WHEN Philip that was the Father of the great Alexander, was leuying an armie for the warres which hee in­tended against the Athenians, and that through all the partes of Ma­cedonia, the Countrey was filled with the noyse of shrill sounding Trumpets, and of ratling Drums: and that the people in like maner, as busily bestirred them­selues to helpe and set forward the souldiers, that were then making readie to follow the Captaines.

Euery man being thus in action about this great prepa­ration, in the midst of all this busines, Diogenes beganne to rolle and rumble his Tubb, still tossing and tumbling it from place to place, in that vnaccustomed manner that some that did behold him, demanded of him his meaning in the mat­ter: why (said Diogenes) do you not see this strange alteratiō, that euery man is doing of somewhat now on the sodaine and why should not I be as busie as the best? I cannot be idle and although I can do nothing else, yet I will rumble my Tubb amongst them, if it be but to hold them company.

I would apply this president in mine owne excuse, that nowe in this quicke sprited age, when so many excellent wittes, are indeuouring by their pennes to set vpp lightes, and to giue the world new eyes to see into deformitie, why should not I that can doe little? yet apply my selfe to doe something, if it be but with Diogenes to rumble my Tubb: yet I know I shall offend, for the world is so luld a sleepe in pleasures lap, that they cannot indure any rumbling noyse, [Page 2] that should awaken them out of that sweete sleepe of securi­tie, hee that would please the time must learne to sing lulla­by to Folly: & there is no Musicke so delightfull as the smoo­thing vp of sinne.

How many worthy Preachers be there in these daies that haue with Heraclitus bewayled the iniquitie of the time, and that haue thundered forth the iudgements of God, which the holy scriptures haue threatned to fall vpon impenitent sinners, but what doe lamentations auayle? they doe but make a rumbling like Diogenes Tubb, the sound is no sooner past, but it is as quickly forgotten: let them weepe therefore that list with Heraclitus, I will make my selfe a little merrie with Democritus, I will laugh at the Follies of the world, let the world laugh as fast againe at me, I looke for no better: and not onely to be mocked at, but likewise to be wounded and tortured with lying and slaunderous tongues.

The blaspheming wretch, that is ready to make the hea­uens to tremble with whole vollies of oathes that hee will thunder forth, but for the wagging of a straw, will bitterly sweare and protest against me.

The licentious Whooremaster, that in hunting after Har­lots, consumes himselfe both in body and soule, will cen­sure me.

The beastly Drunkard, more loathsome then a Swine, when he hath so ouercharged his stomacke, that hee can no longer holde (together with his draffe) will vomit out my reproches.

The finicall Foole, that by his nice and queint atyre may well be resembled to the Sea Mermayd seeming halfe a man and halfe a harlot, will not forbeare to mocke & deride me.

The bribing Officer, will bitterly curse me.

The Tradesman and Shopkeeper, that doe buy and sell vanities, will grudge and murmure at me.

[Page 3] The country Swayne, that will sweate more on sun-dayes dancing about a May poole, then hee will doe all the weeke after at his worke, will haue a cast at me.

The infamous Harlot, that prostitutes her selfe to euerie vicious Lecher, will pronounce mee an open enemie to wo­man kinde.

Olde mother B. the bawd will shut her doores against me.

Now what will become of me that shall be thus beset with such a graceles company, let me beseech your prayers, you that be wise and iudicious, you that bee endued with wise­dome and knowledge, let me yet finde fauour in your eyes, I rather desire my confirmation from those fewer in num­ber, whose names are enrolled in the book of life, then from the multitude, treading those steppes that doe assuredly lead to a second death.

And you good & gracious women, whom the holy scrip­tures doe auow to be more precious then pearle, let mee in­treat your fauourable aspect.

You Damoseles and yong gentle-women, that are no lesse adorned with modestie then garnished with beautie, I haue euer regarded you with a reuerent estimation.

You marryed wiues, that are ornified with honestie, wise­dome and vertue, I doe acknowledge you to be the glory of your husbands.

The whole sexe of woman kinde in generall, aswell olde as young, that haue not tainted their owne credites with o­uer much immodest boldnesse, I doe honour them, and I doe prostitute my selfe for euer to doe them humble seruice.

I haue heard speaking of the Golden Age of the worlde, and some will say it is long sithens past, yet some others doe thinke, that the true golden age (indeed) was neuer till now, when gold and gifts doe compasse all things: but if I might giue my censure, I would call this, the Honest age of the world, [Page 4] I confesse that in former ages the worlde hath beene simple and plaine dealing, but neuer honest till now.

Till now that Bribery, Vsury, Forgery, Periury, and such o­ther like impieties, are honest mens professions, & that those indeuours that in times past were accounted abhominable, are now made vsuall trades for honest men to liue by.

Till now that rich-men be faultlesse, and must not be re­prehended in their drunkennesse, in their blasphemies, in their adulteries, they must not be blamed, nor howe soeuer they oppresse and extort, the poore must not complaine.

And who dares take exceptions, but to a meane Magi­strate that is crept into an office, perhaps by corruption, no, it is dangerous to looke into his abhominations: but hee is sure to perish that will but open his lippes to speake against his ill.

And what a dangerous matter would it bee to call such a Lawyer, a Pick-purse, that will take vpon him the defence of a matter, that in his owne conscience, he knoweth to be vn­iust, and yet will send his Clyent home foure times a yeare, with an empty purse.

And he that robbes the Realme of corne, and of all other commodities, transporting it beyond the seas, is hee not an honest trading Marchant, and what is he that dares call him Theefe:

And how many Tradesmen and Shop-keepers are there that to vent their counterfeite stuffe, will not sticke both to lye, to sweare, and to vse many other colusions whereby to deceiue, yet who dares tell him that he is but a common Co­siner.

No, it is more safetie for a man to commit sinne then to reproue sinne, and what an easie matter is it nowe for a man to be Honest, ouer it hath beene in times past, when every v­surer, euery briber, euery extortioner, euery picker, euery [Page 5] robber, euery adulterer, and euery common drunkard is an Honest man.

And he that will otherwise depraue them, there is law for him, he must stand to the mercy of twelue men, a Iury shall passe vppon him, and hee shall be conuict in an action of Slander.

I am halfe ashamed to speake of the honest men that be in this Age, and mee thinkes when I haue to doe with some of them, I should borrow his manners, that hauing to tell a so­ber tale to a Iustice of peace, would still begin his speeches with Sir reuerence of your worships honesty.

The fellow had learned good manners, and we may well put a Sir reuerence when wee doe speake of honesty nowe a dayes, for euery rich man is an Honest man, there is no con­tradiction to that, and this makes a number of them to ga­ther wealth they care not howe, by the vndoing of their poore neighbours because they woulde be honest.

In former ages, he that was rich in knowledge was called a wise man, but now there is no man wise, but he that hath wit to gather wealth, and it is a hard matter in this Age, for a man to rayse himselfe by honest principles, yet we doe all seeke to climbe, but not by Iacobs Ladder, & we are still de­sirous to mount, but not by the Chariot of Elyas.

Vertue hath but a few that doe fauour her, but they bee fewer by a great many in number that are desirous to fol­low her.

But is not this an honest Age, when ougly vice doth beare the name of seemly vertue, when Drunkennes is called Good fellowship, Murther reputed for Manhoode, Lechery, is called Honest loue, Impudency, Good audacitie, Pride they say is Decen­cy, and wretched Misery, they call Good Husbandry, Hypocri­sie, they call Sinceritie, and Flattery, doth beare the name of Eloquence, Truth, and Veritie, and that which our predeces­sors [Page 6] would call flat Knauery, passeth now by the name of wit and policy.

Then fie vppon Honestie, that is thus poluted by men, I hope yet amongst women, wee shall finde it more pure and vndefiled.

In former ages, there were many imperfections attributed to women, that are now accounted no defectes at all, ney­ther are they thought to bee any scandals to their reputati­ons.

Moses seemeth in a sort, to scoffe at some foolish nicities, that were vsed amongst women in his time Deut. 28.

And the Prophet Esay agayne reprehendeth the wanton gestures that were vsed by the daughters of Sion in his daies at their Haughtinesse of minde, at their Stretched out neckes, at their wandering Eyes, at their walking, and their Mincing as they passe through the streets: then he setteth downe (as it were) by innumeration so many vanities, as for breuities sake I will here omit to speake of Esay 3.

As Salomon pronounceth the prayses of those women that be good, so hee marketh out a number of capitall offences whereby we might know the ill. And the ancient Romans banished out of their Cittie, all women that were found to be dishonest of their tongues: yet tollerating with those o­thers that were well knowne to be dishonest of their bodies: thinking the first, to bee more pernicious then the last, be­cause the infirmity of the one proceeded but from the frail­tie of the flesh, but the wickednesse of the other from an vn­gracious and a wicked minde: but now, the bitternesse of a tongue, the pride of a haughtie heart, the shamelesnesse of a face, the immodesty of a mind, the impudency of looks, the rowling of wanton eyes, the lewdnes of manners, the light­nesse of behauiour, the loosenesse of life, nor all the rest of those notes that Salomon hath left vnto vs (the true markes [Page 7] of a wicked woman) all this is nothing, nor these imputa­tions are no blemish to a womans credit.

Is shee not to be charged with the abuse of her bodie, it is well, shee is honest, what care we for the deformities of the minde.

Will you see now, a womans honestie is pent vp in a litle roome, it is still confined, but from her girdle downewards.

Is not this a happie age for women, menne haue manie faults whereby to taynt their credites, there is no imperfec­tion in a woman, but that of her bodie, and who is able to proue that, one payre of eyes will not serue, 2. paire of eyes will not be beleeued, there must be 3. witnesses at the least, to testifie the matter.

