Fragmenta Aurea.
A Collection of all THE Incomparable Peeces,
WRITTEN By Sir JOHN SVCKLING.
And published by a Friend to perpetuate his memory.
Printed by his owne Copies.
LONDON, Printed for Humphrey Moseley, and are to be sold at his shop, at the Signe of the Princes Armes in S t Pauls Churchyard MDCXLVI.
To the READER.
WHile Sucklins name is in the forehead of this Booke, these Poems can want no preparation: It had been a prejudice to Posterity they should have slept longer, and an injury to his own ashes. They that convers'd with him alive, and truly, (under which notion I comprehend only knowing Gentlemen, his soule being transcendent, and incommunicable to others, but by reflection) will honour these posthume [Page] Idaea's of their friend: And if any have liv'd in so much darknesse, as not to have knowne so great an Ornament of our Age, by looking upon these Remaines with Civility and Vnderstanding, they may timely yet repent, and be forgiven.
In this Age of Paper-prostitutions, a man may buy the reputation of some Authors into the price of their Volume; but know, the Name that leadeth into this Elysium, is sacred to Art and Honour, and no man that is not excellent in both, is qualified a Competent Judge: For when Knowledg is allowed, yet Education in the Censure of a Gentleman, requires as many descents, as goes to make one; And he that is bold upon his unequall Stock, to traduce this Name, or Learning, will deserve to be condemned againe [Page] into Ignorance his Originall sinne, and dye in it.
But I keep backe the Ingenuous Reader, by my unworthy Preface: The gate is open, and thy soulé invited to a Garden of ravishing variety, admire his wit, that created these for thy delight, while I withdraw into a shade, and contemplate who must follow.
POEMS, &c.
Written by Sir JOHN SUCKLING.
Printed by his owne Copy.
The Lyrick Poems were set in Musick by Mr. Henry Lawes, Gent. of the Kings Chappel, and one of His Majesties Private Musick.
LONDON, Printed by Ruth Raworth for Humphrey Mosely, and are to be sold at his shop at the signe of the Princes Arms in S. Pauls Church-yard. 1646.
On New-years day 1640. To the KING.
Loving and Beloved.
A Sessions of the Poets.
Loves World.
Song.
Sonnet. I.
Sonnet. II.
Sonnet III.
To his much honoured, the Lord Lepinton, upon his Translation of Malvezzi his Romulus and Tarquin.
Against Fruition.
Song.
To my Friend Will. Davenant; upon his Poem of Madagascar.
To my Friend Will. Davenant on his other Poems.
Song.
Ʋpon my Lady Carliles walking in Hampton-Court garden.
To Mr. Davenant for Absence.
Against Absence.
A Supplement of an imperfect Copy of Verses of Mr. Wil. Shakespears, By the Author.
Ʋpon my Lord Brohalls Wedding.
Against Fruition.
A Ballade.
Ʋpon a Wedding.
Song.
Ʋpon two Sisters.
To his Rival.
Farewel to Love.
FOrtune and Love have ever been so incompatible, that it is no wonder (Madam) if having had so much of the one for you, I have ever found so little of the other for my self; Comming to Town (and having rid as if I had brought intelligence of a new-landed Enemy to the State) I find you gone the day before, and with you (Madam) all that is considerable upon the place; for though you have left behind you, faces whose beauties might well excuse perjury in others, yet in me they cannot, since to the making that no sin, Loves Casuists have most rationally resolved, that she for whom we forsake, ought to be handsomer then the forsaken, which would be here impossible: So that now a gallerie hung with Titians or Vandikes hand, and a chamber filled with living Excellence, are the same things to me; and the use that I shall make of that Sex now, will be no other then that which the wiser sort of Catholiques do of Pictures; at the highest, they but serve to raise my devotion to you: Should a great Beauty now resolve to take me in (as that is all they think belongs to it) with the Artillery of her eyes, it would be as vain, as for a [Page 54] Thief to set upon a new robd passenger; You Madam) have my heart already, nor can you use it unkindly but with some injustice, since (besides that it left a good service to wait on you) it was never known to stay so long, or so willingly before with any; After all, the wages will not be high; for it hath been brought up under Platonicks, and knows no other way of being paid for service, then by being commanded more; which truth when you doubt, you have but to send to its master and
A disswasion from Love.
THough your disease be in the number of those that are better cured with time then precept, yet since it is lawful for every man to practise upon them that are forsaken and given over (which I take to be your state) I will adventure to prescribe to you; and of the innocence of the Physick you shall not need to doubt, since I can assure you I take it daily my self.
To begin Methodically, I should enjoyn you Travel; for Absence doth in a kind remove the cause (removing the object) and answers the Physitians first Recipez, vomiting and purging; but this would be too harsh, and indeed not agreeing [Page 55] to my way. I therefore advise you to see her as often as you can, for (besides that the rarity of visits endears them) this may bring you to surprise her, and to discover little defects, which though they cure not absolutely, yet they qualifie the fury of the Feaver: As neer as you can let it be unseasonably, when she is in sicknes, and disorder; for that will let you know she is mortal, and a Woman, and the last would be enough to a wise man: If you could draw her to discourse of things she understands not, it would not be amisse.
Contrive your self often into the Company of the cryed▪up Beauties; for if you read but one book, it will be no wonder if you speak or write that stile; variety will breed distraction, and that will be a kind of diverting the humour.
I would not have you deny your self the little things (for these Agues are easier cured with Surfets than abstinence) rather (if you can) tast all: for that (as an old Author saith) will let you see
But since that here would be impossible, you must be content to take it where you can get it. And this for your comfort I must tell you (Jack) that Mistresse and Woman differ no otherwise then Frontiniack and ordinary Grapes: which though a man loves never so well, yet if he surfet of the last, he will care but little for the first.
I would have you leave that foolish humour [Page 56] (Jack) of saying you are not in love with her, and pretending you care not for her; for smothered fires are dangerous, and malicious humors are best and safest vented and breathed out. Continue your affection to your Rival still, that will secure you from one way of loving, which is in spite; and preserve your friendship with her woman; for who knows but she may help you to the remedy.
A jolly glasse and right Company would much conduce to the cure; for though in the Scripture (by the way it is but Apocrypha) Woman is resolved stronger than Wine, yet whether it will be so or not, when wit is joyned to it, may prove a fresh question.
Marrying (as our friend the late Ambassador hath wittily observed) would certainly cure it; but that is a kind of live Pigeons laid to the soals of the feet, a last remedy, and (to say truth) worse than the disease.
But (Jack) I remember I promised you a letter, not a Treaty; I now expect you should be just, and as I have shewed you how to get out of love, so you (according to our bargain) should teach me how to get into it. I know you have but one way, and will prescribe me now to look upon Mistris Howard; but for that I must tell you aforehand, that it is love as in Antipathy; The Capers which will make my Lord of Dorset go from the Table, another man will eat up. And (Jack) if you would make a visit to Bedlam, you shall find, [Page 57] that there are rarely two there mad for the same thing.
THough (Madam) I have ever hitherto beleeved play to be a thing in it self as meerly indifferent as Religion to a States-man, or love made in a privie-chamber; yet hearing you have resolved it otherwise for me, my faith shall alter without becomming more learned upon it, or once knowing why it should do so; so great and just a Soveraignty is that your reason hath above all others, that mine must be a Rebel to it self, should it not obey thus easily; and indeed all the infallibility of judgement we poor Protestants have, is at this time wholy in your hands.
The losse of a Mistris (which kills men onely in Romances, and is still digested with the first meat we eat after it) had yet in me raised up so much passion, and so just a quarrel (as I thought) to Fortune for it, that I could not but tempt her to do me right upon the first occasion: yet (Maddame) has it not made me so desperate but that I can sit down a loser both of that time and money too, when there shall be the least fear of losing you▪
And now, since I know your Ladyship is too wise to suppose to your self impossibilities, and therefore cannot think of such a thing, as of making me absolutely good; it will not be without [Page 58] some impatience that I shall attend to know what sin you will be pleased to assigne me in the room of this: something that has lesse danger about it (I conceive it would be) and therefore if you please (Madam) let it not be Women: for to say truth, it is a dyet I cannot yet rellish, otherwise then men do that on which they surfetted last.
BEfore this instant I did not beleeve Warwickshire the other world, or that Milcot walks had been the blessed shades. At my arrival here I am saluted by all as risen from the dead, and have had joy given me as preposterously and as impertinently as they give it to men who marry where they do not love. If I should now die in earnest, my friends have nothing to pay me, for they have discharged the Rites of Funeral sorrow before hand. Nor do I take it ill, that report which made Richard the second alive so often after he was dead, should kill me as often when I am alive; The advantage is on my side: The onely quarrel I have, is that they have made use of the whole Book of Martyrs upon me; and without all question the first Christians under the great persecutions suffered not in 500. years, so many several waies as I have done in six daies in this lewd Town. This (Madam) may seem strange unto you [Page 59] now, who know the Company I was in; and certainly if at that time I had departed this transitory World, it had been a way they had never thought on; and this Epitaph of the Spaniards (changing the names) would better have become my Grave-stone, then any other my friends the Poets would have found out for me:
Now all this discourse of dying (Madam) is but to let you know how dangerous a thing it is to be long from London, especially in a place which is concluded out of the World. If you are not to be frighted hither, I hope you are to be perswaded; and if good Sermons, or good Playes, new Braveries, or fresh Wit, Revells (Madam) Masks that are to be, have any Rhetorique about them, here they are I assure you in perfection; without asking leave of the Provinces beyond Seas, or the assent of—I write not this that you should think I value these pleasures above those of Milcot: for I must here protest, I [Page 60] preferre the single Tabor and Pipe in the great Hall, far above them: and were there no more belonging to a journey then riding so many miles (would my affairs conspire with my desires) your Ladyship should find there not at the bottom of a Letter
I Thank Heaven we live in an Age in which the Widdows wear Coulers, and in a Country where the Women that lose their Husbands may be trusted with poison, knives, and all the burning coals in Europe, notwithstanding the president of Sophonisba and Portia: Considering the estate you are in now, I should reasonably imagine meaner Physitians then Seneca or Cicero might administer comfort. It is so far from me to imagine this accident should surprize you, that in my opinion it should not make you wonder; it being not strange at all that a man who hath lived ill all his time in a house, should break a Window, or steal away in the night through an unusual Postern: you are now free, and what matter is it to a Prisoner whether the fetters be taken off the ordinary way or not? If insteed of putting off handsomly the chain of Matrimony, he hath rudely broke it, 'tis at his owne charge, nor should it cost you a tear; Nothing (Madam) has worse Mine [Page 61] than counterfet sorrow, and you must have the height of Womans Art to make yours appear other, especially when the spectators shall consider all the story.
