Extreames are equally removed from the meane; ſo that headlong deſperateneſſe aſmuch offends true valour, as backward Cowardice: of which ſort I reckon juſtly all un-inforced deaths. When will your valiant man dye of neceſſity? ſo Cowards ſuffer what cannot be avoided: and to runne into death unimportun’d, is to runne into the firſt condemned deſperateneſſe. Will he dye when he is rich and happy? then by living he may doe more good: and in afflictions and miſeries, death is the choſen refuge of Cowards.
But it is taught and practiſed among our Galants, that rather than our reputations ſuffer any maime, or we any miſery, wee ſhall offer our breſts to the Cannons mouth, yea to our ſwords points: And this ſeemes a very brave and a very climbing (which is a Cowardly, earthly, and indeed a very groveling) ſpirit. [25] Why doe they chaine theſe ſlaves to the Gallyes, but that they thruſt their deaths, and would at every looſe leape into the ſea? Why doe they take weapons from condemned men, but to barre them of that eaſe which Cowards affect, a ſpeedy death. Truely this life is a tempeſt, and a warfare, and he which dares dye, to eſcape the anguiſh of it, ſeems to mee, but ſo valiant, as hee which dares hang himſelfe, leſt hee be preſt to the warres. I have ſeene one in that extremity of melancholy, which was then become madneſſe, to make his owne breath an Inſtrument to ſtay his breath, and labour to choake himſelfe, but alas! he was mad. And we knew another that languiſhed under the oppreſſion of a poore diſgrace ſo much, that hee tooke more paines to dye, then would have ſerved to have nouriſhed life and ſpirit enough to have outlived his diſgrace. What Foole will call this Cowardlineſſe, Valour? or this Baſeneſſe, Humility? And laſtly, of theſe men which dye the Allegoricall death of entring into Religion, how few are found fit for any ſhew of valiancy? but onely a ſoft and ſupple metall, made onely for Cowardly ſolitarineſſe.
Ride, ſi ſapis, ô puella ride; If thou beeſt wiſe, laugh: for ſince the powers of diſcourſe, reaſon, and laughter, bee equally proper unto Man onely, why ſhall not hee be onely moſt wiſe, which hath moſt uſe of laughing, aſwell as he which hath moſt of reaſoning and diſcourſing? I alwaies did, and ſhall underſtand that Adage;
That by much laughing thou maiſt know there is a foole, not, that the laughers are fooles, but that among them there is ſome foole, at whome wiſemen laugh: which moved Eraſmus to put this as his firſt Argument in the mouth of his Folly, that ſhee made Beholders laugh: for fooles are the moſt laughed at, and laugh the leaſt themſelves of any. And Nature ſaw this faculty to bee ſo neceſſary in man, [27] that ſhee hath beene content that by more cauſes we ſhould be importuned to laugh, then to the exerciſe of any other power; for things in themſelves utterly contrary, beget this effect; for wee laugh both at witty and abſurd things: At both which ſorts I have ſeen Men laugh ſo long, and ſo earneſtly, that at laſt they have wept that they could laugh no more. And therfore the Poet having deſcribed the quietneſſe of a wiſe retired man, ſaith in one, what we have ſaid before in many lines; Quid facit Canius tuus? ridet. We have received that even the extremity of laughing, yea of weeping alſo, hath beene accounted wiſedome: And that Democritus and Heraclitus, the lovers of theſe Extremes, have been called lovers of wiſedome. Now among our wiſemen I doubt not, but many would be found who would laugh at Heraclitus weeping, none which weepe at Democritus laughing. At the hearing of Comedies or other witty reports, I have noted ſome, which not underſtanding jeſts, &c. have yet choſen this as the beſt meanes to ſeeme wiſe and underſtanding, to laugh when their Companions laugh; and I have preſumed them ignorant, whom I have ſeene unmoved. A foole if he come into a Princes Court, and ſee a gay man leaning at the wall, ſo gliſtering, and ſo painted [28] in many colours that he is hardly diſcerned from one of the pictures in the Arras, hanging his body like an Iron-bound-cheſt, girt in and thicke ribb’d with broad gold laces, may (and commonly doth) envy him. But alas! ſhall a wiſeman, which may not onely not envy, but not pitty this monſter, do nothing? Yes, let him laugh. And if one of theſe hot cholerike firebrands, which nouriſh themſelves by quarrelling, and kindling others, ſpit upon a foole one ſparke of diſgrace, he, like a thatcht houſe quickly burning, may bee angry; but the wiſeman, as cold as the Salamander, may