The Project Gutenberg eBook ofParadoxes and Problemes

The Project Gutenberg eBook ofParadoxes and ProblemesThis ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.Title: Paradoxes and ProblemesAuthor: John DonneEditor: Geoffrey KeynesRelease date: April 8, 2020 [eBook #61783]Most recently updated: October 17, 2024Language: EnglishCredits: Produced by deaurider, David Wilson and the OnlineDistributed Proofreading Team at https://www.pgdp.net (Thisfile was produced from images generously made availableby The Internet Archive)*** START OF THE PROJECT GUTENBERG EBOOK PARADOXES AND PROBLEMES ***

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Paradoxes and ProblemesAuthor: John DonneEditor: Geoffrey KeynesRelease date: April 8, 2020 [eBook #61783]Most recently updated: October 17, 2024Language: EnglishCredits: Produced by deaurider, David Wilson and the OnlineDistributed Proofreading Team at https://www.pgdp.net (Thisfile was produced from images generously made availableby The Internet Archive)

Title: Paradoxes and Problemes

Author: John DonneEditor: Geoffrey Keynes

Author: John Donne

Editor: Geoffrey Keynes

Release date: April 8, 2020 [eBook #61783]Most recently updated: October 17, 2024

Language: English

Credits: Produced by deaurider, David Wilson and the OnlineDistributed Proofreading Team at https://www.pgdp.net (Thisfile was produced from images generously made availableby The Internet Archive)

*** START OF THE PROJECT GUTENBERG EBOOK PARADOXES AND PROBLEMES ***

[i]PARADOXESandPROBLEMESbyIohn Donnewith two Charactersand an Essay ofVALOURNow for the first time reprinted from the editionsof 1633 and 1652 with one additionalProblemeSOHOTHE NONESUCH PRESS30 Gerrard Street1923

byIohn Donnewith two Charactersand an Essay ofVALOUR

SOHOTHE NONESUCH PRESS30 Gerrard Street1923

[ii]This edition is limited to 645 copies, printed and made in England for the Nonesuch Press in the 17th century Fell types by Frederick Hall, printer to the University of Oxford. The type has been distributed. This is number 9

[iii]TheCONTENTS❧PARADOXESA Defence of Womens Inconſtancy:P.1.That Women ought to paint:P.6.That by Diſcord things increase:P.9.That good is more common then evill:P.12.That all things kill themſelves:P.15.That it is poſſible to find ſome vertue in Some Women:P.17.That Old men are more fantaſtike then Young:P.19.That Nature is our worſt Guide:P.21.That only Cowards dare dye:P.24.That a Wiſe Man is knowne by much laughing:P.26.That the gifts of the Body are better then thoſe of the Minde:P.30.That Virginity is a Vertue:P.34.❧PROBLEMESWhy have Bastards beſt Fortune?P.40.Why Puritanes make long Sermons?P.42.Why did the Divel reſerve Jeſuites till theſe latter dayes:P.43.Why is there more variety of Green then of other Colours?P.44.[iv]Why doe young Lay-men ſo much ſtudy Divinity:P.45.Why hath the common Opinion afforded Women Soules?P.47.Why are the Faireſt, Falſeſt?P.49.Why Venus-ſtar only doth caſt a ſhadow?P.51.Why is Venus-ſtar multinominous, called bothHeſperusandVeſper:P.54.Why are New Officers leaſt oppreſſing?P.56.Why does the Poxe ſo much affect to undermine the Noſe?P.58.Why die none for Love now?P.60.Why do Women delight much in Feathers?P.61.Why doth not Gold ſoyl the fingers?P.62.Why do great men of all dependents, chuſe to preſerve their little Pimps?P.63.Why are Courtiers ſooner Atheiſts then men of other conditions?P.64.Why are ſtateſmen moſt incredulous?P.66.Why was Sir Walter Raleigh thought the fitteſt Man, to write the Hiſtorie of theſe Times?P.68.❧CHARACTERSThe Character of aScotat the first ſight:P.69.The true Character of aDunce:P.71.❧AN ESSAY OF VALOUR:P.75.

❧PARADOXES

❧PROBLEMES

❧CHARACTERS

❧AN ESSAY OF VALOUR:P.75.

[v]BIBLIOGRAPHICAL NOTEDonne’s Paradoxes and Problemes are clever and entertaining trifles, which were probably written before 1600, during the more wanton period of their author’s life. Owing to their scurrilous nature they could not be published during his lifetime, but shortly after his death the greater part of them were licensed to be printed, theImprimaturprinted at the end both of the eleven Paradoxes and of the ten Problemes being signed by Sir Henry Herbert and dated October 25, 1632. The volume was published under the title ofJuveniliain 1633, but already on November 14, 1632, an order of inquiry had been delivered at the King’s command by the Bishop of London, calling upon Sir Henry Herbert to explain before the Board of the Star Chamber his reasons ‘why hee warrented the booke of D. Duns paradoxes to be printed’. Perhaps Herbert’s explanations were regarded as satisfactory, but, however this may have been, the King was not successful in suppressing the book. The volume is a thin quarto containing only thirty-two leaves, and was printed by Elizabeth Purslowe for Henry Seyle, to be sold at the sign of the Tyger’s Head in St. Paul’s Church-yard. The printer seems to have been[vi]somewhat careless in imposing the licences, for, although most copies contain the two, copies occur from which one or both have been omitted. It is not known through what channels the publisher obtained possession of the text, but it is probable that the publication was quite unauthorized, and took place even without the knowledge of the younger Donne, who, when he reprinted theJuveniliain 1652, made no reference to any previous issue.TheJuveniliawere at once in considerable demand, and seem to have been bought by many of the purchasers of thePoems, which were also first published in quarto in 1633. This is evident from the fact that the two books are so often found together in contemporary bindings, the lesser volume usually being relegated to the end. The first edition of theJuveniliawas thus soon exhausted and a second edition was published in the same year. So ineffectual did the Star Chamber inquiry prove to have been that in this edition the publisher not only omitted theImprimatursaltogether and so abandoned all pretence of having any official sanction for the publication, but even added to the first Probleme, ‘Why have Bastards best Fortune?’, which was particularly offensive to the Court, twenty-three lines which had not appeared in the first edition. This edition, as before a quarto and with the same imprint, but containing only twenty-four leaves, is considerably rarer than its predecessor. It is unlikely, however, that this fact is to be[vii]attributed to the King’s having had any greater success than before in suppressing it. More probably the demand for it was less, so that part of the edition remained unsold and was subsequently destroyed.In 1652 the younger Donne, in the course of his exploitation of his father’s writings, prepared an authorized edition of theJuvenilia, which was printed by Thomas Newcomb for Humphrey Moseley. The number of the Paradoxes was now increased to twelve and of the Problemes to seventeen, the offensive passages in the first Probleme being allowed to remain. To these were added two ‘Characters’, ‘An Essay of Valour’, ‘A Sheaf of Miscellany Epigrams’, a reprint ofIgnatius his Conclave, and, finally, theEssays in Divinity. The Epigrams purport to have been written by the elder Donne in Latin and to have been translated into English by Jasper Mayne, D.D. They may have been printed by the younger Donne in good faith, as it seems to be certain that his father’sEpigrammata mea Latinaonce existed; but the epigrams attributed to him in this volume are, as Mr. Gosse has shown (Life and Letters of Donne, i. 16), certainly spurious, and may well have been composed, as well as translated, by Mayne, who was an unprincipled, though witty, divine. TheEssays in Divinityhad been printed in 1651 for a different publisher, but they are very rarely found as a separate volume in a contemporary binding, for the younger Donne, as he made[viii]clear in his preface, sought to temper the secularity of theJuveniliaby issuing them in company with theEssays in Divinity, and in this way to invest the volume with an altogether fictitious respectability.Even in 1652 the Paradoxes and Problemes were not printed entire. Another Probleme concerning Sir Walter Raleigh has been preserved in the Bodleian Library (Tanner MSS. 299, f. 32), the copier stating that it ‘was so bitter that his son, Jack Donne, LL.D., thought fit not to print it with the rest’. Yet another has recently been discovered in a manuscript containing Donne’s poems.TheJuveniliahave not been reprinted since 1652. In the present edition the text follows that of the second edition of 1633, amplified from the third edition of 1652 and with the additional Probleme from the Bodleian manuscript, already printed by Mr. Edmund Gosse in hisLife and Letters of Donne, 1899, ii. 52. The spurious epigrams have not been included.GEOFFREY KEYNES