The sword that is placed betwixt a contracted Princesse and an Ambassador, was as much a Husband, and the onely difference was, that that sword laid in the bed, allowed one to supply its place; this Husband denied all, like a false Crow set up in a Garden, which keeps others from the fruit it cannot taste it self: I would not have you so much as enquire whether it were with his garters or his Cloak-bag strings, nor ingage your self to fresh sighs by hearing new relations.
The Spanish Princesse Leonina (whom Balzac delivers the Ornament of the last Age) was wise; who hearing a Post was sent to tell her her Husband was dead, and knowing the Secretary was in the way for that purpose, sent to stay the Post till the arrival of the Secretary, that she might not be obliged to shed tears twice. Of ill things the lesse we know, the better. Curiosity would here be as vain, as if a Cuckold should enquire whether it were upon the Couch or a Bed, and whether the Cavalier pulld off his Spurrs first or not.
I must confesse it is a just subject for our sorrow to hear of any that does quit his station without his leave that placed him there; and yet as ill a Mine as this Act has: 't was a-la-Romansci, as you may see by a line of Mr. Shakespears, who bringing in Titinius after a lost battel, speaking to [Page 62] his sword, and bidding it find out his heart, adds
'Tis true, I think Cloak-bag strings were not then so much in fashion; but to those that are not Sword-men, the way is not so despicable; and for my owne part, I assure you Christianity highly governs me in the minute in which I do not wish with all my heart that all the discontents in his Majesties three Kingdoms would find out this very way of satisfying themselves and the world.
SInce the setling of your Family would certainly much conduce to the setling of your mind (the care of the one being the trouble of the other) I cannot but reckon it in the number of my misfortunes, that my affairs deny me the content I should take to serve you in it.
It would be too late now for me (I suppose) to advance or confirm you in those good resolutions I left you in, being confident your own reason hath been so just to you, as long before this to have represented a necessity of redeeming time and fame, and of taking an handsome revenge upon your self for the injuries you would have done your self.
Change I confesse (to them that think all at once) must needs be strange, and to you hateful, whom first your owne nature, and then custome [Page 63] another nature, have brought to delight in those narrow and uncouth waies we found you in. You must therefore consider that you have entred into one of those neer conjunctions of which death is the onely honourable divorce; and that you have now to please another as well as your self; who though she be a Woman, and by the patent she hath from nature, hath liberty to do simply; yet can she never be so strongly bribed against her self, as to betray at once all her hopes and ends, and for your sake resolve to live miserably. Examples of such loving folly our times afford but few; and in those there are, you shall find the stock of Love to have been greater, and their strengths richer to maintain it, than is to be feared yours can be.
Woman (besides the trouble) has ever been thought a Rent-charge, and though through the vain curiosity of man it has often been inclosed, yet has it seldom been brought to improve or become profitable; It faring with marryed men for the most part, as with those that at great charges wall in grounds and plant, who cheaper might have eaten Mellons elsewhere then in their owne Gardens Cucumbers. The ruines that either time, sicknesse, or the melancholy you shall give her, shall bring; must all be made up at your cost: for that thing a husband is but Tenant for life in what he holds, and is bound to leave the place Tenantable to the next that shall take it. To conclude, a young Woman is a Hawk upon [Page 64] her wings; and if she be handsome, she is the more subject to go out at check; Faulkners that can but seldom spring right game, should still have something about them to take them down with. The Lure to which all stoop in this world, is either garnisht with profit or pleasure, and when you cannot throw her the one, you must be content to shew out the other. This I speak not out of a desire to increase your fears which are already but too many, but out of a hope that when you know the worst, you will at once leap into the River, and swim through handsomly, and not (weather-beaten with the divers blasts of irresolution) stand shivering upon the brink.
Doubts and fears are of all the sharpest passions, and are still turning distempers to diseases; through these false Opticks 'tis, all that you see is like evening shaddows, disproportionable to the truth, and strangely longer then the true substance: These (when a handsome way of living and expence sutable to your Fortune is represented to you) makes you in their stead see want and beggery: thrusting upon your judgement impossibilities for likelyhoods, which they with ease may do (since as Solomon saith) they betray the succors that reason offers.
'Tis true, that all here below is but diversified folly, and that the little things we laugh at Children for, we do but act our selves in great; yet is there difference of Lunacy, and of the two, I had much rather be mad with him, that (when he had [Page 65] nothing) thought all the Ships that came into the Haven his; Than with you, who (when you have so much comming in) think you have nothing; This fear of losing all in you, is the ill issue of a worse Parent, desire of getting in you; So that if you would not be passion-rent, you must cease to be covetous: Money in your hand is like the Conjurers Divel, which, while you think you have, that has you.
The rich Talent that God hath given, or rather lent you, you have hid up in a napkin, and Man knows no difference betwixt that and Treasures kept by ill Spirits, but that yours is the harder to come by. To the guarding of these golden Apples, of necessity must be kept those never sleeping Dragons, Fear, Jealousie, Distrust, and the like; so that you are come to moralize AEsop, and his fables of beasts are become prophecies of you; for while you have catcht at the shadow, uncertain riches; you have loft the substance, true content.
The desire I have ye should be yet your self, and that your friends should have occasion to blesse the providence of misfortune, has made me take the boldnes to give you your own Character; and to shew you your self out of your own glasse: And though all this tells you but where you are, yet it is some part of a cure to have searcht the wound. And for this time we must be content to do like Travellers, who first find out the place, and then the neerest way.
YOur humble Servant had the honour to receive from your hand a Letter, and had the grace upon the sight of it to blush. I but then found my owne negligence, and but now could have the opportunity to ask pardon for it. We have ever since been upon a March, and the places we are come to, have afforded rather blood than Inke: and of all things, Sheets have been the hardest to come by, specially those of Paper. If these few lines shall have the happines to kisse your hand, they can assure, that he that sent them knows none to whom he owes more obligation then to your Lordship, and to whom he would more willingly pay it: and that it must be no lesse than necessity it self that can hinder him from often presenting it. Germany hath no whit altered me, I am still the humble servant of my Lord [] that I was, and when I cease to be so, I must cease to be
SInce you can breath no one desire that was not mine before it was yours,—or full as soon, (for hearts united never knew divided wishes) I must chide you (dear Princesse) not thank you, for your Present: and (if at least I knew how) be angry with you for sending him a blush, who needs must blush because you sent him one. If you are conscious of much, what am I then? who [Page 67] guilty am of all you can pretend to, and somthing more—unworthinesse. But why should you at all (Heart of my heart) disturb the happines you have so newly given me? or make love feed on doubts, that never yet could thrive on such a diet? If I have granted your request—Oh!—Why will you ever say that you have studied me, and give so great an instance to the contrary? that wretched If—speaks as if I would refuse what you desire, or could: both which are equally impossible. My dear Princesse, There needs no new Approaches where the Breach is made already; nor must you ever ask any where, but of your fair self, for any thing that shall concern
BUt that I know I love you more then ever any did any, and that yet I hate my self because I can love you no more, I should now most unsatisfied dispatch away this messenger.
The little that I can write to what I would, makes me think writing a dull commerce, and then—how can I chuse but wish my self with you—to say the rest. My Dear Dear, think what merit, vertue, beauty, what and how far Aglaura with all her charmes can oblige, and so far and something more I am
A Letter to a Friend to diswade him from marrying a Widow which he formerly had been in Love with, and quitted.
AT this time when no hot Planet fires the blood, and when the Lunaticks of Bedlam themselves are trusted abroad; that you should run mad, is (Sir) not so much a subject for your friends pitty, as their wonder. 'Tis true, Love is a natural distemper, a kind of Small Pocks: Every one either hath had it, or is to expect it, & the sooner the better.
Thus far you are excused: But having been well cured of a Fever, to court a Relapse, to make Love the second time in the same Place, is (not to flatter you) neither better nor worse then to fall into a Quagmire by chance, and ride into it [Page 69] afterwards on purpose. 'Tis not love (Tom) that that doth the mischief, but constancy, for Love is of the nature of a burning-glasse, which kept still in one place, fireth: changed often, it doth nothing: a kind of glowing-Coal, which with shifting from hand to hand a man easily endures. But then to marry! (Tom) Why thou hadst better to live honest. Love thou knowst is blind, what will he do when he hath Fetters on thinkest thou?
Dost thou know what marriage is? 'Tis curing of Love the dearest way, or waking a loosing Gamester out of a winning dream: and after a long expectation of a strange banquet, a presentation of a homely meal. Alas! (Tom) Love-seeds when it runs up to Matrimony, and is good for nothing. Like [Page 70] some Fruit-trees, it must be transplanted if thou wouldst have it active, and bring forth any thing.