not onely not be angry with him, but not be ſorry for him; therefore let him laugh: ſo he ſhall be knowne a Man, becauſe he can laugh, a wiſe Man that hee knowes at what to laugh, and a valiant Man that he dares laugh: for he that laughs is juſtly reputed more wiſe, then at whom it is laughed. And hence I thinke proceeds that which in theſe later formall times I have much noted; that now when our ſuperſtitious civility of manners is become a mutuall tickling flattery of one another, almoſt every man affecteth an humour of jeſting, and is content to be deject, and to deforme himſelfe, yea become foole to no other end that I can ſpie, but to give his wiſe Companion occaſion to laugh: and to ſhew [29] themſelves in promptneſſe of laughing is ſo great in wiſemen, that I thinke all wiſemen, if any wiſeman do reade this Paradox, will laugh both at it and me.
I ſay againe, that the body makes the minde, not that it created it a minde, but formes it a good or a bad mind; and this minde may be confounded with ſoule without any violence or injuſtice to Reaſon or Philoſophy: then the ſoule it ſeemes is enabled by our body, not this by it. My Body licenſeth my ſoule to ſee the Worlds beauties through mine eyes; to heare pleaſant things through mine eares; and affords it apt Organs for the conveiance of all perceivable delight. But alas! my ſoule cannot make any part, that is not of it ſelfe diſpoſed, to ſee or heare, though without doubt ſhe be as able and as willing to ſee behind as before. Now if my ſoule would ſay, that ſhee enables any part to taſte theſe pleaſures, but is her ſelfe onely delighted with thoſe rich ſweetneſſes which her inward eyes [31] and ſenſes apprehend, ſhee ſhould diſſemble; for I ſee her often ſolaced with beauties, which ſhee ſees through mine eyes, and with muſicke which through mine eares ſhe heares. This perfection then my body hath, that it can impart to my minde all his pleaſures; and my minde hath ſtill many, that ſhe can neither teach my indiſpoſed part her faculties, nor to the beſt eſpouſed parts ſhew it beauty of Angels, of Muſicke, of Spheres, whereof ſhe boaſts the contemplation. Are chaſtity, temperance, and fortitude gifts of the mind? I appeale to Phyſitians whether the cauſe of theſe be not in the body, health is the gift of the body, and patience in ſickeneſſe the gift of the minde: then who will ſay that patience is as good a happineſſe, as health, when wee muſt be extremely miſerable to purchaſe this happineſſe. And for nouriſhing of civill ſocieties and mutuall love amongſt men, which is our chiefe end while wee are men; I ſay, this beauty, preſence, and proportion of the body, hath a more maſculine force in begetting this love, then the vertues of the minde: for it ſtrikes us ſuddenly, and poſſeſſeth us immoderately; when to know thoſe vertues requires ſome Iudgement in him which ſhall diſcerne, a long time and converſation betweene them. And even at laſt how much of our faith [32] and beleefe ſhall we be driven to beſtow, to aſſure our ſelves that theſe vertues are not counterfeited: for it is the ſame to be, and ſeeme vertuous, becauſe that he that hath no vertue, can diſſemble none, but he which hath a little, may gild and enamell, yea and transforme much vice into vertue: For allow a man to be diſcreet and flexible to complaints, which are great vertuous gifts of the minde, this diſcretion will be to him the ſoule & Elixir of all vertues, ſo that touched with this, even pride ſhal be made humility; and Cowardice, honourable and wiſe valour. But in things ſeene there is not this danger, for the body which thou loveſt and eſteemeſt faire, is faire; certainely if it bee not faire in perfection, yet it is faire in the ſame degree that thy Iudgement is good. And in a faire body, I doe ſeldome ſuſpect a diſproportioned minde, and as ſeldome hope for a good in a deformed. When I ſee a goodly houſe, I aſſure my ſelfe of a worthy poſſeſſour, from a ruinous weather-beaten building I turn away, becauſe it ſeems either ſtuffed with varlets as a Priſon, or handled by an unworthy and negligent tenant, that ſo ſuffers the waſte thereof. And truely the gifts of Fortune, which are riches, are onely handmaids, yea Pandars of the bodies pleaſure; with their ſervice we nouriſh [33] health, and preſerve dainty, and wee buy delights; ſo that vertue which muſt be loved for it ſelfe, and reſpects no further end, is indeed nothing: And riches, whoſe end is the good of the body, cannot be ſo perfectly good, as the end whereto it levels.