Donne’s Paradoxes and Problemes are clever and entertaining trifles, which were probably written before 1600, during the more wanton period of their author’s life. Owing to their scurrilous nature they could not be published during his lifetime, but shortly after his death the greater part of them were licensed to be printed, theImprimaturprinted at the end both of the eleven Paradoxes and of the ten Problemes being signed by Sir Henry Herbert and dated October 25, 1632. The volume was published under the title ofJuveniliain 1633, but already on November 14, 1632, an order of inquiry had been delivered at the King’s command by the Bishop of London, calling upon Sir Henry Herbert to explain before the Board of the Star Chamber his reasons ‘why hee warrented the booke of D. Duns paradoxes to be printed’. Perhaps Herbert’s explanations were regarded as satisfactory, but, however this may have been, the King was not successful in suppressing the book. The volume is a thin quarto containing only thirty-two leaves, and was printed by Elizabeth Purslowe for Henry Seyle, to be sold at the sign of the Tyger’s Head in St. Paul’s Church-yard. The printer seems to have been[vi]somewhat careless in imposing the licences, for, although most copies contain the two, copies occur from which one or both have been omitted. It is not known through what channels the publisher obtained possession of the text, but it is probable that the publication was quite unauthorized, and took place even without the knowledge of the younger Donne, who, when he reprinted theJuveniliain 1652, made no reference to any previous issue.

TheJuveniliawere at once in considerable demand, and seem to have been bought by many of the purchasers of thePoems, which were also first published in quarto in 1633. This is evident from the fact that the two books are so often found together in contemporary bindings, the lesser volume usually being relegated to the end. The first edition of theJuveniliawas thus soon exhausted and a second edition was published in the same year. So ineffectual did the Star Chamber inquiry prove to have been that in this edition the publisher not only omitted theImprimatursaltogether and so abandoned all pretence of having any official sanction for the publication, but even added to the first Probleme, ‘Why have Bastards best Fortune?’, which was particularly offensive to the Court, twenty-three lines which had not appeared in the first edition. This edition, as before a quarto and with the same imprint, but containing only twenty-four leaves, is considerably rarer than its predecessor. It is unlikely, however, that this fact is to be[vii]attributed to the King’s having had any greater success than before in suppressing it. More probably the demand for it was less, so that part of the edition remained unsold and was subsequently destroyed.

In 1652 the younger Donne, in the course of his exploitation of his father’s writings, prepared an authorized edition of theJuvenilia, which was printed by Thomas Newcomb for Humphrey Moseley. The number of the Paradoxes was now increased to twelve and of the Problemes to seventeen, the offensive passages in the first Probleme being allowed to remain. To these were added two ‘Characters’, ‘An Essay of Valour’, ‘A Sheaf of Miscellany Epigrams’, a reprint ofIgnatius his Conclave, and, finally, theEssays in Divinity. The Epigrams purport to have been written by the elder Donne in Latin and to have been translated into English by Jasper Mayne, D.D. They may have been printed by the younger Donne in good faith, as it seems to be certain that his father’sEpigrammata mea Latinaonce existed; but the epigrams attributed to him in this volume are, as Mr. Gosse has shown (Life and Letters of Donne, i. 16), certainly spurious, and may well have been composed, as well as translated, by Mayne, who was an unprincipled, though witty, divine. TheEssays in Divinityhad been printed in 1651 for a different publisher, but they are very rarely found as a separate volume in a contemporary binding, for the younger Donne, as he made[viii]clear in his preface, sought to temper the secularity of theJuveniliaby issuing them in company with theEssays in Divinity, and in this way to invest the volume with an altogether fictitious respectability.

Even in 1652 the Paradoxes and Problemes were not printed entire. Another Probleme concerning Sir Walter Raleigh has been preserved in the Bodleian Library (Tanner MSS. 299, f. 32), the copier stating that it ‘was so bitter that his son, Jack Donne, LL.D., thought fit not to print it with the rest’. Yet another has recently been discovered in a manuscript containing Donne’s poems.

TheJuveniliahave not been reprinted since 1652. In the present edition the text follows that of the second edition of 1633, amplified from the third edition of 1652 and with the additional Probleme from the Bodleian manuscript, already printed by Mr. Edmund Gosse in hisLife and Letters of Donne, 1899, ii. 52. The spurious epigrams have not been included.