How shall we be now able to iudge of a Harlot, especially if shee be rich, and hath abilitie to bring her accuser to the Comissaries Court: wee must not condemne her by out­ward show, by her new compounded fashions, by her payn­ting, by her poudering, by her perfuming, by her ryoting, by her roysting, by her reuelling, by her companie keeping, it is not enough to say she was lockt vppe with a gentleman all night in a chamber, or that she had beene seene in a stran­gers bedde: her Proctor will make you to vnderstand a litle Latine, if you be not able to proue Rem in Re, you haue slan­dered her, you must not beleeue your owne eyes in such a case, but you must cry her mercy.

This is it that doth make Harlots so scant, as they be now in England, not a Strumpet to be found, if a man would seeke from one end of the towne to another.

A general corruption hath ouergrowne the vertues of this latter times, and the world is become a Brothell house of sinne: It is enough for vs now if we seeke but for the resemblance of vertue, for the soueraigntie of the thing it selfe, we neuer trouble our selues about it.

[Page 8] Both men and women that are the very Slaues of sin, will yet stand vpon their credites and reputations, and somtimes putting on the visard of vertue, will seeme to march vnder the Ensigne of Honestie.

Whether will you tend your steppes, which way will you turne your eyes, or to whom will you lend your listing eares but you shall meete with vice, looke vpon vanitie, and heare those speeches, that doe not onely tend to Folly, but some­times to Ribauldry, other whiles to Blasphemy, & many times to the great dishonor of God.

Will you walke the streetes, there you shall meete with sir Lawrence lack-land, in a Cloake lined through with Veluet, and besides his Dublet, his Hose, his Rapier, his Dagger, not so much but the Spurs that hang ouer his heeles, but they shall be beguilded.

Will you nowe crosse the way a little on the other side, there you shall meete with Sir Henry haue little, so trickt vppe in the spicke and span new fashion, that you would sooner take him to be Proteus the God of Shapes, or some other like Celestiall power, then a vaine Terestiall Foole.

Your eares againe, shall bee so incumbred with the rum­bling & rowling of Coaches, and with the Clamours of such as doe follow them, that are still crying out O good my Lady bestow your charitable Almes vpon the Lame, the Blind, the Sicke the diseased, goood my Lady one peny, one halfepeny, for the tender mercy of God we beseech it: but let them call and cry till their tongues do ake, my Lady hath neyther eyes to see, nor eares to heare, shee holdeth on her way, perhaps to the Tyre ma­kers Shoppe, where shee shaketh out her Crownes to bestowe vpon some new fashioned Atire, that if we may say, there be deformitie in Art, vppon such artificall deformed Periwigs, that they were fitter to furnish Theater, or for her that in a Stage play, should represent some Hagge of Hell, then to bee [Page 9] vsed by a Christian woman, or to be worne by any such as doth account her selfe to be a daughter in the heauenly Ie­rusalem.

I am ashamed nowe to aske you to goe into any of these Drinking houses, where you should as well see the beastly be­hauiour of Drunkardes, as likewise heare such swearing and blaspheming as you would thinke the whole house to bee dedicated to loathsome sinne, and that hell and Damnation were both together there alreadie resident.

Will you now goe visit the Shop keepers, that are so busie with their What lack you sir, or what is it you would haue bought: & let vs take a good suruey, what the cōmodities be that they would thus set forth to sale, and we shall find that as Dioge­nes passing through a Fayre cryed out, O how many things are here to be vented that Nature hath no neede of, so wee may like­wise say, O howe many gaudy trifles are here to bee solde, that are good for nothing, but to maintaine pride and vani­tie.

If sometimes wee happen to hyt vppon such necessaries, as are (indeede) behouefull for the vse of man, let the buyer yet looke to himselfe, that he be not ouerreached by deceit and subtiltie.

Shall we yet make a steppe to Westminster Hall, a little to ouer-look the Lawyers.

My skill is vnable to render due reuerence to the honora­ble Iudges, according to their worthinesse, but especially at this instant as the Benches are nowe supplyed, neyther would I eclips the honest reputation of a number of learned Lawyers, that are to be held in a reuerent regard, and that are to be honoured and esteemed, yet amongst these there bee a number of others, that doe multiplie sutes and drawe on quarrelles betweene friend and friend, betweene brother & brother, and sometimes betweene the father and the sonne, [Page 10] and amongst these although there bee some, that can make good shift to send their Clients home with penilesse purses, yet there be other some againe, that at the end of the tearme doe complaine themselues that their gettings haue not bin enough to defray their expences, and doe therefore thinke that men are become to be more wise in these dayes, then they haue beene in former ages, and had rather put vppe a wrong, then fee a Lawyer: but I doe not thinke there is any such wisedome in this age, when there are so many wrang­ling spirits, that are so ready to commence suites, but for a neighbours Goose, that shall but happen to looke ouer a hedge: now what conceipt I haue in the matter, I will part­ly make manifest, by this insuing circumstance.

As the worthy gentlemen that haue beene Lords Maiors, of the honourable Cittie of London, haue beene generally renowned for their wisedome in gouernment, so they haue beene no lesse famed for their Hospitality and good house­keeping, during the time of their Mairolties.

Amongst the rest there was one, who long sithens being readie to set himselfe downe to his dinner, with his compa­ny that were about him, there thronged in on the sodaine a great company of strangers, in that vnreuerent manner, as had not formerly beene accustomed, whereupon one of the officers comming to the L. Maior, sayd vnto him, If it please your Lordship here be too few stooles, Thou lyest Knaue (answered the Maior) There are too many guests.

Now I am perswaded that if Lawyers (indeed) haue iust cause to complaine of their little gettings, it is not for that there be too few suites, but because there be too many Law­yers, especially of these Aturnies, Soliciters, and such other petty Foggers, whereof there be such abundance, that the one of them can very hardly thriue by the other: And this multitude of them, doe trouble all the partes of Englande. [Page 11] The profession of the Law, I doe acknowledge to be hono­rable, and (I thinke) the study of it should especially belong to the better sort of gentlemen: but our Innes of Court, now (for the greater part) are stuffed with the of-spring of Far­mers, and with all other sorts of Tradesmen, and these when they haue gotten some few Scrapings of the law, they do sow the seedes of suits, they doe set men at variance, & do seeke for nothing more then to checke the course of Iustice, by their delatory pleas: for the better sort of the learned Law­yers, I doe honour them.

They say it is an argument of a licentious commō wealth, where Phisitians and Lawyers haue too great comminges in, but it is the surfeits of peace that bringeth in the Phisitians gaine, yet in him there is some dispatch of businesse, for if he cannot speedily cure you, he will yet quickly kill you, but with the Lawyer there is no such expedition, he is all for de­lay, and if his tongue be not well typt with gold, he is so dull of Language, that you shall not heare a comfortable worde come out of his mouth in a whole Michaelmasse Tearme: if you will vnlocke his lips, it must be done with a Golden fee, and that perhaps may sette his tongue at libertie, to speake (sometimes) to as good a purpose, as if he hadde still beene mute.

Let vs leaue the Lawyer to his study, and let vs now looke a little in at the Court gate, & leauing to speake of those few in number that do aspire to the fauour of the prince, by their honest and vertuous endeuours, let vs take a short suruey of those others, that doe labour their owne aduancements, by base and seruile practises, by lying, by slandering, by back­biting, by flattering, by dissembling: that haue no other meanes whereby to make themselues gratious in the eye of greatnesse, but by surrendering themselues to base Imploy­ments, that doe sometimes poyson the eares of Princes, and [Page 12] vnder the pretence of common good, do obtaine those suits that doth oppresse a whole common wealth, & but to main­taine the pride and prodigalitie of a priuate person.

In the Courts of Princes euery great man (placed in au­thority) must be flattered in his follies, praysed in his plea­sures, commended in his vanities, yea his very vices must be made vertues, or els they will say we forget our duties, wee malice his greatnes, we enuy his fortunes: and hee that will offer sacrifice to Thraso, must haue Gnato to be his Priest: for the itching eares of vaine glory, are best pleased when they be scratched by Flattery.

By these steps of smooting, Courtiers must learne to climbe and more hyts vppon preferment by occasion, then eyther by worthines or good desert.

In the Courts of Princes, Fornications, Adulteries & Rauish­ments, and such other like, haue bin accounted yong Courti­ers sports.

Honest men haue beene there oppressed, Rybaulds prefer­red, simple men scorned, innocent men persecuted, presump­tuous men fauoured, flatterers aduanced.

Let the Prince himselfe be neuer so studious of the publi­que good, yet not seeing into all enormities, he is compas­sed about with those that be enormious: let Tryan prescribe good Lawes for eternall memory, yet where are they sooner broken, then in the Court of Tryan: let Aurelius store his Court with wise men, yet euen there they doe waxe disso­lute.

A princes Court, is like a pleasant Garden, where the Bee may gather Honny, and the Spyder sucke poyson: for as it is a Schoole of vertue to such as can bridle their mindes with discretion, so it is a Nursery of vice, to such as doe measure their willes with witlesse vanitie.

It hath beene holden for a Maxime, that a proud Court, [Page 13] doth make a poore Countrey: and that there is not so hate­full a vermine to the common wealth, as those that are Sur­named, The Moathes of the Court: but Courtiers will not bee easely dasht out of countenance, for it is a Courtiers vertue, to be confident in his owne conceipt, and he that is so reso­lute, will blush at nothing.

But now to make an end of this suruey of vanity, let vs yet make one iourney more, and it shall bee to the Church, and at that time when the Preacher is in the pulpit, and we shall there see such Hypocrisie, such counterfeiting, such dissem­bling, and such mocking with God, that were it not but that as his wrath so often kindled against vs for our sinnes, should not yet as often be quenched againe by his mercy, it coulde not bee, but that the iustice of God would euen there ataynt vs.