Thou now perchance hast vowed all that can be vowed to any one face, and thinkst thou hast left nothing unsaid to it: do but make love to another, and if thou art not suddenly furnisht with new-language, and fresh oathes, I will conclude Cupid hath used thee worse then ever he did any of his train.
After all this, to marry Widow, a kind of chew'dmeat! What a fantastical stomack hast thou, that canst not eat of a dish til another man hath cut of it? who would wash after another, when he might have fresh water enough for asking?
Life is sometimes a long-journey: to be [Page 71] tyed to ride upon one beast still, and that halftyr'd to thy hand too! Think upon that (Tom.)
Well; If thou must needs marry (as who can tell to what height thou hast sinned? Let it be a Maid, and no Widow: (for as a modern Author hath wittily resolved in this case) 'tis better (if a man must be in Prison) to lie in a private room then in the hole.
An Answer to the Letter.
CEase to wonder (honest Jack) and give me leave to pitty thee, who labourest to condemn that which thou confessest natural, and the sooner had, the better.
Thus far there needs no excuse, unlesse it be on thy behalf, who stilest second thoughts (which are by all allowed the Best) a relapse, and talkest of a quagmire where no man ever stuck fast, and accusest constancy of mischief in what is natural, and advisedly undertaken.
'Tis confest that Love changed often doth nothing; nay 'tis nothing: for Love and change are incompatible: but where it is kept fixt to its first object, though it burn not, yet it warms [Page 69] and cherisheth, so as it needs no transplantation, or change of soyl to make it fruitful: and certainly if Love be natural, to marry is the best Recipe for living honest.
Yes, I know what mariage is, and know you know it not, by terming it the dearest way of curing Love: for certainly there goes more charge to the keeping of a Stable full of horses, then one onely Steed: and much of vanity is therein besides: when, be the errand what it will, this one Steed shall serve your turn as well as twenty more. Oh! if you could serve your Steed so!
Marriage turns pleasing Dreams to ravishing Realities which out doe what Fancy or expectation can frame unto themselves.
That Love doth seed when it runs into Matrimony, [Page 70] is undoubted truth; how else should it increase and multiply, which is its greatest blessing.
'Tis not the want of Love, nor Cupids fault, if every day afford not new-language, and new-waies of expressing affection: it rather may be caused through an excesse of joy, which oftentimes strikes dumb.
These things considered I will marry, nay, and to prove the second Paradox false, I'le marry a Widow, who is rather the chewer, then thing chewed. How strangely fantastical is he who will be an hour in plucking on a strait-boot, when he may be forthwith furnisht with enough that will come on easily, and do him as much credit, and better service? Wine when first-broacht, drinks not half so well as after a while drawing. Would [Page 71] you not think him a mad man who whilst he might fair & easily ride on the beaten-road-way, should trouble himself with breaking up of gaps? a well wayed horse will safely convay thee to thy journeys end, when an unbackt Filly may by chance give thee a fall: 'Tis Prince-like to marry a Widow, for 'tis to have a Taster.
Tis true, life may prove a long▪journey; and so believe me it must do, A very long one too, before the Beast you talke of prove tyr'd. Think you upon that (Jack.)
Thus, Jack, thou seest my wel-tane resolution of marrying, and that a Widow, not a maid; to which I am much induced out of what Pythagoras saith (in his 2 da Sect. cu [...]iculorum) that it is better lying in the hole, then sitting in the Stocks.
VVHen I receive your lines (my Dear Princesse) and find there expressions of a Passion; though reason and my own immerit tell me, it must not be for me; yet is the Cozenage so pleasing to me, that I (bribed by my own desires) beleeve them still before the other. Then do I glory that my Virgin-Love has staid for such an object to fixe upon, and think how good the Stars were to me that kept me from quenching those flames (Youth or wild Love furnished me withall) in common and ordinary Waters, and reserved me a Sacrifice for your eyes;—While thought thus smiles and solaces himself within me, cruel Remembrance breaks in upon our retirements, and tells so sad a Story, that (trust me) I forget all that pleased Fancy said before, and turnes my thoughts to where I left you. Then I consider that stormes neither know Courtship, nor Pittie, and that those rude blasts will often make you a Prisoner this Winter, if they doe no worse.
While I here enjoy fresh diversion, you make the sufferings more, by having leisure to consider them; nor have I now any way left me to make mine equal with them, but by often considering that they are not so: for the thought that I cannot be with you to bear my share, is more intolerable▪ to me, then if I had borne [Page 73] more—but I was onely born to number houres, and not enjoy them—yet can I never think my selfe unfortunate, while I can write my selfe
VVHen I consider (my Dear Princesse that I have no other pretence to your favours, then that which all men have to the Original of Beauty, Light: which we enjoy not that it is the inheritance of our eyes, but because things most excellent cannot restrain themselves, but are ours, as they are diffusively good; Then doe I find the justnesse of your quarrel, and cannot but blush to think what I doe owe, but much more to thinke what I doe pay, Since I have made the Principal so great, by sending in so little Interest—When you have received this humble confession, you will not I hope, conceive me one that would (though upon your bidding) enjoy my selfe, while there is such a thing in the world, as—
SO much (Dear—) was I ever yours since I had first the honour to know you, and consequently so little my self since I had the unhappines to part with you, that you your self (Dear) without what I would say, cannot but have been so just as to have imagined the welcom of your own letters; though indeed they have but removed me from one Rack, to set me on another; from fears and doubts I had about me of your welfare, to an unquietnesse within my self, till I have deserv'd this Intelligence.
How pleasingly troublesome thought and remembrance have been to me since I left you, I am no more able now to expresse, then another to have them so. You onely could make every place you came in worth the thinking of, and I do think those places worthy my thought onely, because you made them so. But I am to leave them, and I shall do't the willinger, because the Gamester still is so much in me, as that I love not to be told too often of my losses: Yet every place will be alike, since every good object will do the same. Variety of Beauty and of Faces (quick underminers of Constancy to others) to me will be but pillars to support it; Since when they please me most, I most shall think of you.
In spite of all Philosophy, it will be hottest in my Climate, when my Sun is farthest off; and in spite of all reason, I proclaim, that I am not my self but when I am
THough desire in those that love be still like too much sail in a storm, and man cannot so easily strike, or take all in when he pleases: Yet (Dearest Princesse) be it never so hard, when you shall think it dangerous, I shall not make it difficult, though—Well; Love is love, and Aire is Aire; and (though you are a Miracle your self) yet do not I believe that you can work any; without it I am confident you can never make these two thus different in themselves, one and the self same thing; when you shall, it will be some small furtherance towards it, that you have
Who so truly loves the fair Aglaura, that he will never know desire, at least not entertain it, that brings not letters of recommendation from her, or first a fair Pasport.
THink I have kist your Letter to nothing, and now know not what to answer. Or that now I am answering, I am kissing you to nothing, and know not how to go on! For you must pardon, I must hate all I send you here, because it expresses nothing in respect of what it leaves behind with me. And oh! Why should I write then? Why should I not come my self? Those Tyrants, businesse, honour, and necessity, what have they to do with you and I? Why should we not do Loves [Page 76] commands before theirs whose Soveraignty is but usurped upon us? Shall we not smell to Roses 'cause others do look on? or gather them, 'cause there are prickles, and something that would hinder us? Dear—I fain would—and know no hindrance—but what must come from you—and—why should any come? since 'tis not I, but you must be sensible how much time we lose, It being long since I was not my self, but
FInding the date of your Letter so young, and having an assurance from [ ] who at the same time heard from Mr. [ ] that all our Letters have been delivered at [B] I cannot but imagine some ill mistake, and that you have not received any at all. Faith I have none in Welch, man; and though Fear and Suspition look often so far that they oversee the right, yet when Love holds the Candle, they seldom do mistake so much. My Dearest Princesse, I shall long, next hearing you are well, to hear that they are safe: for though I can never be ashamed to be found an Idolater to such a shrine as yours, yet since the world is ful of profane eyes, the best way, sure, is to keep all mysteries from them, and to let privacy be (what indeed it is) the best part of devotion. So thinks
SInce the inferiour Orbes move but by the first, without all question desires and hopes in me are to be govern'd still by you, as they by it. What mean these fears then? Dear Princesse.
Though Planets wander, yet is the Sphere that carries them the same still; and though wishes in me may be extravagant, yet he in whom they make their motion is, you know, my dear Princesse,
And till we hear from you, though (according to the form of concluding a Letter) we should now rest, we cannot.
IF parting be a sin (as sure it is) what then to part from you? if to extenuate an ill be to increase it, what then now to excuse it by a letter? That which we would alledge to lessen it, with you perchance has added to the guilt already, which is our sodain leaving you. Abruptnesse is an eloquence in parting, when Spinning out of time, is but the weaving of new sorrow. And thus we thought yet not being able to distinguish of our owne Acts, the fear we may have sinn'd farther then we think of, has made us send to you, to know whether it be Mortal or not.
For the Two Excellent Sisters.
THough I conceive you (Ladies) so much at leisure that you may read any thing, yet [Page 78] since the stories of the Town are meerly amorous, and sound nothing but Love, I cannot without betraying my owne judgement make them news for Wales. Nor can it be lesse improper to transport them to you, then for the King to send my Lord of C. over Ambassador this winter into Green-land.
It would want faith in so cold a Countrey as Anglesey, to say that your Cozen Dutchesse, for the quenching of some foolish flames about her, has endured quietly the losse of much of the Kings favour, of many of her houses, and of most of her friends.
