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| author | nfenwick <nfenwick@pglaf.org> | 2025-01-28 03:39:29 -0800 |
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| committer | nfenwick <nfenwick@pglaf.org> | 2025-01-28 03:39:29 -0800 |
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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..718e65e --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #61783 (https://www.gutenberg.org/ebooks/61783) diff --git a/old/61783-0.txt b/old/61783-0.txt deleted file mode 100644 index 89fde7e..0000000 --- a/old/61783-0.txt +++ /dev/null @@ -1,2079 +0,0 @@ -The Project Gutenberg EBook of Paradoxes and Problemes, by John Donne - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Paradoxes and Problemes - -Author: John Donne - -Release Date: April 8, 2020 [EBook #61783] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK PARADOXES AND PROBLEMES *** - - - - -Produced by deaurider, David Wilson and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - -Transcriber’s Note - - -This document uses the “long s” character ſ extensively, albeit at times -inconsistently, so is best viewed with a font containing that symbol. - - - - - PARADOXES - _and_ - PROBLEMES - - _by_ Iohn Donne - - _with two Characters - and an Essay of_ - VALOUR - - [Decoration] - - _Now for the first time reprinted from the editions - of 1633 and 1652 with one additional =Probleme=_ - - SOHO - _THE NONESUCH PRESS - 30 Gerrard Street_ - 1923 - - - - - _This edition is limited to 645 copies, printed and made in - England for the Nonesuch Press in the 17th century Fell types by - Frederick Hall, printer to the University of Oxford. The type has - been distributed. This is number 9_ - - - - -[Decoration] - - The - CONTENTS - - -❧ PARADOXES - - 1. _A Defence of Womens Inconſtancy:_ P. 1. - 2. _That Women ought to paint:_ P. 6. - 3. _That by Diſcord things increase:_ P. 9. - 4. _That good is more common then evill:_ P. 12. - 5. _That all things kill themſelves:_ P. 15. - 6. _That it is poſſible to find ſome vertue in Some Women:_ P. 17. - 7. _That Old men are more fantaſtike then Young:_ P. 19. - 8. _That Nature is our worſt Guide:_ P. 21. - 9. _That only Cowards dare dye:_ P. 24. - 10. _That a Wiſe Man is knowne by much laughing:_ P. 26. - 11. _That the gifts of the Body are better then thoſe - of the Minde:_ P. 30. - 12. _That Virginity is a Vertue:_ P. 34. - - -❧ PROBLEMES - - 1. _Why have Bastards beſt Fortune?_ P. 40. - 2. _Why Puritanes make long Sermons?_ P. 42. - 3. _Why did the Divel reſerve Jeſuites till theſe latter - dayes:_ P. 43. - 4. _Why is there more variety of Green then of other - Colours?_ P. 44. - 5. _Why doe young Lay-men ſo much ſtudy Divinity:_ P. 45. - 6. _Why hath the common Opinion afforded Women Soules?_ P. 47. - 7. _Why are the Faireſt, Falſeſt?_ P. 49. - 8. _Why Venus-ſtar only doth caſt a ſhadow?_ P. 51. - 9. _Why is Venus-ſtar multinominous, called both =Heſperus= - and =Veſper=:_ P. 54. - 10. _Why are New Officers leaſt oppreſſing?_ P. 56. - 11. _Why does the Poxe ſo much affect to undermine the Noſe?_ P. 58. - 12. _Why die none for Love now?_ P. 60. - 13. _Why do Women delight much in Feathers?_ P. 61. - 14. _Why doth not Gold ſoyl the fingers?_ P. 62. - 15. _Why do great men of all dependents, chuſe to preſerve - their little Pimps?_ P. 63. - 16. _Why are Courtiers ſooner Atheiſts then men of other - conditions?_ P. 64. - 17. _Why are ſtateſmen moſt incredulous?_ P. 66. - 18. _Why was Sir Walter Raleigh thought the fitteſt Man, to write - the Hiſtorie of theſe Times?_ P. 68. - - -❧ CHARACTERS - - 1. _The Character of a =Scot= at the first ſight:_ P. 69. - 2. _The true Character of a =Dunce=:_ P. 71. - - -❧ AN ESSAY OF VALOUR: P. 75. - - - - -[Decoration] - - - - -_BIBLIOGRAPHICAL NOTE_ - - -Donne’s Paradoxes and Problemes are clever and entertaining trifles, -which were probably written before 1600, during the more wanton period -of their author’s life. Owing to their scurrilous nature they could -not be published during his lifetime, but shortly after his death the -greater part of them were licensed to be printed, the _Imprimatur_ -printed at the end both of the eleven Paradoxes and of the ten -Problemes being signed by Sir Henry Herbert and dated October 25, -1632. The volume was published under the title of _Juvenilia_ in 1633, -but already on November 14, 1632, an order of inquiry had been -delivered at the King’s command by the Bishop of London, calling upon -Sir Henry Herbert to explain before the Board of the Star Chamber his -reasons ‘why hee warrented the booke of D. Duns paradoxes to be -printed’. Perhaps Herbert’s explanations were regarded as -satisfactory, but, however this may have been, the King was not -successful in suppressing the book. The volume is a thin quarto -containing only thirty-two leaves, and was printed by Elizabeth -Purslowe for Henry Seyle, to be sold at the sign of the Tyger’s Head -in St. Paul’s Church-yard. The printer seems to have been somewhat -careless in imposing the licences, for, although most copies contain -the two, copies occur from which one or both have been omitted. It is -not known through what channels the publisher obtained possession of -the text, but it is probable that the publication was quite -unauthorized, and took place even without the knowledge of the younger -Donne, who, when he reprinted the _Juvenilia_ in 1652, made no -reference to any previous issue. - -The _Juvenilia_ were at once in considerable demand, and seem to have -been bought by many of the purchasers of the _Poems_, which were also -first published in quarto in 1633. This is evident from the fact that -the two books are so often found together in contemporary bindings, -the lesser volume usually being relegated to the end. The first -edition of the _Juvenilia_ was thus soon exhausted and a second -edition was published in the same year. So ineffectual did the Star -Chamber inquiry prove to have been that in this edition the publisher -not only omitted the _Imprimaturs_ altogether and so abandoned all -pretence of having any official sanction for the publication, but even -added to the first Probleme, ‘Why have Bastards best Fortune?’, which -was particularly offensive to the Court, twenty-three lines which had -not appeared in the first edition. This edition, as before a quarto -and with the same imprint, but containing only twenty-four leaves, is -considerably rarer than its predecessor. It is unlikely, however, that -this fact is to be attributed to the King’s having had any greater -success than before in suppressing it. More probably the demand for it -was less, so that part of the edition remained unsold and was -subsequently destroyed. - -In 1652 the younger Donne, in the course of his exploitation of his -father’s writings, prepared an authorized edition of the _Juvenilia_, -which was printed by Thomas Newcomb for Humphrey Moseley. The number -of the Paradoxes was now increased to twelve and of the Problemes to -seventeen, the offensive passages in the first Probleme being allowed -to remain. To these were added two ‘Characters’, ‘An Essay of Valour’, -‘A Sheaf of Miscellany Epigrams’, a reprint of _Ignatius his -Conclave_, and, finally, the _Essays in Divinity_. The Epigrams -purport to have been written by the elder Donne in Latin and to have -been translated into English by Jasper Mayne, D.D. They may have been -printed by the younger Donne in good faith, as it seems to be certain -that his father’s _Epigrammata mea Latina_ once existed; but the -epigrams attributed to him in this volume are, as Mr. Gosse has shown -(_Life and Letters of Donne, i. 16_), certainly spurious, and may well -have been composed, as well as translated, by Mayne, who was an -unprincipled, though witty, divine. The _Essays in Divinity_ had been -printed in 1651 for a different publisher, but they are very rarely -found as a separate volume in a contemporary binding, for the younger -Donne, as he made clear in his preface, sought to temper the -secularity of the _Juvenilia_ by issuing them in company with the -_Essays in Divinity_, and in this way to invest the volume with an -altogether fictitious respectability. - -Even in 1652 the Paradoxes and Problemes were not printed entire. -Another Probleme concerning Sir Walter Raleigh has been preserved in -the Bodleian Library (Tanner MSS. 299, f. 32), the copier stating that -it ‘was so bitter that his son, Jack Donne, LL.D., thought fit not to -print it with the rest’. Yet another has recently been discovered in a -manuscript containing Donne’s poems. - -The _Juvenilia_ have not been reprinted since 1652. In the present -edition the text follows that of the second edition of 1633, amplified -from the third edition of 1652 and with the additional Probleme from -the Bodleian manuscript, already printed by Mr. Edmund Gosse in his -_Life and Letters of Donne, 1899, ii. 52_. The spurious epigrams have -not been included. - - GEOFFREY KEYNES - - - - -[Decoration] - -PARADOXES - - - - -1. - -_A Defence of Womens Inconſtancy._ - - -That Women are _Inconſtant_, I with any man confeſſe, but that -_Inconſtancy_ is a bad quality, I againſt any man will maintaine: For -every thing as it is one better than another, ſo is it fuller of -_change_; The _Heavens_ themſelves continually turne, the _Starres_ -move, the _Moone_ changeth; _Fire_ whirleth, _Ayre_ flyeth, _Water_ -ebbs and flowes, the face of the _Earth_ altereth her lookes, _time_ -ſtayes not; the Colour that is moſt light, will take moſt dyes: ſo in -Men, they that have the moſt reaſon are the moſt alterable in their -deſignes, and the darkeſt or moſt ignorant, do ſeldomeſt change; -therefore Women changing more than Men, have alſo more _Reaſon_. They -cannot be immutable like ſtockes, like ſtones, like the Earths dull -Center; Gold that lyeth ſtill, ruſteth; Water, corrupteth; Aire that -moveth not, poyſoneth; then why ſhould that which is the perfection of -other things, be imputed to Women as greateſt imperfection? Becauſe -thereby they deceive men. Are not your wits pleaſed with thoſe jeſts, -which coozen your expectation? You can call it Pleaſure to be beguil’d -in troubles, and in the moſt excellent toy in the world, you call it -Treachery: I would you had your _Miſtreſſes_ ſo conſtant, that they -would never change, no not ſo much as their _ſmocks_, then ſhould you -ſee what ſluttiſh vertue, _Conſtancy_ were. _Inconſtancy_ is a moſt -commendable and cleanely quality, and Women in this quality are farre -more abſolute than the Heavens, than the Starres, Moone, or any thing -beneath it; for long obſervation hath pickt certainety out of their -mutability. The Learned are ſo well acquainted with the Starres, -Signes and Planets, that they make them but Characters, to reade the -meaning of the Heaven in his owne forehead. Every ſimple Fellow can -beſpeake the change of the _Moone_ a great while beforehand: but I -would faine have the learnedſt man ſo skilfull, as to tell when the -ſimpleſt Woman meaneth to varie. Learning affords no rules to know, -much leſſe knowledge to rule the minde of a Woman: For as _Philoſophy_ -teacheth us, that _Light things doe alwayes tend upwards_, and _heavy -things decline downeward_; Experience teacheth us otherwiſe, that the -diſpoſition of a _Light_ Woman, is to fall downe, the nature of Women -being contrary to all Art and Nature. Women are like _Flies_, which -feed among us at our Table, or _Fleas_ ſucking our very blood, who -leave not our moſt retired places free from their familiarity, yet for -all their fellowſhip will they never bee tamed nor commanded by us. -Women are like the _Sunne_, which is violently carryed one way, yet -hath a proper courſe contrary: ſo though they, by the maſtery of ſome -over-ruling churliſh Husbands, are forced to his Byas, yet have they a -motion of their owne, which their Husbands never know of. It is the -nature of nice and faſtidious mindes to know things onely to bee weary -of them: Women by their ſlye _changeableneſſe_, and pleaſing -doubleneſſe, prevent even the miſlike of thoſe, for they can never be -ſo well knowne, but that there is ſtill more unknowne. Every Woman is -a _Science_; for hee that plods upon a Woman all his life long, ſhall -at length find himſelfe ſhort of the knowledge of her: they are borne -to take downe the pride of wit, and ambition of wiſedome, making -_fooles_ wiſe in the adventuring to winne them, _wiſemen_ fooles in -conceit of loſing their labours; witty men ſtarke mad, being -confounded with their uncertaineties. _Philoſophers_ write againſt -them for ſpight, not deſert, that having attained to ſome knowledge in -all other things, in them onely they know nothing, but are meerely -ignorant: _Active_ and _Experienced_ men raile againſt them, becauſe -they love in their liveleſſe and decrepit age, when all goodneſſe -leaves them. Theſe envious _Libellers_ ballad againſt them, becauſe -having nothing in themſelves able to deſerve their love, they -maliciouſly diſcommend all they cannot obtaine, thinking to make men -beleeve they know much, becauſe they are able to diſpraiſe much, and -rage againſt _Inconſtancy_, when they were never admitted into ſo much -favour as to be forſaken. In mine Opinion ſuch men are happy that -Women are _Inconſtant_, for ſo may they chance to bee beloved of ſome -excellent Women (when