There you shall see him, that in his life and conuersation (to the shewe of the world) when hee is out of the Church liueth, as if he made doubt whether there were any God or no, yet he will there ioyne with the Preacher in prayer, and will cry out O our Father which art in heauen.

Hollowed be thy name (sayth the common Swearer) who with vnhallowed lyps, doth euery day blaspheme the name of God.

And he that reposeth his whole felicitie in the transitory pleasures of this world, that doth make his gold his God, & whose heauen is vpon this earth, will there beseech in pray­er, Lord let thy kingdome come.

Another that doth repine at the ordinances of God, that will murmure and grudge at those visitations wherewith it pleaseth him sometimes to afflict vs, will yet make petition, Thy will be done on earth as it is in heauen.

There you shall see him to make intercession for his dayly Bread, that will polute himselfe all the weeke after, with his [Page 14] daily drinke.

But what a misery is this, that the contentious, the mali­cious, the wrathfull, and for him that doth seeke reuenge for the least offence that is offered vnto him, somtimes by blou­die reuenge, sometimes by sutes of law, and at all times with great rigor & violence, and will yet craue by petition, Lord forgiue vs our Trepasses, as we forgiue them that trespasse against vs, drawing therby their owne damnation vpon their owne heades, when at the day of the generall Sessions, the great Iudge shall say vnto them, Ex ore tuo, te Iudicabo, depart from me thou cursed creature, thy portion is amongst the Hypo­crites: for as faith without obedience, is no faith but the true marke of an Hypocrite, so profession ioyned with malice, is as certaine a note of Hypocrisie.

There you shall see the Extortioner, the Adulterer, the Blas­phemer, vnder the colour of deuotion, so transforme them­selues into a show of sanctimony, that during the time of the Sermon, they doe seeme to bee Saynts, but being out of the Church doore, a man would thinke them to bee Demy De­uils.

There you shall see the Vsurer, the Briber, the Broaker, with their books laid open before them, turning ouer leaues as busily, as if they were in their Counting Houses casting vp of their debts, and calculating what summes were owing vn to them: there you shall see the Marchant, the Shopkeeper, the Tradesman, and such others as doe liue by trafique, by buying and by selling, lifting vp their eyes, heauing vp their hands, and making show, as if they were inflamed with a hot burning Feuer, of a fiery burning zeale.

But they doe vse Religion, as women doe vse their paynting stuffe, it serues but to couer their deformities, they haue one Conscience for the Church, another for the Market, and so they keepe a good one for Sundayes, it makes no matter for [Page 15] all the weeke after.

Should I speake now of women, they doe make as great a show of deuotion as men, and although there be a number of them graue and godly matrones, zealous, and well incli­ned marryed wiues, gratious and godly disposed damosels, and yong maydens, that are no lesse vertuous indeed, then they doe make showe for: yet there bee a number of others that do rather frequent the Church to see new fashions, then to gather good instructions, and a number of them rather to be seene themselues, then to seeke God.

Now what zeale is that zeale, that will neyther let slippe a Sermon, nor lette goe a new fashion: this strange atiring of thēselues may well bring admiration to Fooles, but it breeds laughter to the wise.

You shall see some women goe so attyred to the Church, that I am ashamd to tell it out aloud, but harke in your eare, I will speake it softly, fitter in good fayth, to furnish A. B. H. then to presse into the House of God: they are so be paynted so be periwigd, so be poudered, so be perfumed, so bee star­ched, so be laced, and so bee imbrodered, that I cannot tell what mentall vertues they may haue that they do keepe in­wardly to themselues, but I am sure, to the outward show, it is a hard matter in the church it selfe to distinguish between a good woman, and a bad.

Our behauiours, our gestures, and our outward attyres, are tongs to proclaime the inward disposition of the mind, then away with this pretended zeale, let vs not make Reli­gion a Cloake for Impietie.

If we will seeke Christ, let vs seeke him so as we may finde him, in the high way of humilitie, but not of pride and Im­pudency.

I thinke amongst many women that are thus frequenting Sermons, there be some that will catch at some prety soun­ding [Page 16] words, and let the matter slip, that they ought especi­ally to attend: as the poore gentle-woman that was so dis­mayed at the Preachers wordes, who discoursing to his au­ditory of the generall day of Iudgement, how we should be then called to a stricte and a strayght account: the poore gentle-woman being returned to her owne house with this newes, beganne to fail into a sodaine fit of weeping, which being marked by some friends that were about her, they be­sought her to make knowne vnto them, the cause of her griefe, her answere was, that shee was but now come from a Sermon, that had so troubled her in her thoughts, that shee could not refraine from sheding of teares: those that heard her, thinking that shee had beene stricken with some godly remorse in remembrance of her former misled life, beganne to comfort her, telling her how God had mercy in store for all penitent sinners, and her teares so distilled being an argu­ment of her heartie repentance, there was no doubt in her, but to hope of saluation.

Alas (said shee) it is not the remembrance of my sins that doth thus perplexe me, but when I consider with my selfe, what a great assembly will then make their appearance at the day of that generall Sessions which the Preacher spake of, it maketh me to weepe to thinke howe ashamed I shalbe to stand starke naked before such a presence (as he saies) will be then in place.

See here the very height of a gentlewomans disquiet, what a scruple it was that thus incumbred her Conscience, God grant there be not many others that doth make the like co­lections, and that will sometimes be disputing of the Prea­chers wordes, which they be no lesse able to conceiue, then vnwilling to followe: there be many that will seeme to pro­fesse Religion as well men as women, and that with great zeale and feruency, but they liue not thereafter, euen those [Page 17] that by their outward show, do thirst after knowledge, those that will turne ouer many leaues & seeke out seuerall Chap­ters, and when they hyt vppon some interpretation to nou­rish their sensualitie, they stay there, and are the worse for their reading.

Sonne of man (sayth God to the Prophet Ezechiell) my peo­ple sit before thee, and they heare my wordes, but they will not doe them, their hearts goeth after Couetousnesse.

To speake against sinne in this age, it is like the filling of Daneas Tubs, and eyther they thinke there is no God at all, or else they thinke him to be such a one, as it were as good there were none at all: for it is lesse dangerous for a man to commit sinne, then to reproue sinne.

To reprehend Drunkennesse, Whordome, Blasphemy, or to speake against that pryde, that God will surely punish, wee must not doe it, they will say wee are too bitter, too byting, too satiricall, and thus we are more afraid to offend vicious men, then we are desirous to please God.

But tell me now thou beastly Drunkard, thou vicious Adul­terer, thou Swearer and prophaner of GODS holy name, which of you, if you had a wife that had played the Strum­pet, if shee should come vnto thee with submissiue words & shewes of repentance, and that vpō the hope of her amend­ment, thou wouldst pardon what was past, wouldst thou not thinke it much if thou hadst forgiuen her once, that shee should afterwardes play the harlot againe, but if thou hadst so much kindnesse to remitte the second fault, if she should yet come the third time, with one of her Roaring boyes in her company, & should play the Harlot before thine owne face, (thou thy selfe standing present) and would yet with smy­ling countenance, & inticing shewes, offer to come & kisse thee, wouldest thou not defie her, wouldest thou not spite at her, wouldest thou not spurne at her, wouldest thou not ab­horre [Page 18] her.

Then what doest thou thinke of thy GOD (if I may so tearme him to be thy God) whom thou thy selfe hast disa­vowed, and broken that contract, which was made between him and thee, when thou wert baptized, that runnest euerie day from sinne to sinne, a whoring, till perhaps on Sundaies, and then thou goest to Church with a smiling countenance to dissemble and flatter with God, and wilt seeme to come and kisse him, nay thou commest to mocke him, & to speak the truth, to tempt him, for Sunday it selfe is scarce ouerpast, but thou returnest backe againe to thine Adultery, to thy Drunkennesse, to thy blasphemie, to thy vsury, to thy bry­bery, to thy periurie, to thy pride, to thy vanitie, and to all the rest of thy former impieties: dost thou not tremble now at the iudgemēts of God, dost thou not feare his vengeance sodainly to fall vppon thee?

Perhaps thou wilt thinke thy selfe to be in no danger, and wilt but iest at me, that would but put thee into some foolish feare: well iest at it and spare not, but when Time hath done his office, thou shalt see what will come of iesting.

They were wont to say, the world did runne on wheeles, and it may well bee, it hath done so in times past, but I say now, it goes on Crouches, for it is waxen old, blind, decrepit and lame, a lymping world God knowes, and nothing but halting betweene neighbour & neighbour, betwene friend and friend, betweene brother and brother, and downe right halting (sometimes) betweene the Father and the childe, the Son that will craue his Fathers blessing in the morning, will wish him dead before night, that hee might enioy his inheritance: And as the world is become thus lame & lym­ping, so it is otherwise growne so far out of reparatiōs, that (I thinke) there is no hope of amendment, the best remedy were, if euery man would mend one, and that will not bee [Page 19] performed in hast, for we imitate nothing but what we doe see, and whom doe we see setting vp that light, that might shine vnto vs in example, no the world is become feeble, her spirits are spent, shee is growne Bis puer, she is become child­dish, and begins to doat a fresh on that shee sometimes scor­ned.

The possession of gold, vnlawfully gotten, was wont to be called a capitall offence, nowe there is nothing more desi­red.

In Diebus illis, they bent their whole endeuours to winne honourable reputation, but now for popular praise & vain ostentation.

Our predecessors ordained Lawes whereby to restrayne the prodigall from spending their owne wealth in ryot and excesse, but nowe there is no expence so laudable as that which is spent in vanitie.

In former ages, they thought him to be but a badde states man, that had aspired to ouermuch wealth, but now there is nothing more dispised, then for a man to bee poore and ho­nest.