Whether the disfigurement that Travel or sicknes has bestowed upon B W. be thought so great by the Lady of the Isle, as 'tis by others, and whether the alteration of his face has bred a change in her mind—it never troubles you—Ladies. What old Loves are decay'd, or what new▪ones are sprung up in their room; Whether this Lady be too discreet, or that Cavalier not secret enough; are things that concern the inhabitants of Anglesey not at all. A fair day is better welcom and more news, then all that can be said in this kind. And for all that I know now, the Divels Chimney is on fire, or his pot seething over, and all North-Wales not able to stay the fury of it. Perchance while I write this, a great black cloud is sayling from Mistris Thomasses bleak Mountains over to Baron-hill, there to disgorge it self with what the Sea or worse places fed it with before.
[Page 79] It may be the honest banks about you turn bankrupt too, and break; and the Sea like an angry Creditor seizes upon all, and hath no pitty, because he has been put off so long from time to time. For variety (and it is not impossible) some boysterous wind flings up the hangings; and thinking to do as much to your cloths, finds a resistance, and so departs, but first breaks all the windows about the house for it in revenge.
These things now we that live in London cannot help, and they are as great news to men that sit in Boxes at Black-Fryars, as the affairs of Love to Flannel-Weavers.
For my own part, I think I have made a great complement, when I have wisht my self with you, and more then I dare make good in Winter: and yet there is none would venture farther for such a happines then
The Wine-drinkers to the Water-drinkers, greeting.
WHereas by your Ambassador two daies since sent unto us, we understand that you have lately had a plot to surprize (or to speak more properly) to take the waters; and in it have not onely a little miscarryed, but also met with such difficulties, that unlesse you be speedily relieved, you are like to suffer in the adventure; We as well out of pitty to you, as out of care to our State and Common-Wealth (knowing that Women have ever been held necessary, and that [Page 80] nothing relisheth so well after Wine) have so far taken it into our consideration, that we have neglected no means since we heard of it first, that might be for your contents, or the good of the cause; and therefore to that purpose we have had divers meetings at the Bear at the Bridge-foot▪ and now at length have resolv'd to dispatch to you one of our Cabinet-Councel, Colonel Young, with some slight Forces of Canary, and some few of Sherry, which no doubt will stand you in good steed, if they do not mutiny and grow too headstrong for their Commander; him Captain Puffe of Barton shall follow with all expedition, with two or three Regiments of Claret; Monsieur de Granville, commonly called Lieutenant Strutt, shall lead up the Reer of Rhenish and White. These succors thus timely sent, we are confident will be sufficient to hold the Enemy in Play; and till we hear from you again, we shall not think of a fresh supply: For the Waters (though perchance they have driven you into some extremities, and divers times forc't their passages through some of your best guarded places) yet have they, if our intelligence fail us not, hitherto had the worst of it still, and evermore at length plainly run away from you.
Given under our hands at the Bear, this fourth of July.
SInce Joy (the thing we all so Court) is but our hopes stript of our fears, pardon me if I be still [Page 81] pressing at it, and like those that are curious to know their fortunes aforehand desire to be satisfied, though it displeases me afterward. To this Gentleman (who has as much in-sight as the t'other wanted Ey-sight) I have committed the particulars, which would too much swell a Letter: if they shall not please you, 'tis but fresh subject still for Repentance; nor ever did that make me quarrel with any thing but my owne starres. To swear new oaths from this place, were but to weaken the credit of those I have sworn in another: if heaven be to forgive you now for not beleeving of them then, (as sure as it was a sin) heaven forgive me now for swearing of them then (for that was double sin.) More then I am I cannot be, nor list,
I am not so ill a Protestant as to beleeve in merit, yet if you please to give answer under your owne hand, such as I shall for ever rely upon: if I have not deserv'd it already, it is not impossible but I may.
To a Cosin (who still loved young Girles, and when they came to be mariageable, quitted them, and fell in love with fresh) at his fathers request, who desired he might be perswaded out of the humour, and marry.
VVEre there not fooles enow before in the Common-Wealth of Lovers, but that [Page 82] thou must bring up a new Sect? Why delighted with the first knots of roses, and when they come to blow (can satisfie the sence, and do the end of their Creation) dost not care for them? Is there nothing in this foolish transitory world that thou canst find out to set thy heart upon, but that which has newly left off making of dirt-pyes, and is but preparing it self for loam, and a green▪sicknes? Seriously (Charles) and without ceremony, 'tis very foolish, and to love widdows is as tolerable an humour, and as justifiable as thine—for beasts that have been ridd of their legges are as much for a mans use, as Colts that are un-way'd, and will not go at all:—Why the divel such yong things? before these understand what thou wouldst have, others would have granted. Thou dost not marry them neither, nor any thing else. 'Sfoot it is the story of the Jack-an-apes and the Partridges; thou starest after a beauty till it is lost to thee, & then let'st out another, and starest after that till it is gone too. Never considering that it is here as in the Thames, and that while it runs up in the middle, it runnes down on the sides; while thou contemplat'st the comming-in-tide and flow of Beauty, that it ebbes with thee, and that thy youth goes out at the same time: After all this too, She thou now art cast upon will have much ado to avoid being ugly. Pox on't, Men will say thou wert benighted, and wert glad of any Inne. Well! (Charles) there is another way if you could find it out. Women are like Melons: too green, [Page 83] or too ripe, are worth nothing; you must try till you find a right one. Tast all, but hark you— (Charles) you shall not need to eat of all, for one is sufficient for a surfet: Your most humble servant.
I should have perswaded you to marriage, but to deal ingeniously, I am a little out of arguments that way at this present: 'Tis honourable, there's no question on't; but what more, in good faith I cannot readily tell.
TO tell you that neither my misfortunes nor my sins did draw from me ever so many sighs as my departure from you has done, and that there are yet tears in mine eyes left undryed for it; or that melancholy has so deeply seized me, that colds and diseases hereafter shall not need above half their force to destroy me, would be I know superfluous and vain, since so great a goodnesse as yours, cannot but have out-beleeved already what I can write.
He never knew you that will not think the losse of your Company, greater then the Imperialists can all this time the losse of all their Companies; and he shall never know you that can think it greater then I, who though I never had neither wisdom nor wit enough to admire you to your worth, yet had my Judgement ever so much right in it, as to admire you above all. And thus he saies that dares swear he is
THe distrust I have had of not being able to write to you any thing which might pay the charge of reading, has perswaded me to forbear kissing your hands at this distance: So, like Women that grow proud, because they are chaste; I thought I might be negligent, because I was not troublesom. And, were I not safe in your goodnes, I should be (Madam) in your judgement; which is too just to value little observances, or think them necessary to the right honouring my Lady.
Your Ladyship I make no doubt, will take into consideration, that superstition hath ever been fuller of Ceremony then the true worship. When it shall concern any part of your real service, and I not throw by all respects whatsoever to manifest my devotion, take what revenge you please. Undo me Madam: Resume my best Place and Title; and let me be no longer.
BY the same reason the Ancients made no sacrifice to death, should your Ladyship send me no Letters; since there has been no return on my side. But the truth is, the place affords nothing: all our dayes are (as the Women here) alike: and the difference of Fair, does rarely shew it selfe; Such great State do Beauty and the Sun keep in [Page 85] these parts. I keep company with my own Horses (Madam) to avoid that of the men; and by this you may guesse how great an enemy to my living contentedly my Lady is, whose conversation has brought me to so fine a diet, that, wheresoever I go, I must starve: all daies are tedious, companies troublesom, and Books themselves (Feasts heretofore) no relish in them. Finding you to be the cause of all this, Excuse me (Madam) if I resent: and continue peremptory in the resolution I have taken to be
BUt that I know your goodnes is not mercinary, and that you receive thanks, either with as much trouble as men ill news, or with as much wonder as Virgins unexpected Love, this letter should be full of them. A strange proud return you may think I make you (Madam) when I tell you, it is not from every body I would be thus obliged; and that if I thought you did me not these favours because you love me; I should not love you because you do me these favours. This is not language for one in Affliction, I confesse, and upon whom it may be at this present, a cloud is breaking; but finding not within my self I have deserv'd that storm; I will not make it greater by apprehending it.
After all, least (Madam) you should think I take your favours as Tribute; to my great grief, I here [Page 86] declare, that the services I shall be able to render you, will be no longer Presents, but payments of Debts; since I can do nothing for you hereafter, which I was not obliged to do before.
THat you have overcome the danger of the Land and of the Sea, is news most welcom to us, and with no lesse joy receiv'd amongst us than if the King of Sweden had the second time overcome Tilley, and again past the Meine and the Rhine. Nor do we in this look more upon our selves and private interests, then on the publike, since in your safety both were comprised. And though you had not had about you the affairs and secrets of State, yet to have left your own person upon the way, had been half to undoe our poor Iland, and the losse must have been lamented with the tears of a whole Kingdom.
But you are now beyoud all our fears, and have nothing to take heed on your self, but fair Ladies. A pretty point of security; and such a one as all Germany cannot afford. We here converse with Northern Beauties, that had never heat enough to kindle a spark in any mans breast, where heaven had been first so merciful, as to put in a reasonable soul.
There is nothing either fair or good in this part of the world; and I cannot name the thing can [Page 87] give me any content, but the thought that you enjoy enough otherwhere: I having ever been since I had the first honour to know you,
TO perswade one that has newly ship-wrackt upon a Coast to imbarque sodainly for the same place again, or your Lordship to seek that content you now enjoy in the innocence of a solitude, among the disorders and troubles of a Court, were I think a thing the King himself (and Majesty is no ill Orator) would find some difficulty to do. And yet when I consider that great soul of yours, like a Spider, working all inwards, and sending forth nothing, but like the Cloister'd Schoolmens Divinity, threads fine and unprofitable: if I thought you would not suspect my being serious all this while, for what I should now say, I would tell you that I cannot but be as bold with you as your Ague is, and for a little time, whether you will or not entertain you scurvily.