it comes to their turne) out of their -_Inconſtancy_ and mutability, though not out of their owne deſert. And -what reaſon is there to clog any Woman with one Man, bee hee never ſo -ſingular? Women had rather, and it is farre better and more Iudiciall -to enjoy all the vertues in ſeverall Men, than but ſome of them in -one, for otherwiſe they loſe their taſte, like divers ſorts of meat -minced together in one diſh: and to have all excellencies in one Man -(if it were poſſible) is _Confuſion_ and _Diverſity_. Now who can -deny, but ſuch as are obſtinately bent to undervalue their worth, are -thoſe that have not ſoule enough to comprehend their excellency, Women -being the moſt excellenteſt Creatures, in that Man is able to ſubject -all things elſe, and to grow wiſe in every thing, but ſtill perſiſts a -foole in Woman? The greateſt _Scholler_, if hee once take a Wife, is -found ſo unlearned, that he muſt begin his _Horne-booke_, and all is -by _Inconſtancy_. To conclude therefore; this name of _Inconſtancy_, -which hath ſo much beene poyſoned with ſlaunders, ought to bee changed -into _variety_, for the which the world is ſo delightfull, _and a -Woman for that the moſt delightfull thing in this world_. - - - - -[Decoration] - -2. - -_That Women ought to paint._ - - -_Fouleneſſe_ is _Lothſome_: can that be ſo which helpes it? who -forbids his Beloved to gird in her waſte? to mend by ſhooing her -uneven lameneſſe? to burniſh her teeth? or to perfume her breath? yet -that the _Face_ bee more preciſely regarded, it concernes more: For as -open confeſſing ſinners are alwaies puniſhed, but the wary and -concealing offenders without witneſſe doe it alſo without puniſhment; -ſo the ſecret parts needs the leſſe reſpect; but of the _Face_, -diſcovered to all Examinations and ſurvayes, there is not too nice a -Iealouſie. Nor doth it onely draw the buſie eyes, but it is ſubject to -the divineſt touch of all, to _kiſſing_, the ſtrange and myſticall -union of ſoules. If ſhee ſhould proſtitute her ſelfe to a more -unworthy Man than thy ſelfe, how earneſtly and juſtly wouldſt thou -exclaime? that for want of this eaſier and ready way of repairing, to -betray her body to ruine and deformity (the tyrannous _Raviſhers_, and -ſodaine _Deflourers_ of all Women) what a heynous Adultery is it? What -thou loveſt in her _face_ is _colour_, and _painting_ gives that, but -thou hateſt it, not becauſe it is, but becauſe thou knoweſt it. Foole, -whom ignorance makes happy; the Starres, the Sunne, the Skye whom thou -admireſt, alas, have no _colour_, but are faire, becauſe they ſeeme to -bee coloured: If this ſeeming will not ſatisfie thee in her, thou haſt -good aſſurance of her _colour_, when thou ſeeſt her _lay_ it on. If -her _face_ bee _painted_ on a Boord or Wall, thou wilt love it, and -the Boord, and the Wall: Canſt thou loath it then when it ſpeakes, -ſmiles, and kiſſes, becauſe it is _painted_? Are wee not more -delighted with ſeeing Birds, Fruites, and Beaſts _painted_ then wee -are with Naturalls? And doe wee not with pleaſure behold the _painted_ -ſhape of Monſters and Divels, whom true, wee durſt not regard? Wee -repaire the ruines of our houſes, but firſt cold tempeſts warnes us of -it, and bytes us through it; wee mend the wracke and ſtaines of our -Apparell, but firſt our eyes, and other bodies are offended; but by -this providence of Women, this is prevented. If in _kiſſing_ or -_breathing_ upon her, the _painting_ fall off, thou art angry, wilt -thou be ſo, if it ſticke on? Thou didſt love her, if thou beginneſt to -hate her, then ’tis becauſe ſhee is not _painted_. If thou wilt ſay -now, thou didſt hate her before, thou didſt hate her and love her -together, bee conſtant in ſomething, and love her who ſhewes her great -_love_ to thee, in taking this paines to ſeeme _lovely_ to thee. - - - - -[Decoration] - -3. - -_That by Diſcord things increaſe._ - - _Nullos eſſe Deos, inane Cœlum - Affirmat Cœlius, probatq; quod ſe - Factum vidit, dum negat hæc, beatum._ - - -So I aſſevere this the more boldly, becauſe while I maintaine it, and -feele the _Contrary repugnancies_ and _adverſe fightings_ of the -_Elements_ in my Body, my Body increaſeth; and whilſt I differ from -common opinions by this _Diſcord_, the number of my _Paradoxes_ -increaſeth. All the rich benefits we can frame to our ſelves in -_Concord_, is but an _Even_ conſervation of things; in which -_Evenneſſe_ wee can expect no _change_, no _motion_; therefore no -_increaſe_ or _augmentation_, which is a _member of motion_. And if -this _unity_ and _peace_ can give _increaſe_ to things, how mightily -is _diſcord_ and _war_ to that purpoſe, which are indeed the onely -ordinary _Parents_ of _peace_. _Diſcord_ is never ſo barren that it -affords no fruit; for the _fall_ of one _eſtate_ is at the worſt the -_increaſer_ of another, becauſe it is as impoſſible to finde a -_diſcommodity_ without _advantage_, as to finde _Corruption_ without -_Generation_: But it is the _Nature_ and _Office_ of _Concord_ to -_preſerve_ onely, which property when it leaves, it differs from it -ſelfe, which is the greateſt _diſcord_ of all. All _Victories_ and -_Emperies_ gained by _warre_, and all _Iudiciall_ decidings of doubts -in _peace_, I doe claime children of _Diſcord_. And who can deny but -_Controverſies_ in _Religion_ are growne greater by _diſcord_, and not -the _Controverſie_, but _Religion_ it ſelfe: For in a _troubled -miſery_ Men are alwaies more _Religious_ then in a _ſecure peace_. The -number of _good_ men, the onely charitable nouriſhers of _Concord_, -wee ſee is thinne, and daily melts and waines; but of _bad diſcording_ -it is infinite, and growes hourely. Wee are aſcertained of all -_Diſputable_ doubts, onely by _arguing_ and differing in _Opinion_, -and if formall _diſputation_ (which is but a painted, counterfeit, and -diſſembled _diſcord_) can worke us this benefit, what ſhall not a full -and maine _diſcord_ accompliſh? Truely me thinkes I owe a _devotion_, -yea a _ſacrifice_ to _diſcord_, for caſting that _Ball_ upon _Ida_, -and for all that buſineſſe of _Troy_, whom ruin’d I admire more then -_Babylon_, _Rome_, or _Quinzay_, removed _Corners_, not onely -fulfilled with her _fame_, but with _Cities_ and _Thrones_ planted by -her _Fugitives_. Laſtly, between _Cowardice_ and _deſpaire_, _Valour_ -is gendred; and ſo the _Diſcord_ of _Extreames_ begets all vertues, -but of the _like things_ there is no iſſue without a miracle: - - _Vxor peſſima, peſſimus maritus - Miror tam malè convenire._ - -Hee wonders that betweene two ſo _like_, there could be any _diſcord_, -yet perchance for all this _diſcord_ there was nere the leſſe -_increaſe_. - - - - -[Decoration] - -4. - -_That good is more common then evill._ - - -I have not been ſo pittifully tired with any _vanity_, as with ſilly -_Old Mens_ exclaiming againſt theſe times, and extolling their owne: -Alas! they betray themſelves, for if the _times_ be _changed_, their -manners have changed them. But their ſenſes are to _pleaſures_, as -_ſick Mens_ taſtes are to _Liquors_; for indeed no _new thing_ is done -in the _world_, all things are what, and as they were, and _Good_ is -as ever it was, more plenteous, and muſt of neceſſity be _more common -then evill_, becauſe it hath this for _nature_ and _perfection_ to bee -_common_. It makes _Love_ to all _Natures_, all, all affect it. So -that in the _Worlds_ early _Infancy_, there was a time when nothing -was _evill_, but if this _World_ ſhall ſuffer _dotage_ in the -extreameſt _crookedneſſe_ thereof, there ſhall be no time when nothing -ſhal be _good_. It dares appeare and ſpread, and gliſter in the -_World_, but _evill_ buries it ſelfe in night and darkneſſe, and is -chaſtiſed and ſuppreſſed when _good_ is cheriſhed and rewarded. And as -_Imbroderers_, _Lapidaries_, and other _Artiſans_, can by all things -adorne their workes; for by adding better things, the better they ſhew -in _Luſh_ and in _Eminency_; ſo _good_ doth not onely proſtrate her -_amiableneſſe_ to all, but refuſes no end, no not of her utter -contrary _evill_, that ſhee may bee the more _common_ to us. For -_euill manners_ are _parents_ of _good Lawes_; and in every _evill_ -there is an _excellency_, which (in common ſpeech) we call _good_. For -the faſhions of _habits_, for our moving in _geſtures_, for phraſes in -our _ſpeech_, we ſay they were _good_ as long as they were uſed, that -is, as long as they were _common_; and wee eate, wee walke, onely when -it is, or ſeemes _good_ to doe ſo. All _faire_, all _profitable_, all -_vertuous_, is _good_, and theſe three things I thinke embrace all -things, but their utter _contraries_; of which alſo _faire_ may be -_rich_ and _vertuous_; _poore_ may bee _vertuous_ and _faire_; -_vitious_ may be _faire_ and _rich_; ſo that _good_ hath this good -meanes to be _common_, that ſome ſubjects ſhe can poſſeſſe intirely; -and in ſubjects poyſoned with _evill_, ſhe can humbly ſtoop to -accompany the _evill_. And of _indifferent_ things many things are -become perfectly good by being _common_, as _cuſtomes_ by uſe are made -binding _Lawes_. But I remember nothing that is therefore _ill_, -becauſe it is _common_, but _Women_, of whom alſo; _They that are moſt -common, are the beſt of that Occupation they profeſſe_. - - - - -[Decoration] - -5. - -_That all things kill themſelves._ - - -To affect, yea to effect their owne _death_ all _living_ things are -importuned, not by _Nature_ only which perfects them, but by _Art_ and -_Education_, which perfects her. _Plants_ quickened and inhabited by -the moſt unworthy _ſoule_, which therefore neither _will_ nor _worke_, -affect an _end_, a _perfection_, a _death_; this they ſpend their -_ſpirits_ to attaine, this attained, they languiſh and wither. And by -how much more they are by mans _Induſtry_ warmed, cheriſhed, and -pampered; ſo much the more early they climbe to this _perfection_, -this _death_. And if amongſt _Men_ not to _defend_ be to _kill_, what -a hainous _ſelfe-murther_ is it, not to _defend it ſelfe_. This -_defence_ becauſe _Beaſts_ neglect, they kill themſelves, becauſe they -exceed us in _number_, _ſtrength_, and a _lawleſſe liberty_: yea, of -_Horſes_ and other beaſts, they that inherit _moſt courage_ by being -bred of _gallanteſt parents_, and by _Artificial nurſing_ are -bettered, will runne to their owne _deaths_, neither ſollicited by -_ſpurres_ which they need not, nor by _honour_ which they apprehend -not. If then the _valiant_ kill himſelfe, who can excuſe the _coward_? -Or how ſhall _Man_ bee free from this, ſince the _firſt Man_ taught us -this, except we cannot kill our ſelves, becauſe he kill’d us all. Yet -leſt ſomething ſhould repaire this _Common ruine_, we daily kill our -_bodies_ with _ſurfeits_, and our mindes with _anguiſhes_. Of our -_powers_, _remembring_ kils our _memory_; Of _Affections_, _Luſting_ -our _luſt_; Of _vertues_, _Giving_ kils _liberality_. And if theſe -kill themſelves, they do it in their beſt & ſupreme _perfection_: for -after _perfection_ immediately follows _exceſſe_, which changeth the -natures and the names, and makes them not the ſame things. If then the -beſt things kill themſelves ſooneſt, (for no _affection_ endures, and -all things labour to this _perfection_) all travell to their owne -_death_, yea the frame of the whole _World_, if it were poſſible for -_God_ to be _idle_, yet becauſe it _began_, muſt _dye_. Then in this -_idleneſſe_ imagined in _God_, what could kill the _world_ but it -ſelfe, ſince _out of it, nothing is_? - - - - -[Decoration] - -6. - -_That it is poſsible to find ſome vertue in ſome Women._ - - -I am not of that ſeard _Impudence_ that I dare defend _Women_, or -pronounce them good; yet we ſee _Phyſitians_ allow ſome _vertue_ in -every _poyſon_. Alas! why ſhould we except _Women_? ſince certainely, -they are good for _Phyſicke_ at leaſt, ſo as ſome _wine_ is good for a -_feaver_. And though they be the _Occaſioners_ of many ſinnes, they -are alſo the _Puniſhers_ and _Revengers_ of the ſame ſinnes: For I -have ſeldome ſeene one which conſumes his _ſubſtance_ and _body_ upon -them, eſcape _diſeaſes_, or _beggery_; and this is their _Iuſtice._ -And if _ſuum cuiq; dare_, bee the fulfilling of all _Civill Iuſtice_, -they are _moſt juſt_; for they deny that which is theirs to no man. - - _Tanquam non liceat nulla puella negat._ - -And who may doubt of great wiſdome in them, that doth but obſerve with -how much labour and cunning our _Iuſticers_ and other _diſpenſers_ of -the _Lawes_ ſtudy to imbrace them: and how zealouſly our _Preachers_ -dehort men from them, onely by urging their _ſubtilties_, and -_policies_, and _wiſedome_, which are in them? Or who can deny them a -good meaſure of _Fortitude_, if hee conſider how _valiant men_ they -have overthrowne, and being themſelves overthrowne, how much and how -patiently they _beare_? And though they bee moſt _intemperate_, I care -not, for I undertooke to furniſh them with _ſome vertue_, not with -_all_. _Neceſſity_, which makes even bad things good, prevailes alſo -for them, for wee muſt ſay of them, as of ſome ſharpe pinching -_Lawes_; If men were free from _infirmities_, they were needleſſe. -Theſe or none muſt ſerve for _reaſons_, and it is my great -happineſſe that _Examples_ prove not _Rules_, for to confirme this -_Opinion_, the World yeelds not _one Example._ - - - - -[Decoration] - -7. - -_That Old men are more fantaſtike then Young._ - - -Who reads this _Paradox_ but thinks mee more _fantaſtike_ now, than I -was yeſterday, when I did not think thus: And if one day make this -ſenſible change in men, what will the burthen of many yeeres? To bee -_fantaſtike_ in _young men_ is _conceiptfull diſtemperature_, and a -_witty madneſſe_; but in _old men_, whoſe ſenſes are withered, it -becomes _naturall_, therefore more full and perfect. For as when wee -_ſleepe_ our _fancy_ is moſt ſtrong; ſo it is in _age_, which is a -_ſlumber_ of the _deepe ſleepe of death_. They taxe us of -_Inconſtancy_, which in themſelves _young_ they allowed; ſo that -reprooving that which they did approove, their _Inconſtancy_ exceedeth -ours, becauſe they have changed _once more_ then wee. Yea, they are -more idlely buſied in _conceited apparell_ then wee; for we, when we -are _melancholy_, weare _blacke_; when _luſty_, _greene_; when -_forſaken_, _tawney_; pleaſing our owne _inward_ affections, leaving -them to others indifferent; but they preſcribe _lawes_, and conſtraine -the _Noble_, the _Scholer_, the _Merchant_, and all _Eſtates_ to a -certaine _habit_. The _old men_ of our time have changed with patience -their owne _bodies_, much of their _lawes_, much of their _languages_; -yea their _Religion_, yet they accuſe us. To be _Amorous_ is proper -and _naturall_ in a _young man_, but in an _old man_ most -_fantaſtike_. And that _ridling humour_ of _Iealouſie_, which ſeekes -and would not finde, which requires and repents his knowledge, is in -them moſt common, yet moſt _fantaſtike_. Yea, that which falls never -in _young men_, is in them moſt _fantaſtike_ and _naturall_, that is, -_Covetouſneſſe_; even at their _journeyes end_ to make great -proviſion. Is any _habit_ of _young men_ ſo _fantaſtike_, as in the -hotteſt ſeaſons to be _double-gowned_ or _hooded_ like our _Elders_? -Or ſeemes it ſo _ridiculous_ to weare long haire, as to weare _none_. -Truely, as among the _Philoſophers_, the _Skeptike_, which _doubts -all_, was more contentious, then either the _Dogmatike_ which -_affirmes_, or _Academike_ which _denyes all_; ſo are theſe uncertaine -_Elders_, which both cals them _fantaſtike_ which follow others -_inventions_, and them alſo which are led by their owne humorous -ſuggeſtion, more _fantaſtike_ then other. - - - - -[Decoration] - -8. - -_That Nature is our worſt Guide._ - - -Shal ſhe be _guide_ to all _Creatures_, which is her ſelfe one? Or if -ſhe alſo have a _guide_, ſhall any _Creature_ have a better guide then -wee? The affections of _luſt_ and _anger_, yea even to _erre_ is -_naturall_; ſhall we follow theſe? Can ſhee be a good _guide_ to us, -which hath corrupted not us onely but her ſelfe? Was not the _firſt -man_, by the deſire of _knowledge_, corrupted even in the _whiteſt -integrity_ of _Nature_? And did not _Nature_ (if _Nature_ did any -thing) infuſe into him this deſire of _knowledge_, and ſo this -_corruption_ in him, into us? If by _Nature_ wee ſhall underſtand our -_eſſence_, our _definition_, or _reaſon_, _nobleneſſe_, then this -being alike common to all (the _Idiot_ and the _Wizard_ being equally -_reaſonable_) why ſhould not all men having equally all one _nature_, -follow one courſe? Or if we ſhall underſtand our _inclinations_; -alas! how unable a guide is that which followes the _temperature_ of -our ſlimie _bodies_? for we cannot ſay that we derive our -_inclinations_, our _mindes_, or _ſoules_ from our _Parents_ by any -way: to ſay that it is _all from all_, is _error_ in _reaſon_, for -then with the firſt nothing remaines; or is a _part from all_, is -_errour_ in _experience_, for then this _part_ equally imparted to -many children, would like _Gavel-kind lands_, in few generations -become nothing; or to ſay it by _communication_, is _errour_ in -_Divinity_, for to communicate the _ability_ of communicating _whole -eſſence_ with any but God, is utter _blaſphemy_. And if thou hit thy -_Fathers nature_ and _inclination_, he alſo had his _Fathers_, and ſo -climbing up, all comes of one man, and have one _nature_, all ſhall -imbrace one courſe; but that cannot bee, therefore our _complexions_ -and whole _bodies_, wee inherit from _Parents_; our _inclinations_ and -minds follow that: For our minde is heavy in our _bodies afflictions_, -and rejoyceth in our _bodies pleaſure_: how then ſhall this _nature_ -governe us, that is governed by the worſt part of us? _Nature though -oft chaſed away, it will returne_; ’tis true, but thoſe _good motions_ -and _inſpirations_ which be our guides muſt bee _wooed_, _courted_, -and _welcomed_, or elſe they abandon us. And that old _Axiome_, -_nihil invita, &c._ muſt not be ſaid thou _ſhalt_, but thou _wilt_ doe -nothing againſt _Nature_; ſo _unwilling_ he notes us to curbe our -_naturall appetites_. Wee call our _baſtards_ alwayes our _naturall -iſſue_, and we define a _Foole_ by nothing ſo ordinary, as by the name -of _naturall_. And that poore knowledge whereby we conceive what -_raine_ is, what _wind_, what _thunder_, wee call _Metaphyſicke, -ſupernaturall_; ſuch _ſmall_ things, ſuch _no_ things doe we allow to -our pliant _Natures_ apprehenſion. Laſtly, by following her, we loſe -the pleaſant, and lawfull commodities of this life, for wee ſhall -drinke water and eate rootes, and thoſe not ſweet and delicate, as now -by Mans _art_ and _induſtry_ they are made: we ſhall loſe all the -neceſſities of _ſocieties_, _lawes_, _arts_, and _ſciences_, which are -all the workemanſhip of _Man_: yea we ſhall lack the laſt _beſt -refuge_ of miſery, _death_; becauſe _no death is naturall_: for if yee -will not dare to call all _death violent_ (though I ſee not why -_ſickneſſes_ be not _violences_) yet _cauſes_ of all _deaths_ proceed -of the _defect_ of that which _nature_ made perfect, and would -preſerve, and therefore all againſt _nature_. - - - - -[Decoration] - -9. - -_That only Cowards dare dye._ - - -_Extreames_ are equally removed from the _meane_; ſo that headlong -_deſperateneſſe_ aſmuch offends true _valour_, as backward -_Cowardice_: of which ſort I reckon juſtly all _un-inforced deaths_. -When will your _valiant_ man dye of neceſſity? ſo _Cowards_ ſuffer -what cannot be avoided: and to runne into _death unimportun’d_, is to -runne into the firſt condemned deſperateneſſe. Will he dye when he is -_rich_ and _happy_? then by living he may doe more good: and in -_afflictions_ and _miſeries_, _death_ is the choſen refuge of -_Cowards_. - - _Fortiter ille facit, qui miſer eſſe poteſt._ - -But it is taught and practiſed among our _Galants_, that rather than -our reputations ſuffer any _maime_, or we any _miſery_, wee ſhall -offer our _breſts_ to the _Cannons_ mouth, yea to our _ſwords_ points: -And this ſeemes a very _brave_ and a very _climbing_ (which is a -_Cowardly_, earthly, and indeed a very _groveling_) _ſpirit_. Why doe -they _chaine_ theſe ſlaves to the _Gallyes_, but that they thruſt -their _deaths_, and would at every looſe leape into the _ſea_? Why doe -they take weapons from _condemned_ men, but to barre them of that eaſe -which _Cowards_ affect, _a ſpeedy death_. Truely this _life_ is a -_tempeſt_, and a _warfare_, and he which _dares dye_, to eſcape the -_anguiſh_ of it, ſeems to mee, but ſo _valiant_, as hee which dares -_hang_ himſelfe, leſt hee be _preſt_ to the _warres_. I have ſeene one -in that extremity of _melancholy_, which was then become _madneſſe_, -to make his owne _breath_ an _Inſtrument_ to ſtay his breath, and -labour to choake himſelfe, but alas! he was _mad_. And we knew another -that languiſhed under the _oppreſſion_ of a poore _diſgrace_ ſo much, -that hee tooke more _paines to dye_, then would have ſerved to have -nouriſhed _life_ and _ſpirit_ enough to have outlived his _diſgrace_. -What _Foole_ will call this _Cowardlineſſe_, _Valour_? or this -_Baſeneſſe_, _Humility_? And laſtly, of theſe men which dye the -_Allegoricall death_ of entring into _Religion_, how few are found fit -for any ſhew of _valiancy_? but onely a _ſoft_ and _ſupple metall_, -made onely for _Cowardly_ ſolitarineſſe. - - - - -[Decoration] - -10. - -_That a Wiſe Man is knowne by much laughing._ - - -_Ride, ſi ſapis, ô puella ride_; If thou beeſt _wiſe_, _laugh_: for -ſince the _powers_ of _diſcourſe_, _reaſon_, and _laughter_, bee -equally _proper_ unto Man onely, why ſhall not hee be onely moſt -_wiſe_, which hath moſt uſe of _laughing_, aſwell as he which hath -moſt of _reaſoning_ and _diſcourſing_? I alwaies did, and ſhall -underſtand that _Adage_; - - _Per riſum multum poſſis cognoſcere ſtultum_, - -That by much _laughing_ thou maiſt know there is a _foole_, not, that -the _laughers_ are _fooles_, but that among them there is ſome -_foole_, at whome _wiſemen_ laugh: which moved _Eraſmus_ to put this -as his firſt _Argument_ in the mouth of his _Folly_, that _ſhee made -Beholders laugh_: for _fooles_ are the moſt laughed at, and laugh the -leaſt themſelves of any. And _Nature_ ſaw this _faculty_ to bee ſo -neceſſary in man, that ſhee hath beene content that by _more cauſes_ -we ſhould be importuned to _laugh_, then to the _exerciſe_ of any -other _power_; for things in themſelves utterly _contrary_, beget this -effect; for wee laugh both at _witty_ and _abſurd_ things: At both -which ſorts I have ſeen Men _laugh ſo long_, and _ſo earneſtly_, that -at laſt they have _wept_ that they could laugh no more. And therfore -the _Poet_ having deſcribed the quietneſſe of a _wiſe retired man_, -ſaith in one, what we have ſaid before in many lines; _Quid facit -Canius tuus? ridet_. We have received that even the _extremity_ of -_laughing_, yea of _weeping_ alſo, hath beene accounted _wiſedome_: -And that _Democritus_ and _Heraclitus_, the _lovers_ of theſe -_Extremes_, have been called _lovers of wiſedome_. Now among our -_wiſemen_ I doubt not, but many would be found who would laugh at -_Heraclitus_ weeping, none which weepe at _Democritus_ laughing. At -the hearing of _Comedies_ or other witty reports, I have noted ſome, -which not underſtanding _jeſts_, &c. have yet choſen this as the beſt -meanes to ſeeme _wiſe_ and _underſtanding_, to laugh when their -_Companions laugh_; and I have preſumed them _ignorant_, whom I have -ſeene _unmoved_. A _foole_ if he come into a _Princes Court_, and ſee -a _gay_ man leaning at the wall, ſo _gliſtering_, and ſo _painted_ in -many _colours_ that he is hardly diſcerned from one of the _pictures_ -in the _Arras_, hanging his _body_ like an _Iron-bound-cheſt_, girt in -and thicke ribb’d with _broad gold laces_, may (and commonly doth) -envy him. But alas! ſhall a _wiſeman_, which may not onely not _envy_, -but not _pitty_ this _monſter_, do nothing? Yes, let him _laugh_. And -if one of theſe _hot cholerike firebrands_, which nouriſh themſelves -by _quarrelling_, and kindling others, ſpit upon a _foole_ one -_ſparke_ of _diſgrace_, he, like a _thatcht houſe_ quickly burning, -may bee _angry_; but the _wiſeman_, as _cold_ as the _Salamander_, may -not onely not be _angry_ with him, but not be _ſorry_ for him; -therefore let him _laugh_: ſo he ſhall be knowne a Man, becauſe he can -_laugh_, a _wiſe Man_ that hee knowes at _what_ to laugh, and a -_valiant Man_ that he _dares_ laugh: for he that _laughs_ is juſtly -reputed more _wiſe_, then at whom it is _laughed_. And hence I thinke -proceeds that which in theſe later _formall_ times I have much noted; -that now when our _ſuperſtitious civility_ of _manners_ is become a -mutuall _tickling flattery_ of one another, almoſt every man affecteth -an _humour_ of _jeſting_, and is content to be _deject_, and to -_deforme_ himſelfe, yea become _foole_ to no other _end_ that I can -ſpie, but to give his _wiſe Companion_ occaſion to _laugh_: and to -ſhew themſelves in _promptneſſe_ of _laughing_ is ſo great in -_wiſemen_, that I thinke all _wiſemen_, if any _wiſeman_ do reade this -_Paradox_, will _laugh_ both at it and me. - - - - -[Decoration] - -11. - -_That the gifts of the Body are better then thoſe of the Minde._ - - -I ſay againe, that the _body_ makes the _minde_, not that it created -it a _minde_, but _formes_ it a _good_ or a _bad mind_; and this -_minde_ may be confounded with _ſoule_ without any violence or -injuſtice to _Reaſon_ or _Philoſophy_: then the _ſoule_ it ſeemes is -enabled by our _body_, not this by it. My _Body_ licenſeth my _ſoule_ -to _ſee_ the Worlds _beauties_ through mine _eyes_; to _heare_ -pleaſant things through mine _eares_; and affords it apt _Organs_ for -the conveiance of all perceivable _delight_. But alas! my _ſoule_ -cannot make any _part_, that is not of it ſelfe diſpoſed, to _ſee_ or -_heare_, though without doubt ſhe be as able and as willing to ſee -_behind_ as _before_. Now if my _ſoule_ would ſay, that ſhee enables -any part to taſte theſe pleaſures, but is her ſelfe onely delighted -with thoſe rich _ſweetneſſes_ which her _inward eyes_ and _ſenſes_ -apprehend, ſhee ſhould diſſemble; for I ſee her often ſolaced with -_beauties_, which ſhee ſees through mine _eyes_, and with _muſicke_ -which through mine _eares_ ſhe heares. This _perfection_ then my -_body_ hath, that it can impart to my _minde_ all his _pleaſures_; and -my _minde_ hath ſtill many, that ſhe can neither teach my _indiſpoſed_ -part her _faculties_, nor to the beſt _eſpouſed_ parts ſhew it -_beauty_ of _Angels_, of _Muſicke_, of _Spheres_, whereof ſhe boaſts -the _contemplation_. Are _chaſtity_, _temperance_, and _fortitude_ -gifts of the _mind_? I appeale to _Phyſitians_ whether the _cauſe_ of -theſe be not in the _body_, _health_ is the gift of the _body_, and -_patience_ in ſickeneſſe the gift of the _minde_: then who will ſay -that _patience_ is as good a happineſſe, as _health_, when wee muſt be -extremely _miſerable_ to purchaſe this _happineſſe_. And for -nouriſhing of _civill ſocieties_ and _mutuall love_ amongſt men, which -is our _chiefe end_ while wee are men; I ſay, this _beauty_, -_preſence_, and _proportion_ of the _body_, hath a more _maſculine_ -force in begetting this _love_, then the _vertues_ of the _minde_: for -it ſtrikes us _ſuddenly_, and poſſeſſeth us _immoderately_; when to -know thoſe _vertues_ requires ſome _Iudgement_ in him which ſhall -diſcerne, a _long time_ and _converſation_ betweene them. And even at -_laſt_ how much of our _faith_ and _beleefe_ ſhall we be driven to -beſtow, to aſſure our ſelves that theſe _vertues_ are not -_counterfeited_: for it is the ſame to _be_, and _ſeeme vertuous_, -becauſe that he that hath _no vertue_, can _diſſemble_ none, but he -which hath a _little_, may _gild_ and _enamell_, yea and transforme -much _vice_ into _vertue_: For allow a man to be _diſcreet_ and -_flexible_ to _complaints_, which are great _vertuous_ gifts of the -_minde_, this _diſcretion_ will be to him the _ſoule_ & _Elixir_ of -all _vertues_, ſo that touched with this, even _pride_ ſhal be made -_humility_; and _Cowardice_, honourable and wiſe _valour_. But in -things _ſeene_ there is not this danger, for the _body_ which thou -loveſt and eſteemeſt _faire_, is _faire_; certainely if it bee not -_faire_ in _perfection_, yet it is _faire_ in the ſame _degree_ that -thy _Iudgement_ is good. And in a _faire body_, I doe ſeldome ſuſpect -a _diſproportioned minde_, and as ſeldome hope for a _good_ in a -_deformed_. When I ſee a _goodly houſe_, I aſſure my ſelfe of a -_worthy poſſeſſour_, from a _ruinous weather-beaten building_ I turn -away, becauſe it ſeems either ſtuffed with _varlets_ as a _Priſon_, or -handled by an _unworthy_ and _negligent tenant_, that ſo ſuffers the -_waſte_ thereof. And truely the gifts of _Fortune_, which are -_riches_, are onely _handmaids_, yea _Pandars_ of the _bodies -pleaſure_; with their ſervice we nouriſh _health_, and preſerve -_dainty_, and wee buy _delights_; ſo that _vertue_ which muſt be loved -for _it ſelfe_, and reſpects no further _end_, is indeed _nothing_: -And _riches_, whoſe _end_ is the _good_ of the _body_, cannot be ſo -_perfectly good_, as the _end_ whereto it levels. - - - - -[Decoration] - -12. - -_That Virginity is a Vertue._ - - -I call not that _Virginity a vertue_, which reſideth only in the -_Bodies integrity_; much leſſe if it be with a purpoſe of perpetuall -keeping it: for then it is a moſt inhumane vice—But I call that -_Virginity a vertue_ which is willing and deſirous to yeeld itſelfe -upon honeſt and lawfull termes, when juſt reaſon requireth; and untill -then, is kept with a modeſt chaſtity of Body and Mind. Some perchance -will say that _Virginity_ is in us by _Nature_, and therefore no -_vertue_. True, as it is in us by _Nature_, it is neither a _Vertue_ -nor _Vice_, and is onely in the body: (as in Infants, Children, and -such as are incapable of parting from it). But that _Virginity_ which -is in Man or Woman of perfect age, is not in them by _Nature_: -_Nature_ is the greateſt enemy to it, and with moſt ſubtile -allurements ſeeks the over-throw of it, continually beating againſt it -with her _Engines_, and giving ſuch forcible aſſaults to it, that it -is a ſtrong and more then ordinary _vertue_ to hold out till marriage. -_Ethick_ Philoſophy ſaith, _That no Vertue is corrupted, or is taken -away by that which is good_: Hereupon ſome may ſay, that _Virginity_ -is therefore no vertue, being taken away by marriage. _Virginity_ is -no otherwiſe taken away by marriage, then is the light of the ſtarres -by a greater light (the light of the Sun:) or as a leſſe Title is -taken away by a greater: (an Eſquire by being created an Earle) yet -_Virginity_ is a _vertue_, and hath her Throne in the middle: The -extreams are, in _Exceſſe_; to violate it before marriage; in defect, -not to marry. In ripe years as ſoon as reaſon perſwades, and -opportunity admits, Theſe extreams are equally removed from the mean: -The exceſſe proceeds from _Luſt_, the defect from _Peeviſhneſſe_, -_Pride_ and _Stupidity_. There is an old Proverb, That, _they that dy -maids, muſt lead Apes in Hell_. An Ape is a ridiculous and -unprofitable Beaſt, whoſe fleſh is not good for meat, nor its back for -burden, nor is it commodious to keep an houſe: and perchance for the -unprofitableneſſe of this Beaſt did this proverb come up: For surely -nothing is more unprofitable in the Commonwealth of _Nature_, then -they that dy old maids, becauſe they refuſe to be uſed to that end -for which they were only made. The Ape bringeth forth her young, for -the moſt part by twins; that which ſhe loves beſt, ſhe killeth by -preſſing it too hard: so fooliſh maids ſoothing themſelves with a -falſe conceit of _vertue_, in fond obſtinacie, live and die maids; and -ſo not only kill in themſelves the _vertue_ of _Virginity_, and of a -Vertue make it a Vice, but they also accuſe their parents in -condemning marriage. If this application hold not touch, yet there may -be an excellent one gathered from an Apes tender love to Conies in -keeping them from the Weaſel and Ferret. From this ſimilitude of an -Ape & an old Maid did the aforeſaid proverb firſt ariſe. But alas, -there are ſome old Maids that are _Virgins_ much againſt their wills, -and fain would change their _Virgin-life_ for a _Married_: ſuch if -they never have had any offer of fit Huſbands, are in ſome ſort -excuſable, and their willingneſſe, their deſire to marry, and their -forbearance from all diſhoneſt, and unlawful copulation, may be a kind -of inclination to _vertue_, although not _Vertue_ it ſelfe. This -_Virtue_ of _Virginity_ (though it be ſmall and fruitleſſe) it is an -extraordinary, and no common _Vertue_. All other _Vertues_ lodge in -the _Will_ (it is the _Will_ that makes them _vertues_.) But it is the -unwillingneſſe to keep it, the deſire to forſake it, that makes this a -_vertue_. As in the naturall generation and formation made of the ſeed -in the womb of a woman, the body is joynted and organized about the 28 -day, and so it begins to be no more an _Embrion_, but capable as a -matter prepared to its form to receive the ſoule, which faileth not to -inſinuate and inneſt it ſelfe into the body about the fortieth day; -about the third month it hath motion and ſenſe: Even ſo _Virginity_ is -an _Embrion_, an unfaſhioned lump, till it attain to a certain time, -which is about twelve years of age in women, fourteen in men, and then -it beginneth to have the ſoule of _Love_ infuſed into it, and to -become a _vertue_: There is alſo a certain limited time when it -ceaſeth to be a _vertue_, which in men is about fourty, in women about -thirty years of age: yea, the loſſe of ſo much time makes their -_Virginity_ a _Vice_, were not their endeavour wholly bent, and their -deſires altogether fixt upon marriage: In Harveſt time do we not -account it a great vice of ſloath and negligence in a Huſband-man, to -overſlip a week or ten dayes after his fruits are fully ripe; May we -not much more account it a more heynous vice, for a _Virgin_ to let -her Fruit (_in potentia_) conſume and rot to nothing, and to let the -_vertue_ of her _Virginity_ degenerate into _Vice_, (for _Virginity_ -ever kept is ever loſt.) Avarice is the greateſt deadly ſin next -Pride: it takes more pleaſure in hoording Treaſure then in making uſe -of it, and will neither let the poſſeſſor nor others take benefit by -it during the Miſers life; yet it remains intire, and when the Miſer -dies muſt come to ſom body. _Virginity_ ever kept, is a vice far worſe -then Avarice, it will neither let the poſſeſſor nor others take -benefit by it, nor can it be bequeathed to any: with long keeping it -decayes and withers, and becomes corrupt and nothing worth. Thus -ſeeing that _Virginity_ becomes a vice in defect, by exceeding a -limited time; I counſell all female _Virgins_ to make choyce of ſome -_Paracelſian_ for their Phyſitian, to prevent the death of that -_Vertue_: The _Paracelſians_ (curing like by like) ſay, That if the -lives of living Creatures could be taken down, they would make us -immortall. By this rule, female _Virgins_ by a diſcreet marriage -ſhould ſwallow down into their _Virginity_ another _Virginity_, and -devour ſuch a life & ſpirit into their womb, that it might make them -as it were, immortall here on earth, beſides their perfect -immortality in heaven: And that _Vertue_ which otherwiſe would -putrifie and corrupt, ſhall then be compleat; and ſhall be recorded in -Heaven, and enrolled here on Earth; and the name of _Virgin_ ſhall be -exchanged for a far more honorable name, _A Wife_. - - - - -[Decoration] - -PROBLEMES - - - - -1. - -_Why have Baſtards beſt Fortune?_ - - -Becauſe _Fortune_ herſelfe is a _Whore_, but ſuch are not moſt -indulgent to their _iſſue_; the old naturall reaſon (but thoſe -meetings in _ſtolne love_ are moſt _vehement_, and ſo contribute more -_ſpirit_ then the _eaſie_ and _lawfull_) might governe me, but that -now I ſee _Miſtreſſes_ are become _domeſtike_ and _inordinary_, and -they and wives _waite_ but by _turnes_, and _agree_ aſwell as they had -_lived_ in the _Arke_. The old Morall reaſon (that _Baſtards_ inherit -_wickedneſſe_ from their _Parents_, and ſo are in a better way to -_preferment_ by having a _ſtocke_ before-hand, then thoſe that build -all their _fortune_ upon the _poore_ and _weake_ ſtocke of _Originall -ſinne_) might prevaile with me, but that ſince wee are fallen into -ſuch times, as now the _world_ might _ſpare_ the _Divell_, because -_ſhe_ could be bad enough without _him_. I ſee men _ſcorne_ to be -_wicked_ by _example_, or to bee _beholding_ to others for their -_damnation_. It ſeems reaſonable, that ſince _Lawes_ rob them of -_ſucceſſion_ in _civill benefits_, they ſhould have ſomething elſe -_equivalent_. As _Nature_ (which is _Lawes patterne_) having denyed -Women _Conſtancy_ to _one_, hath provided them with _cunning_ to -allure _many_; and ſo _Baſtards_ _de jure_ ſhould have better _wits_ -and _experience_. But beſides that by _experience_ wee ſee many -_fooles_ amongſt them, wee ſhould take from them one of their chiefeſt -helpes to _preferment_, and we ſhould deny them to be _fools_, and -(that which is onely left) that _Women_ chuſe _worthier_ men then -their _husbands_, is falſe _de facto_; either then it muſt bee that -the _Church_ having removed them from all place in the _publike -Service_ of _God_, they have better meanes then others to be _wicked_, -and ſo _fortunate_: Or elſe becauſe the two _greateſt powers_ in this -_world_, the _Divell_ and _Princes_ concurre to their _greatneſſe_; -the one giving _baſtardy_, the other _legitimation_: As _nature_ -frames and conſerves great _bodies_ of _contraries_. Or the cauſe is, -becauſe they abound moſt at _Court_, which is the _forge_ where -_fortunes_ are made, or at leaſt the _ſhop_ where they be _ſold_. - - - - -[Decoration] - -2. - -_Why Puritanes make long Sermons?_ - - -It needs not _perſpicuouſneſſe_, for God knowes they are plain -enough: nor doe all of them uſe _Sem-briefe-Accents_ for ſome -of them have _crotchets_ enough. It may bee they intend not -to riſe like _glorious Tapers_ and _Torches_, but like -_Thinne-wretched-ſicke-watching-Candles_, which _languiſh_ and are in -a Divine _Conſumption_ from the firſt minute, yea in their _ſnuffe_, -and _ſtink_ when others are in their more profitable _glory_. I have -thought ſometimes, that out of _conſcience_, they allow _long meaſure_ -to _courſe ware_. And ſometimes, that _uſurping_ in that place a -_liberty_ to _ſpeak freely_ of _Kings_, they would _raigne_ as long as -they could. But now I thinke they doe it out of a _zealous_ -imagination, that, _It is their duty to preach on till their Auditory -wake_. - - - - -[Decoration] - -3. - -_Why did the Divel reſerve Jeſuites till theſe latter dayes._ - - -Did he know that our _Age_ would deny the _Devils poſſeſſing_, and -therfore provided by theſe to _poſſeſſe_ men and kingdomes? Or to end -the _diſputation_ of _Schoolemen_, why the _Divell_ could not make -_lice_ in _Egypt_; and whether thoſe things hee _preſented_ there, -might be _true_, hath he ſent us a _true_ and _reall plague_, worſe -than thoſe _ten_? Or in _oſtentation_ of the _greatneſſe_ of his -_Kingdome_, which even _diviſion_ cannot _ſhake_, doth he ſend us -theſe which _diſagree_ with all the reſt? Or knowing that our _times_ -ſhould diſcover the _Indies_, and aboliſh their _Idolatry_, doth he -ſend theſe to give them _another_ for it? Or peradventure they have -beene in the _Roman Church_ theſe _thouſand yeeres_, though we have -called them by _other names_. - - - - -[Decoration] - -4. - -_Why is there more variety of Green then of other Colours?