I call not that Virginity a vertue, which reſideth only in the Bodies integrity; much leſſe if it be with a purpoſe of perpetuall keeping it: for then it is a moſt inhumane vice—But I call that Virginity a vertue which 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 that Virginity is in us by Nature, and therefore no vertue. True, as it is in us by Nature, it is neither a Vertue nor Vice, and is onely in the body: (as in Infants, Children, and such as are incapable of parting from it). But that Virginity which is in Man or Woman of perfect age, is not in them by Nature: Nature is the greateſt enemy to it, and with moſt ſubtile allurements ſeeks the over-throw of it, continually beating againſt it with her Engines, and [35] giving ſuch forcible aſſaults to it, that it is a ſtrong and more then ordinary vertue to hold out till marriage. Ethick Philoſophy ſaith, That no Vertue is corrupted, or is taken away by that which is good: Hereupon ſome may ſay, that Virginity is therefore no vertue, being taken away by marriage. Virginity is 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) yet Virginity is a vertue, and hath her Throne in the middle: The extreams are, in Exceſſe; 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 from Luſt, the defect from Peeviſhneſſe, Pride and Stupidity. 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 of Nature, 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 of vertue, in fond obſtinacie, live and die maids; and ſo not only kill in themſelves the vertue of Virginity, 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 are Virgins much againſt their wills, and fain would change their Virgin-life for a Married: 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 to vertue, although not Vertue it ſelfe. This Virtue of Virginity (though it be ſmall and fruitleſſe) it is an extraordinary, and no common Vertue. All [37] other Vertues lodge in the Will (it is the Will that makes them vertues.) But it is the unwillingneſſe to keep it, the deſire to forſake it, that makes this a vertue. 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 an Embrion, 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 ſo Virginity is an Embrion, 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 of Love infuſed into it, and to become a vertue: There is alſo a certain limited time when it ceaſeth to be a vertue, which in men is about fourty, in women about thirty years of age: yea, the loſſe of ſo much time makes their Virginity a Vice, 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 a Virgin to let her Fruit (in potentia) conſume and rot to nothing, and to let the vertue of her Virginity degenerate into Vice, (for Virginity ever 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. Virginity ever 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 that Virginity becomes a vice in defect, by exceeding a limited time; I counſell all female Virgins to make choyce of ſome Paracelſian for their Phyſitian, to prevent the death of that Vertue: The Paracelſians (curing like by like) ſay, That if the lives of living Creatures could be taken down, they would make us immortall. By this rule, female Virgins by a diſcreet marriage ſhould ſwallow down into their Virginity another Virginity, 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 that Vertue which otherwiſe would putrifie and corrupt, ſhall then be compleat; and ſhall be recorded in Heaven, and enrolled here on Earth; and the name of Virgin ſhall be exchanged for a far more honorable name, A Wife.