When I consider you look (to me) like—I cannot but think it as odd a thing, as if I should see Van Dike with all his fine colours and Pensills about him, his Frame, and right Light, and every thing in order, and yet his hands tyed behind him: and your Lordship must excuse me if upon it I be as bold.
The wisest men, and greatest States have made no scruple to make use of brave men whom they [Page 88] had laid by with some disgrace▪ nor have those brave men so laid by, made scruple, or thought it a disgrace to serve again, when they were called to it afterwards.
These general motives of the State and Common good, I will not so much as once offer up to your Lordships consideration, though (as 'tis fit) they have still the upper end: yet, like great Oleoes, they rather make a shew then provoke Appetite. There are two things which I shall not be ashamed to propound to you, as ends; since the greater part of the wise men of the world have not been ashamed to make them theirs: and if any has been found to contemn them, it hath been strongly to be suspected that either they could not easily attain to them, or else that the readiest way to attain to them was to contemn them. These two are Honour and Wealth: and though you stand possest of both of them, yet is the first in your hands like a sword, which, if not through negligence, by mischance hath taken rust, and needs a little clearing; and it would be much handsomer a present to posterity, if you your self in your life time wipe it off.
For your Estate (which it may be had been more had it not been too much) though it is true that it is so far from being contemptible, that it is Nobly competent, yet must it be content to undergo the same fate greater states (Common-wealths themselves) have been & are subject to: which is, when it comes to be divided in it self, not to be considerable. [Page 89] Both Honour and Estate are too fair and sweet Flowers, to be without Prickles, or to be gathered without some scratches.
And now (my Lord) I know you have nothing to urge but a kind of incapability in your self to the service of this State; when indeed you have made the onely bar you have, by imagining you have one▪
I confesse (though) had vice so large an Empire in the Court, as heretofore it has had, or were the times so dangerous that to the living well there, wise conduct were more necessary then vertue it self; Your Lordship would have reason (with AEsops countrey-mouse) to undervalue all change of condition; since a quiet-mediocrity is still to be preferred before a troubled superfluity: but these things are now no more: and if at any time they have threatned that Horizon, like great clouds, either they are fallen of themselves to the ground, or else, upon the appearing of the Sunne (such a Prince as ours is) they have vanished, and left behind them clear and fair daies. To descend to parts, envie is so lessen'd, that it is almost lost into vertuous emulation, every man trusting the Kings judgement so far, that he knows no better measure of his own merit, then his reward. The little word behind the back, and undoing whisper, which, like pulling of a sheat-rope at Sea, slackens the sail, and makes the gallantest ship stand still; that that heretofore made the faulty and the innocent alike guilty, is a thing, I beleeve, now so [Page 90] forgot; or at least so unpractiz'd, that those that are the worst, have leisure to grow good, before any will take notice they have been otherwise, or at least divulge it.
'Tis true, Faction there is, but 'tis as true, that it is as winds are, to clear, and keep places free from corruption; the oppositions being as harmlesse, as that of the meeting-tides under the bridge, whose encounter makes it but more easie for him that is to passe. To be a little pleasant in my instances; The very women have suffered reformation, and wear through the whole Court their faces as little disguised now, as an honest mans actions should be, and if there be any have suffer'd themselves to be gained by their servants, their ignorance of what they granted may well excuse them from the shame of what they did. So that it is more then possible to be great and good: and we may safely conclude, if there be some that are not so exact, as much as they fall short of it, just so much they have gone from the great Original, God; and from the best Copies of him on earth, the King and the Queen.
To conclude, If those accidents or disasters which make men grow lesse in the world (as some such, my Lord, have happened to you) were inevitable as death, or, when they were once entered upon us, there were no cure for them; examples of others would satisfie me for yours; but since there have been that have delivered themselves from their ills, either by their good Fortune, [Page 91] or Vertue, 'twould trouble me that my friends should not be found in that number, as much as if one should bring me a Catalogue of those that truly honoured my Lord of—and I should not find among the first,
To Mr. Henry German, in the beginning of PARLIAMENT, 1640.
THat it is fit for the King to do something extraordinary at this present, is not onely the opinion of the wise, but the expectation. Men observe him more now then at other times: for Majestie in an Eclipse, like the Sun, draws eyes that would not so much as have looked towards it, if it had shined out, and appeared like it self. To lie still now, would, at the best, shew but a calmnesse of mind, not a magnanimity; since in matter of government, to think well (at any time, much lesse in a very active) is little better then to dream well. Nor must he stay to act till his people desire, because 'tis thought nothing relishes else: for therefore hath nothing relisht with them, because the King hath for the most part stayed till they have desired; done nothing but what they have or were petitioning for. But, that the King should do, will not be so much the question, as what he should do. And certainly, for a King to have right counsel given him, is at all times strange, and at this [Page 92] present impossible. His party for the most part (I would that were modestly said, and it were not all) have so much to do for their own preservation, that they cannot (without breaking a law in nature) intend anothers. Those that have courage have not perchance innocence, and so dare not shew themselves in the Kings busines; and if they have innocence, they want parts to make themselves considerable; so consequently the things they undertake. Then, in Court, they give much counsel, as they beleeve the King inclin'd, determine his good by his desires: which is a kind of setting the Sun by the Dial, Interest which cannot er [...]e, by passions which may.
In going about to shew the King a Cure, now a man should first plainly shew him the disease. But to Kings, as to some kind of Patients, it is not alwaies proper to tell how ill they be: and it is too like a Countrey clown not to shew the way, unles he know from whence, and discourse of things before.
Kings may be mistaken, and Councellors corrupted; but true interest alone (saith Monsieur de Rohan) cannot erre. It were not amisse then to find out the Interest: for setting down right principles before conclusions, is weighing the scales before we deal out the commodity.
Certainly the great interest of the King is, A union with his People, and whosoever hath told him otherwise (as the Scripture saith of the divel) was a seducer from the first. If there ever had been any [Page 93] one Prince in the whole world that made a felicity in this life, and left fair Fame after death, without the love of his Subjects, there were some colour to despise it.
There was not among all our Princes a greater Courtier of the People then Richard the third, not so much out of fear, as out of wisedom. And, shall the worst of our Kings have striven for that? and shall not the best? (it being an Angelical thing to gain love.)
There are 2. things in which the people expect to be satisfied; Religion, and Justice: nor can this be done by any little acts, but by Royal and Kingly resolutions.
If any shall think that by dividing the factions (a good rule at other times) he shall master the rest now, he will be strangely deceived: for in the beginning of things That would do much, but not when whole Kingdoms are resolv'd. Of those now that lead these parties, if you could take off the major number, the lesser would govern, and do the same things still: nay, if you could take off all, they would set up one, and follow him.
And of how great consequence it is for the King to resume this right, and be the author himself, let any body judge: since as Cumneus said, those that have the art to please the People, have commonly the power to raise them.
To do things so that there shall remain no jealousie, is very necessary, and is no more then really [Page 94] reforming, that is, pleasing them. For to do things that shall grieve hereafter, and yet pretend love (amongst lovers themselves, where there is easiest faith) will not be accepted. It will not be enough for the King to do what they desire, but he must do somthing more: I mean (by doing more) doing somthing of his owne, as throwing away things they call not for, or giving things they expected not. And when they see the King doing the same things with them, it will take away all thought and apprehension that he thinks the things they have done already ill.
Now if the King ends the differences, and takes away suspect for the future, the case will fall out to be no worse then when two duellists enter the Field, where the worsted party (the other having no ill opinion of him) hath his sword given him again (without further hurt after he is in the others power.) But otherwise it is not safe to imagine what may follow: for the people are naturally not valiant, and not much Cavalier. Now it is the nature of Cowards to hurt where they can receive none. They will not be content (while they fear and have the upper hand) to fetter only Royalty, but perchance (as timorous spirits use) will not think themselves safe while that is at all. And possibly, this is the present state of things.
In this great work (at least to make it appear perfect and lasting to the Kingdom) it is necessary the Queen really joyn; for if she stand aloof, there will still be suspicions: it being a received opinion [Page 95] in the world, that she hath a great interest in the Kings favor and power. And to invite her, she is to consider with her self, whether such great vertues and eminent excellencies (though they be highly admired & valued by those that know her) ought to rest satisfied with so narrow a payment as the estimation of a few? And whether it be not more proper for a great Queen to arrive at universal honour, and love, then private esteem and value.
Then, how becomming a work, for the sweetnes and softnes of her Sex, is composing of differences, and uniting hearts? and how proper for a Queen, reconciling King and People?
There is but one thing remains, which whisper'd abroad, busies the Kings mind much (if not disturbs it) in the midst of these great Resolutions, and that is, The preservation of some servants, whom he thinks somwhat hardly torn from him of late: which is of so tender a nature; I shal rather propound something about it, then resolve it.
The first Quaere will be, Whether as things now stand (Kingdoms in the ballance) the King is not to follow nature, where the conservation of the more general still commands and governs the lesse. As Iron by particular sympathy sticks to the loadstone, but yet if it be joyned with a great body of Iron, it quits those particular affections to the loadstone, and moves with the other, to the greater, the common Countrey.
The second will be, Whether, if he could preserve [Page 96] those ministers, they can be of any use to him hereafter? since no man is served with a greater prejudice, then he that employs suspected instruments, or not beloved, though able and deserving in themselves.