_ - - -It is becauſe it is the figure of _Youth_ wherin _nature_ wuld provide -as many _green_, as _youth_ hath _affections_; and ſo preſent a -_Sea-green_ for _profuſe waſters_ in _voyages_; a _Graſſe-green_ for -ſudden _new men enobled_ from _Graſiers_; and a _Gooſe-greene_ for -ſuch _Polititians_ as pretend to preſerve the _Capitol_. Or elſe -_Prophetically_ foreſeeing an _age_, wherein they ſhall all _hunt_. -And for ſuch as _miſdemeane_ themſelves a _Willow-greene_; For -_Magiſtrates_ muſt aſwell have _Faſces_ born before them to _chaſtize_ -the _ſmall_ offences, as _Secures_ to _cut off_ the _great_. - - - - -[Decoration] - -5. - -_Why doe young Lay-men ſo much ſtudy Divinity._ - - -Is it becauſe others tending buſily _Churches preferment_ neglect -_ſtudy_? Or had the _Church_ of _Rome_ ſhut up all our wayes, till the -_Lutherans_ broke downe their _uttermoſt ſtubborne doores_, and the -_Calviniſts_ picked their _inwardeſt_ and _ſubtleſt lockes_? Surely -the _Devill_ cannot be ſuch a _Foole_ to hope that he ſhall make this -ſtudy _contemptible_, by making it _common_. Nor that as the -_Dwellers_ by the River _Origus_ are ſaid (by drawing infinite -_ditches_ to ſprinkle their _barren Country_) to have exhauſted and -intercepted their _maine channell_, and ſo loſt their more profitable -courſe to the _ſea_; ſo we, by providing every _ones ſelfe, divinity_ -enough for his _own uſe_, ſhould neglect our _Teachers_ and _Fathers_. -Hee cannot hope for better _hereſies_ then hee hath had, nor was his -_Kingdome_ ever ſo much advanced by _debating Religion_ (though with -ſome _aſperſions_ of _Error_) as by a _dull_ and _ſtupid ſecurity_, in -which many _groſe things_ are ſwallowed. Poſſible out of ſuch an -_ambition_ as we have now, to ſpeake _plainely_ and _fellow-like_ with -_Lords_ and _Kings_, wee thinke alſo to acquaint our ſelves with _Gods -ſecrets_: Or perchance when we ſtudy it by _mingling humane_ reſpects, -_It is not Divinity_. - - - - -[Decoration] - -6. - -_Why hath the common Opinion afforded Women Soules?_ - - -It is agreed that wee have not ſo much from them as any _part_ of -either our _mortall ſoules_ of _ſenſe_, or _growth_, and we deny -_ſoules_ to others equal to them in all but in _ſpeech_ for which they -are beholding to their _bodily inſtruments_: For perchance an _Oxes_ -heart, or a _Goates_, or a _Foxes_, or a _Serpents_ would ſpeake juſt -ſo, if it were in the _breaſt_, and could move that _tongue_ and -_jawes_. Have they ſo many _advantages_ and _meanes_ to hurt us (for, -ever their _loving_ deſtroyed us) that we dare not _diſpleaſe_ them, -but give them what they will? And ſo when ſome call them _Angels_, -ſome _Goddeſſes_, and the _Palpulian Heretikes_ made them _Biſhops_, -wee deſcend ſo much with the ſtreame, to allow them _ſoules_? Or doe -we ſomewhat (in this dignifying of them) flatter _Princes_ and _great -Perſonages_ that are ſo much governed by them? Or do we in that -_eaſineſſe_ and _prodigality_, wherein we daily loſe our owne _ſoules_ -to we care not whom, ſo labour to perſwade our ſelves, that ſith a -_woman_ hath a _ſoule_, a _ſoule_ is no great matter? Or doe wee lend -them _ſoules_ but for _uſe_, ſince they for our ſakes, give their -_ſoules_ againe, and their _bodies_ to boote? Or perchance becauſe the -_Deuill_ (who is all _ſoule_) doth moſt _miſchiefe_, and for -_convenience_ and _proportion_, becauſe they would come neerer him, -wee allow them ſome ſoules; and ſo as the _Romanes_ naturalized ſome -_Provinces_ in revenge, and made them _Romans_, onely for the -_burthen_ of the _Common-wealth_; ſo we have given _women_ ſoules -onely to make them capable of _damnation_? - - - - -[Decoration] - -7. - -_Why are the Faireſt, Falſeſt?_ - - -I meane not of falſe _Alchimy Beauty_, for then the _queſtion_ ſhould -be inverted, _Why are the Falſeſt, Faireſt_? It is not onely becauſe -they are _much ſolicited_ and _ſought_ for, ſo is _gold_, yet it is -not ſo _common_; and this _ſuite_ to them, ſhould teach them their -_value_, and make them more _reſerved_. Nor is it becauſe the -_delicateſt blood_ hath the _beſt ſpirits_, for what is that to the -fleſh? perchance ſuch _conſtitutions_ have the _beſt wits_, and there -is no _proportionable ſubject_, for _Womens wit_, but deceipt? doth -the _minde_ ſo follow the _temperature_ of the _body_, that becauſe -thoſe _complexions_ are apteſt to change, the _mind_ is therefore ſo? -Or as _Bells_ of the _pureſt metall_ retaine their _tinkling_ and -_ſound_ largeſt; ſo the _memory_ of the laſt _pleaſure_ laſts longer -in theſe, and diſpoſeth them to the next. But ſure it is not in the -_complexion_, for thoſe that doe but thinke themſelves _faire_, are -preſently inclined to this _multiplicity_ of _loves_, which being but -_faire in conceipt_ are _falſe in deed_: and ſo perchance when they -are _borne_ to this _beauty_, or have _made_ it, or have dream’d it, -they eaſily believe all _addreſſes_ and _applications_ of every _man_, -out of a _ſenſe_ of their own _worthineſſ_ to be directed to them, -which others _leſſ worthy_ in their own thoughts apprehend not, or -diſcredit. But I think the _true reaſon_ is, that being like _gold_ in -many properties (as that _all ſnatch_ at them, but the _worſt poſſeſſ_ -them, that they care not how deep we dig for them, and that by the Law -of nature, _Occupandi conceditur_) they would be like alſo in this, -that as Gold to make it ſelf of uſe admits allay, ſo they, that they -may be tractable, mutable, and currant, have to allay _Falſhood_. - - - - -[Decoration] - -8. - -_Why Venus-ſtar only doth caſt a ſhadow?_ - - -Is it becauſe it is nearer the earth? But they whoſe profeſſion it is -to ſee that nothing be done in heaven without their conſent (as _Re_ — -ſays in himſelf of _Aſtrologers_) have bid _Mercury_ to be nearer. Is -it becauſe the works of _Venus_ want ſhadowing, covering and -dignifying? But thoſe of _Mercury_ need it more; For Eloquence, his -occupation, is all ſhadow and colours; let our life be a ſea, and then -our reaſons and even paſſions are wide enough to carry us whether we -ſhould go, but Eloquence is a ſtorm and tempeſt that miſcarries: and -who doubts that Eloquence which muſt perſwade people to take a yoke of -ſoveraignty (and then beg and make Laws to tye them faſter, and then -give money to the invention, repair and ſtrengthen it) needs more -ſhadows and coloring, then to perſwade any man or woman to that which -is natural. And _Venus_ markets are ſo natural, that when we ſolicite -the beſt way (which is by _marriage_) our perſwaſions work not ſo much -to draw a woman to us, as againſt her nature to draw her from all -other beſides. And ſo when we go againſt nature, and from _Venus-work_ -(for marriage is chaſtitie) we need ſhadowes and colours, but not -elſe. In _Seneca’s_ time, it was a courſe, an un-_Roman_ and a -contemptible thing even in a _Matron_, not to have had a _Love_ beſide -her huſband, which though the Law required not at their hands, yet -they did it _zealouſly_ out of the Council of Cuſtom and faſhion, -which was _venery_ of _ſupererrogation_: - - _Et te ſpectator pluſquam delectat Adulter_, - -saith _Martial_: And _Horace_, becauſe many lights would not ſhew him -enough, created many _Images_ of the ſame Object by wainſcoting his -chamber with looking-glaſſes: ſo that _Venus_ flies not light, as much -as _Mercury_, who creeping into our underſtanding, our darkneſs would -be defeated, if he were perceived. Then either this _ſhadow_ -confeſſeth that ſame dark Melancholy Repentance which accompanies; or -that ſo violent fires, needs ſome ſhadowy refreſhing and -intermiſſion: Or elſe light ſignifying both day and youth, and ſhadow -both night and age, ſhe pronounceth by this that ſhe profeſſeth both -all perſons and times. - - - - -[Decoration] - -9. - -_Why is Venus-ſtar multinominous, called both =Heſperus= and -=Veſper=._ - - -The Moon hath as many names, but not as ſhe is a ſtar, but as ſhe hath -divers governments; but _Venus_ is _multinominous_ to give example to -her _proſtitute diſciples_, who ſo often, either to renew or refreſh -themſelves towards lovers, or to diſguiſe themſelves from -_Magiſtrates_, are to take new names. It may be ſhe takes new names -after her many functions, for as ſhe is ſupream Monarch of all Suns at -large (which is _luſt_) ſo is ſhe joyned in Commiſſion with all -_Mythologicks_, with _Juno_, _Diana_, and all others for marriage. It -may be becauſe of the divers names to her ſelf, for her affections -have more names than any vice: _ſcilicet_, _Pollution_, _Fornication_, -_Adultery_, _Lay-Inceſt_, _Church-Inceſt_, _Rape_, _Sodomy_, -_Maſtupration_, _Maſturbation_, and a thouſand others. Perchance her -divers names ſhewed her appliableneſs to divers men, for _Neptune_ -diſtilled and wet her in love, the Sun warms and melts her, _Mercury_ -perſwaded and ſwore her, _Jupiters_ authority ſecured, and _Vulcan_ -hammer’d her. As _Heſperus_ ſhe preſents you with her _bonum utile_, -becauſe it is wholeſomeſt in the morning: As _Veſper_ with her _bonum -delectabile_, becauſe it is pleaſanteſt in the evening. And becauſe -induſtrious men riſe and endure with the Sun in their civil -buſineſſes, this Star caſts them up a little before, and remembers -them again a little after for her buſineſs; for certainly, - - _Venit Heſperus, ite capellae_: - -was ſpoken to Lovers in the perſons of _Goats_. - - - - -[Decoration] - -10. - -_Why are New Officers leaſt oppreſſing?_ - - -Muſt the old Proverbe, that _Old dogs bite ſorest_, be true in all -kinde of _dogs_? Me thinkes the freſh _memory_ they have of the _mony_ -they parted with for the _place_, ſhould haſten them for the -_re-imburſing_: And perchance they doe but ſeeme eaſier to their -_ſuiters_; who (as all other _Patients_) doe account all change of -paine, eaſie. But if it bee ſo, it is either becauſe the ſodain -_ſenſe_ & _contentment_ of the _honor_ of the _place_, retards and -remits the rage of their _profits_, and ſo having ſtayed their -_ſtomackes_, they can forbeare the ſecond _courſe_ a while: Or having -overcome the _ſteepest_ part of the _hill_, and clambered above -_Competitions_ and _Oppoſitions_ they dare loyter, and take breath: -Perchance being come from _places_, where they taſted _no gaine_, a -_little_ ſeems _much_ to them at firſt, for it is _long before a -Christian conſcience overtakes, or straies into an Officers heart_. It -may be that out of the _generall diſeaſe_ of all men not to love the -_memory_ of a _predeceſſor_, they ſeeke to diſgrace them by ſuch -_eaſineſſe_, and make good _firſt impreſſions_, that ſo having drawen -much _water_ to their _Mill_, they may afterward _grind_ at eaſe: For -if from the rules of good _Horſe-manſhip_, they thought it wholeſome -to _jet_ out in a moderate _pace_, they ſhould alſo take up towards -their _journeys_ end, not mend their pace continually, and _gallop_ to -their _Innes-doore_, the _grave_; except perchance their _conſcience_ -at that time ſo touch them, that they thinke it an _injury_ and -_damage_ both to him that muſt _ſell_, and to him that muſt _buy_ the -_Office_ after their _death_, and a kind of _dilapidation_ if they by -continuing _honeſt_ ſhould diſcredit the _place_, and bring it to a -_lower-rent_, or _under-value_. - - - - -[Decoration] - -11. - -_Why does the Poxe ſo much affect to undermine the Noſe?_ - - -_Paracelſus_ perchance ſaith true, That every Diſeaſe hath his -exaltation in ſome part certaine. But why this in the Noſe? Is there -ſo much mercy in this diſeaſe, that it provides that one ſhould not -ſmell his own ſtinck? Or hath it but the common fortune, that being -begot and bred in obſcureſt and ſecreteſt places, becauſe therefore -his ſerpentine crawling and inſinuation ſhould not be ſuſpected, nor -ſeen, he comes ſooneſt into great place, and is more able to deſtroy -the worthieſt member, then a diſeaſe better born? Perchance as mice -defeat Elephants by knawing their _Proboſcis_, which is their Noſe, -this wretched Indian Vermine practiſeth to doe the ſame upon us. Or as -the ancient furious Cuſtome and Connivency of ſome Lawes, that one -might cut off their Noſe whome he deprehended in Adulterie, was but a -Tipe of this; And that now more charitable lawes having taken away all -Revenge from particular hands, this common Magiſtrate and Executioner -is come to do the ſame office inviſibly? Or by withdrawing this -conſpicuous part, the Noſe, it warnes us from all adventuring upon -that Coaſt; for it is as good a mark to take in a flag as to hang one -out. Poſſibly heate, which is more potent and active then cold, -thought her ſelfe injured, and the Harmony of the world out of tune, -when cold was able to ſhew the high-way to Noses in _Muscovia_, except -ſhe found the meanes to doe the ſame in other Countries. Or becauſe by -the conſent of all, there is an Analogy, Proportion, and affection -between the Noſe and that part where this diſeaſe is firſt contracted, -and therefore _Heliogabalus_ choſe not his Minions in the Bath but by -the Noſe: And _Albertus_ had a knaviſh meaning when he preferd great -Noſes; And the licentious Poet was _Naſo Poeta_. I think this reaſon -is neareſt truth, That the Noſe is moſt compaſſionate with this part: -Except this be nearer, that it is reaſonable that this Diſeaſe in -particular ſhould affect the moſt eminent and perſpicuous part, which -in general doth affect to take hold of the moſt eminent and -conſpicuous men. - - - - -[Decoration] - -12. - -_Why die none for Love now?