Becauſe Fortune herſelfe is a Whore, but ſuch are not moſt indulgent to their iſſue; the old naturall reaſon (but thoſe meetings in ſtolne love are moſt vehement, and ſo contribute more ſpirit then the eaſie and lawfull) might governe me, but that now I ſee Miſtreſſes are become domeſtike and inordinary, and they and wives waite but by turnes, and agree aſwell as they had lived in the Arke. The old Morall reaſon (that Baſtards inherit wickedneſſe from their Parents, and ſo are in a better way to preferment by having a ſtocke before-hand, then thoſe that build all their fortune upon the poore and weake ſtocke of Originall ſinne) might prevaile with me, but that ſince wee are fallen into ſuch times, [41] as now the world might ſpare the Divell, because ſhe could be bad enough without him. I ſee men ſcorne to be wicked by example, or to bee beholding to others for their damnation. It ſeems reaſonable, that ſince Lawes rob them of ſucceſſion in civill benefits, they ſhould have ſomething elſe equivalent. As Nature (which is Lawes patterne) having denyed Women Conſtancy to one, hath provided them with cunning to allure many; and ſo Baſtards de jure ſhould have better wits and experience. But beſides that by experience wee ſee many fooles amongſt them, wee ſhould take from them one of their chiefeſt helpes to preferment, and we ſhould deny them to be fools, and (that which is onely left) that Women chuſe worthier men then their husbands, is falſe de facto; either then it muſt bee that the Church having removed them from all place in the publike Service of God, they have better meanes then others to be wicked, and ſo fortunate: Or elſe becauſe the two greateſt powers in this world, the Divell and Princes concurre to their greatneſſe; the one giving baſtardy, the other legitimation: As nature frames and conſerves great bodies of contraries. Or the cauſe is, becauſe they abound moſt at Court, which is the forge where fortunes are made, or at leaſt the ſhop where they be ſold.
It needs not perſpicuouſneſſe, for God knowes they are plain enough: nor doe all of them uſe Sem-briefe-Accents for ſome of them have crotchets enough. It may bee they intend not to riſe like glorious Tapers and Torches, but like Thinne-wretched-ſicke-watching-Candles, which languiſh and are in a Divine Conſumption from the firſt minute, yea in their ſnuffe, and ſtink when others are in their more profitable glory. I have thought ſometimes, that out of conſcience, they allow long meaſure to courſe ware. And ſometimes, that uſurping in that place a liberty to ſpeak freely of Kings, they would raigne as long as they could. But now I thinke they doe it out of a zealous imagination, that, It is their duty to preach on till their Auditory wake.
Did he know that our Age would deny the Devils poſſeſſing, and therfore provided by theſe to poſſeſſe men and kingdomes? Or to end the diſputation of Schoolemen, why the Divell could not make lice in Egypt; and whether thoſe things hee preſented there, might be true, hath he ſent us a true and reall plague, worſe than thoſe ten? Or in oſtentation of the greatneſſe of his Kingdome, which even diviſion cannot ſhake, doth he ſend us theſe which diſagree with all the reſt? Or knowing that our times ſhould diſcover the Indies, and aboliſh their Idolatry, doth he ſend theſe to give them another for it? Or peradventure they have beene in the Roman Church theſe thouſand yeeres, though we have called them by other names.
It is becauſe it is the figure of Youth wherin nature wuld provide as many green, as youth hath affections; and ſo preſent a Sea-green for profuſe waſters in voyages; a Graſſe-green for ſudden new men enobled from Graſiers; and a Gooſe-greene for ſuch Polititians as pretend to preſerve the Capitol. Or elſe Prophetically foreſeeing an age, wherein they ſhall all hunt. And for ſuch as miſdemeane themſelves a Willow-greene; For Magiſtrates muſt aſwell have Faſces born before them to chaſtize the ſmall offences, as Secures to cut off the great.