The third is, Whether, to preserve them, there be any other way then for the King to be first right with his people? since the rule in Philosophy must ever hold good, nihil dat quod non habet. Before the King have power to save, he must have power.
Lastly, Whether the way to preserve this power be not to give it away? For the people of England have ever been like wantons, which pull and tugg as long as the princes have pull'd w [...]th them, as you may see in Hen. 3. King John, Edw. 2. and indeed, all the troublesom and unfortunate reigns; but when they have let it go, they come and put it into their hands again, that they may play on: as you may see in Queen Elizabeth.
I will conclude with a prayer (not that I think it needs at this present: Prayers are to keep us from what may be, as well as to preserve us from what is) That the King be neither too insensible of what is without him, nor too resolved from what is within him. To be sick of a dangerous sicknes, and find no pain, cannot but be with losse of understanding (Tis an Aphorisme of Hippocrates) and on the other side, Opiniastrie is a sullen Porter, and (as it was wittily said of Constancy) shutts out often-times, Better things then it lets in.
AN ACCOVNT OF RELIGION BY REASON. A Discourse upon Occasion presented to the Earl of Dorset.
By Sir JOHN SUCKLING.
Printed by his owne Copy.
LONDON, Printed by Ruth Raworth for Humphrey Moseley, and are to be sold at his shop at the signe of the Princes Arms in S. Pauls Church-yard. 1646.
The Epistle.
I Send you here (my Lord) that Discourse enlarged, which frighted the Lady into a cold sweat, and which had like to have made me an Atheist at Court, and your Lordship no very good Christian. I am not ignorant that the fear of Socinianisme at this time, renders every man that offers to give an account of Religion by Reason, suspected to have none at all: yet I have made no scruple to run that hazard, not knowing why a man should not use the best Weapon his Creator hath given him for his defence. That Faith was by the Apostles both highly exalted, and severely enjoyned, is known to every man, and [Page 100] this upon excellent grounds; for it was both the easiest and best way of converting: the other being tedious, and almost uselesse: for but few among thousands are capable of it, and those few not capable at all times of their life, Judgement being required. Yet the best servant our Saviour ever had upon Earth, was so far from neglecting or contemning Reason, that his Epistles were admired, even by those that embraced not the Truthes he delivered. And indeed, had the Fathers of the Church only bid men beleeve, and not told them why, they had slept now un-Sainted in their Graves, and as much benighted with Oblivion, as the ordinary Parish-Priests of their owne Age.
That man is deceivable, is true; but what part within him is not likelyer then his Reason? For as Manilius said,
And how unlikely is it that that which gives us the Prerogative above other Creatures, and wholy entitles us to future happinesse, [Page 101] should be laid aside, and not used to the acquiring of it.
But by this time (my Lord) you finde how apt those which have nothing to do themselves, are to give others trouble. I shall onely therefore let you know that your Commands to my Lord of Middlesex are performed; and that when you have fresh ones, you cannot place them where they will be more willingly received, then by
A Discourse by Sir John Suckling, Knight.
AMong the truths (my Lord) which we receive, none more reasonably commands our belief, then those which by all men, at all times have been assented to. In this number and highest I place this great one, that there is a Deity; which the whole world hath been so eager to embrace, that rather then it would have none at all, it hath too often been contented with a very mean one.
That there should be a great Disposer and Orderer of things, a wise Rewarder and Punisher of good and evil, hath appeared so equitable to men▪ that by instinct they have concluded it necessary; Nature (which doth nothing in vain) having so far imprinted it in us all, that should the envie of Predecessors deny the secret to Succeders, they yet would find it out. Of all those little ladders with which we seale heaven, and climb up to our Maker, that seems to me not the worst, of which man is the first step. For but by examining how I, that could contribute nothing to mine owne being, should be here, I come to ask the same question for my Father, and so am led in a direct line to a last Producer, that must be more then man. For if man [Page 104] made man, Why died not I when my Father died? since according to that Maxime of the Philosophers, the cause taken away, the effect does not remain. Or if the first man gave himself being, why hath he it not still? Since it were unreasonable to imagine any thing could have power to give it self life, that had no power to continue it. That there is then a God, will not be so much the dispute, as what this God is, or how to be worshipped, is that which hath troubled poor mortals from the first, nor are they yet in quiet. So great has been the diversity, that some have almost thought God was no lesse delighted with variety in his service, then he was pleased with it in his works. It would not be amisse to take a survey of the world from its cradle; and with Varro, divide it into three Ages: the Unknown, the Fabulous, and the Historical.
The first was a black night, and discovered nothing: the second was a weak and glimmering light, representing things imperfectly and falsly: the last (more clear) left handsom monuments to posterity. The unknown I place in the age before the Flood, for that Deluge swept away things as well as men, and left not so much as footsteps to trace them by. The fabulous began after the Flood; in this time Godheads were cheap, & men not knowing where to choose better, made Deities one of another. Where this ended, the historical took beginning: for men began to ingrave in pillars, and to commit to Letters, as it were by joynt consent: for the three great Epoches or Termes of Accompt were [Page 105] all established within the space of 30. yeers: The Grecians reckoning from their Olympiades: The Romans from the building of their City: and the Babilonians from their King Salmonassar. To bring into the scale with Christian Religion any thing out of the first Age, we cannot; because we know nothing of it.
And the second was so fabulous, that those which took it up afterwards, smil'd at it as ridiculous and false (which though was easier for them to do then to shew a true.) In the historical, it improved, and grew more refined: but here the Fathers entred the field, and so cleerly gained the victory, that I should say nothing in it, did I not know it still to be the opinion of good wits, that the particular Religion of Christians has added little to the general Religion of the World. Let us take it then in its perfecter estate, and look upon it in that age which was made glorious by the bringing forth of so many admirable spirits, and this was about the 80. Olympiad, in the year of the world 3480. for in the space of an 100. yeers, flourished almost all that Greece could boast of, Socrates, Plato, Aristotle, Architas, Isocrates, Pythagoras, Epicurus, Heraclitus, Xenophon, Zeno, Anaxagoras, Democritus, Demosthenes, Parmenides, Zenocrates, Theophrastes, Empedocles, Tymaeus, with divers others, Orators and Poets. Or rather (for they had their Religion one from another, and not much different) let us take a view of it in that Century in which Nature (as it were to oppose the Grecian insolence) brought forth that happy birth of Roman [Page 106] wits: Varro, Cicero, Caesar, Livie, Salust, Virgil, Horace, Vitruvius, Ovid, Pliny, Cato, Marcus Brutus, and this was from Quintus Servilius his Consulship to that of Augustus, 270. yeers after the other. And to say truth, a great part of our Religion, either directly or indirectly hath been professed by Heathens; which I conceive not so much an exprobation to it, as a confirmation; it being no derogating from truth, to be warranted by common consent.
First then, the Creation of the world is delivered almost the same in the Phoenician stories with that in Moses; from this the Grecians had their Chaos, and Ovid the beginning of his Metamorphosis. That All things were made by God, was held by Plato, and others; that darknes was before light, by Thales; that the Stars were made by God, by Aratus; that life was infused into things by the breath of God, Virgil; that Man was made of dust, Hesied, and Homer; that the first life of man was in simplicity and nakednes, the AEgyptians taught: and from thence the Poets had their Golden Age. That in the first times mens lives lasted a thousand yeers, Berosus, and others: that somthing divine was seen amongst men, till that the greatnes of our sins gave them cause to remove, Ca [...]u [...]us: and this he that writes the story of Columbus, reports from the Indians of a great Deluge, almost all. But to the main, they hold one God, and though multiplicity hath been laid to their charge, yet certainly the clearer spirits understood these petty Gods as things, not as Deities; second causes, and several vertues of the great power: by Neptune, water; Juno, aire; by Dispater, earth; by Vulcan, fire; [Page 107] and sometimes one God signified many things, as Jupiter the whole world, the whole heaven; and sometimes many gods, one thing, as Ceres, Juno mag [...]a, the earth. They concluded those to be vices which we do; nor was there much difference in their vertues; onely Christians have made ready beleef the highest, which they would hardly allow to be any. They held rewards for the good, and punishments for the ill; had their Elizium, and their hell; and that they thought the pains eternal there, is evident, in that they beleev'd from thence was no return. They proportion'd sufferings hereafter, to offences here; as in Tantalus, Sisyphus, and others, among which that of Conscience) the worm that never dies) was one, as in the Vultures gnawing of Promotheus heart, and Virgils ugliest of Furies thundring in Pirithous ear, was not obscurely shown; and yet neerer us, they held the number of the Elect to be but small, and that there should be a last day in which the World should perish by fire. Lastly they had their Priests, Temples, Altars.
We have seen now the Parallel, let us enquire whether those things they seem to have in common with us, we have not in a more excellent manner, and whether the rest in which we differ from all the world, we take not up with reason. To begin then with their Jupiter (for all before were but little stealthes from Moses workes) how much more like a Deity are the actions our stories declare our God to have done, then what the Ethnick Authors deliver of theirs? How excellently [Page 108] elevated are our descriptions of him? Theirs looking as if they knew that power onely by their fears, as their Statues erected to him declare: for when he was Capitolinus, he appeard with thunder; when Latiaris, besmear'd with blood; when Feretrius, yet more terrible: We may ghesse what their conceptions were, by the worship they gave him: How full of cruelty were their sacrifices? it being received almost through the whole world, that gods were pleased with the blood of men: and this custom neither the Grecian Wisdom, nor Roman Civility abolished, as appears by sacrifices to Bacchus.