The olde fashion was to doe well, but nowe enough to speake well.

In the olde time to performe, but nowe enough to pro­mise.

Men were wont to blush when they went to borrowe mo­ney, but now they are ashamde to pay their debts.

Flattery hath beene accounted the profession of a Knaue, but now, it is better for a man to flatter too much, then not to flatter at all.

The monuments of goodnes are so weather beaten, that iniquitie and antiquitie, hath almost left no Charecter ther­of vndefaced.

If men should degenerate as fast the next age, as they haue [Page 20] done but within the compasse of our owne memory, it will be a madde world to liue in.

Children must receiue by tradition, what is left vnto them by example from their parents, they can go no further then Imitation, & what was it but example, that brought downe fire and brimstone vpon Sodome and Gomorah, when the ab­hominations of the elder, were still imitated by the yonger.

Children can neyther heare nor see, eyther at home or a­broad, but that which is altogether eyther vaine or vnlaw­full.

Howe is it possible that the daughter should bee bashfull where the mother is past shame, or that shee should bee con­tinent, where the mother is impudent.

The olde prouerbe is, If the mother Trot, howe should the daughter Amble: but there be some parents, that doe thinke the most speedie way of preferment, is to bring vppe their daughters in audacious boldnesse, to make them impudent and past shame.

Cato depriued a Senitor of Rome, but for kissing his wife in the presence of his daughter.

We doe not fashion our selues so much by reason, as wee doe by example, for custome and example are arguments good enough to make vs to follow any fashion.

We are become like Labans Sheepe, led by the eye, we con­ceiue but of what we do see: and the vulgare seeing nothing but apparances, maketh iudgement onely by that which is subiect to the sight.

To bee vertuous, why it is a Capitall crime, and there is nothing more dangerous then to be securely innocent.

Our auncients sought for the true effectes of vertue, and we onely but hunt after a vayne popular prayse.

How innumerable and (almost) ineuitable traps are set in the tract of vertue, and that in all her walks, perhaps we may [Page 21] hyt of some one now and then, that will kisse the vizard of vertue, but shewe them the true face, and you turne all their kisses into curses, there be few that doe vndertake the tract aright, no, our whole studie is how wee may liue in pompe, in pride, in pleasure, but we haue no care at all, neither how to liue, nor how to die well.

Wee doe seeke rather howe to couer faults, then howe to mend faults, yea, the most sharpest and quickest witted men, those that bee called the wise-men of the world, what bee their policies, or whereunto doe they apply their wits, but to couer their naughtinesse.

If they haue a litle good amongst a great deale of ill, they thinke that good to be vtterly lost, that hath not the eyes of the world to witnesse it, and to giue it an applause, so that if they doe any good, it is but to the end to bee seene and to be praysed by men, for in secret they will doe nothing.

If they forbeare to doe euill, it is for feare the world should knowe it, and were that feare taken away, they would sticke at nothing.

I thinke there is not a more pernicious creature in the world, then is a man, if hee bee both wise and wicked: for where the wit is bribed by affection, there the weapons of Reason, are many times wrested, and sometimes managed a­gainst Reason it selfe, neyther is there any thing that maketh vs to be more vnreasonable, then that which we call Natu­rall Reason.

The wisedome of the flesh (that is indued with know­ledge) hath often times more indangered, then the feeble force of simple ignorance.

A wicked man indued with litterature, is the wrost of all men, and amongst Christians, none more pernicious then the Holy Hypocrite.

Origine hath left vnto vs, this caueat for our instruc­tion, [Page 22] The Hereticke (sayth he) that is of good life, is much more hurtfull, and hath more authoritie in his words, then he that doth discredite his doctrine, with the lewdnes of his life: so that we may conclude those vices to be most abhominable, that are most desirous to looke like vertues: now it were a hard matter for me to distinguish betweene men, who were good and who were bad, but if I might giue my verdict to say who were the wisest men nowe in this age, I would say they were Taylers: would you heare my reason, because I doe see the wisedome of women to be still ouer-reached by Taylers, that can euery day induce them to as many new fangled fashions, as they please to inuent: and the wisedome of men againe, are as much ouer-reached by women, that canne intice their hus­bandes to surrender and giue way to all their newe fangled follies: they are Taylers then that canne ouer-rule the wisest women, and they be women, that can besot the wisest men: so that if Ma. Maiors conclusion be good, that because Iacke his yongest sonne, ouer-ruled his mother, and Iackes mother agayne ouerruled M. Maior himselfe, and M. Maior by office ouerruled the Towne, Ergo, the whole Towne was ouerru­led by Iacke, Ma. Maiors sonne: by the same consequence, I may likewise conclude, that Taylers are the wisest men: the reason is alreadie rendered, they doe make vs all Fooles, both men and women, and doe mocke the whole worlde with their newe inuentions: but are they women alone that are thus seduced by Taylers, doe but looke amongst our gallants in this age, and tell me, if you shall not finde men amongst them to be as vaine, as nice, and as gaudie in their attyres, as shee that amongst women is accounted the most foolish.

And howe manie are there, that if they doe thinke them­selues to be but a little out of the Taylers discipline, they will beginne to grow as Melancholy, and to looke as drousily, as the poore Amorist, that is but newly stricken to the heart, [Page 23] with the coy aspect of Dame folly, his dearest beloued (and scarce honest) mistris.

Wee are forbiden by the Scriptures to call our brother Foole, this is it that makes mee something to forbeare, yet when I chance to meete with such a newe fangled fellowe, though I say nothing to him, yet GOD knowes what I thinke.

The holy scriptures haue denounced a curse no lesse grie­uous to the Idole-maker, then to the Idole it selfe: now (vnder the correction of Diuinitie) I would but demaund, what are these Puppet-making Taylers, that are euery day inuenting of newe fashions, and what are these, that they doe call At­tyre-makers, the first inuenters of these monstrous Periwygs, and the finders out of many other like immodest Attyres: what are these, and all the rest of these Fashion Mongers, the inuenters of vanities, that are euery day whetting their wits to finde out those Gaudes, that are not onely offensiue vnto God, but many wayes preiudiciall to the whole Common wealth: if you will not acknowledge these to be Idolemakers yet you cannot deny them to be the Deuils enginers, vngodly instruments, to decke and ornifie such men and women, as may well be reputed to be but Idolles, for they haue eyes, but they see not into the wayes of their owne saluation, & they haue eares, but they cannot heare the Iudgements of God, denounced against them for their pride and vanitie.

These Enginers of mischiefe, that like Moles doe lye and wrot in sinne, till they haue cast vppe a mount of hatefull en­ormitie against Heauen, they may well be called, the Souldi­ers of the Deuill, that will fight against the mightie hand of God.

There are certaine new inuented professions, that within these fourtie or fiftie yeares, were not so much as heard of, that are now growne into that generalitie, and are hadde in [Page 24] such request, that if they doe flourish still, but as they haue begunne, I thinke within these very fewe yeares, the worthy Cittizens of London, must bee enforced to make choyse of their Aldermen, from amongst these new vpstart companies, which in the meane time doe robbe the Realme of great summes of money, that are daily spent vpon their vanities.

As these Attyre-makers, that within these 40. yeares, were not knowne by that name, and but nowe very lately, they kept their lowzie commoditie of Periwygs, and their other monstrous Attyres closed in Boxes, they might not be seene in open show, and those women that did vse to weare them, would not buy them but in secret.

But now they are not ashamed to sette them forth vppon their stalles, such monstrous Map-powles of Hayre, so propor­tioned and deformed, that but within these 20. or thirtie yeares, would haue drawne the passers by to stand and gaze, and to wonder at them.

And howe are Coach makers and Coach-men increased, that fiftie yeares agoe were but fewe in number, but nowe a Coach-man, and a Foot-boy is enough, and more then euery Knight is able to keepe.

Then haue we those that be called Body-makers, that doe swarme through all the parts both of London & about London, that are better customed, and more sought vnto, then he that is the Soule maker.

And how many Items are brought in for the bodies wan­tonnesse, but not so much as a Memorandum for the Soules blissednesse.

The bodie is still pampered vppe in pompe, in pride, and in the every dropsie of excesse, whilest the soule remayneth, poore, naked, and needy, and the Soule that giueth a feeling to the bodie, doth not yet feele her owne euill, nor neuer re­remembreth her owne misery, but in the euill which shee [Page 25] there endureth.

But he that some fortie or fifty yeares sithens, should haue asked after a Pickadilly, I wōder who could haue vnderstood him, or could haue told what a Pickadilly had beene, either fish or flesh.

But amongst the trades that are newly taken vp, this trade of Tobacco doth exceede: and the money that is spent in smoake is vnknowne, and (I thinke) vnthought on, and of such a smoake as is more vaine, then the smoake of fayre words, for that (they say) will serue to feede Fooles, but this smoake maketh Fooles of Wisemen: mee thinkes experience were enough to teach the most simple witted, that before Tobacco was euer knowne in England, that we liued in as per­fect health, and as free from sicknesse, as we haue done sith­ens, and looke vppon those (whereof there are a number at this present houre) that did neuer take Tobacco in their liues, and if they doe not liue as healthsome in bodie, and as free from all manner of diseases, as those that doe take it fastest: they say it is good for a Cold, for a Pose, for Rewms, for A­ches, for Dropsies, and for all manner of diseases proceeding of moyst humours: but I cannot see but that those that doe take it fastest, are asmuch (or more) subiect to all these infir­mities, (yea and to the poxe it selfe) as those that haue no­thing at all to doe with it: then what a wonderfull expence might very well bee spared, that is spent and consumed in this needlesse vanitie.