_ - - -Becauſe women are become eaſyer. Or becauſe theſe later times have -provided mankind of more new means for the deſtroying of themſelves -and one another, _Pox_, _Gunpowder_, _Young marriages_, and -_Controverſies_ in _Religion_. Or is there in true Hiſtory no -Precedent or Example of it? Or perchance ſome die ſo, but are not -therefore worthy the remembring or ſpeaking of? - - - - -[Decoration] - -13. - -_Why do Women delight much in Feathers?_ - - -They think that Feathers imitate wings, and ſo ſhew their reſtleſſneſs -and inſtability. As they are in matter, ſo they would be in name, like -_Embroiderers_, _Painters_, and ſuch _Artificers_ of curious -_vanities_, which the vulgar call _Pluminaries_. Or elſe they have -feathers for the ſame reaſon, which moves them to love the unworthieſt -men, which is, that they may be thereby excuſable in their inconſtancy -and often changing. - - - - -[Decoration] - -14. - -_Why doth not Gold ſoyl the fingers?_ - - -Doth it direct all the venom to the heart? Or is it becauſe bribing -ſhould not be diſcovered? Or becauſe that ſhould pay purely, for which -pure things are given, as _Love_, _Honor_, _Justice_ and Heaven? Or -doth it ſeldom come into innocent hands but into ſuch as for former -foulneſs you cannot diſcern this? - - - - -[Decoration] - -15. - -_Why do great men of all dependants, chuſe to preſerve their little -Pimps?_ - - -It is not becauſe they are got neareſt their ſecrets, for they whom -they bring come nearer. Nor commonly becauſe they and their bawds have -lain in one belly, for then they ſhould love their brothers aſwel. Nor -becauſe they are witneſſes of their weakneſs, for they are weak ones. -Either it is becauſe they have a double hold and obligation upon their -maſters for providing them ſurgery and remedy after, aſwel as pleaſure -before, and bringing them always ſuch ſtuff, as they ſhal always need -their ſervice? Or becauſe they may be received and entertained every -where, and Lords fling off none but they ſuch as they may deſtroy by -it. Or perchance we deceive our ſelves, and every Lord having many, -and, of neceſſity, ſome riſing, we mark only theſe. - - - - -[Decoration] - -16. - -_Why are Courtiers ſooner Atheiſts then men of other conditions?_ - - -Is it becauſe as _Phyſitians_ contemplating Nature, and finding many -abſtruſe things ſubject to the ſearch of Reaſon, thinks therefore that -all is ſo; so they (ſeeing mens deſtinies, mad at Court, neck out and -in joynt there, _War_, _Peace_, _Life_ and _Death_ derived from -thence) climb no higher? Or doth a familiarity with greatneſs, and -daily converſation and acquaintance with it breed a contempt of all -greatneſs? Or becauſe that they ſee that opinion or need of one -another, and fear makes the degrees of ſervants, Lords and Kings, do -they think that God likewiſe for ſuch Reaſon hath been mans Creator? -Perchance it is becauſe they ſee Vice proſper beſt there, and, -burthened with ſinne, doe they not, for their eaſe, endeavour to put -off the feare and Knowledge of God, as facinorous men deny -Magiſtracy? Or are the moſt Atheiſts in that place, becauſe it is the -foole that ſaid in his heart, There is no God. - - - - -[Decoration] - -17. - -_Why are ſtateſmen moſt incredulous?_ - - -Are they all wiſe enough to follow their excellent pattern _Tiberius_, -who brought the ſenate to be diligent and induſtrious to believe him, -were it never so oppoſite or diametricall, that it deſtroyed their -very ends to be believed, as _Aſinius Gallus_ had almoſt deceived this -man by believing him, and the Major and Aldermen of _London_ in -_Richard_ the Third? Or are buſineſſes (about which theſe men are -converſant) ſo conjecturall, ſo ſubject to unſuſpected interventions -that they are therefore forc’d to ſpeak oraculouſly, whiſperingly, -generally, and therefore eſcapingly, in the language of -Almanack-makers for weather? Or are thoſe (as they call them) _Arcana -imperii_, as by whom the Prince provokes his luſt, and by whom he -vents it, of what Cloath his ſocks are, and ſuch, ſo deep, and ſo -irreveald, as any error in them is inexcuſable? If theſe were the -reaſons, they would not only ſerve for ſtate-buſineſs. But why will -they not tell true, what a Clock it is, and what weather, but abſtain -from truth of it, if it conduce not to their ends, as Witches will not -name Jeſus, though it be in a curſe? eithere they know little out of -their own Elements, or a Cuſtom in one matter begets an habite in all. -Or the lower ſort imitate Lords, they their Princes, theſe their -Prince. Or elſe they believe one another, and ſo never hear truth. Or -they abſtain from the little Channel of truth, leaſt, at laſt, they -ſhould _finde the fountain it ſelf, God_. - - - - -[Decoration] - -18. - -_Why was Sir Walter Raleigh thought the fitteſt Man, to write the -Hiſtorie of theſe Times?_ - - -Was it becauſe that being told at his Arraignement, that a Witneſs -accuſing himſelf had the ſtrength of two; he may ſeem by Writing the -ills of his own Time to be believed? Or is it, becauſe he might -reenjoy thoſe Times by the Meditation of them? Or becauſe if he ſhould -undertake higher Times, he doth not think, that he can come nearer to -the Beginning of the World? Or becauſe like a Bird in a Cage, he takes -his Tunes from every paſſenger, that laſt whiſtled? Or becauſe he -thinks not that the beſt Echo which repeats moſt of the Sentence, but -that which repeats Leſs more plainly? - - - - -[Decoration] - -CHARACTERS - - -1. - -_The Character of a =Scot= at the first ſight._ - -At his firſt appearing in the _Charterhouſe_, an Olive coloured Veluet -ſuit owned him, which ſince became mous-colour, A pair of unſkour’d -ſtockings-gules, One indifferent ſhooe, his band of _Edenburgh_, and -cuffs of _London_, both ſtrangers to his ſhirt, a white feather in a -hat that had bin ſod, one onely cloak for the rain, which yet he made -ſerve him for all weathers: A Barren-half-acre of Face, amidſt whereof -an eminent Noſe advanced himſelf, like the new Mount at _Wanſted_, -overlooking his Beard, and all the wilde Country thereabouts; He was -tended enough, but not well; for they were certain dumb creeping -Followers, yet they made way for their Maſter, the Laird. At the -firſt preſentment his Breeches were his Sumpter, and his Packets, -Trunks, Cloak-bags, Portmanteau’s and all; He then grew a -Knight-wright, and there is extant of his ware at 100_l._ 150_l._ and -200_l._ price. Immediately after this, he ſhifteth his ſuit, ſo did -his Whore, and to a Bear-baiting they went, whither I followed them -not, but _Tom. Thorney_ did. - - - - -[Decoration] - -2. - -_The true Character of a =Dunce=._ - - -He hath a Soule drownd in a lump of Fleſh, or in a piece of Earth that -_Prometheus_ put not half his proportion of Fire into, a thing that -hath neither edge of deſire, nor feeling of affection in it, The moſt -dangerous creature for confirming an _Atheiſt_, who would ſtraight -ſwear, his ſoul were nothing but the bare temperature of his body: He -ſleeps as he goes, and his thoughts ſeldom reach an inch further than -his eyes; The moſt part of the faculties of his ſoul lye Fallow, or -are like the reſtive Jades that no ſpur can drive forwards towards the -purſuite of any worthy deſign; one of the moſt unprofitable of all -Gods creatures, being as he is, a thing put clean beſides his right -uſe, made fitt for the cart & the flail, and by miſchance Entangled -amongſt books and papers, a man cannot tel poſſible what he is now -good for, ſave to move up and down and fill room, or to ſerve as -_Animatum Inſtrumentum_ for others to work withal in baſe Imployments, -or to be a foyl for better witts, or to ſerve (as They ſay monſters -do) to ſet out the variety of nature, and Ornament of the Univerſe, He -is meer nothing of himſelf, neither eates, nor drinkes, nor goes, nor -ſpits but by imitation, for al which, he hath ſet forms & faſhions, -which he never varies, but ſticks to, with the like plodding conſtancy -that a milhors follows his trace, both the muſes and the graces are -his hard Miſtriſſes though he daily Invocate them, though he ſacrifize -_Hecatombs_, they ſtil look a ſquint, you ſhall note him oft (beſide -his dull eye and louting head, and a certain clammie benum’d pace) by -a fair diſplai’d beard, a Nightcap and a gown, whoſe very wrincles -proclaim him the true genius of formality, but of al others, his -diſcours and compoſitions beſt ſpeak him, both of them are much of one -ſtuf & faſhion, he ſpeaks juſt what his books or laſt company ſaid -unto him without varying one whit & very ſeldom underſtands himſelf, -you may know by his diſcourſe where he was laſt, for what he read or -heard yeſterday he now diſchargeth his memory or notebook of, not his -underſtanding, for it never came there; what he hath he flings abroad -at al adventurs without accomodating it to time, place, perſons or -occaſions, he commonly loſeth himſelf in his tale, and flutters up and -down windles without recovery, and whatſoever next preſents it ſelf, -his heavie conceit ſeizeth upon and goeth along with, however -_Heterogeneal_ to his matter in hand, his jeſts are either old flead -proverbs, or lean-ſtarv’d-hackny-_Apophthegm’s_, or poor verball quips -outworn by Servingmen, Tapſters and Milkmaids, even laid aſide by -Balladers, He aſſents to all men that bring any ſhadow of reaſon, and -you may make him when he ſpeaks moſt Dogmatically, even with one -breath, to averr pure contradictions, His Compoſitions differ only -_terminorum poſitione_ from Dreams, Nothing but rude heaps of -Immaterial-inchoherent droſſie-rubbiſh-ſtuffe, promiſcuouſly thruſt up -together, enough to Infuſe dullneſs and Barrenneſs of Conceit into him -that is ſo Prodigall of his eares as to give the hearing, enough to -make a mans memory Ake with ſuffering ſuch dirtie ſtuffe caſt into it, -as unwellcome to any true conceit, as Sluttiſh Morſells or Wallowiſh -Potions to a Nice-Stomack which whiles he empties himſelfe of, it -ſticks in his Teeth nor can he be Delivered without Sweate and -Sighes, and Humms, and Coughs enough to ſhake his Grandams teeth out -of her head; Heel ſpitt, and ſcratch, and yawn, and ſtamp, and turn -like ſick men from one elbow to another, and Deſerve as much pitty -during this torture as men in Fits of Tertian Feavors or ſelfe laſhing -Penitentiaries; in a word, Rip him quite aſunder, and examin every -ſhred of him, you ſhall finde him to be juſt nothing, but the ſubject -of Nothing, the object of contempt, yet ſuch as he is you muſt take -him, for there is no hope he ſhould ever become better. - - - - -[Decoration] - -21. - -_An Eſſay of Valour._ - - -I am of opinion that nothing is ſo potent either to procure or merit -Love, as Valour, and I am glad I am ſo, for thereby I ſhall do my ſelf -much eaſe, becauſe Valour never needs much wit to maintain it: To -ſpeak of it in it ſelf, It is a quality which he that hath, ſhall have -leaſt need of, so the beſt League between Princes is a mutual fear of -each other, it teacheth a man to value his reputation as his life, and -chiefly to hold the Lye unſufferable, though being alone, he holds -finds no hurt it doth him, It leaves it ſelf to others cenſures, for -he that brags of his own valour, diſſwades others from believing it, -It feareth a word no more than an Ague, It always makes good the -Owner, for though he be generally held a fool, he ſhall ſeldom hear ſo -much by word of mouth, and that enlargeth him more than any -ſpectacles, for it maketh a little fellow be called a tall man, it -yeilds the wall to none but a woman, whoſe weakneſs is her -prerogative, or a man ſeconded with a woman as an uſher, which always -goes before his betters, It makes a man become the witneſs of his own -words, and ſtand to whatever he hath ſaid, and thinketh it a reproach -to commit his reviling unto the Law, it furniſheth youth with action, -and age with diſcourſe, and both by futures, for a man muſt ever boaſt -himſelf in the preſent tenſe, and to come nearer home, nothing drawes -a woman like to it; for Valour towards men, is an Emblem of an ability -towards women, a good quality ſignifies a better. Nothing is more -behooffull for that Sex; for from it they receive protection, and we -free from the danger of it: Nothing makes a ſhorter cut for obtaining, -for a man of Arms is always void of Ceremony, which is the wall that -ſtands between _Pyramus_ and _Thiſbe_, that is, _Man_ and _Woman_, for -there is no pride in women but that which rebounds from our own -baſeneſſe (as Cowards grow valiant upon thoſe that are more Cowards) -ſo that only by our pale aſking we teach them to deny, and by our -ſhamefac’dneſs, we put them in minde to be modeſt, whereas indeed it -is cunning _Rhetorick_ to perſwade the hearers that they are that -already which he would have them to be; This kinde of baſhfulneſs is -far from men of Valour, and eſpecially from ſouldiers, for ſuch are -ever men (without doubt) forward and confident, loſing no time leaſt -they ſhould loſe opportunity, which is the beſt Factor for a Lover, -and becauſe they know women are given to diſſemble, they will never -believe them when they deny, _Whilome_ before this age of wit, and -wearing black, were broke in upon us, there was no way known to win a -Lady but by Tylting, Turnying, and riding through Forreſts, in which -time theſe ſlender ſtriplings