GEOFFREY KEYNES

[1]PARADOXES1.A Defence of Womens Inconſtancy.TThat Women areInconſtant, I with any man confeſſe, but thatInconſtancyis a bad quality, I againſt any man will maintaine: For every thing as it is one better than another, ſo is it fuller ofchange; TheHeavensthemſelves continually turne, theStarresmove, theMoonechangeth;Firewhirleth,Ayreflyeth,Waterebbs and flowes, the face of theEarthaltereth her lookes,timeſtayes not; the Colour that is moſt light, will take moſt dyes: ſo in Men, they that have the moſt reaſon are the moſt alterable in their deſignes, and the darkeſt or moſt ignorant, do ſeldomeſt change; therefore Women changing more than Men, have alſo[2]moreReaſon. They cannot be immutable like ſtockes, like ſtones, like the Earths dull Center; Gold that lyeth ſtill, ruſteth; Water, corrupteth; Aire that moveth not, poyſoneth; then why ſhould that which is the perfection of other things, be imputed to Women as greateſt imperfection? Becauſe thereby they deceive men. Are not your wits pleaſed with thoſe jeſts, which coozen your expectation? You can call it Pleaſure to be beguil’d in troubles, and in the moſt excellent toy in the world, you call it Treachery: I would you had yourMiſtreſſesſo conſtant, that they would never change, no not ſo much as theirſmocks, then ſhould you ſee what ſluttiſh vertue,Conſtancywere.Inconſtancyis a moſt commendable and cleanely quality, and Women in this quality are farre more abſolute than the Heavens, than the Starres, Moone, or any thing beneath it; for long obſervation hath pickt certainety out of their mutability. The Learned are ſo well acquainted with the Starres, Signes and Planets, that they make them but Characters, to reade the meaning of the Heaven in his owne forehead. Every ſimple Fellow can beſpeake the change of theMoonea great while beforehand: but I would faine have the learnedſt man ſo skilfull, as to tell[3]when the ſimpleſt Woman meaneth to varie. Learning affords no rules to know, much leſſe knowledge to rule the minde of a Woman: For asPhiloſophyteacheth us, thatLight things doe alwayes tend upwards, andheavy things decline downeward; Experience teacheth us otherwiſe, that the diſpoſition of aLightWoman, is to fall downe, the nature of Women being contrary to all Art and Nature. Women are likeFlies, which feed among us at our Table, orFleasſucking our very blood, who leave not our moſt retired places free from their familiarity, yet for all their fellowſhip will they never bee tamed nor commanded by us. Women are like theSunne, which is violently carryed one way, yet hath a proper courſe contrary: ſo though they, by the maſtery of ſome over-ruling churliſh Husbands, are forced to his Byas, yet have they a motion of their owne, which their Husbands never know of. It is the nature of nice and faſtidious mindes to know things onely to bee weary of them: Women by their ſlyechangeableneſſe, and pleaſing doubleneſſe, prevent even the miſlike of thoſe, for they can never be ſo well knowne, but that there is ſtill more unknowne. Every Woman is aScience; for hee that plods upon a Woman all his life[4]long, ſhall at length find himſelfe ſhort of the knowledge of her: they are borne to take downe the pride of wit, and ambition of wiſedome, makingfooleswiſe in the adventuring to winne them,wiſemenfooles in conceit of loſing their labours; witty men ſtarke mad, being confounded with their uncertaineties.Philoſopherswrite againſt them for ſpight, not deſert, that having attained to ſome knowledge in all other things, in them onely they know nothing, but are meerely ignorant:ActiveandExperiencedmen raile againſt them, becauſe they love in their liveleſſe and decrepit age, when all goodneſſe leaves them. Theſe enviousLibellersballad againſt them, becauſe having nothing in themſelves able to deſerve their love, they maliciouſly diſcommend all they cannot obtaine, thinking to make men beleeve they know much, becauſe they are able to diſpraiſe much, and rage againſtInconſtancy, when they were never admitted into ſo much favour as to be forſaken. In mine Opinion ſuch men are happy that Women areInconſtant, for ſo may they chance to bee beloved of ſome excellent Women (when it comes to their turne) out of theirInconſtancyand mutability, though not out of their owne deſert. And what[5]reaſon is there to clog any Woman with one Man, bee hee never ſo ſingular? Women had rather, and it is farre better and more Iudiciall to enjoy all the vertues in ſeverall Men, than but ſome of them in one, for otherwiſe they loſe their taſte, like divers ſorts of meat minced together in one diſh: and to have all excellencies in one Man (if it were poſſible) isConfuſionandDiverſity. Now who can deny, but ſuch as are obſtinately bent to undervalue their worth, are thoſe that have not ſoule enough to comprehend their excellency, Women being the moſt excellenteſt Creatures, in that Man is able to ſubject all things elſe, and to grow wiſe in every thing, but ſtill perſiſts a foole in Woman? The greateſtScholler, if hee once take a Wife, is found ſo unlearned, that he muſt begin hisHorne-booke, and all is byInconſtancy. To conclude therefore; this name ofInconſtancy, which hath ſo much beene poyſoned with ſlaunders, ought to bee changed intovariety, for the which the world is ſo delightfull,and a Woman for that the moſt delightfull thing in this world.

That Women areInconſtant, I with any man confeſſe, but thatInconſtancyis a bad quality, I againſt any man will maintaine: For every thing as it is one better than another, ſo is it fuller ofchange; TheHeavensthemſelves continually turne, theStarresmove, theMoonechangeth;Firewhirleth,Ayreflyeth,Waterebbs and flowes, the face of theEarthaltereth her lookes,timeſtayes not; the Colour that is moſt light, will take moſt dyes: ſo in Men, they that have the moſt reaſon are the moſt alterable in their deſignes, and the darkeſt or moſt ignorant, do ſeldomeſt change; therefore Women changing more than Men, have alſo[2]moreReaſon. They cannot be immutable like ſtockes, like ſtones, like the Earths dull Center; Gold that lyeth ſtill, ruſteth; Water, corrupteth; Aire that moveth not, poyſoneth; then why ſhould that which is the perfection of other things, be imputed to Women as greateſt imperfection? Becauſe thereby they deceive men. Are not your wits pleaſed with thoſe jeſts, which coozen your expectation? You can call it Pleaſure to be beguil’d in troubles, and in the moſt excellent toy in the world, you call it Treachery: I would you had yourMiſtreſſesſo conſtant, that they would never change, no not ſo much as theirſmocks, then ſhould you ſee what ſluttiſh vertue,Conſtancywere.Inconſtancyis a moſt commendable and cleanely quality, and Women in this quality are farre more abſolute than the Heavens, than the Starres, Moone, or any thing beneath it; for long obſervation hath pickt certainety out of their mutability. The Learned are ſo well acquainted with the Starres, Signes and Planets, that they make them but Characters, to reade the meaning of the Heaven in his owne forehead. Every ſimple Fellow can beſpeake the change of theMoonea great while beforehand: but I would faine have the learnedſt man ſo skilfull, as to tell[3]when the ſimpleſt Woman meaneth to varie. Learning affords no rules to know, much leſſe knowledge to rule the minde of a Woman: For asPhiloſophyteacheth us, thatLight things doe alwayes tend upwards, andheavy things decline downeward; Experience teacheth us otherwiſe, that the diſpoſition of aLightWoman, is to fall downe, the nature of Women being contrary to all Art and Nature. Women are likeFlies, which feed among us at our Table, orFleasſucking our very blood, who leave not our moſt retired places free from their familiarity, yet for all their fellowſhip will they never bee tamed nor commanded by us. Women are like theSunne, which is violently carryed one way, yet hath a proper courſe contrary: ſo though they, by the maſtery of ſome over-ruling churliſh Husbands, are forced to his Byas, yet have they a motion of their owne, which their Husbands never know of. It is the nature of nice and faſtidious mindes to know things onely to bee weary of them: Women by their ſlyechangeableneſſe, and pleaſing doubleneſſe, prevent even the miſlike of thoſe, for they can never be ſo well knowne, but that there is ſtill more unknowne. Every Woman is aScience; for hee that plods upon a Woman all his life[4]long, ſhall at length find himſelfe ſhort of the knowledge of her: they are borne to take downe the pride of wit, and ambition of wiſedome, makingfooleswiſe in the adventuring to winne them,wiſemenfooles in conceit of loſing their labours; witty men ſtarke mad, being confounded with their uncertaineties.Philoſopherswrite againſt them for ſpight, not deſert, that having attained to ſome knowledge in all other things, in them onely they know nothing, but are meerely ignorant:ActiveandExperiencedmen raile againſt them, becauſe they love in their liveleſſe and decrepit age, when all goodneſſe leaves them. Theſe enviousLibellersballad againſt them, becauſe having nothing in themſelves able to deſerve their love, they maliciouſly diſcommend all they cannot obtaine, thinking to make men beleeve they know much, becauſe they are able to diſpraiſe much, and rage againſtInconſtancy, when they were never admitted into ſo much favour as to be forſaken. In mine Opinion ſuch men are happy that Women areInconſtant, for ſo may they chance to bee beloved of ſome excellent Women (when it comes to their turne) out of theirInconſtancyand mutability, though not out of their owne deſert. And what[5]reaſon is there to clog any Woman with one Man, bee hee never ſo ſingular? Women had rather, and it is farre better and more Iudiciall to enjoy all the vertues in ſeverall Men, than but ſome of them in one, for otherwiſe they loſe their taſte, like divers ſorts of meat minced together in one diſh: and to have all excellencies in one Man (if it were poſſible) isConfuſionandDiverſity. Now who can deny, but ſuch as are obſtinately bent to undervalue their worth, are thoſe that have not ſoule enough to comprehend their excellency, Women being the moſt excellenteſt Creatures, in that Man is able to ſubject all things elſe, and to grow wiſe in every thing, but ſtill perſiſts a foole in Woman? The greateſtScholler, if hee once take a Wife, is found ſo unlearned, that he muſt begin hisHorne-booke, and all is byInconſtancy. To conclude therefore; this name ofInconſtancy, which hath ſo much beene poyſoned with ſlaunders, ought to bee changed intovariety, for the which the world is ſo delightfull,and a Woman for that the moſt delightfull thing in this world.