There is not so base a groome, that commes into an Ale-house to call for his pot, but he must haue his pipe of Tobacco, for it is a commoditie that is nowe as vendible in euery Ta­uerne, Inne, and Ale house, as eyther Wine, Ale, or Beare, & for Apothicaries Shops, Grosers Shops, Chaundlers Shops, they are (almost) neuer without company, that from morning till night are still taking of Tobacco, what a number are [Page 26] there besides, that doe keepe houses, set open shoppes, that haue no other trade to liue by, but by the selling of Tobac­co.

I haue heard it tolde that now very lately, there hath bin a Cathalogue taken of all those new erected houses that haue set vppe that Trade of selling Tobacco, in London & neare about London▪ and if a man may beleeue what is confident­ly reported, there are found to be vpward of 7000. houses, that doth liue by that trade.

I cannot say whether they number Apothicaries shoppes, Grosers shops, and Chaundlers shops in this computation, but let it be that these were thrust in to make vppe the num­ber: let vs now looke a little into the Vidimus of the matter, and let vs cast vppe but a sleight account, what the expence might be that is consumed in this smoakie vapoure.

If it be true that there be 7000. shops, in and about Lon­don, that doth vent Tobacco, as it is credibly reported that there be ouer and aboue that number: it may well bee sup­posed, to be but an ill customed shoppe, that taketh not fiue shillings a day, one day with another, throughout the whole yeare, or if one doth take lesse, two other may take more: but let vs make our account, but after 2. shillings sixe pence a day, for he that taketh lesse then that, would be ill able to pay his rent, or to keepe open his Shop Windowes, neither would Tobacco houses make such a muster as they doe, and that almost in euery Lane, and in euery by-corner round a­bout London.

Let vs then reckon thus, 7000. halfe Crownes a day, a­mounteth iust to 3. hundred ninetine thousande 3. hundred seuentie-fiue poundes a yeare, Summa totalis, All spent in smoake.

I doe not reckon now what is spent in Tauernes, in Innes in Ale-houses, nor what gentlemen doe spend in their owne [Page 27] houses & chambers, it would amount to a great reckoning, but if I coulde deliuer truly what is spent throughout the whole Realme of Englande, in that idle vanitie, I thinke it woulde make a number of good people (that haue anie feare of God in them) to lament, that such a masse of Trea­sure, should be so basely consumed, that might be imployed to many better purposes.

I haue hitherto perused the vayne and idle expences that are consumed in Tobacco, now by your fauours, a little to re­create your wearyed spirits, I will acquaint you with a short Dialogue, that was sometime discoursed betweene a Scholler, and a Shoe-maker, which happened thus.

A Scholler (and a maister of Artes) that vpon some occa­sions being here in London, driuen into want, hytting vp­on a Shooe-maker, beganne to make his mone, and told him that he was a maister of the seauen Sciences, that was in some distresse, and besought him to bestowe some small courtesie on him, for his reliefe.

The Shoe-maker, hauing ouer heard him first wyping his lippes with the backe of his hande, answered him thus: are you a maister of seauen Sciences, and goe vppe and downe a begging, I will tell you my friende, I haue but one Science, and that consistes but in making of Shoes, but with that one Science, I doe liue, and with it I doe keepe my selfe, my wife and my family, and you with your seauen Sciences to bee in want, I cannot beleeue ye.

Sir (said the Scholler) I tell you a true tale, the more is my griefe, I am a Scholler, and I haue proceeded maister in the seauen Liberall Sciences, and yet (as my fortune hath con­ducted mee) I am dryuen into distresse, and would bee glad but of a poore reliefe.

Aha (quoth the Shoe-maker) nowe I vnderstand yee, you are a maister of the seauen liberall Sciences▪ I haue heard of [Page 28] those same liberall sciences before, but I perceiue they are not halfe so bountifull to the Purse, as they bee liberall in name: well I am sory for ye, but I haue no money to bestow, yet if good counsell would serue your turne, I coulde sette you downe a course, howe you might liue, you shoulde not neede to begge.

Sir (sayd the Scholler) good Counsell commes neuer out of season, to a man that is wise, I will giue you thankes for a­ny aduise you will giue me that is good.

Then (quoth the Shoe-maker) you shall let alone those same seauen Sciences that you name to be so liberall, & you shall enter your selfe into any one of the 3. companyes that haue nowe better taking, and are growne to be more gaine­full, then all the seauen Sciences, that you haue hitherto learned, and put them all together.

And what be those three companies (sayde the Scholler) that you so much commend.

They are three companies (sayde the Shooe-maker) that are now in most request, and haue gotten all the Trade into their owne hands, the first is to keepe an Ale house, the 2. a Tobacco House, and the third to keepe a Brothell House.

I haue done with my Dialogue▪ and I thinke of my consci­ence the Shoe-maker aymed something neare the marke, for he that did but see the abundance of Ale-houses, that are in euery corner, I thinke he would wonder, howe they coulde one liue by another, but if he did beholde againe, how they are all replenished with Drunkardes, euery houre in the daie (and almost euery minute in the night) and did yet agayne see their beastly demeanures, heare their blasphemies and their vngodly words, their swearing and their ribauldrie, would tremble for feare, least the house should sinke. For Tobacco Houses and Brothell Houses, (I thanke God for it) I doe not vse to frequent them, but actiue mindes must haue [Page 29] exercise, and I thinke to auoyd the inconuenience of a Bro­thell House, it were better of the twayne, to sitte in a Tobacco House.

It hath beene a great faction, that in former ages, would still vndertake to support Bawdery, and they haue bin better men then Iustices of peace, that would both countenance a Curtizan, and boulster out a Bawd.

These poore Harlots haue sometimes bin brought to ride in a Cart, when the Silken Strumpets (perhaps) haue ryden in Coaches: but there are no Harlots nowe a dayes, but those that are poore, for shee that hath any friendes at all to take her part, who dares call her Harlot.

Some good mans liuery, the countenance of an office, the bribing of a Constable, or any thing will serue and shee that hath not twenty companiōs at a becke, that will stick to her at a dead lift, let her ride in a Cart in the Deuils name, shee deserues no better.

Should I now speake of spirituall Whordome, which the scriptures doe call Idolatry, I dare scarce speake against it, for offending of Papistes, that were neuer more dangerous, then they be at this houre.

I remember that many yeeres sithens, I sawe a fewe prin­ted lynes, intituled, The Blazon of a Papist, written by some Herauit of Armes, that had pretily contriued a Papist in the compasse of Armory.

Hee first made description of a Papist Rampant, a furious beast, and although it be written, that the Deuill goeth about like a roaring Lyon, yet the Deuill himselfe is not more fierce and rigorous, then is a Papist, where he is of force and abili­tie to shew his tyranny, witnesse the murthers, the massacers the slaughters the poysoning, the stabbing, the burning, the broyling, the torturing, the tormenting, the persecuting, with their other bloudie executions, euery day fresh in ex­ample, [Page 30] infinite to be told, and horrible to be remembred.

The next is a Papist Passant, this is an instrument of sedi­tion, of insurrection, of treason, of rebellion, a Priest, a Iesu­ite, a Seminary, and such other as doe finde so many friends in England, and in Ireland, both to receiue & harbour them, as it is much to bee feared, wee shall finde the smart of it in time to come: we haue then a Papist Volant, I thinke amongst the rest, these can doe least harme, yet they will say they flie for their consciences, when it is knowne well enough, they doe both practise and conspire.

Then there is a Papist Regardant, he obserueth times, oc­casions, places, and persons, and although he be one of the Popes lutely gencers, yet he walketh with such circumspecti­on and heede, that hee is not knowne, but to his owne fac­tion.

We are now come to a Papist Dormant, a slye companion, subtill as a Foxe, he sleepes with open eyes, yet sometymes seeming to winke, he lookes and pryes into opporrunities, still feeding himselfe with those hopes, that I am in hope, shall neuer doe him good.

There is yet againe a Papist Couchant, this is a dangerous fellow, and much to be feared, he creepes into the bosome of the state, and will not sticke to looke into the Court, nay (if he can) into Court counsels, he will shewe himselfe trac­table to common wealths prescriptions, and with this shew of obedience to law, he doth the Pope more seruice, then twentie others, that are more resisting.

The last we will speake of, is the Papist Pendant, indeede a Papist Pendant is in his prime perfection: a Papist Pendant is so fitting a peece of Armory for the time present, as all the Herauldes in Englande are not able better to display him, a Papist is then in chiefe, when hee is Pendant, and hee neuer commes to so high preferment, but by the Popes especiall [Page 31] blessing.

But if Lawes were as well executed as they be enacted, po­pery could not so spread it selfe as it doth, neyther in Englād nor in Irelande, nor it could not bee but that these diuelish practises of poysons, of Pistoles, of stabbing Kniues, and of gunne-pouder traynes, would bee important motiues, to stir vppe the considerations of those that be in authority, to spy out these masked creatures, that haue tongs for their prince, but doe reserue their hearts for their Pope.

But alas good Vertue, art thou becomme so faint hearted, that thou wilt not discouer thy selfe, that art thus iniuried: I wis thou hadst neuer more need to look about thee, I would I could wish thee for a time to put away Patience, and to be­comme a little while Cholericke, if not for their sakes that do loue thee, yet for thine owne security, if Vice dare take bold­nesse to offend, why should not Vertue take courage to cor­rect: but I know it is but losse of tyme to speake against po­pery, and as little it will preuaile to speake against any man­ner of sinne, yet we want no positiue Lawes whereby to bri­dle abuse, but the example of a good life in those that should minister the due execution of those Lawes, would bee more effectuall then the Lawes themselues, because the actions of those that be placed in authoritie, are receiued by the com­mon people, for precepts and instructions.

