted,Why are the Falſeſt, Faireſt? It is not onely becauſe they aremuch ſolicitedandſoughtfor, ſo isgold, yet it is not ſocommon; and thisſuiteto them, ſhould teach them theirvalue, and make them morereſerved. Nor is it becauſe thedelicateſt bloodhath thebeſt ſpirits, for what is that to the fleſh? perchance ſuchconſtitutionshave thebeſt wits, and there is noproportionable ſubject, forWomens wit, but deceipt? doth themindeſo follow thetemperatureof thebody, that becauſe thoſecomplexionsare apteſt to change, themindis therefore ſo? Or asBellsof thepureſt metallretaine theirtinklingandſoundlargeſt; ſo thememoryof the laſtpleaſurelaſts longer in theſe, and diſpoſeth them to the next. But ſure it is not in thecomplexion, for thoſe that doe but thinke themſelvesfaire, are preſently[50]inclined to thismultiplicityofloves, which being butfaire in conceiptarefalſe in deed: and ſo perchance when they areborneto thisbeauty, or havemadeit, or have dream’d it, they eaſily believe alladdreſſesandapplicationsof everyman, out of aſenſeof their ownworthineſſto be directed to them, which othersleſſ worthyin their own thoughts apprehend not, or diſcredit. But I think thetrue reaſonis, that being likegoldin many properties (as thatall ſnatchat them, but theworſt poſſeſſthem, that they care not how deep we dig for them, and that by the Law of nature,Occupandi conceditur) they would be like alſo in this, that as Gold to make it ſelf of uſe admits allay, ſo they, that they may be tractable, mutable, and currant, have to allayFalſhood.
I
Imeane not of falſeAlchimy Beauty, for then thequeſtionſhould be inverted,Why are the Falſeſt, Faireſt? It is not onely becauſe they aremuch ſolicitedandſoughtfor, ſo isgold, yet it is not ſocommon; and thisſuiteto them, ſhould teach them theirvalue, and make them morereſerved. Nor is it becauſe thedelicateſt bloodhath thebeſt ſpirits, for what is that to the fleſh? perchance ſuchconſtitutionshave thebeſt wits, and there is noproportionable ſubject, forWomens wit, but deceipt? doth themindeſo follow thetemperatureof thebody, that becauſe thoſecomplexionsare apteſt to change, themindis therefore ſo? Or asBellsof thepureſt metallretaine theirtinklingandſoundlargeſt; ſo thememoryof the laſtpleaſurelaſts longer in theſe, and diſpoſeth them to the next. But ſure it is not in thecomplexion, for thoſe that doe but thinke themſelvesfaire, are preſently[50]inclined to thismultiplicityofloves, which being butfaire in conceiptarefalſe in deed: and ſo perchance when they areborneto thisbeauty, or havemadeit, or have dream’d it, they eaſily believe alladdreſſesandapplicationsof everyman, out of aſenſeof their ownworthineſſto be directed to them, which othersleſſ worthyin their own thoughts apprehend not, or diſcredit. But I think thetrue reaſonis, that being likegoldin many properties (as thatall ſnatchat them, but theworſt poſſeſſthem, that they care not how deep we dig for them, and that by the Law of nature,Occupandi conceditur) they would be like alſo in this, that as Gold to make it ſelf of uſe admits allay, ſo they, that they may be tractable, mutable, and currant, have to allayFalſhood.
[51]8.Why Venus-ſtar only doth caſt a ſhadow?IIsit becauſe it is nearer the earth? But they whoſe profeſſion it is to ſee that nothing be done in heaven without their conſent (asRe— ſays in himſelf ofAſtrologers) have bidMercuryto be nearer. Is it becauſe the works ofVenuswant ſhadowing, covering and dignifying? But thoſe ofMercuryneed it more; For Eloquence, his occupation, is all ſhadow and colours; let our life be a ſea, and then our reaſons and even paſſions are wide enough to carry us whether we ſhould go, but Eloquence is a ſtorm and tempeſt that miſcarries: and who doubts that Eloquence which muſt perſwade people to take a yoke of ſoveraignty (and then beg and make Laws to tye them faſter, and then give money to the invention, repair and ſtrengthen it) needs[52]more ſhadows and coloring, then to perſwade any man or woman to that which is natural. AndVenusmarkets are ſo natural, that when we ſolicite the beſt way (which is bymarriage) our perſwaſions work not ſo much to draw a woman to us, as againſt her nature to draw her from all other beſides. And ſo when we go againſt nature, and fromVenus-work(for marriage is chaſtitie) we need ſhadowes and colours, but not elſe. InSeneca’stime, it was a courſe, an un-Romanand a contemptible thing even in aMatron, not to have had aLovebeſide her huſband, which though the Law required not at their hands, yet they did itzealouſlyout of the Council of Cuſtom and faſhion, which wasveneryofſupererrogation:Et te ſpectator pluſquam delectat Adulter,saithMartial: AndHorace, becauſe many lights would not ſhew him enough, created manyImagesof the ſame Object by wainſcoting his chamber with looking-glaſſes: ſo thatVenusflies not light, as much asMercury, who creeping into our underſtanding, our darkneſs would be defeated, if he were perceived. Then either thisſhadowconfeſſeth that ſame dark Melancholy Repentance which accompanies; or that ſo violent fires, needs ſome ſhadowy refreſhing and[53]intermiſſion: Or elſe light ſignifying both day and youth, and ſhadow both night and age, ſhe pronounceth by this that ſhe profeſſeth both all perſons and times.