with little legs were held but of -ſtrength enough to marry their widows, and even in our days there can -be given no reaſon of the Inundation of Servingmen upon their -Miſtreſſes, but (only) that uſually they carry their Maſters Weapons, -and his Valour: To be accounted handſome, juſt, learned, or well -favoured, all this carries no danger with it, but it is to be admitted -to the Title of Valiant Acts, at leaſt the adventuring of his -mortality, and al women take delight to hold him safe in their arms -who hath ’ſcapt thither through many dangers: To ſpeak at once, Man -hath a priviledge in Valour; In clothes and good faces we but imitate -women, and many of that Sex will not think much (as far as an anſwer -goes) to diſſemble wit too. So then theſe neat youths, theſe women in -mens apparel are too near a woman to be beloved of her, They be both -of a Trade, but be grim of aſpect, and ſuch a one as Glaſs dares take, -and ſhe will deſire him for neatneſs and varietie; A ſkar in a mans -face is the ſame that a mole in a womans; a Jewel ſet in white to make -it ſeem more white, for the ſkar in a man is a mark of honour and no -blemiſh, for ’tis a ſkar and a blemiſh too in a Souldier too to be -with out one: Now as for al things elſe which are to procure Love, as -a good face, wit, good clothes, or a good body, each of them I confeſs -may work ſomewhat for want of a better, That is, if _Valour be not -their Rivall_; A good face avails nothing if it be in a coward that is -baſhfull, the utmoſt of it is to be kiſſ’d, which rather encreaſeth -then quencheth appetite; He that ſends her gifts ſends her word alſo, -that he is a man of ſmall gifts otherwiſe, for wooing by ſigns and -tokens implies the Author dumb; and if _Ovid_ who writ _the Law of -Love_, were alive (as he is extant) would allow it as good a -diverſity, that gifts ſhould be ſent as gratuities, not as bribes; -Wit getteth rather promiſe then Love, Wit is not to be ſeen, and no -woman takes advice of any in her loving, but of her own eyes, and her -waiting womans; Nay which is worſe, wit is not to be felt, and ſo no -good fellow; Wit apply’d to a woman makes her diſſolve (or diſcloſe) -her ſimpering, and diſcover her teeth with laughter, and this is -ſurely a purge for love; for the beginning of love is a kind of -fooliſh melancholy, as for the man that makes his Taylor his Bawd, and -hopes to inveagle his Love with ſuch a coloured ſuit, ſurely the ſame -deeply hazards the loſs of her favour upon every change of his -clothes; So likewiſe for the other, that Courts her ſilently with a -good body, let me certifie him that his clothes depend upon the -comelyneſſe of the body, and ſo both upon opinion; ſhe that hath been -ſeduced by Apparel, let me give her to wit, _that men always put off -their clothes before they go to bed_; and let her that hath been -enamour’d of her ſervants body, underſtand, _that if ſhe ſaw him in a -ſkin of cloth_, that is, in a ſuit made to the pattern of his body, -_ſhe would ſee ſlender cauſe to love him ever after_; there are no -clothes ſit ſo well in a woman’s eye, as a ſuit of Steel, though not -of the faſhion, and no man ſo ſoon ſurpriſeth a womans affections as -he that is the ſubject of all whiſperings, and hath always twenty -ſtories of his own deeds depending upon him; Miſtake me not, I -underſtand not by valour one that never fights but when he is back’d -by drink or anger, or hiſſ’d on with beholders, nor one that is -deſperate, nor one that takes away a Servingmans weapons when -perchance it coſt him his quarters wages, nor yet one that wears a -Privy coat of defence and therein is confident, for then ſuch as made -Bucklers, would be accounted the _Catalines_ of this Commonwealth—I -intend one of an even Reſolution grounded upon reaſon, which is always -even, having his power reſtrained by the Law of not doing wrong. But -now I remember I am for Valour and therefore I muſt be a man of few -words. - - - - -Transcriber’s Note - - -Inconsistent period spelling retained as printed. 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- margin-right: 0; - } - span.pagenum, hr.ww { - display: none; - visibility: hidden; - } - img.drop-cap {float: left; } - div.tpborder {background-image: none; } - ol li {text-indent: 0; } -} - - /* XML end ]]>*/ - -</style> -</head> -<body> - - -<pre> - -The Project Gutenberg EBook of Paradoxes and Problemes, by John Donne - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Paradoxes and Problemes - -Author: John Donne - -Release Date: April 8, 2020 [EBook #61783] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK PARADOXES AND PROBLEMES *** - - - - -Produced by deaurider, David Wilson and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - - - - -<hr class="ww" /> - - - - -<div class="titlepage" -><img src="images/topstrip.jpg" id="topstrip" alt="Decoration" - /><div class="tpborder" - ><div class="tpbox"> -<h1 title="Paradoxes and Problemes"><a id="png.f001" href="#png.f001"><span class="pagenum"><span - class="ns">[</span>i<span class="ns">]<br - /></span></span></a><big><big><big>PARADOXES</big></big></big><br - /><i>and</i><br - /><big><big><big>PROBLEMES</big></big></big></h1> - -<div class="author"> -<big><i>by</i> <span class="smc">Iohn Donne</span><br - /><i>with two Characters<br - />and an Essay of</i><br - /><span class="allsc"><span class="gesperrtsm">VALOU</span>R</span></big><br - /><img src="images/i_f001.jpg" alt="Decoration" /> -</div> - -<hr /> -<small><i>Now for the first time reprinted from the editions<br -/>of 1633 and 1652 with one additional</i> <span class="smc">Probleme</span></small> -<hr /> - -<div class="author"> -<big>SOHO<br - /><i>THE NONESUCH PRESS</i></big><br - /><i>30 Gerrard Street</i><br - /><span class="gesperrtsm">192</span>3 -</div></div></div - ><img src="images/bottomstrip.jpg" id="bottomstrip" alt="Decoration" - /></div> - -<div class="verso"> -<p><a id="png.f002" href="#png.f002"><span class="pagenum"><span - class="ns">[</span>ii<span class="ns">]<br - /></span></span></a><i>This edition is limited to 645 copies, printed -and made in England for the Nonesuch -Press in the 17th century Fell types by -Frederick Hall, printer to the University -of Oxford. The type has been distributed. -This is number 9</i></p> - -</div> - -<div class="TOC"> -<h2 title="The Contents"><a id="png.f003" href="#png.f003"><span class="pagenum"><span - class="ns">[</span>iii<span class="ns">]<br - /></span></span></a><img id="i_f003" src="images/i_f003.jpg" alt="Decoration" /><br - />The<br - /><big><span class="gesperrt">CONTENT</span>S</big></h2> -<hr /> - -<p class="ol">❧ <span class="allsc">PARADOXES</span></p> - -<ol> -<li><!-- 1. --> <i>A Defence of Womens Inconſtancy:</i> <a class="pnum" href="#png.p001"><span class="allsc">P.</span> 1.</a></li> - -<li><!-- 2. --> <i>That Women ought to paint:</i> <a class="pnum" href="#png.p006"><span class="allsc">P.</span> 6.</a></li> - -<li><!-- 3. --> <i>That by Diſcord things increase:</i> <a class="pnum" href="#png.p009"><span class="allsc">P.</span> 9.</a></li> - -<li><!-- 4. --> <i>That good is more common then evill:</i> <a class="pnum" href="#png.p012"><span class="allsc">P.</span> 12.</a></li> - -<li><!-- 5. --> <i>That all things kill themſelves:</i> <a class="pnum" href="#png.p015"><span class="allsc">P.</span> 15.</a></li> - -<li><!-- 6. --> <i>That it is poſſible to find ſome vertue -in Some Women:</i> <a class="pnum" href="#png.p017"><span class="allsc">P.</span> 17.</a></li> - -<li><!-- 7. --> <i>That Old men are more fantaſtike then -Young:</i> <a class="pnum" href="#png.p019"><span class="allsc">P.</span> 19.</a></li> - -<li><!-- 8. --> <i>That Nature is our worſt Guide:</i> <a class="pnum" href="#png.p021"><span class="allsc">P.</span> 21.</a></li> - -<li><!-- 9. --> <i>That only Cowards dare dye:</i> <a class="pnum" href="#png.p024"><span class="allsc">P.</span> 24.</a></li> - -<li><!-- 10. --> <i>That a Wiſe Man is knowne by much -laughing:</i> <a class="pnum" href="#png.p026"><span class="allsc">P.</span> 26.</a></li> - -<li><!-- 11. --> <i>That the gifts of the Body are better -then thoſe of the Minde:</i> <a class="pnum" href="#png.p030"><span class="allsc">P.</span> 30.</a></li> - -<li><!-- 12. --> <i>That Virginity is a Vertue:</i> <a class="pnum" href="#png.p034"><span class="allsc">P.</span> 34.</a></li> -</ol> - -<p class="ol">❧ <span class="allsc">PROBLEMES</span></p> - -<ol> -<li><!-- 1. --> <i>Why have Bastards beſt Fortune?</i> <a class="pnum" href="#png.p040"><span class="allsc">P.</span> 40.</a></li> - -<li><!-- 2. --> <i>Why Puritanes make long Sermons?</i> <a class="pnum" href="#png.p042"><span class="allsc">P.</span> 42.</a></li> - -<li><!-- 3. --> <i>Why did the Divel reſerve Jeſuites till -theſe latter dayes:</i> <a class="pnum" href="#png.p043"><span class="allsc">P.</span> 43.</a></li> - -<li><!-- 4. --> <i>Why is there more variety of Green then -of other Colours?</i> <a class="pnum" href="#png.p044"><span class="allsc">P.</span> 44.</a></li> - -<li><!-- 5. --><a id="png.f004" href="#png.f004"><span class="pagenum"><span - class="ns">[</span>iv<span class="ns">]<br - /></span></span></a> <i>Why doe young Lay-men ſo much ſtudy -Divinity:</i> <a class="pnum" href="#png.p045"><span class="allsc">P.</span> 45.</a></li> - -<li><!-- 6. --> <i>Why hath the common Opinion afforded -Women Soules?</i> <a class="pnum" href="#png.p047"><span class="allsc">P.</span> 47.</a></li> - -<li><!-- 7. --> <i>Why are the Faireſt, Falſeſt?</i> <a class="pnum" href="#png.p049"><span class="allsc">P.</span> 49.</a></li> - -<li><!-- 8. --> <i>Why Venus-ſtar only doth caſt a -ſhadow?</i> <a class="pnum" href="#png.p051"><span class="allsc">P.</span> 51.</a></li> - -<li><!-- 9. --> <i>Why is Venus-ſtar multinominous, called -both <cite>Heſperus</cite> and <cite>Veſper</cite>:</i> <a class="pnum" href="#png.p054"><span class="allsc">P.</span> 54.</a></li> - -<li><!-- 10. --> <i>Why are New Officers leaſt oppreſſing?</i> <a class="pnum" href="#png.p056"><span class="allsc">P.</span> 56.</a></li> - -<li><!-- 11. --> <i>Why does the Poxe ſo much affect to -undermine the Noſe?</i> <a class="pnum" href="#png.p058"><span class="allsc">P.</span> 58.</a></li> - -<li><!-- 12. --> <i>Why die none for Love now?</i> <a class="pnum" href="#png.p060"><span class="allsc">P.</span> 60.</a></li> - -<li><!-- 13. --> <i>Why do Women delight much in -Feathers?</i> <a class="pnum" href="#png.p061"><span class="allsc">P.</span> 61.</a></li> - -<li><!-- 14. --> <i>Why doth not Gold ſoyl the fingers?</i> <a class="pnum" href="#png.p062"><span class="allsc">P.</span> 62.</a></li> - -<li><!-- 15. --> <i>Why do great men of all dependents, -chuſe to preſerve their little Pimps?</i> <a class="pnum" href="#png.p063"><span class="allsc">P.</span> 63.</a></li> - -<li><!-- 16. --> <i>Why are Courtiers ſooner Atheiſts then -men of other conditions?</i> <a class="pnum" href="#png.p064"><span class="allsc">P.</span> 64.</a></li> - -<li><!-- 17. --> <i>Why are ſtateſmen moſt incredulous?</i> <a class="pnum" href="#png.p066"><span class="allsc">P.</span> 66.</a></li> - -<li><!-- 18. --> <i>Why was Sir Walter Raleigh thought the -fitteſt Man, to write the Hiſtorie of -theſe Times?</i> <a class="pnum" href="#png.p068"><span class="allsc">P.</span> 68.</a></li> -</ol> - -<p class="ol">❧ <span class="allsc">CHARACTERS</span></p> - -<ol> -<li><!-- 1. --> <i>The Character of a <em>Scot</em> at the first -ſight:</i> <a class="pnum" href="#png.p069"><span class="allsc">P.</span> 69.</a></li> - -<li><!-- 2. --> <i>The true Character of a <em>Dunce</em>:</i> <a class="pnum" href="#png.p071"><span class="allsc">P.</span> 71.</a></li> -</ol> - -<p class="ol">❧ <span class="allsc">AN ESSAY OF VALOUR</span>: <a class="pnum" href="#png.p075"><span class="allsc">P.</span> 75.</a></p> - - -</div> - - - -<div class="preface"> -<h2 title="Bibliographical Note"><a id="png.f005" href="#png.f005"><span class="pagenum"><span - class="ns">[</span>v<span class="ns">]<br - /></span></span></a><img id="i_f005" src="images/i_f005.jpg" alt="Decoration" /><br - /><i>BIBLIOGRAPHICAL NOTE</i></h2> - - -<p><i>Donne’s Paradoxes and Problemes are clever -and entertaining trifles, which were probably -written before 1600, during the more wanton -period of their author’s life. Owing to their -scurrilous nature they could not be published -during his lifetime, but shortly after his death -the greater part of them were licensed to be -printed, the <cite>Imprimatur</cite> printed at the end -both of the eleven Paradoxes and of the ten -Problemes being signed by Sir Henry Herbert -and dated October 25, 1632. The volume -was published under the title of <cite>Juvenilia</cite> in -1633, but already on November 14, 1632, an -order of inquiry had been delivered at the -King’s command by the Bishop of London, -calling upon Sir Henry Herbert to explain -before the Board of the Star Chamber his -reasons ‘why hee warrented the booke of -D. Duns paradoxes to be printed’. Perhaps -Herbert’s explanations were regarded as satisfactory, -but, however this may have been, the -King was not successful in suppressing the -book. The volume is a thin quarto containing -only thirty-two leaves, and was printed by -Elizabeth Purslowe for Henry Seyle, to be sold -at the sign of the Tyger’s Head in St. Paul’s -Church-yard. The printer seems to have been -<a id="png.f006" href="#png.f006"><span class="pagenum"><span - class="ns">[</span>vi<span class="ns">] - </span></span></a>somewhat careless in imposing the licences, for, -although most copies contain the two, copies occur -from which one or both have been omitted. -It is not known through what channels the -publisher obtained possession of the text, but -it is probable that the publication was quite -unauthorized, and took place even without the -knowledge of the younger Donne, who, when he -reprinted the <cite>Juvenilia</cite> in 1652, made no -reference to any previous issue.