But the greatest number of them, doe rather shewe their authorities in correcting of other mens faults, then in men­ding their owne, and it is hard, when hee that cannot or­der his owne life, should yet bee made a minister to correct the misdemeanours of others: there can neuer be good dis­cipline amongst inferious, where there is but bad example in superiours: but where superiours haue beene more ready to support sinne, then to punish sinne, and when a Noble­mans liuery was countenance good enough to keepe a [Page 32] Drunkard from the Stockes, an Adulterer from the Cart, and sometimes a Theefe from the Gallowes: when knowne Strumpets, could vaunt themselues to be supported and vp­holden by great persons, and to receiue such countenance from them, that it was holden for a Maxime amongst a great number of young wantons, that to surrender themselues to the lust of such men as were in great place & authoritie, was the next way to get preferment, and to winne them many friendes.

This was it that made a number of yong women (in those times) to shake off the vayles of shamefastnes, and to offer the vse of their intemperate bodies to common prostituti­on, though not verbally in wordes, yet vnder the showes of their gaudie and gadish attiers.

I am not yet ignorant but that in these dayes there bee a number of women, that in respect of any abuse of their bo­dies are both good and honest, and yet if wee should iudge of them but according to their outwarde shewes, they doe seeme more Curtizan like, then euer was Lais of Corinth, or Flora of Rome.

The ancient Romanes prohibited all sortes of people as well menne as women, from wearing of any light coloured silkes, or any other gaudie garments, Players and Harlotes onely excepted, for to them there was tolleration in regard of their professions.

There is mention made of a Canon in the Ciuill Lawe, where it was ordayned, that if a man did offer violence to a­ny woman, were shee neuer so vertuous and honest, yet atty­red like a Strumpet, shee hadde no remedie agaynst him by Law.

And we doe finde it testified, of a great Lady, who vppon some occasion of busines, casting ouer her a light coloured vayle, and being thus met withall by a young gallant, hee [Page 33] beganne to court her with complements of loue, the which the Lady taking in great disdaine, reproued his saucinesse, that would offer that disgrace, to her that was honest, that shee was not as shee seemed to be to the outward shewe: the young gallant as angry as shee, returned her this answere.

Be what you list to be (sayd he) I know not what you be, but if your honestie bee such as you say, be so attyred then, or els be as you are attyred: Vertue is neuer decked vp with exter­nall pompe, to procure respect, her very countenance is full of Maiestie, that commaundeth admiration, in all that doe behold her.

It hath beene questioned, whether Chastitie ioyned with Vanitie, doth merite any commendation or no, but that a proud and a gaudie garment should shroud an humble or a modest mind, it is Rara Auis in Terris▪ a matter seldome scene but this is out of doubt, that this ouermuch affected Folly, doth liue with no lesse suspected Honestie.

Shee is but an ill huswife therefore of her owne credite, that will bring it into construction.

The Philosophers would ayme at the inner disposition of the minde, by the externall signes of the bodie, affirming, that the motions of the body are the true voyces of the mind.

Augustus on a time of great assembly, obserued with dili­gence, what company they were that courted his 2. daugh­ters, Liuia and Iulia, who perceiuing the first to bee frequen­ted with graue and wise Senators, and the other againe to be solicited, with witlesse and wanton Roysters, he discouered thereby their seuerall dispositions: being not ignorant, that custome and company doth for the most part simpathize to gether, according to the prouerbe, Simile Simili gaudet, like will to like, quoth the Deuill to the Collier.

A womans blush is a signe of grace, and a good woman [Page 34] will quickly blush at many thinges, nay, it were enough to make a vertuous woman to blush, but to thinke with her selfe that shee could not blush.

The blush of a womans face is an approbation of a chast and an honest mind, and a manifest signe that shee doth not approue any intemperate actions or any other wanton speeches or demeanores, that are eyther offered to her selfe, or to any other in her presence.

The woman that forgetteth to blush, it is an argument that shee is past grace, for shamefastnesse is not onely a bry­dle to sinne, but it is likewise the common treasury of femi­nine Vertue.

The bold audacious woman, cannot but be taxed of Im­pudency, it is one of the notes that Salomon giueth, whereby to distinguish a good woman from a bad.

The beautie of behauiour, is more precious in estimati­on, then the beautie of the bodie, and the woman that will maintaine her credite, must not be too conuersant: but the time rather serueth to looke Babyes in womens Eyes, then to picke out Moates.

Yet I am sory for some of them, that (I thinke) will care little for going to Heauen, because there is no good Coach­way.

Licurgus ordayned the Laconian women, the exercise of their limmes, as running, leaping, wrastling, heauing and throwing of waights.

These exercises hee permitted, whereby to increase their vigor & strength, that their propagation & of-spring might be the more strong and sturdie.

But now, our women are trained vp in Idlenesse, in igno­rance, in pride, in delicacy, & their issue (for the most part) are leaning to their mothers constitutions; feeble of bodie, weake in minde effeminate and fearefull, fitter to ryde in a [Page 35] Curtizans Coach vp and downe the streets, then to bestride a stirring Horse in the Fielde, and doe knowe better howe to mannage a Tobacco-pipe, then howe to charge a Pyke or a Lance.

The Laconian women brought foorth a propagation of men of haughty courage, able both in bodie and minde, to serue their countrey, to defend and fight for their liberties, but our women in these times, they bring a generation of Mearockes, that doe bend their whole endeuours to effemi­natenicitie, to pride and vanitie.

Cato being Censurer to make choise of a Generall for the Panoman warres, openly disgraced and dismissed Publius, be­cause he had seene him to walke the streets of Rome perfu­med: but now our gallants doe thinke themselues nothing more disgraced, if they be not so perfumed, be spiced, and be poudered, that a man may well vent them the breadth of a streete.

And from whence commeth this wearing, & this imbro­dering of long lockes, this curiositie that is vsed amongst men, in freziling and curling of their hayre, this gentlewo­man-like starcht bands, so be edged, and be laced, fitter for Mayd Marion in a Moris dance, then for him that hath either that spirit or courage, that should be in a gentleman.

But amongst all the rest of these ill becomming follies, that are now newly taken vppe, (me thinkes) these yellow starcht bandes shoulde bee euer best suited, with a yellowe Coate.

I haue heard of a Gentle-man that protested himselfe to bee so fierce and furious, if hee were but a little displeased, that during the time whilest his anger did last, he neuer durst looke in a glasse, for feare he should affraight himselfe with the terrour of his owne lookes.

And are not our gentlemen in as dangerous a plight now [Page 36] (I meane these Apes of Fancy) that doe looke so like Attyre­makers maydes, that for the dainty decking vp of themselues, might sit in any Seamsters shop in all the Exchange.

Me thinkes a looking glasse should be a dangerous thing for one of them to view himselfe in, for falling in loue with his owne lookes, as Narcissus did with his owne shadow.

I am yet perswaded, that our women in this age are as re­ally endued with Natures abilities, as they haue beene in times past, but they doe faile in that education that they had in times past, they doe now (for the most part of them) see nothing but vanitie, neyther doe I thinke, but that the same defect is it, that so infeebleth their of-spring.

But I cannot altogether blame the carelesnes of the world, that it is become so sparing of good endeuours, when there is neyther rewarde nor recompence for good desert, nor scarce so much as a Memorandum, for the most honourable enterprise, how worthily so euer performed.

We doe read of forraine estates, euen at this present time, what care they haue in rewarding the good, and punishing the ill, and in these two poynts, that is, as I haue sayd, in re­warding and punishing, consisteth so high a policie of good gouernment, that it may well bee sayd, that the Turkes, the Persians, the Tartarians, and many other barbarous infidels, haue built the foundation of their estates, especially vppon that ground worke, and haue aduanced themselues to that greatnesse, that they be now growne vnto, onely by these 2 vertues, in rewarding the good and punishing the ill.

For whom reward they, but Captaines and Souldiers, or where vse they liberalitie, but in the field amongst weapons.

How seuere againe are they, in punishing of those, that do beare themselues carelessely in their places and offices com­mitted vnto them, yea, they keepe no meane in disgracing base cowardly mindes, nor in honouring of haughty spirits, [Page 37] and valiant Souldiers.

But with vs, our Parasites, our Panders, our Fauourets, our Fidelers, our Fooles, our instruments of ambition, our ministers of our wanton pleasures shall be rewarded, but wee neuer cherish wisedome, till wee haue cause to vse her coun­sell, and then (perhaps) shee may bee rewarded with some Court holy water wordes, and which wee will bestowe, but for our owne aduantage, & when our turne is serued, our kind­nes is estranged.

The world is not now the world that it hath beene, when the sauing of a Romane Citizen, was rewarded with honor, the humoure of preseruing our Country is now spent, there is not a Curtius now to be found, and where should we seeke for another Sceuola.

Desert, may now goe to Cart, and he that cannot ruffell it out in silkes, will hardly gette passage in at a great mans gate.

Hee that is thought to bee poore, is neuer thought to bee wise, nor fit to haue the managing of any matter of impor­tance, all is well accepted that is spoken by authoritie, but truth it selfe is not beleeued, if it proceede from the mouth of pouertie.

By this contempt of pouertie, vice hath beene aduanced, and sithens riches haue thus crept into credite, the worlde is rather growne to giue way to the humour of a rich Foole, then to followe the direction of a poore wiseman.

Let vs no we a little looke into the actions of this age, and speake truly, when was Vertue and Honestie more despised, when was Pride, Ryot, and Excesse, more inordinate, when was adultery, and all other vnchast liuing, either more appa­rant or lesse punished, when were all manner of abhomina­tions more tollerated, when those that should minister cor­rection, will sometimes fauour their owne vices in others, [Page 38] euery man accounting that to bee most excellent in fashion, that is most taken vppe and en-vred, by those that be most vicious.