I
Isit becauſe it is nearer the earth? But they whoſe profeſſion it is to ſee that nothing be done in heaven without their conſent (asRe— ſays in himſelf ofAſtrologers) have bidMercuryto be nearer. Is it becauſe the works ofVenuswant ſhadowing, covering and dignifying? But thoſe ofMercuryneed it more; For Eloquence, his occupation, is all ſhadow and colours; let our life be a ſea, and then our reaſons and even paſſions are wide enough to carry us whether we ſhould go, but Eloquence is a ſtorm and tempeſt that miſcarries: and who doubts that Eloquence which muſt perſwade people to take a yoke of ſoveraignty (and then beg and make Laws to tye them faſter, and then give money to the invention, repair and ſtrengthen it) needs[52]more ſhadows and coloring, then to perſwade any man or woman to that which is natural. AndVenusmarkets are ſo natural, that when we ſolicite the beſt way (which is bymarriage) our perſwaſions work not ſo much to draw a woman to us, as againſt her nature to draw her from all other beſides. And ſo when we go againſt nature, and fromVenus-work(for marriage is chaſtitie) we need ſhadowes and colours, but not elſe. InSeneca’stime, it was a courſe, an un-Romanand a contemptible thing even in aMatron, not to have had aLovebeſide her huſband, which though the Law required not at their hands, yet they did itzealouſlyout of the Council of Cuſtom and faſhion, which wasveneryofſupererrogation:
Et te ſpectator pluſquam delectat Adulter,
saithMartial: AndHorace, becauſe many lights would not ſhew him enough, created manyImagesof the ſame Object by wainſcoting his chamber with looking-glaſſes: ſo thatVenusflies not light, as much asMercury, who creeping into our underſtanding, our darkneſs would be defeated, if he were perceived. Then either thisſhadowconfeſſeth that ſame dark Melancholy Repentance which accompanies; or that ſo violent fires, needs ſome ſhadowy refreſhing and[53]intermiſſion: Or elſe light ſignifying both day and youth, and ſhadow both night and age, ſhe pronounceth by this that ſhe profeſſeth both all perſons and times.
[54]9.Why is Venus-ſtar multinominous, called bothHeſperusandVeſper.TThe Moon hath as many names, but not as ſhe is a ſtar, but as ſhe hath divers governments; butVenusismultinominousto give example to herproſtitute diſciples, who ſo often, either to renew or refreſh themſelves towards lovers, or to diſguiſe themſelves fromMagiſtrates, are to take new names. It may be ſhe takes new names after her many functions, for as ſhe is ſupream Monarch of all Suns at large (which isluſt) ſo is ſhe joyned in Commiſſion with allMythologicks, withJuno,Diana, and all others for marriage. It may be becauſe of the divers names to her ſelf, for her affections have more names than any vice:ſcilicet,Pollution,Fornication,Adultery,Lay-Inceſt,Church-Inceſt,Rape,Sodomy,Maſtupration,Maſturbation, and a thouſand others.[55]Perchance her divers names ſhewed her appliableneſs to divers men, forNeptunediſtilled and wet her in love, the Sun warms and melts her,Mercuryperſwaded and ſwore her,Jupitersauthority ſecured, andVulcanhammer’d her. AsHeſperusſhe preſents you with herbonum utile, becauſe it is wholeſomeſt in the morning: AsVeſperwith herbonum delectabile, becauſe it is pleaſanteſt in the evening. And becauſe induſtrious men riſe and endure with the Sun in their civil buſineſſes, this Star caſts them up a little before, and remembers them again a little after for her buſineſs; for certainly,Venit Heſperus, ite capellae:was ſpoken to Lovers in the perſons ofGoats.