Then the ceremonies of Liber Pater, and Ceres, how obscene? and those daies which were set a part for the honour of the gods, celebrated with such shews as Cato himself was ashamed to be present at. On the contrary, our services are such as not only Cato, but God himself may be there: we worship him that is the purest Spirit, in purity of spirit; and did we not beleeve what the Scriptures deliver from himfelf, yet would our reason perswade us that such an Essence could not be pleased with the blood of beasts, or delighted with the steam of fat: and in this particular, Christians have gone beyond all others except the Mahometans; besides whom there has been no Nation that had not sacrifice, and was not guilty of this pious cruelty.
That we have the same vertues with them is very true; but who can deny that those vertues have received additions from Christianity, conducing to mens better living together? revenge of injuries [Page 109] Moses both took himself, and allowed by the Law to others; Cicero and Aristotle placed it in vertues quarter: We extol patient bearing of injuries; and what quiet the one, what trouble the other would give the world, let the indifferent judge. Their justice only took care that men should not do wrong: ours that they should not think it, the very coveting severely forbidden: and this holds too in chastity, desire of a woman unlawfully being as much a breach of the commandement, as their enjoying, which shew'd not only the Christians care, but wisdom to prevent ill, who provided to destroy it where it was weakest in the Cradle, and declared, He was no lesse then a God which gave them these Laws; for had he been but man, he never would have provided or taken care for what he could not look into, the hearts of Men, and what he could not punish, their thoughts. What Charity can be produced answerable to that of Christians? Look upon the Primitive times, and you shall find that (as if the whole World had been but a private Family) they sent from Province to Province, and from Places farre distant, to Releeve them they never saw nor knew.
Now for the happinesse which they proposed: if they take it as the Heathens understood it, it was an Elizium, a place of blessed shades, at best but a handsom retirement from the troubles of this World: if according to the duller Jewes, Feastings and Banquettings; (for it is evident [Page 110] that the Sadduces, who were great observer [...] of the Mosaical Law, had but faint thoughts of any thing to come) there being in Moses books no promises but of Temporal blessings, and (if any) an obscure mention of eternity. The Mahometans are no lesse sensual, making the renewing of youth, high Feasts, a woman with great eyes, and drest up with a little more fancie, the last and best good.
Then the hell; How gentle with the Heathens? but the rowling of a stone, filling of a sieve with water, sitting before Banquets, and not daring to touch them, exercising the trade and businesses they had on earth; with the Mahometans, but a Purgatory acted in the grave, some pains inflicted by a bad Angel, and those qualified and mitigated too, by an assisting good one. Now for the Jewes, as they had no hopes, so they had no fears; so that if we consider it rightly, neither their punishments were great enough to deter them from doing ill, nor their rewards high enough to invite men to strictnes of life; for since every man is able to make as good a heaven of his own, it were unreasonable to perswade him to quit that certain happines for an uncertainty: whereas Christians with as much more noble consideration both in their heaven and hell took care not onely for the body but the soul, and for both above mans apprehension.
The strangest, though most Epidemical disease of all Religions, has been an imagination men have had, that the imposing painful and difficult things [Page 111] upon themselves, was the best way to appease the Deity, grosly thinking the chief service and delight of the Creator to consist in the tortures and sufferings of the Creature. How laden with chargeable and unnecessary Ceremonies the Jews were, their feasts, circumcisions, sacrifices, great Sabbaths, and little Sabbaths, fasts, burials, indeed almost all their worship, sufficiently declare: and that the Mahometans are much more infected, appeares by the cutting of the Praepuces, wearing iron rings in the skin of their Fore parts, launcing themselves with knives, putting out their eyes upon the sight of their Prophets Tombe, and the like. Of these last we can shew no patterns amongst us: for though there be such a thing as whipping of the body, yet it is but in some parts of Christendom, and there perchance too, more smil'd at then practis'd. Our Religion teacheth us to bear afflictions patiently when they fall upon us, but not to force them upon our selves: for we beleeve the God we serve, wise enough to chuse his owne service, and therefore presume not to adde to his commands. With the Jews it is true we have somthing in common, but rather the names then thinges: Our Fasts being more the medicines of the body, then the punishments of it, spiritual, as our Sabbaths; both good mens delight, not their trouble.
But least this discourse should swell into a greatnesse, such as would make it look rather like a defence which I had labour'd to get, then an accompt which I alwaies carry about me; I will now briefly [Page 112] examine, whether we beleeve not with reason those things we have different from the rest of the world. First then, for the perswasion of the truth of them in general: let us consider what they were that conveigh'd them to us: men (of all the world) the most unlikely to plot the cozenage of others, being themselves but simple people, without ends, without designes, seeking neither honour, riches, nor pleasure, but suffering (under the contrary) ignominy, poverty, and misery; enduring death it self, nay courting it: all which are things distasteful to nature, and such as none, but men strangely assured, would have undergone. Had they feigned a story, certainly they would not in it have registred their owne faults, nor deliver'd him whom they propounded as a God, ignominiously crucified: add to this the progresse their doctrine made abroad, miraculous above all other either before or since: other Religions were brought in with the sword, power, forcing a custom, which by degrees usurp'd the place of truth: this even power it self opposing. For the Romans (contrary to their custome which entertained all Religions kindly) persecuted this: which by its owne strength so possessed the hearts of men, that no age, sex, or condition, refused to lay down life for it. A thing so rare in other Religions, that among the Heathens, Socrates was the sole martyr: and the Jews (unlesse of fome few under Manasses and Antiochus) have not to boast of any. If we cast our eyes upon the healing of the blind, curing the lame, redeeming from the grave, [Page 113] and but with a touch or word, we must conclude them done by more then humane power, and if by any other, by no ill; These busie not themselves so much about the good of man: and this Religion not only forbids by precept the worship of wicked spirits, but in fact destroys it wheresoever it comes. Now as it is clear by Authors impartial (as being no Christians) that strange things were done, so it is plain they were done without imposture. Delusions shun the light; These were all acted openly, the very enemies both of the master and disciples daily looking on. But let us descend to those more principal particulars, which so much trouble the curious wits: these I take to be the Incarnation, Passion, Resurrection, and Trinity.
For the first, That man should be made without man, why should we wonder more at it in that time of the world, then in the beginning? much easier, certainly, it was here, because neerer the natural way; Woman being a more prepared matter then earth. Those great truths, and mysteries of salvation would never have been received without miracles; and where could they more opportunely be shown, then at his entrance into the world, where they might give credit to his following actions and doctrine? So far it is from being against my reason to think him thus borne, that it would be against it to beleeve him otherwise; it being not fit that the Son of God should be produced like the race of men. That humane nature may be assumed by a Deity, the enemy of Christians, [Page 114] Julian, confirms; and instances (himself) in AEsculapius, whom he will have descend from heaven in mortal shape, to teach us here below the Art of Physick. Lastly, That God has liv'd with men, has been the general fancy of all Nations: every particular having this tradition; that the Deity at some time or other conversed amongst men. Nor is it contrary to reason to beleeve him residing in glory above, and yet incarnate here: So in man himself, the soul is in heaven when it remains in the flesh, for it reacheth with its eye the Sun; why may not God then being in heaven, be at the same time with us in the flesh? since the soul without the body would be able to do much more then with it, and God much more then the soul, being the soul of the soul. But it may be urged as more abstruse, how all in heaven, and all in earth? Observe man speaking (as you have done seeing) Is not the same speech, at the instant it is uttered, all in every place? Receives not each particular ear▪ alike, the whole? and shall not God be much more Ubiquitary then the voice of man? For the Passion (to let alone the necessity of satisfying divine Justice this way, which, whosoever reads more particularly our Divines, shall find rationally enforced) we find: the Heathen had something neer to this (though, as in the rest, imperfect) for they sacrificed single men for the sins of the whole City or Countrey. Porphyrius having laid this foundation: That the supreme happines of the soul is to see God, and that it cannot see him unpurified, concludes, That there must [Page 115] be a way for the cleansing of Mankind; and proceeding to find it out, he tells that Arts and Sciences serve but to set our wits right in the knowledge of things, and cleanse us not enough to come to God: the like judgment he gives of purging by Theurgie, and by the mysteries of the Sun; because those things extend but to some few, whereas this cleansing ought to be universal for the benefit of all mankind: in the end resolves that this cannot be done, but by one of the three In-beings, which is the word they use to expresse the Trinity by. Let us see what the divinest of the Heathens (and his Master Plato) delivers, to admiration, and as it were Prophetically, to this purpose. That a truly just man be shewn (saith he) it is necessary that he be spoil'd of his Ornaments, so that he must be accounted by others a wicked man, be scoffed at, put in prison, beaten, nay be crucified: and certainly for him that was to appear the highest example of patience, it was necessary to undergo the highest tryal of it, which was an undeserved death.