[6]2.That Women ought to paint.FFouleneſſeisLothſome: can that be ſo which helpes it? who forbids his Beloved to gird in her waſte? to mend by ſhooing her uneven lameneſſe? to burniſh her teeth? or to perfume her breath? yet that theFacebee more preciſely regarded, it concernes more: For as open confeſſing ſinners are alwaies puniſhed, but the wary and concealing offenders without witneſſe doe it alſo without puniſhment; ſo the ſecret parts needs the leſſe reſpect; but of theFace, diſcovered to all Examinations and ſurvayes, there is not too nice a Iealouſie. Nor doth it onely draw the buſie eyes, but it is ſubject to the divineſt touch of all, tokiſſing, the ſtrange and myſticall union of ſoules. If ſhee ſhould proſtitute her ſelfe to a more unworthy Man than thy ſelfe, how earneſtly and juſtly wouldſt thou exclaime? that for want of this eaſier and ready way of repairing,[7]to betray her body to ruine and deformity (the tyrannousRaviſhers, and ſodaineDeflourersof all Women) what a heynous Adultery is it? What thou loveſt in herfaceiscolour, andpaintinggives that, but thou hateſt it, not becauſe it is, but becauſe thou knoweſt it. Foole, whom ignorance makes happy; the Starres, the Sunne, the Skye whom thou admireſt, alas, have nocolour, but are faire, becauſe they ſeeme to bee coloured: If this ſeeming will not ſatisfie thee in her, thou haſt good aſſurance of hercolour, when thou ſeeſt herlayit on. If herfacebeepaintedon a Boord or Wall, thou wilt love it, and the Boord, and the Wall: Canſt thou loath it then when it ſpeakes, ſmiles, and kiſſes, becauſe it ispainted? Are wee not more delighted with ſeeing Birds, Fruites, and Beaſtspaintedthen wee are with Naturalls? And doe wee not with pleaſure behold thepaintedſhape of Monſters and Divels, whom true, wee durſt not regard? Wee repaire the ruines of our houſes, but firſt cold tempeſts warnes us of it, and bytes us through it; wee mend the wracke and ſtaines of our Apparell, but firſt our eyes, and other bodies are offended; but by this providence of Women, this is prevented. If inkiſſingorbreathingupon her, thepainting[8]fall off, thou art angry, wilt thou be ſo, if it ſticke on? Thou didſt love her, if thou beginneſt to hate her, then ’tis becauſe ſhee is notpainted. If thou wilt ſay now, thou didſt hate her before, thou didſt hate her and love her together, bee conſtant in ſomething, and love her who ſhewes her greatloveto thee, in taking this paines to ſeemelovelyto thee.

FouleneſſeisLothſome: can that be ſo which helpes it? who forbids his Beloved to gird in her waſte? to mend by ſhooing her uneven lameneſſe? to burniſh her teeth? or to perfume her breath? yet that theFacebee more preciſely regarded, it concernes more: For as open confeſſing ſinners are alwaies puniſhed, but the wary and concealing offenders without witneſſe doe it alſo without puniſhment; ſo the ſecret parts needs the leſſe reſpect; but of theFace, diſcovered to all Examinations and ſurvayes, there is not too nice a Iealouſie. Nor doth it onely draw the buſie eyes, but it is ſubject to the divineſt touch of all, tokiſſing, the ſtrange and myſticall union of ſoules. If ſhee ſhould proſtitute her ſelfe to a more unworthy Man than thy ſelfe, how earneſtly and juſtly wouldſt thou exclaime? that for want of this eaſier and ready way of repairing,[7]to betray her body to ruine and deformity (the tyrannousRaviſhers, and ſodaineDeflourersof all Women) what a heynous Adultery is it? What thou loveſt in herfaceiscolour, andpaintinggives that, but thou hateſt it, not becauſe it is, but becauſe thou knoweſt it. Foole, whom ignorance makes happy; the Starres, the Sunne, the Skye whom thou admireſt, alas, have nocolour, but are faire, becauſe they ſeeme to bee coloured: If this ſeeming will not ſatisfie thee in her, thou haſt good aſſurance of hercolour, when thou ſeeſt herlayit on. If herfacebeepaintedon a Boord or Wall, thou wilt love it, and the Boord, and the Wall: Canſt thou loath it then when it ſpeakes, ſmiles, and kiſſes, becauſe it ispainted? Are wee not more delighted with ſeeing Birds, Fruites, and Beaſtspaintedthen wee are with Naturalls? And doe wee not with pleaſure behold thepaintedſhape of Monſters and Divels, whom true, wee durſt not regard? Wee repaire the ruines of our houſes, but firſt cold tempeſts warnes us of it, and bytes us through it; wee mend the wracke and ſtaines of our Apparell, but firſt our eyes, and other bodies are offended; but by this providence of Women, this is prevented. If inkiſſingorbreathingupon her, thepainting[8]fall off, thou art angry, wilt thou be ſo, if it ſticke on? Thou didſt love her, if thou beginneſt to hate her, then ’tis becauſe ſhee is notpainted. If thou wilt ſay now, thou didſt hate her before, thou didſt hate her and love her together, bee conſtant in ſomething, and love her who ſhewes her greatloveto thee, in taking this paines to ſeemelovelyto thee.