T
The Moon hath as many names, but not as ſhe is a ſtar, but as ſhe hath divers governments; butVenusismultinominousto give example to herproſtitute diſciples, who ſo often, either to renew or refreſh themſelves towards lovers, or to diſguiſe themſelves fromMagiſtrates, are to take new names. It may be ſhe takes new names after her many functions, for as ſhe is ſupream Monarch of all Suns at large (which isluſt) ſo is ſhe joyned in Commiſſion with allMythologicks, withJuno,Diana, and all others for marriage. It may be becauſe of the divers names to her ſelf, for her affections have more names than any vice:ſcilicet,Pollution,Fornication,Adultery,Lay-Inceſt,Church-Inceſt,Rape,Sodomy,Maſtupration,Maſturbation, and a thouſand others.[55]Perchance her divers names ſhewed her appliableneſs to divers men, forNeptunediſtilled and wet her in love, the Sun warms and melts her,Mercuryperſwaded and ſwore her,Jupitersauthority ſecured, andVulcanhammer’d her. AsHeſperusſhe preſents you with herbonum utile, becauſe it is wholeſomeſt in the morning: AsVeſperwith herbonum delectabile, becauſe it is pleaſanteſt in the evening. And becauſe induſtrious men riſe and endure with the Sun in their civil buſineſſes, this Star caſts them up a little before, and remembers them again a little after for her buſineſs; for certainly,
Venit Heſperus, ite capellae:
was ſpoken to Lovers in the perſons ofGoats.
[56]10.Why are New Officers leaſt oppreſſing?MMuſt the old Proverbe, thatOld dogs bite ſorest, be true in all kinde ofdogs? Me thinkes the freſhmemorythey have of themonythey parted with for theplace, ſhould haſten them for there-imburſing: And perchance they doe but ſeeme eaſier to theirſuiters; who (as all otherPatients) doe account all change of paine, eaſie. But if it bee ſo, it is either becauſe the ſodainſenſe&contentmentof thehonorof theplace, retards and remits the rage of theirprofits, and ſo having ſtayed theirſtomackes, they can forbeare the ſecondcourſea while: Or having overcome theſteepestpart of thehill, and clambered aboveCompetitionsandOppoſitionsthey dare loyter, and take breath: Perchance being come fromplaces, where they taſtedno gaine, alittleſeemsmuchto them at firſt, for it islong before[57]a Christian conſcience overtakes, or straies into an Officers heart. It may be that out of thegenerall diſeaſeof all men not to love thememoryof apredeceſſor, they ſeeke to diſgrace them by ſucheaſineſſe, and make goodfirſt impreſſions, that ſo having drawen muchwaterto theirMill, they may afterwardgrindat eaſe: For if from the rules of goodHorſe-manſhip, they thought it wholeſome tojetout in a moderatepace, they ſhould alſo take up towards theirjourneysend, not mend their pace continually, andgallopto theirInnes-doore, thegrave; except perchance theirconſcienceat that time ſo touch them, that they thinke it aninjuryanddamageboth to him that muſtſell, and to him that muſtbuytheOfficeafter theirdeath, and a kind ofdilapidationif they by continuinghoneſtſhould diſcredit theplace, and bring it to alower-rent, orunder-value.
M
Muſt the old Proverbe, thatOld dogs bite ſorest, be true in all kinde ofdogs? Me thinkes the freſhmemorythey have of themonythey parted with for theplace, ſhould haſten them for there-imburſing: And perchance they doe but ſeeme eaſier to theirſuiters; who (as all otherPatients) doe account all change of paine, eaſie. But if it bee ſo, it is either becauſe the ſodainſenſe&contentmentof thehonorof theplace, retards and remits the rage of theirprofits, and ſo having ſtayed theirſtomackes, they can forbeare the ſecondcourſea while: Or having overcome theſteepestpart of thehill, and clambered aboveCompetitionsandOppoſitionsthey dare loyter, and take breath: Perchance being come fromplaces, where they taſtedno gaine, alittleſeemsmuchto them at firſt, for it islong before[57]a Christian conſcience overtakes, or straies into an Officers heart. It may be that out of thegenerall diſeaſeof all men not to love thememoryof apredeceſſor, they ſeeke to diſgrace them by ſucheaſineſſe, and make goodfirſt impreſſions, that ſo having drawen muchwaterto theirMill, they may afterwardgrindat eaſe: For if from the rules of goodHorſe-manſhip, they thought it wholeſome tojetout in a moderatepace, they ſhould alſo take up towards theirjourneysend, not mend their pace continually, andgallopto theirInnes-doore, thegrave; except perchance theirconſcienceat that time ſo touch them, that they thinke it aninjuryanddamageboth to him that muſtſell, and to him that muſtbuytheOfficeafter theirdeath, and a kind ofdilapidationif they by continuinghoneſtſhould diſcredit theplace, and bring it to alower-rent, orunder-value.