Concerning the Resurrection, I conceive the difficulty to lie not so much upon our Lord, as us; it being with easie Reason imagined, that he which can make a body, can lay it down, and take it up again. There is somthing more that urges and presses us: for in our estate we promise our selves hereafter, there will be no need of Food, Copulation, or Excrement, to what purpose should we have a mouth, belly, or lesse comely parts? it being strange to imagine God to have created man, for a moment [Page 116] of time, a body consisting of particulars, which should be uselesse to all eternity. Besides, Why should we desire to carry that along with us which we are ashamed of here, and which we find so great a trouble, that very wise men (were it not forbidden) would throw it off before it were worn out? To this I should answer, that as the body is partner in well or ill doing, so it is but just it should share in the rewards or punishments hereafter: and though by reason of sin we blush at it here, yet when that shall cease to be, why we should be more ashamed then our first Parents were, or some in the last discover'd parts of the World are now, I cannot understand. Who knowes but these unsightly parts shall remain for good use, and that putting us in mind of our imperfect estate here, they shall serve to increase our content and happines there? What kind of thing a glorified body shall be, how chang'd, how refin'd, who knowes? Nor is it the meanest invitement to me now, to think that my estate there, is above my capacity here. There remaines that which does not onely quarrel with the likelyhood of a Resurrection, but with the possibility; alleadging, that man corrupted into dust, is scattered almost into infinite, or devoured by an irrational creature, goes into aliment, and grows part of it; then that creature perchance is made like food to another: And truly did we doubt of Gods power, or not think him omnipotent, this were a Labyrinth we should be lost in: but it were hard, when we see every petty Chymick [Page 117] in his little shop bring into one body things of the same kind, though scatter'd and disorder'd; that we should not allow the great Maker of all things to do the same in his owne Universe.
There remains onely the mistery of the Trinity; to the difficulty of which, the poverty and narrownesse of words have made no small addition.
St. Austin plainly saies the word Person was taken up by the Church for want of a better; Nature, Substance, Essence, Hypostasis, Suppositum, and Persona, have caused sharp disputes amongst the Doctors: at length they are contented to let the three first and three last signifie the same thing. By all of them is understood somthing Compleat, Perfect, and Singular: in this onely they differ, that Nature, Substance, Essence are communicable ad quid, and ut quo (as they call it) The other are not at all: but enough of this; Those that were the immediate Conveighers of it to us, wrapt it not up in any of these terms. We then hold God to be one, and but one, it being grosse to imagine two omnipotents, for then neither would be so; yet since this good is perfectly good, and perfect goodnes cannot be without perfect love, nor perfect love without communication, nor to an unequal or created, for then it must be inordinate; We conclude a Second Coeternal though Begotten: nor are these contrary (though they seem to be so) even in created substances, that one thing may come from another, and yet that from whence it comes, not be before that which comes from it; as in the Sun and Light. But [Page 118] in these high mysteries, similitudes may be the best Arguments. In Metaphysicks they tell us, that to the constituting of every being, there is a Posse sui esse, from whence there is a Sapientia sui esse, and from these two proceedeth an Amor sui esse: and though these three be distinct, yet they make up one perfect being. Again, and more familiarly; There is a hidden Original of waters in the earth, from this a spring flows up, and of these proceeds a stream: this is but one essence, which knows neither a before, nor an after, but in order, and (that too) according to our considering of it: the Head of a Spring is not a Head, but in respect of the Spring; for if somthing flow'd not from it, it were no Original, Nor the Spring a Spring if it did not flow from somthing, nor the Stream a Stream but in respect of both: Now all these three are but one Water, and though one is not the other, yet they can hardly be considered one without the other. Now, though I know this is so far from a demonstration, that it is but an imperfect instance (perfect being impossible of infinite by finite things) yet there is a resemblance great enough to let us see the possibility. And here the eye of Reason needed no more the spectacles of Faith, then for these things of which we make sympathy the cause, as in the Load-stone, or antipathy, of which every man almost gives instance from his owne nature: nor is it here so great a wonder that we should be ignorant; for this is distant and removed from sence; these neer and subject to it; and [Page 119] it were stranger for me to conclude that God did not work ad extra, thus one and distinct within himself, because I cannot conceive how begotten, how proceeding; then if a Clown should say the hand of a Watch did not move, because he could not give an account of the wheels within. So far is it from being unreasonable, because I do not understand it, that it would be unreasonable I should: For why should a created substance comprehend an uncreated, A circumscribed and limited, an uncircumscrib'd and unlimited? And this I observe in those great Lovers and Lords of Reason, quoted by the Fathers, Zoroastres, Trismegistus, Plato, Numenius, Plotinus, Proclus, Amelius, and Avicen, that when they spoke of this mystery of the Trinity, of which all writ something, and some almost as plainly as Christians themselves, that they discussed it not as they did other things, but delivered them as Oracles which they had received themselves, without dispute.
Thus much of Christian Profession compared with others: I should now shew which (compar'd within it self) ought to be preferred: but this is the work of every pen, perhaps to the prejudice of Religion it self. This excuse (though) it has, that (like the chief Empire) having nothing to conquer, no other Religion to oppose or dispute against, it hath been forced to admit of Civil wars, and suffer under its owne excellency.
AGLAURA. PRESENTED At the Private House in Black-Fryers, by his Majesties Servants.
Written by Sir JOHN SVCKLING.
LONDON, Printed for Tho. Walkley, and are to be sold by Humphrey Moseley, at his shop, at the signe of the Princes armes in St. Pauls Church-yard, 1646.
PROLOGVE.
Prologue to the Court.
To the King.
Scena Persia.
- King, In love with Aglaura.
- Thersames, Prince, in love with Aglaura.
- Orbella, Queen, at first Mistresse to Ziriff: in love with Ariaspes.
- Ariaspes, Brother to the King.
- Ziriff, Otherwayes Sorannez disguised, Captaine of the Guard, in love with Orbella, brother to Aglaura.
- Iolas, A Lord of the Councell, seeming friend to the Prince, but a Traytour, in love with Semanthe.
- Aglaura, In love with the Prince, but nam'd Mistresse to the King.
- Orsames, A young Lord antiplatonique; friend to the Prince.
- Philan, The same.
- Semanthe, In love with Ziriff; platonique.
- Orithie, In love with Thersames.
- Pasithas, A faithfull servant.
- Jolinas, Aglaura's waiting-woman.
- Courtiers.
- Huntsmen.
- Priest.
- Guard.
AGLAURA.
ACTUS I. SCENA I.
Two or three with Carbonadoes afore in stead of faces mistook the doore for a breach, & at the opening of it, are striving still which should enter first.
Was there a bed of roses there? would I were Eunuch [Page 6] if I had not as leif h'a falne in the state, as where I did; the ground was as hard, as if it had been pav'd with Platonicke Ladies hearts, and this unconscionable fellow askes whether I have no hurt; where's my horse.
And may I fall into a saw-pit, and not be taken up, but with suspition of having been private, with mine owne beast there. Now I better consider on't too, Gentlemen, 'tis but the same thing we doe at Court; here's every man striving who shall be formost, and hotly pursuing of what he seldome overtakes, or if he does, it's no great matter.
He that's best hors'd (that is best friended) gets in soonest, and then all hee has to doe is to laugh at those thȧt are behind. Shall we helpe you my Lord?—
Right,
And he that has a strong faction against him, hunts, upon a cold sent, and may in time come to a losse.
Here's one rides two miles about, while another leapes a ditch and is in before him.
And here's another puts on, and fals into a Quagmire, (that is) followes the Court till he has spent all (for your Court quagmire is want of money) there a man is sure to stick and then not one helps him out, if they doe not laugh at him.
ACTUS II. SCENA I.
This villanous Love's as changeable as the Philosophers Stone and thy Mistresse as hard to compasse too!
ACTUS III. SCENA I.
ACTUS IV. SCENA I.
SONG.
SONG.
ACTUS V. SCENA I.
Let me be like my burthen here, if I had not as lieve kill two of the Bloud-royall for him, as carrie one [Page 53] of them; These Gentlemen of high actions are three times as heavie after death, as your private retir'd ones; looke if he be not reduc'd to the state of a Courtier of the second forme now? and cannot stand upon his owne legs, nor doe any thing without helpe, Hum.—And what's become of the great Prince, in prison as they call it now, the toy within us, that makes us talke, and laugh, and fight, I! why there's it, well, let him be what he will, and where he will, I'le make bold with the old Tenement here. Come Sir—come along:—
Epilogue.
Epilogue for the Court.
AGLAURA. REPRESENTED At the Court, by his Majesties Servants.
Written by Sir JOHN SVCKLING.
LONDON, Printed for Tho Walkley, and are to be sold by Humphrey Moseley, at his shop, at the signe of the Princes armes in St. Pauls Church-yard, 1646.
[Page] Prologue.
Prologue to the Court.
ACTUS V. SCENA I.
Epilogue.
THE GOBLINS A Comedy. Presented at the Private House in Black-Fryers, by His Majesties servants.
WRITTEN By Sir JOHN SUCKLING.
LONDON, Printed for Humphrey Moseley, and are to be sold at his shop, at the Signe of the Princes Armes in S t Pauls Churchyard. MDCXLVI.
PROLOGUE.
Francelia.
ACT I. SCENE I.
ACT II.
ACT III.
ACT IV.
ACT V.
EPILOGUE.
BRENNORALT. A Tragedy. Presented at the Private House in Black-Fryers, by His Majesties servants.
WRITTEN By Sir JOHN SUCKLING.
LONDON, Printed for Humphrey Moseley, and are to be sold at his shop, at the Signe of the Princes Armes in S t Pauls Churchyard. MDCXLVI.
The Scaene. Poland.
- SIgismond—King of Poland.
- Miefla.
Melidor.
A Lord. Councellors to the King. - Brennoralt—a Discontent.
- Doran—His Friend.
- Villanor.
Grainevert.
Marinell. Cavaliers and Officers under Brennoralt. - Stratheman.
- Fresolin, Brother to Francelia.
- Iphigene—young Pallatine of Florence.
- Pallatine of Mensecke, Governour, one of the chiefe Rebels.
- Pallatine of Tork a Rebell.
- Almerin, a gallant Rebell.
- Morat, his Lievtenant Coronell.
- Francelia, the Governours daughter.
- Orilla, a waiting woman to Francelia.
- Reguelin, A servant in the Governors house, but
- Spie to Brennoralt.
- Iaylor.
- Guard.
- Souldiers.