[9]3.That by Diſcord things increaſe.Nullos eſſe Deos, inane CœlumAffirmat Cœlius, probatq; quod ſeFactum vidit, dum negat hæc, beatum.SSoI aſſevere this the more boldly, becauſe while I maintaine it, and feele theContrary repugnanciesandadverſe fightingsof theElementsin my Body, my Body increaſeth; and whilſt I differ from common opinions by thisDiſcord, the number of myParadoxesincreaſeth. All the rich benefits we can frame to our ſelves inConcord, is but anEvenconſervation of things; in whichEvenneſſewee can expect nochange, nomotion; therefore noincreaſeoraugmentation, which is amember of motion. And if thisunityandpeacecan giveincreaſeto things, how mightily isdiſcordandwarto that purpoſe, which are[10]indeed the onely ordinaryParentsofpeace.Diſcordis never ſo barren that it affords no fruit; for thefallof oneeſtateis at the worſt theincreaſerof another, becauſe it is as impoſſible to finde adiſcommoditywithoutadvantage, as to findeCorruptionwithoutGeneration: But it is theNatureandOfficeofConcordtopreſerveonely, which property when it leaves, it differs from it ſelfe, which is the greateſtdiſcordof all. AllVictoriesandEmperiesgained bywarre, and allIudicialldecidings of doubts inpeace, I doe claime children ofDiſcord. And who can deny butControverſiesinReligionare growne greater bydiſcord, and not theControverſie, butReligionit ſelfe: For in atroubled miſeryMen are alwaies moreReligiousthen in aſecure peace. The number ofgoodmen, the onely charitable nouriſhers ofConcord, wee ſee is thinne, and daily melts and waines; but ofbad diſcordingit is infinite, and growes hourely. Wee are aſcertained of allDiſputabledoubts, onely byarguingand differing inOpinion, and if formalldiſputation(which is but a painted, counterfeit, and diſſembleddiſcord) can worke us this benefit, what ſhall not a full and mainediſcordaccompliſh? Truely me thinkes I owe adevotion, yea aſacrificetodiſcord, for caſting thatBalluponIda, and[11]for all that buſineſſe ofTroy, whom ruin’d I admire more thenBabylon,Rome, orQuinzay, removedCorners, not onely fulfilled with herfame, but withCitiesandThronesplanted by herFugitives. Laſtly, betweenCowardiceanddeſpaire,Valouris gendred; and ſo theDiſcordofExtreamesbegets all vertues, but of thelike thingsthere is no iſſue without a miracle:Vxor peſſima, peſſimus maritusMiror tam malè convenire.Hee wonders that betweene two ſolike, there could be anydiſcord, yet perchance for all thisdiſcordthere was nere the leſſeincreaſe.

Nullos eſſe Deos, inane CœlumAffirmat Cœlius, probatq; quod ſeFactum vidit, dum negat hæc, beatum.

SoI aſſevere this the more boldly, becauſe while I maintaine it, and feele theContrary repugnanciesandadverſe fightingsof theElementsin my Body, my Body increaſeth; and whilſt I differ from common opinions by thisDiſcord, the number of myParadoxesincreaſeth. All the rich benefits we can frame to our ſelves inConcord, is but anEvenconſervation of things; in whichEvenneſſewee can expect nochange, nomotion; therefore noincreaſeoraugmentation, which is amember of motion. And if thisunityandpeacecan giveincreaſeto things, how mightily isdiſcordandwarto that purpoſe, which are[10]indeed the onely ordinaryParentsofpeace.Diſcordis never ſo barren that it affords no fruit; for thefallof oneeſtateis at the worſt theincreaſerof another, becauſe it is as impoſſible to finde adiſcommoditywithoutadvantage, as to findeCorruptionwithoutGeneration: But it is theNatureandOfficeofConcordtopreſerveonely, which property when it leaves, it differs from it ſelfe, which is the greateſtdiſcordof all. AllVictoriesandEmperiesgained bywarre, and allIudicialldecidings of doubts inpeace, I doe claime children ofDiſcord. And who can deny butControverſiesinReligionare growne greater bydiſcord, and not theControverſie, butReligionit ſelfe: For in atroubled miſeryMen are alwaies moreReligiousthen in aſecure peace. The number ofgoodmen, the onely charitable nouriſhers ofConcord, wee ſee is thinne, and daily melts and waines; but ofbad diſcordingit is infinite, and growes hourely. Wee are aſcertained of allDiſputabledoubts, onely byarguingand differing inOpinion, and if formalldiſputation(which is but a painted, counterfeit, and diſſembleddiſcord) can worke us this benefit, what ſhall not a full and mainediſcordaccompliſh? Truely me thinkes I owe adevotion, yea aſacrificetodiſcord, for caſting thatBalluponIda, and[11]for all that buſineſſe ofTroy, whom ruin’d I admire more thenBabylon,Rome, orQuinzay, removedCorners, not onely fulfilled with herfame, but withCitiesandThronesplanted by herFugitives. Laſtly, betweenCowardiceanddeſpaire,Valouris gendred; and ſo theDiſcordofExtreamesbegets all vertues, but of thelike thingsthere is no iſſue without a miracle:

Vxor peſſima, peſſimus maritusMiror tam malè convenire.

Hee wonders that betweene two ſolike, there could be anydiſcord, yet perchance for all thisdiſcordthere was nere the leſſeincreaſe.

[12]4.That good is more common then evill.IIhave not been ſo pittifully tired with anyvanity, as with ſillyOld Mensexclaiming againſt theſe times, and extolling their owne: Alas! they betray themſelves, for if thetimesbechanged, their manners have changed them. But their ſenſes are topleaſures, asſick Menstaſtes are toLiquors; for indeed nonew thingis done in theworld, all things are what, and as they were, andGoodis as ever it was, more plenteous, and muſt of neceſſity bemore common then evill, becauſe it hath this fornatureandperfectionto beecommon. It makesLoveto allNatures, all, all affect it. So that in theWorldsearlyInfancy, there was a time when nothing wasevill, but if thisWorldſhall ſufferdotagein the extreameſtcrookedneſſethereof, there ſhall be no time when nothing ſhal begood. It dares[13]appeare and ſpread, and gliſter in theWorld, butevillburies it ſelfe in night and darkneſſe, and is chaſtiſed and ſuppreſſed whengoodis cheriſhed and rewarded. And asImbroderers,Lapidaries, and otherArtiſans, can by all things adorne their workes; for by adding better things, the better they ſhew inLuſhand inEminency; ſogooddoth not onely proſtrate heramiableneſſeto all, but refuſes no end, no not of her utter contraryevill, that ſhee may bee the morecommonto us. Foreuill mannersareparentsofgood Lawes; and in everyevillthere is anexcellency, which (in common ſpeech) we callgood. For the faſhions ofhabits, for our moving ingeſtures, for phraſes in ourſpeech, we ſay they weregoodas long as they were uſed, that is, as long as they werecommon; and wee eate, wee walke, onely when it is, or ſeemesgoodto doe ſo. Allfaire, allprofitable, allvertuous, isgood, and theſe three things I thinke embrace all things, but their uttercontraries; of which alſofairemay berichandvertuous;pooremay beevertuousandfaire;vitiousmay befaireandrich; ſo thatgoodhath this good meanes to becommon, that ſome ſubjects ſhe can poſſeſſe intirely; and in ſubjects poyſoned withevill, ſhe can humbly ſtoop to accompany theevill. And ofindifferentthings many[14]things are become perfectly good by beingcommon, ascuſtomesby uſe are made bindingLawes. But I remember nothing that is thereforeill, becauſe it iscommon, butWomen, of whom alſo;They that are moſt common, are the beſt of that Occupation they profeſſe.