Thou shalt not follow the multitude to doe euill, the comman­dement of the liuing God, Exod. 23. but for these Adulterers, these Drunkards, these Swearers, these Blasphemers, they haue made a sacrifice of their owne soules to the Deuill, & haue cast of all care, both of honour and honestie.

But to leaue the generall, and to come to the perticular, I tell thee thou Adulterer, I speake it to thy face, that besides the Poxe, and many other loath some diseases, that are inci­dent to Whore-maisters whilst they liue in this world, thy hot burning fire of lust, will bring thee to the hot burning fire of Hell.

And I tell thee Diues, that pamperest thy selfe in excesse, whilst Lazarus lyeth crying out at thy gate, readie to famish, Lazarus shall be comforted, when thou shalt intreat, but for one drop of cold water, to coole thy tongue.

And thou beastly Drunkard, thou monster of Nature, that amongst all other sinners art the most base and seruile: if a Drunkard were as seldome to be seene as the Bird of Arabia, he would be more wondered at, then the Owle, & more loa­thed then the Swine.

How many Crafts men that will labour all the weeke, for that which on Sun-day they will spend in an Ale-house, that will there most beastly consume in Drinke, that would re­lieue their poore wiues and children at home, that other whiles doe want wherewith to buy them Bread.

But if Drunkennesse were not so common as it is, a num­ber of Tauernes, and Ale-house keepers, might shutte vppe their doores, but the custome of it doth make it so conuer­sant, that it taketh away the sence of sinne.

The generallitie of it, I shall not neede to expresse, when [Page 39] there is no feasting, no banqueting, nor almost anie merrie meeting, but Drunkennesse must bee a principall guest: and what a glory is it after the incounter of their Cups, for one Drunkard, to see another carryed away vppon mens shoul­ders to the Beds.

The fruits of Drunkennes haue beene very well knowne, since Lot committed incest with his owne Daughters, since Alexander kild his Clitus, and since Lucius pius obtained that victory against his enemies, by making of them drunke, that hee coulde neuer attayne vnto, so long as they were sober.

When the fume of the drinke once beginnes to ascend to the braine, the mind is oppressed with idle thoughts, which spurreth on the tongue, to contentious quarrelling, to slan­dering, backbiting, to idle and beastly talking, to swearing and blaspheming, and in the ende, to stabbing and murthe­ring.

I neuer yet knewe a Drunkard to be fitte for any good or godly exercise: and Caesar was wont to say, that hee stoode more in doubt of Brutus and Cassius, that were noted to bee sober, then he did of drunken Marcus Antonius.

Let him be of what title he list, if he be a Drunkarde, doe but strippe him out of his gay cloathes, and scrape his name out of the Heraulds booke, and he is without eyther euidence or preheminence of the basest rascall, that euer was drunke in an Ale-house.

Now I tell thee againe thou Swearer and Blasphemer, that the heauie curse of GOD is still depending ouer thy head: thou that vppon euery light occasion, dost polute the name of God, that is to bee reuerenced and feared, and doest sette that tongue which by the right of creation, shoulde bee the Trumpet, to sound forth his glory, thou doest make it the in­strument to prophane and blaspheme his holy name.

[Page 40] How many blasphemous wretches are there in these daies, that do make oathes their pastime, & will sweare vpon plea­sure & he that hath not for euery word an oath, & can sweare voluntarily without any cause, is holden to be but of a weak spirit, a signe of want of courage: and he that should reproue him in his blasphemies, they say hee is a puritan, a precise Foole, not fitte to hold a gentleman company: their greatest glory, and the way to shewe themselues generous, is to sette their tongues against Heauen, and to abuse that name, at the which they should tremble and quake with feare.

In the commandements of the first Table, God himselfe is the obiect, for they immediately appertaine vnto him, and therfore, he that taketh his name in vaine (I thinke) displea­seth God asmuch or more, as he that against the commaun­dement of the second Table, committeth murther, and ther­fore those positiue lawes, that doe so seuerely punish the ac­tuall breaches of the second Table, without any respect to the sinnes that are committed against the first, were rather sette downe by the policies of men, then by the rule of the written word of God.

He that should but touch a man in credite (if he be a man of any sort or calling) that should impeach his reputation, or slaunder his good name, there wanteth no good Lawes to vexe and molest him, and to inflict those punishments vpon him, that they will make him to cry peccaui: but hee that should depraue God in his maiestie, that shall depriue him of his glory, or blaspheme his holy name, there is no maner of Lawe whereby to correct him, there is not so much as a write of Scandalum Magnatum, to be granted against him.

A common Swearer hath no excuse to pleade in his owne defence, but doth shew himselfe to be abondslaue to the de­uill, and a fire brand of hell.

God himselfe hath pronounced against him: The Lord [Page 41] will not holde him guiltlesse that taketh his name in vaine, and the vision of the flying Booke, seene by Zacharias, that was twelue Cubits in length, and tenne in breadth, doth witnesse that the Curses are many, that are written, and doe hang in re­cord against Swearers.

I thinke Bribery is no sinne at all, or if it be, it is but veni­all, a light offence, a matter of no reckoning to account on.

It is like the disease Morbus Gallicus, which in poore men we vse plaine dealing, & call it the Poxe, but in great perso­nages, a little to gilde ouer the loathsomnesse, wee must call it the Gowt, or the Sciatica: so that which amongst inferiors we call a Bribe, in superiors it is called a Gift, a present, a Gra­tification.

If a Lawyer for a fee of tenne shillinges, doe sometymes take tenne poundes, it is a Curtesie, a Beneuolence, but these Curtesies and kindnesses are bestowed with asmuch good will as the true man, when he giueth his purse to the Theefe.

Yet he that hath iudgement to giue a Bribe with discreti­on, may worke wonders, he may run through-stitch with a­ny businesse.

Iacob by sending of presents, may appease the anger of Esau.

Claudius by giuing of Bribes may escape correctiō, though he commit sacriledge in the Temple of Minerua.

Thou shalt take no gifts, for the gift bindeth the wise, and per­uerteth the words of the righteous, Exod. 23.

But to make an end of this text, I will but adde thus much, that the giuing and taking of Bribes, and the buying and sel­ling of offices, are 2. such plague sores to a common wealth where they be suffered, that they are no lesse hurtfull to the Prince, then preiudiciall to the poore subiect.

Should I speake nowe of Couetousnesse, of Vsury, and of [Page 42] Pride.

Couetousnesse is a sin that euermore hath beene hated, and Vsury is a sinne that the world hath still detested.

But the pride of these times (if it were well considered) is much more odious in the sight of God, & many wayes more pernicious to the common wealth, then both those other of Couetousnesse and Vsury, that are (and haue euer bin) ac­counted so loathsome.

Couetousnesse (I confesse) is the Curre, that thinketh nothing to be vnlawfull that bringeth in gaine, it is the can­ker, that eateth and deuoureth the gettings of the poore.

It is the Viper that spareth neyther friend nor foe, vertuous nor vicious, but where there is golde to be gotten, it teareth the very intrailes of whom soeuer.

He yeeldeth yet a reason for his scraping, and pleades the feare of want, alledging, that his greedie heaping and ga­thering together, to be but a Christian-like care that euerie man should haue to prouide for his family.

Simonides being demanded why he beganne to growe so miserable in his latter yeares, to fall a hurding vp of riches, when he was readie for the graue, to acquit himselfe of a co­uetous disposition, answered: because (sayd hee) I had ra­ther haue goods to leaue to mine enemies, when I am dead, then to stand in neede of my friends, whilst I am aliue.

Thus wee may see there is not a vice so odible, but they haue skill to maske it, with the visard of vertue.

And the Vsurer on the other side, he pleades not guiltie: nay, he will hardly be perswaded, that Vsury is any sinne at all, or if it be a sinne, it is such a sin, as it lies in his owne will and disposition, what manner of sin hee himselfe will make of it, whether a little sinne or a great sin, or a sinne of any as­size, that he himselfe doth list to forme or fashion it.

Nowe the Vsurer doth acknowledge that the Scriptures [Page 43] doe prohibite the taking of Vsury, and (sayth hee) so God himselfe hath commaunded, Thou shalt not steale.

Now for a rich man to be a Theefe, euery man can say hee deserues to be hanged: but for a poore man that is ready to famish, and in his necessitie, hee stealeth a loafe of Bread to saue his life, here is now a theft cōmitted, & a direct breach of Gods commandement, yet to be comiserated.

From hence they would inferre a tolleration in some per­sons, namely, to men that be aged, to widdowes and to Or­phanes: and there be some that publiquely in writing, haue maintained a tolleration to be had in these, and do thinke it a matter drawing nearer Charitie, for these to make profite of their money, rather then to waste or spend awaie the stocke.

Here is yet a second collection that is gathered by the V­surer, yet (sayth he) if a man be driuen into that necessitie, that he is inforced to steale (though it be but a loafe of bread for his reliefe) yet the theft is to be accounted so much the more, or so much the lesse, in respect of the person from whom it is committed, for in such a case, to steale from him that is rich, the robbery is nothing so intollerable in the eies of the world as for him that is poore to steale from another, no lesse poore then himselfe: therefore (sayth the Vsurer) we may take vse of him that is rich, so we haue a conscience to him that is poore, and to fortifie his conceit, he alledgeth certaine places of Scripture: If thou lend money to my people, that is, to the poore, Thou shalt take no Vsury, Exod. 22.

Here is nowe no prohibition but that we may take vse of those that be rich, it is but the poore that are only excepted.

And wee are yet agayne forbidden that wee shoulde take no Vsury, but it is of thy brother that is falne in decay, Leui. 25.

When the Deuill came to tempt our Sauiour Christ, hee beganne with Scriptum est, and the Vsurer to salue vp that [Page 44] sinne that all ages hath detested, all places haue denounced, & all good men haue euer abhorred, haue learned of the De­uill to alledge the holy Scriptures.