Is it becauſe others tending buſily Churches preferment neglect ſtudy? Or had the Church of Rome ſhut up all our wayes, till the Lutherans broke downe their uttermoſt ſtubborne doores, and the Calviniſts picked their inwardeſt and ſubtleſt lockes? Surely the Devill cannot be ſuch a Foole to hope that he ſhall make this ſtudy contemptible, by making it common. Nor that as the Dwellers by the River Origus are ſaid (by drawing infinite ditches to ſprinkle their barren Country) to have exhauſted and intercepted their maine channell, and ſo loſt their more profitable courſe to the ſea; ſo we, by providing every ones ſelfe, divinity enough for his own uſe, ſhould neglect our Teachers and Fathers. Hee cannot hope for better hereſies then hee hath had, nor was his Kingdome ever ſo much [46] advanced by debating Religion (though with ſome aſperſions of Error) as by a dull and ſtupid ſecurity, in which many groſe things are ſwallowed. Poſſible out of ſuch an ambition as we have now, to ſpeake plainely and fellow-like with Lords and Kings, wee thinke alſo to acquaint our ſelves with Gods ſecrets: Or perchance when we ſtudy it by mingling humane reſpects, It is not Divinity.
It is agreed that wee have not ſo much from them as any part of either our mortall ſoules of ſenſe, or growth, and we deny ſoules to others equal to them in all but in ſpeech for which they are beholding to their bodily inſtruments: For perchance an Oxes heart, or a Goates, or a Foxes, or a Serpents would ſpeake juſt ſo, if it were in the breaſt, and could move that tongue and jawes. Have they ſo many advantages and meanes to hurt us (for, ever their loving deſtroyed us) that we dare not diſpleaſe them, but give them what they will? And ſo when ſome call them Angels, ſome Goddeſſes, and the Palpulian Heretikes made them Biſhops, wee deſcend ſo much with the ſtreame, to allow them ſoules? Or doe we ſomewhat (in this dignifying of them) flatter Princes and great Perſonages that are ſo [48] much governed by them? Or do we in that eaſineſſe and prodigality, wherein we daily loſe our owne ſoules to we care not whom, ſo labour to perſwade our ſelves, that ſith a woman hath a ſoule, a ſoule is no great matter? Or doe wee lend them ſoules but for uſe, ſince they for our ſakes, give their ſoules againe, and their bodies to boote? Or perchance becauſe the Deuill (who is all ſoule) doth moſt miſchiefe, and for convenience and proportion, becauſe they would come neerer him, wee allow them ſome ſoules; and ſo as the Romanes naturalized ſome Provinces in revenge, and made them Romans, onely for the burthen of the Common-wealth; ſo we have given women ſoules onely to make them capable of damnation?
I meane not of falſe Alchimy Beauty, for then the queſtion ſhould be inverted, Why are the Falſeſt, Faireſt? It is not onely becauſe they are much ſolicited and ſought for, ſo is gold, yet it is not ſo common; and this ſuite to them, ſhould teach them their value, and make them more reſerved. Nor is it becauſe the delicateſt blood hath the beſt ſpirits, for what is that to the fleſh? perchance ſuch conſtitutions have the beſt wits, and there is no proportionable ſubject, for Womens wit, but deceipt? doth the minde ſo follow the temperature of the body, that becauſe thoſe complexions are apteſt to change, the mind is therefore ſo? Or as Bells of the pureſt metall retaine their tinkling and ſound largeſt; ſo the memory of the laſt pleaſure laſts longer in theſe, and diſpoſeth them to the next. But ſure it is not in the complexion, for thoſe that doe but thinke themſelves faire, are preſently [50] inclined to this multiplicity of loves, which being but faire in conceipt are falſe in deed: and ſo perchance when they are borne to this beauty, or have made it, or have dream’d it, they eaſily believe all addreſſes and applications of every man, out of a ſenſe of their own worthineſſ to be directed to them, which others leſſ worthy in their own thoughts apprehend not, or diſcredit. But I think the true reaſon is, that being like gold in many properties (as that all ſnatch at them, but the worſt poſſeſſ them, 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 allay Falſhood.