Ihave not been ſo pittifully tired with anyvanity, as with ſillyOld Mensexclaiming againſt theſe times, and extolling their owne: Alas! they betray themſelves, for if thetimesbechanged, their manners have changed them. But their ſenſes are topleaſures, asſick Menstaſtes are toLiquors; for indeed nonew thingis done in theworld, all things are what, and as they were, andGoodis as ever it was, more plenteous, and muſt of neceſſity bemore common then evill, becauſe it hath this fornatureandperfectionto beecommon. It makesLoveto allNatures, all, all affect it. So that in theWorldsearlyInfancy, there was a time when nothing wasevill, but if thisWorldſhall ſufferdotagein the extreameſtcrookedneſſethereof, there ſhall be no time when nothing ſhal begood. It dares[13]appeare and ſpread, and gliſter in theWorld, butevillburies it ſelfe in night and darkneſſe, and is chaſtiſed and ſuppreſſed whengoodis cheriſhed and rewarded. And asImbroderers,Lapidaries, and otherArtiſans, can by all things adorne their workes; for by adding better things, the better they ſhew inLuſhand inEminency; ſogooddoth not onely proſtrate heramiableneſſeto all, but refuſes no end, no not of her utter contraryevill, that ſhee may bee the morecommonto us. Foreuill mannersareparentsofgood Lawes; and in everyevillthere is anexcellency, which (in common ſpeech) we callgood. For the faſhions ofhabits, for our moving ingeſtures, for phraſes in ourſpeech, we ſay they weregoodas long as they were uſed, that is, as long as they werecommon; and wee eate, wee walke, onely when it is, or ſeemesgoodto doe ſo. Allfaire, allprofitable, allvertuous, isgood, and theſe three things I thinke embrace all things, but their uttercontraries; of which alſofairemay berichandvertuous;pooremay beevertuousandfaire;vitiousmay befaireandrich; ſo thatgoodhath this good meanes to becommon, that ſome ſubjects ſhe can poſſeſſe intirely; and in ſubjects poyſoned withevill, ſhe can humbly ſtoop to accompany theevill. And ofindifferentthings many[14]things are become perfectly good by beingcommon, ascuſtomesby uſe are made bindingLawes. But I remember nothing that is thereforeill, becauſe it iscommon, butWomen, of whom alſo;They that are moſt common, are the beſt of that Occupation they profeſſe.

[15]5.That all things kill themſelves.TToaffect, yea to effect their ownedeathalllivingthings are importuned, not byNatureonly which perfects them, but byArtandEducation, which perfects her.Plantsquickened and inhabited by the moſt unworthyſoule, which therefore neitherwillnorworke, affect anend, aperfection, adeath; this they ſpend theirſpiritsto attaine, this attained, they languiſh and wither. And by how much more they are by mansInduſtrywarmed, cheriſhed, and pampered; ſo much the more early they climbe to thisperfection, thisdeath. And if amongſtMennot todefendbe tokill, what a hainousſelfe-murtheris it, not todefend it ſelfe. ThisdefencebecauſeBeaſtsneglect, they kill themſelves, becauſe they exceed us innumber,ſtrength, and alawleſſe liberty: yea, ofHorſesand other beaſts,[16]they that inheritmoſt courageby being bred ofgallanteſt parents, and byArtificial nurſingare bettered, will runne to their ownedeaths, neither ſollicited byſpurreswhich they need not, nor byhonourwhich they apprehend not. If then thevaliantkill himſelfe, who can excuſe thecoward? Or how ſhallManbee free from this, ſince thefirſt Mantaught us this, except we cannot kill our ſelves, becauſe he kill’d us all. Yet leſt ſomething ſhould repaire thisCommon ruine, we daily kill ourbodieswithſurfeits, and our mindes withanguiſhes. Of ourpowers,remembringkils ourmemory; OfAffections,Luſtingourluſt; Ofvertues,Givingkilsliberality. And if theſe kill themſelves, they do it in their beſt & ſupremeperfection: for afterperfectionimmediately followsexceſſe, which changeth the natures and the names, and makes them not the ſame things. If then the beſt things kill themſelves ſooneſt, (for noaffectionendures, and all things labour to thisperfection) all travell to their ownedeath, yea the frame of the wholeWorld, if it were poſſible forGodto beidle, yet becauſe itbegan, muſtdye. Then in thisidleneſſeimagined inGod, what could kill theworldbut it ſelfe, ſinceout of it, nothing is?

Toaffect, yea to effect their ownedeathalllivingthings are importuned, not byNatureonly which perfects them, but byArtandEducation, which perfects her.Plantsquickened and inhabited by the moſt unworthyſoule, which therefore neitherwillnorworke, affect anend, aperfection, adeath; this they ſpend theirſpiritsto attaine, this attained, they languiſh and wither. And by how much more they are by mansInduſtrywarmed, cheriſhed, and pampered; ſo much the more early they climbe to thisperfection, thisdeath. And if amongſtMennot todefendbe tokill, what a hainousſelfe-murtheris it, not todefend it ſelfe. ThisdefencebecauſeBeaſtsneglect, they kill themſelves, becauſe they exceed us innumber,ſtrength, and alawleſſe liberty: yea, ofHorſesand other beaſts,[16]they that inheritmoſt courageby being bred ofgallanteſt parents, and byArtificial nurſingare bettered, will runne to their ownedeaths, neither ſollicited byſpurreswhich they need not, nor byhonourwhich they apprehend not. If then thevaliantkill himſelfe, who can excuſe thecoward? Or how ſhallManbee free from this, ſince thefirſt Mantaught us this, except we cannot kill our ſelves, becauſe he kill’d us all. Yet leſt ſomething ſhould repaire thisCommon ruine, we daily kill ourbodieswithſurfeits, and our mindes withanguiſhes. Of ourpowers,remembringkils ourmemory; OfAffections,Luſtingourluſt; Ofvertues,Givingkilsliberality. And if theſe kill themſelves, they do it in their beſt & ſupremeperfection: for afterperfectionimmediately followsexceſſe, which changeth the natures and the names, and makes them not the ſame things. If then the beſt things kill themſelves ſooneſt, (for noaffectionendures, and all things labour to thisperfection) all travell to their ownedeath, yea the frame of the wholeWorld, if it were poſſible forGodto beidle, yet becauſe itbegan, muſtdye. Then in thisidleneſſeimagined inGod, what could kill theworldbut it ſelfe, ſinceout of it, nothing is?