But Vsury is forbidden by Gods owne mouth, and there­fore sinne, neyther is that reliefe to be found in it that many do expect, for wher it maketh show to giue, there it taketh, & where it pretēdeth to succour, there againe it doth oppresse.

And therefore hee that seeketh to assist himselfe by the helpe of the Vsurer, is like the poore Sheepe, that seeketh in a storme to shrowde himselfe vnder a Bramble, where hee is sure to leaue some of his Wool behind him.

There hath beene question made of Vsury, what it is, for some woulde haue it to consist onely, in the letting out of money, according to the letter as it is written, Thou shalt not giue to Vsury to thy Brother, Deut. 23.

Other some doe thinke him to be as great an Vsurer, that taketh excessiue gaines in any thing, as the other that taketh vse for his money.

He would vpholde his reason thus, if a poore man that is driuen into distresse, should come to borrowe the summe of twentie shillings of a monyed man, vppon a garment (or some other pawne) that not long before had cost him for­tie: promising within one moneth or two, not onely to re­deeme his pawne, but also to giue him reasonable vse for the loane of his money.

He is answered that to lend money vpon Vsury is against the rule of Gods word, and therefore (to auoyde that sinne) if he will fell his garment out right, hee will buy it (if twen­tie shillings be his price) but other money he will not lend, nor a greater summe he will not giue.

The poore man inforced by necessitie, is dryuen to take that twentie shillings, and to forgoe his garment, which he had beene better to haue pawned to an Vsurer, though hee [Page 45] had payd him after sixe pence, or eyght pence, yea, or after twelue pence a moneth, if it hadde beene for a whole yeare together.

There bee some that will in no wise acknowledge this to be Vsury, but let them distinguish howe they list, if I should giue my censure, I would say it were flat Knauery.

Euery man can call him an Vsurer, that setteth out his money, but hee that taketh aduantage of his poore neigh­bours necessitie, as when he knoweth him to be enforced to sell for neede, he will then haue it at his owne price, or hee will not buy: and when he is constrayned agayne (by occa­sion) to buy, he will make him then to pay deare for his ne­cessitie, yet howsoeuer he oppresse him eyther in buying or selling (they say) it is no Vsury, it is but honest trade and traffique.

He that selleth vpon trust, if it bee but for one moneth or sixe weekes, and maketh the buyer to pay fiftie shillings for that which in readie money, he might haue bought for 40▪ is he not an Vsurer.

These Shop-keepers that can blind mens eyes with dym and obscure lights, and deceiue their eares with false & flat­tering words, be they not Vsurers.

These Tradesmen that can buy by one weight, and sell by another, by they not Vsurers.

These Marchants that doe robbe the Realme, by carrying away of Corne, Lead, Tinne, Hydes, Leather, and such o­ther like, to the impouerishing of the common wealth, bee they not Vsurers.

These Farmers that doe hurde vppe their Corne, Butter, & Cheefe, but of purpose to make a dearth, or that if they thinke it to rayne but one houre to much, or that a drought doe last but two dayes longer then they thinke good, will therfore the next market day hoyse vp the prises of all man­ner [Page 46] of victuall, be not these Vsurers.

The Land-Lordes that doe sette out their liuings at those high rates, that their Tenants that were wont to keepe good Hospitalitie, are not nowe able to giue a peece of Bread to the Poore, be they not Vsurers.

If these, and such other like Capitall Crimes, be not repu­ted to be Vsury, let them guilde them ouer with what other titles they list, I think them to be as ill (or worse) then vsury.

If the Bookes of Moses be aduisedly considered of, there be as dangerous menaces against great Purchacers, as there be against Vsurers▪ and God himselfe hath sayd, Thou shalt not couet thy Neighbours House, and our Sauiour Christ hath pro­noūced a wo, vnto him that ioyneth house to house, or lād to land.

I would not haue men therefore to flatter themselues too much, or to thinke themselues more honest then (indeede) they be▪ for if we relye so much vppon the bare letter, hee breaketh the commandements of God in as expresse a man­ner, that hath money in his purse, and will not lend to his needie Neighbour, as hee that lendeth money to vse: for the same God that forbiddeth to take Vsury, sayth againe, Thou shalt not shut vp thy compassion, but shalt Lend: And Dauid in his 112. Psalme sayth, A good man is mercifull and Lendeth.

Our blessed Sauiour agayne in the 6. of Luke, Doe good & lend looking for nothing againe.

It followeth then, when a man is enforced by necessitie, to borrowe, he that hath money and will not lend, is no bet­ter then an Vsurer.

And as he is thus commanded to lend, so he is enioyned againe not to keepe his neighbours pawne, If thou take thy neighbours rayment to pledge, thou shalt restore it before the sunne goe downe, Exod. 22. And for feare of forgetting, in the 24. of Deut. it is yet againe Itterated in these wordes, If it bee a poore body, thou shalt not sleepe with his pledge.

[Page 47] So that wee may conclude, the Vsurer, that will not lend but for gaine, the Miser that will not lend at all, the Land-Lord that racketh vppe his rents, the Farmer that hoyseth vp the market, the Marchant that robbeth the Realme, and all the rest what some euer, that doe oppresse the poore, they are all in one predicament, and may bee all called the Deuils Iorny-men, for they doe the Deuils Iorny worke.

Here is now to be considered, that these loathed sinnes of Couetousnes and vsury, though they haue pleaded in their owne excuses, yet they haue euermore beene condemned e­uen from the beginning, and so they are continued euen at this present houre.

But this monstrous sin of pride, for the which the Angels were throwne out of Heauen, & by the which the vengeance of God hath beene so many times drawne vppon this Globe of Earth, it is now growne into a fashion, and it is become so general, that it is but in vaine for any man to speak against it.

It is community that taketh away the sence, and then ex­ample is it that bloteth out the shame, for the power of ex­ample being so common as it is, is a motiue good enough, to perswade that pride is no sinne, which is in such genera­litie amongst them that be of the best account.

Pride if in a Prince, it ruines the loue of his Subiects, if a­mongst Subiects, it breedeth neglect of dutie to the Prince, if in any States-man, it draweth contempt, both of Prince and Subiect: the pride of this age is growne to that height, that wee canne hardly knowe a Prince from a pesant, by the view of his apparrell, and who is able by the outward show, to discerne betweene Nobilitie and Seruilitie, to knowe a Lord from a Lowt, a Lady from a Landresse, or to distinguish betweene a man of worthinesse and a base Groome, that is not worth the clothes that belonges to his backe they doe shine in silke, in siluer, in golde, and that from the head, to [Page 48] the very heele.

With titles, with worship, and with words, we may distin­guish estates, but we cannot discerne them by their apparell.

It is pride that hath depryued the Angels of the ioyes of Heauen, it hath beene the ouerthrow of kingdomes, & com­mon wealthes here vpon the Earth, it is the inhanuser of all our miseries nowe in this age: it hath banished Hospitalitie and good house-keeping, it hath raysed the rates and prises of all things, it breedeth dearth & scarsitie, it inforceth theft and robbery, it is pride that filleth the prisons, and bringeth numbers to the gallowes, it is onely pride, that impouerish­eth Cittie, Towne, and Country, it is it that maketh so ma­ny Townes-men and Trades-men to play Banckropt.

It is pride, that hath expelled our Yeomandry, that hath impouerished our Gentility, it hath replenished the Realme with bare and needie Knights, and it threatneth a worse succeeding mischiefe, then I dare set downe with my pen.

It is pride, that hath banished Hospitalitie, and where hos­pitalitie is once putte to flight, there charitie doth seldome shewe his face, for charitie is so combined with Hospitality, that where the one becommeth lame, the other immediate­ly begins to halt.

I did neuer beleeue the Popes Transubstantiation, but now I see charitie is transubstantiated into braue apparrell, when we shall see him that in a Hat-band, a scarse, a payre of Gar­ters, and in Roses for his shoe-strings, will bestow more mo­ney, then would haue bought his great grandfather, a whole suite of apparrell to haue serued him for Sun-dayes.

Thus we doe see, it is pride that wasteth and consumeth all things to vphold it selfe, it destroyeth both loue & hope, it is pernicious in the poore, it is maligned in the rich, ney­ther can a Prince himselfe that is proud, bee able to shroude himself from cōtempt of the vulgare, but he shalbe despised.

[Page 49] Marry the best sport in this sinne of pride is this, we shall neuer see two proud persons, but the one will enuie and des­pise the other, for pride doth malice pride, & it will mocke and scorne at that pride in another, that it will neuer marke nor see in it selfe: it is a vice that is left destitute of all helpe or defence, or of friendes, it was expelled from Heauen, and it is the most consuming plague, that may happen vpon the earth, and the best reward that belongeth to it, is the bur­ning fire of Hell.

Tell me nowe thou proud presumptuous flesh, hast thou not reason to turne ouer another leafe, when wrath seemeth so to threaten, as though there were no sauing fayth left vp­on the earth.

Nature hath sufficiently taught vs to lift vppe the hande before the head, because the head is more worthy then the hand, and the spirit of God that hath created this Nature, should it not teach vs to forsake our owne willes, and to giue place vnto his, without the which our willes could not be.

We doe neglect the Iudgements of God, and notwith­standing the myracles he hath shewed vnto vs, we aske with Pharao, Who is the Lord, but we doe not lay holde of them to our instruction, perhaps we may sometimes wonder at them but neuer profit by them.

I haue thus farre presumed to thrust my lynes into the wide worlde, to abide the fury of all weathers, if they proue distastfull to some palates, yet I hope there bee other some, that will better relish them, for those that shall thinke them too tart, let them vse them in the stead of Veriuyce, for sweete meates are euer best relished with souresauce.