Is it becauſe it is nearer the earth? But they whoſe profeſſion it is to ſee that nothing be done in heaven without their conſent (as Re — ſays in himſelf of Aſtrologers) have bid Mercury to be nearer. Is it becauſe the works of Venus want ſhadowing, covering and dignifying? But thoſe of Mercury need 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. And Venus markets are ſo natural, that when we ſolicite the beſt way (which is by marriage) 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 from Venus-work (for marriage is chaſtitie) we need ſhadowes and colours, but not elſe. In Seneca’s time, it was a courſe, an un-Roman and a contemptible thing even in a Matron, not to have had a Love beſide her huſband, which though the Law required not at their hands, yet they did it zealouſly out of the Council of Cuſtom and faſhion, which was venery of ſupererrogation:
saith Martial: And Horace, becauſe many lights would not ſhew him enough, created many Images of the ſame Object by wainſcoting his chamber with looking-glaſſes: ſo that Venus flies not light, as much as Mercury, who creeping into our underſtanding, our darkneſs would be defeated, if he were perceived. Then either this ſhadow confeſſeth 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.
The Moon hath as many names, but not as ſhe is a ſtar, but as ſhe hath divers governments; but Venus is multinominous to give example to her proſtitute diſciples, who ſo often, either to renew or refreſh themſelves towards lovers, or to diſguiſe themſelves from Magiſtrates, 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 is luſt) ſo is ſhe joyned in Commiſſion with all Mythologicks, with Juno, 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, for Neptune diſtilled and wet her in love, the Sun warms and melts her, Mercury perſwaded and ſwore her, Jupiters authority ſecured, and Vulcan hammer’d her. As Heſperus ſhe preſents you with her bonum utile, becauſe it is wholeſomeſt in the morning: As Veſper with her bonum 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,
was ſpoken to Lovers in the perſons of Goats.
Muſt the old Proverbe, that Old dogs bite ſorest, be true in all kinde of dogs? Me thinkes the freſh memory they have of the mony they parted with for the place, ſhould haſten them for the re-imburſing: And perchance they doe but ſeeme eaſier to their ſuiters; who (as all other Patients) doe account all change of paine, eaſie. But if it bee ſo, it is either becauſe the ſodain ſenſe & contentment of the honor of the place, retards and remits the rage of their profits, and ſo having ſtayed their ſtomackes, they can forbeare the ſecond courſe a while: Or having overcome the ſteepest part of the hill, and clambered above Competitions and Oppoſitions they dare loyter, and take breath: Perchance being come from places, where they taſted no gaine, a little ſeems much to them at firſt, for it is long before [57] a Christian conſcience overtakes, or straies into an Officers heart. It may be that out of the generall diſeaſe of all men not to love the memory of a predeceſſor, they ſeeke to diſgrace them by ſuch eaſineſſe, and make good firſt impreſſions, that ſo having drawen much water to their Mill, they may afterward grind at eaſe: For if from the rules of good Horſe-manſhip, they thought it wholeſome to jet out in a moderate pace, they ſhould alſo take up towards their journeys end, not mend their pace continually, and gallop to their Innes-doore, the grave; except perchance their conſcience at that time ſo touch them, that they thinke it an injury and damage both to him that muſt ſell, and to him that muſt buy the Office after their death, and a kind of dilapidation if they by continuing honeſt ſhould diſcredit the place, and bring it to a lower-rent, or under-value.
Paracelſus perchance 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 their Proboſcis, 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 in Muscovia, 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 therefore Heliogabalus choſe not his Minions in the Bath but by the Noſe: And Albertus had a knaviſh meaning when he preferd great Noſes; And the licentious Poet was Naſo 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.