[17]6.That it is poſsible to find ſome vertue in ſome Women.IIam not of that ſeardImpudencethat I dare defendWomen, or pronounce them good; yet we ſeePhyſitiansallow ſomevertuein everypoyſon. Alas! why ſhould we exceptWomen? ſince certainely, they are good forPhyſickeat leaſt, ſo as ſomewineis good for afeaver. And though they be theOccaſionersof many ſinnes, they are alſo thePuniſhersandRevengersof the ſame ſinnes: For I have ſeldome ſeene one which conſumes hisſubſtanceandbodyupon them, eſcapediſeaſes, orbeggery; and this is theirIuſtice.And ifſuum cuiq; dare, bee the fulfilling of allCivill Iuſtice, they aremoſt juſt; for they deny that which is theirs to no man.Tanquam non liceat nulla puella negat.And who may doubt of great wiſdome in them, that doth but obſerve with how much[18]labour and cunning ourIuſticersand otherdiſpenſersof theLawesſtudy to imbrace them: and how zealouſly ourPreachersdehort men from them, onely by urging theirſubtilties, andpolicies, andwiſedome, which are in them? Or who can deny them a good meaſure ofFortitude, if hee conſider howvaliant menthey have overthrowne, and being themſelves overthrowne, how much and how patiently theybeare? And though they bee moſtintemperate, I care not, for I undertooke to furniſh them withſome vertue, not withall.Neceſſity, which makes even bad things good, prevailes alſo for them, for wee muſt ſay of them, as of ſome ſharpe pinchingLawes; If men were free frominfirmities, they were needleſſe. Theſe or none muſt ſerve forreaſons, and it is my great happineſſe thatExamplesprove notRules, for to confirme thisOpinion, the World yeelds notone Example.

Iam not of that ſeardImpudencethat I dare defendWomen, or pronounce them good; yet we ſeePhyſitiansallow ſomevertuein everypoyſon. Alas! why ſhould we exceptWomen? ſince certainely, they are good forPhyſickeat leaſt, ſo as ſomewineis good for afeaver. And though they be theOccaſionersof many ſinnes, they are alſo thePuniſhersandRevengersof the ſame ſinnes: For I have ſeldome ſeene one which conſumes hisſubſtanceandbodyupon them, eſcapediſeaſes, orbeggery; and this is theirIuſtice.And ifſuum cuiq; dare, bee the fulfilling of allCivill Iuſtice, they aremoſt juſt; for they deny that which is theirs to no man.

Tanquam non liceat nulla puella negat.

And who may doubt of great wiſdome in them, that doth but obſerve with how much[18]labour and cunning ourIuſticersand otherdiſpenſersof theLawesſtudy to imbrace them: and how zealouſly ourPreachersdehort men from them, onely by urging theirſubtilties, andpolicies, andwiſedome, which are in them? Or who can deny them a good meaſure ofFortitude, if hee conſider howvaliant menthey have overthrowne, and being themſelves overthrowne, how much and how patiently theybeare? And though they bee moſtintemperate, I care not, for I undertooke to furniſh them withſome vertue, not withall.Neceſſity, which makes even bad things good, prevailes alſo for them, for wee muſt ſay of them, as of ſome ſharpe pinchingLawes; If men were free frominfirmities, they were needleſſe. Theſe or none muſt ſerve forreaſons, and it is my great happineſſe thatExamplesprove notRules, for to confirme thisOpinion, the World yeelds notone Example.

[19]7.That Old men are more fantaſtike then Young.WWho reads thisParadoxbut thinks mee morefantaſtikenow, than I was yeſterday, when I did not think thus: And if one day make this ſenſible change in men, what will the burthen of many yeeres? To beefantaſtikeinyoung menisconceiptfull diſtemperature, and awitty madneſſe; but inold men, whoſe ſenſes are withered, it becomesnaturall, therefore more full and perfect. For as when weeſleepeourfancyis moſt ſtrong; ſo it is inage, which is aſlumberof thedeepe ſleepe of death. They taxe us ofInconſtancy, which in themſelvesyoungthey allowed; ſo that reprooving that which they did approove, theirInconſtancyexceedeth ours, becauſe they have changedonce morethen wee. Yea, they are more idlely buſied inconceited apparellthen wee; for we, when[20]we aremelancholy, weareblacke; whenluſty,greene; whenforſaken,tawney; pleaſing our owneinwardaffections, leaving them to others indifferent; but they preſcribelawes, and conſtraine theNoble, theScholer, theMerchant, and allEſtatesto a certainehabit. Theold menof our time have changed with patience their ownebodies, much of theirlawes, much of theirlanguages; yea theirReligion, yet they accuſe us. To beAmorousis proper andnaturallin ayoung man, but in anold manmostfantaſtike. And thatridling humourofIealouſie, which ſeekes and would not finde, which requires and repents his knowledge, is in them moſt common, yet moſtfantaſtike. Yea, that which falls never inyoung men, is in them moſtfantaſtikeandnaturall, that is,Covetouſneſſe; even at theirjourneyes endto make great proviſion. Is anyhabitofyoung menſofantaſtike, as in the hotteſt ſeaſons to bedouble-gownedorhoodedlike ourElders? Or ſeemes it ſoridiculousto weare long haire, as to wearenone. Truely, as among thePhiloſophers, theSkeptike, whichdoubts all, was more contentious, then either theDogmatikewhichaffirmes, orAcademikewhichdenyes all; ſo are theſe uncertaineElders, which both cals themfantaſtikewhich follow othersinventions, and them alſo which are led by their owne humorous ſuggeſtion, morefantaſtikethen other.

Who reads thisParadoxbut thinks mee morefantaſtikenow, than I was yeſterday, when I did not think thus: And if one day make this ſenſible change in men, what will the burthen of many yeeres? To beefantaſtikeinyoung menisconceiptfull diſtemperature, and awitty madneſſe; but inold men, whoſe ſenſes are withered, it becomesnaturall, therefore more full and perfect. For as when weeſleepeourfancyis moſt ſtrong; ſo it is inage, which is aſlumberof thedeepe ſleepe of death. They taxe us ofInconſtancy, which in themſelvesyoungthey allowed; ſo that reprooving that which they did approove, theirInconſtancyexceedeth ours, becauſe they have changedonce morethen wee. Yea, they are more idlely buſied inconceited apparellthen wee; for we, when[20]we aremelancholy, weareblacke; whenluſty,greene; whenforſaken,tawney; pleaſing our owneinwardaffections, leaving them to others indifferent; but they preſcribelawes, and conſtraine theNoble, theScholer, theMerchant, and allEſtatesto a certainehabit. Theold menof our time have changed with patience their ownebodies, much of theirlawes, much of theirlanguages; yea theirReligion, yet they accuſe us. To beAmorousis proper andnaturallin ayoung man, but in anold manmostfantaſtike. And thatridling humourofIealouſie, which ſeekes and would not finde, which requires and repents his knowledge, is in them moſt common, yet moſtfantaſtike. Yea, that which falls never inyoung men, is in them moſtfantaſtikeandnaturall, that is,Covetouſneſſe; even at theirjourneyes endto make great proviſion. Is anyhabitofyoung menſofantaſtike, as in the hotteſt ſeaſons to bedouble-gownedorhoodedlike ourElders? Or ſeemes it ſoridiculousto weare long haire, as to wearenone. Truely, as among thePhiloſophers, theSkeptike, whichdoubts all, was more contentious, then either theDogmatikewhichaffirmes, orAcademikewhichdenyes all; ſo are theſe uncertaineElders, which both cals themfantaſtikewhich follow othersinventions, and them alſo which are led by their owne humorous ſuggeſtion, morefantaſtikethen other.