[58]11.Why does the Poxe ſo much affect to undermine the Noſe?PParacelſusperchance ſaith true, That every Diſeaſe hath his exaltation in ſome part certaine. But why this in the Noſe? Is there ſo much mercy in this diſeaſe, that it provides that one ſhould not ſmell his own ſtinck? Or hath it but the common fortune, that being begot and bred in obſcureſt and ſecreteſt places, becauſe therefore his ſerpentine crawling and inſinuation ſhould not be ſuſpected, nor ſeen, he comes ſooneſt into great place, and is more able to deſtroy the worthieſt member, then a diſeaſe better born? Perchance as mice defeat Elephants by knawing theirProboſcis, which is their Noſe, this wretched Indian Vermine practiſeth to doe the ſame upon us. Or as the ancient furious Cuſtome and Connivency of ſome Lawes, that one[59]might cut off their Noſe whome he deprehended in Adulterie, was but a Tipe of this; And that now more charitable lawes having taken away all Revenge from particular hands, this common Magiſtrate and Executioner is come to do the ſame office inviſibly? Or by withdrawing this conſpicuous part, the Noſe, it warnes us from all adventuring upon that Coaſt; for it is as good a mark to take in a flag as to hang one out. Poſſibly heate, which is more potent and active then cold, thought her ſelfe injured, and the Harmony of the world out of tune, when cold was able to ſhew the high-way to Noses inMuscovia, except ſhe found the meanes to doe the ſame in other Countries. Or becauſe by the conſent of all, there is an Analogy, Proportion, and affection between the Noſe and that part where this diſeaſe is firſt contracted, and thereforeHeliogabaluschoſe not his Minions in the Bath but by the Noſe: AndAlbertushad a knaviſh meaning when he preferd great Noſes; And the licentious Poet wasNaſo Poeta. I think this reaſon is neareſt truth, That the Noſe is moſt compaſſionate with this part: Except this be nearer, that it is reaſonable that this Diſeaſe in particular ſhould affect the moſt eminent and perſpicuous part, which in general doth affect to take hold of the moſt eminent and conſpicuous men.
P
Paracelſusperchance ſaith true, That every Diſeaſe hath his exaltation in ſome part certaine. But why this in the Noſe? Is there ſo much mercy in this diſeaſe, that it provides that one ſhould not ſmell his own ſtinck? Or hath it but the common fortune, that being begot and bred in obſcureſt and ſecreteſt places, becauſe therefore his ſerpentine crawling and inſinuation ſhould not be ſuſpected, nor ſeen, he comes ſooneſt into great place, and is more able to deſtroy the worthieſt member, then a diſeaſe better born? Perchance as mice defeat Elephants by knawing theirProboſcis, which is their Noſe, this wretched Indian Vermine practiſeth to doe the ſame upon us. Or as the ancient furious Cuſtome and Connivency of ſome Lawes, that one[59]might cut off their Noſe whome he deprehended in Adulterie, was but a Tipe of this; And that now more charitable lawes having taken away all Revenge from particular hands, this common Magiſtrate and Executioner is come to do the ſame office inviſibly? Or by withdrawing this conſpicuous part, the Noſe, it warnes us from all adventuring upon that Coaſt; for it is as good a mark to take in a flag as to hang one out. Poſſibly heate, which is more potent and active then cold, thought her ſelfe injured, and the Harmony of the world out of tune, when cold was able to ſhew the high-way to Noses inMuscovia, except ſhe found the meanes to doe the ſame in other Countries. Or becauſe by the conſent of all, there is an Analogy, Proportion, and affection between the Noſe and that part where this diſeaſe is firſt contracted, and thereforeHeliogabaluschoſe not his Minions in the Bath but by the Noſe: AndAlbertushad a knaviſh meaning when he preferd great Noſes; And the licentious Poet wasNaſo Poeta. I think this reaſon is neareſt truth, That the Noſe is moſt compaſſionate with this part: Except this be nearer, that it is reaſonable that this Diſeaſe in particular ſhould affect the moſt eminent and perſpicuous part, which in general doth affect to take hold of the moſt eminent and conſpicuous men.