[21]8.That Nature is our worſt Guide.SShal ſhe beguideto allCreatures, which is her ſelfe one? Or if ſhe alſo have aguide, ſhall anyCreaturehave a better guide then wee? The affections ofluſtandanger, yea even toerreisnaturall; ſhall we follow theſe? Can ſhee be a goodguideto us, which hath corrupted not us onely but her ſelfe? Was not thefirſt man, by the deſire ofknowledge, corrupted even in thewhiteſt integrityofNature? And did notNature(ifNaturedid any thing) infuſe into him this deſire ofknowledge, and ſo thiscorruptionin him, into us? If byNaturewee ſhall underſtand oureſſence, ourdefinition, orreaſon,nobleneſſe, then this being alike common to all (theIdiotand theWizardbeing equallyreaſonable) why ſhould not all men having equally all onenature, follow one courſe? Or if we[22]ſhall underſtand ourinclinations; alas! how unable a guide is that which followes thetemperatureof our ſlimiebodies? for we cannot ſay that we derive ourinclinations, ourmindes, orſoulesfrom ourParentsby any way: to ſay that it isall from all, iserrorinreaſon, for then with the firſt nothing remaines; or is apart from all, iserrourinexperience, for then thispartequally imparted to many children, would likeGavel-kind lands, in few generations become nothing; or to ſay it bycommunication, iserrourinDivinity, for to communicate theabilityof communicatingwhole eſſencewith any but God, is utterblaſphemy. And if thou hit thyFathers natureandinclination, he alſo had hisFathers, and ſo climbing up, all comes of one man, and have onenature, all ſhall imbrace one courſe; but that cannot bee, therefore ourcomplexionsand wholebodies, wee inherit fromParents; ourinclinationsand minds follow that: For our minde is heavy in ourbodies afflictions, and rejoyceth in ourbodies pleaſure: how then ſhall thisnaturegoverne us, that is governed by the worſt part of us?Nature though oft chaſed away, it will returne; ’tis true, but thoſegood motionsandinſpirationswhich be our guides muſt beewooed,courted, andwelcomed, or elſe they[23]abandon us. And that oldAxiome,nihil invita, &c.muſt not be ſaid thouſhalt, but thouwiltdoe nothing againſtNature; ſounwillinghe notes us to curbe ournaturall appetites. Wee call ourbaſtardsalwayes ournaturall iſſue, and we define aFooleby nothing ſo ordinary, as by the name ofnaturall. And that poore knowledge whereby we conceive whatraineis, whatwind, whatthunder, wee callMetaphyſicke, ſupernaturall; ſuchſmallthings, ſuchnothings doe we allow to our pliantNaturesapprehenſion. Laſtly, by following her, we loſe the pleaſant, and lawfull commodities of this life, for wee ſhall drinke water and eate rootes, and thoſe not ſweet and delicate, as now by Mansartandinduſtrythey are made: we ſhall loſe all the neceſſities ofſocieties,lawes,arts, andſciences, which are all the workemanſhip ofMan: yea we ſhall lack the laſtbeſt refugeof miſery,death; becauſeno death is naturall: for if yee will not dare to call alldeath violent(though I ſee not whyſickneſſesbe notviolences) yetcauſesof alldeathsproceed of thedefectof that whichnaturemade perfect, and would preſerve, and therefore all againſtnature.

Shal ſhe beguideto allCreatures, which is her ſelfe one? Or if ſhe alſo have aguide, ſhall anyCreaturehave a better guide then wee? The affections ofluſtandanger, yea even toerreisnaturall; ſhall we follow theſe? Can ſhee be a goodguideto us, which hath corrupted not us onely but her ſelfe? Was not thefirſt man, by the deſire ofknowledge, corrupted even in thewhiteſt integrityofNature? And did notNature(ifNaturedid any thing) infuſe into him this deſire ofknowledge, and ſo thiscorruptionin him, into us? If byNaturewee ſhall underſtand oureſſence, ourdefinition, orreaſon,nobleneſſe, then this being alike common to all (theIdiotand theWizardbeing equallyreaſonable) why ſhould not all men having equally all onenature, follow one courſe? Or if we[22]ſhall underſtand ourinclinations; alas! how unable a guide is that which followes thetemperatureof our ſlimiebodies? for we cannot ſay that we derive ourinclinations, ourmindes, orſoulesfrom ourParentsby any way: to ſay that it isall from all, iserrorinreaſon, for then with the firſt nothing remaines; or is apart from all, iserrourinexperience, for then thispartequally imparted to many children, would likeGavel-kind lands, in few generations become nothing; or to ſay it bycommunication, iserrourinDivinity, for to communicate theabilityof communicatingwhole eſſencewith any but God, is utterblaſphemy. And if thou hit thyFathers natureandinclination, he alſo had hisFathers, and ſo climbing up, all comes of one man, and have onenature, all ſhall imbrace one courſe; but that cannot bee, therefore ourcomplexionsand wholebodies, wee inherit fromParents; ourinclinationsand minds follow that: For our minde is heavy in ourbodies afflictions, and rejoyceth in ourbodies pleaſure: how then ſhall thisnaturegoverne us, that is governed by the worſt part of us?Nature though oft chaſed away, it will returne; ’tis true, but thoſegood motionsandinſpirationswhich be our guides muſt beewooed,courted, andwelcomed, or elſe they[23]abandon us. And that oldAxiome,nihil invita, &c.muſt not be ſaid thouſhalt, but thouwiltdoe nothing againſtNature; ſounwillinghe notes us to curbe ournaturall appetites. Wee call ourbaſtardsalwayes ournaturall iſſue, and we define aFooleby nothing ſo ordinary, as by the name ofnaturall. And that poore knowledge whereby we conceive whatraineis, whatwind, whatthunder, wee callMetaphyſicke, ſupernaturall; ſuchſmallthings, ſuchnothings doe we allow to our pliantNaturesapprehenſion. Laſtly, by following her, we loſe the pleaſant, and lawfull commodities of this life, for wee ſhall drinke water and eate rootes, and thoſe not ſweet and delicate, as now by Mansartandinduſtrythey are made: we ſhall loſe all the neceſſities ofſocieties,lawes,arts, andſciences, which are all the workemanſhip ofMan: yea we ſhall lack the laſtbeſt refugeof miſery,death; becauſeno death is naturall: for if yee will not dare to call alldeath violent(though I ſee not whyſickneſſesbe notviolences) yetcauſesof alldeathsproceed of thedefectof that whichnaturemade perfect, and would preſerve, and therefore all againſtnature.

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