</i></p> - -<p><i>The <cite>Juvenilia</cite> were at once in considerable -demand, and seem to have been bought by -many of the purchasers of the <cite>Poems</cite>, which -were also first published in quarto in 1633. -This is evident from the fact that the two -books are so often found together in contemporary -bindings, the lesser volume usually being -relegated to the end. The first edition of the -<cite>Juvenilia</cite> was thus soon exhausted and a -second edition was published in the same year. -So ineffectual did the Star Chamber inquiry -prove to have been that in this edition the -publisher not only omitted the <cite>Imprimaturs</cite> -altogether and so abandoned all pretence of -having any official sanction for the publication, -but even added to the first Probleme, ‘Why -have Bastards best Fortune?’, which was -particularly offensive to the Court, twenty-three -lines which had not appeared in the first edition. -This edition, as before a quarto and with the -same imprint, but containing only twenty-four -leaves, is considerably rarer than its predecessor. -It is unlikely, however, that this fact is to be -<a id="png.f007" href="#png.f007"><span class="pagenum"><span - class="ns">[</span>vii<span class="ns">] - </span></span></a>attributed to the King’s having had any greater -success than before in suppressing it. More -probably the demand for it was less, so that -part of the edition remained unsold and was -subsequently destroyed.</i></p> - -<p><i>In 1652 the younger Donne, in the course -of his exploitation of his father’s writings, prepared -an authorized edition of the <cite>Juvenilia</cite>, -which was printed by Thomas Newcomb for -Humphrey Moseley. The number of the Paradoxes -was now increased to twelve and of the -Problemes to seventeen, the offensive passages -in the first Probleme being allowed to remain. -To these were added two ‘Characters’, ‘An -Essay of Valour’, ‘A Sheaf of Miscellany -Epigrams’, a reprint of <cite>Ignatius his Conclave</cite>, -and, finally, the <cite>Essays in Divinity</cite>. The -Epigrams purport to have been written by the -elder Donne in Latin and to have been translated -into English by Jasper Mayne, D.D. -They may have been printed by the younger -Donne in good faith, as it seems to be certain -that his father’s <cite>Epigrammata mea Latina</cite> -once existed; but the epigrams attributed to -him in this volume are, as Mr. Gosse has shown -(<cite>Life and Letters of Donne, i. 16</cite>), certainly -spurious, and may well have been composed, -as well as translated, by Mayne, who was an -unprincipled, though witty, divine. The <cite>Essays -in Divinity</cite> had been printed in 1651 for a -different publisher, but they are very rarely -found as a separate volume in a contemporary -binding, for the younger Donne, as he made -<a id="png.f008" href="#png.f008"><span class="pagenum"><span - class="ns">[</span>viii<span class="ns">] - </span></span></a>clear in his preface, sought to temper the -secularity of the <cite>Juvenilia</cite> by issuing them in -company with the <cite>Essays in Divinity</cite>, and in -this way to invest the volume with an altogether -fictitious respectability.</i></p> - -<p><i>Even in 1652 the Paradoxes and Problemes -were not printed entire. Another Probleme concerning -Sir Walter Raleigh has been preserved -in the Bodleian Library (<cite class="plain">Tanner MSS. 299, -f. 32</cite>), the copier stating that it ‘was so bitter -that his son, Jack Donne, LL.D., thought fit -not to print it with the rest’. Yet another has -recently been discovered in a manuscript containing -Donne’s poems.</i></p> - -<p><i>The <cite>Juvenilia</cite> have not been reprinted since -1652. In the present edition the text follows -that of the second edition of 1633, amplified from -the third edition of 1652 and with the additional -Probleme from the Bodleian manuscript, already -printed by Mr. Edmund Gosse in his <cite>Life and -Letters of Donne, 1899, ii. 52</cite>. The spurious -epigrams have not been included.</i></p> - -<p class="sig">GEOFFREY KEYNES</p> - -</div> - - -<div class="chap"> -<h2 title="Paradoxes"><a id="png.p001" href="#png.p001"><span class="pagenum"><span - class="ns">[</span>1<span class="ns">]<br - /></span></span></a><img id="i_p001" src="images/i_p001.jpg" alt="Decoration" /><br - /><big><big><big><span class="gesperrtsm">PARADOXE</span>S</big></big></big></h2> - - - - -<h3 title="1. A Defence of Womens Inconſtancy">1.<br - /><i>A Defence of Womens -Inconſtancy.</i></h3> - -<div><img class="drop-cap" src="images/drop-t.jpg" alt="T" /></div> -<p class="drop-cap"><span class="dropcap">Th</span>at Women are <em>Inconſtant</em>, -I with any man confeſſe, -but that <em>Inconſtancy</em> is a bad -quality, I againſt any man -will maintaine: For every -thing as it is one better than -another, ſo is it fuller of <em>change</em>; The <em>Heavens</em> -themſelves continually turne, the <em>Starres</em> -move, the <em>Moone</em> changeth; <em>Fire</em> whirleth, -<em>Ayre</em> flyeth, <em>Water</em> ebbs and flowes, the face -of the <em>Earth</em> altereth her lookes, <em>time</em> ſtayes -not; the Colour that is moſt light, will -take moſt dyes: ſo in Men, they that have -the moſt reaſon are the moſt alterable -in their deſignes, and the darkeſt or moſt -ignorant, do ſeldomeſt change; therefore -Women changing more than Men, have alſo -<a id="png.p002" href="#png.p002"><span class="pagenum"><span - class="ns">[</span>2<span class="ns">] - </span></span></a>more <em>Reaſon</em>. They cannot be immutable -like ſtockes, like ſtones, like the Earths dull -Center; Gold that lyeth ſtill, ruſteth; Water, -corrupteth; Aire that moveth not, poyſoneth; -then why ſhould that which is the -perfection of other things, be imputed to -Women as greateſt imperfection? Becauſe -thereby they deceive men. Are not your -wits pleaſed with thoſe jeſts, which coozen -your expectation? You can call it Pleaſure -to be beguil’d in troubles, and in the moſt -excellent toy in the world, you call it -Treachery: I would you had your <em>Miſtreſſes</em> -ſo conſtant, that they would never change, -no not ſo much as their <em>ſmocks</em>, then ſhould -you ſee what ſluttiſh vertue, <em>Conſtancy</em> were. -<em>Inconſtancy</em> is a moſt commendable and cleanely -quality, and Women in this quality are -farre more abſolute than the Heavens, than -the Starres, Moone, or any thing beneath it; -for long obſervation hath pickt certainety -out of their mutability. The Learned are -ſo well acquainted with the Starres, Signes -and Planets, that they make them but Characters, -to reade the meaning of the Heaven -in his owne forehead. Every ſimple Fellow -can beſpeake the change of the <em>Moone</em> a -great while beforehand: but I would faine -have the learnedſt man ſo skilfull, as to tell -<a id="png.p003" href="#png.p003"><span class="pagenum"><span - class="ns">[</span>3<span class="ns">] - </span></span></a>when the ſimpleſt Woman meaneth to varie. -Learning affords no rules to know, much -leſſe knowledge to rule the minde of a -Woman: For as <em>Philoſophy</em> teacheth us, that -<em>Light things doe alwayes tend upwards</em>, and -<em>heavy things decline downeward</em>; Experience -teacheth us otherwiſe, that the diſpoſition -of a <em>Light</em> Woman, is to fall downe, the -nature of Women being contrary to all Art -and Nature. Women are like <em>Flies</em>, which -feed among us at our Table, or <em>Fleas</em> -ſucking our very blood, who leave not our -moſt retired places free from their familiarity, -yet for all their fellowſhip will they -never bee tamed nor commanded by us. -Women are like the <em>Sunne</em>, which is violently -carryed one way, yet hath a proper courſe -contrary: ſo though they, by the maſtery of -ſome over-ruling churliſh Husbands, are -forced to his Byas, yet have they a motion -of their owne, which their Husbands never -know of. It is the nature of nice and faſtidious -mindes to know things onely to bee -weary of them: Women by their ſlye <em>changeableneſſe</em>, -and pleaſing doubleneſſe, prevent -even the miſlike of thoſe, for they can never -be ſo well knowne, but that there is ſtill -more unknowne. Every Woman is a <em>Science</em>; -for hee that plods upon a Woman all his life -<a id="png.p004" href="#png.p004"><span class="pagenum"><span - class="ns">[</span>4<span class="ns">] - </span></span></a>long, ſhall at length find himſelfe ſhort of -the knowledge of her: they are borne to -take downe the pride of wit, and ambition -of wiſedome, making <em>fooles</em> wiſe in the adventuring -to winne them, <em>wiſemen</em> fooles in -conceit of loſing their labours; witty men -ſtarke mad, being confounded with their uncertaineties. -<em>Philoſophers</em> write againſt them -for ſpight, not deſert, that having attained -to ſome knowledge in all other things, in -them onely they know nothing, but are -meerely ignorant: <em>Active</em> and <em>Experienced</em> -men raile againſt them, becauſe they love in -their liveleſſe and decrepit age, when all -goodneſſe leaves them. Theſe envious <em>Libellers</em> -ballad againſt them, becauſe having -nothing in themſelves able to deſerve their -love, they maliciouſly diſcommend all they -cannot obtaine, thinking to make men beleeve -they know much, becauſe they are -able to diſpraiſe much, and rage againſt -<em>Inconſtancy</em>, when they were never admitted -into ſo much favour as to be forſaken. In -mine Opinion ſuch men are happy that -Women are <em>Inconſtant</em>, for ſo may they -chance to bee beloved of ſome excellent -Women (when it comes to their turne) out -of their <em>Inconſtancy</em> and mutability, though -not out of their owne deſert. And what -<a id="png.p005" href="#png.p005"><span class="pagenum"><span - class="ns">[</span>5<span class="ns">] - </span></span></a>reaſon is there to clog any Woman with one -Man, bee hee never ſo ſingular? Women -had rather, and it is farre better and more -Iudiciall to enjoy all the vertues in ſeverall -Men, than but ſome of them in one, for -otherwiſe they loſe their taſte, like divers -ſorts of meat minced together in one diſh: -and to have all excellencies in one Man -(if it were poſſible) is <em>Confuſion</em> and <em>Diverſity</em>. -Now who can deny, but ſuch as are obſtinately -bent to undervalue their worth, -are thoſe that have not ſoule enough to -comprehend their excellency, Women being -the moſt excellenteſt Creatures, in that Man -is able to ſubject all things elſe, and to grow -wiſe in every thing, but ſtill perſiſts a foole -in Woman? The greateſt <em>Scholler</em>, if hee once -take a Wife, is found ſo unlearned, that he -muſt begin his <em>Horne-booke</em>, and all is by -<em>Inconſtancy</em>. To conclude therefore; this -name of <em>Inconſtancy</em>, which hath ſo much -beene poyſoned with ſlaunders, ought to -bee changed into <em>variety</em>, for the which the -world is ſo delightfull, <em>and a Woman for -that the moſt delightfull thing in this world</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="2. That Women ought to paint"><a id="png.p006" href="#png.p006"><span class="pagenum"><span - class="ns">[</span>6<span class="ns">]<br - /></span></span></a><img id="i_p006" src="images/i_p006.jpg" alt="Decoration" /><br - />2.<br - /><i>That Women ought to paint.</i></h3> - -<div><img class="drop-cap" src="images/drop-f.jpg" alt="F" /></div> -<p class="drop-cap"><em><span class="dropcap">Fo</span>uleneſſe</em> is <em>Lothſome</em>: can that -be ſo which helpes it? who -forbids his Beloved to gird -in her waſte? to mend by -ſhooing her uneven lameneſſe? -to burniſh her teeth? -or to perfume her breath? yet that the <em>Face</em> -bee more preciſely regarded, it concernes -more: For as open confeſſing ſinners are -alwaies puniſhed, but the wary and concealing -offenders without witneſſe doe it alſo -without puniſhment; ſo the ſecret parts -needs the leſſe reſpect; but of the <em>Face</em>, diſcovered -to all Examinations and ſurvayes, -there is not too nice a Iealouſie. Nor doth -it onely draw the buſie eyes, but it is ſubject -to the divineſt touch of all, to <em>kiſſing</em>, the -ſtrange and myſticall union of ſoules. If -ſhee ſhould proſtitute her ſelfe to a more -unworthy Man than thy ſelfe, how earneſtly -and juſtly wouldſt thou exclaime? that for -want of this eaſier and ready way of repairing, -<a id="png.p007" href="#png.p007"><span class="pagenum"><span - class="ns">[</span>7<span class="ns">] - </span></span></a>to betray her body to ruine and deformity -(the tyrannous <em>Raviſhers</em>, and ſodaine -<em>Deflourers</em> of all Women) what a heynous -Adultery is it? What thou loveſt in her <em>face</em> -is <em>colour</em>, and <em>painting</em> gives that, but thou -hateſt it, not becauſe it is, but becauſe thou -knoweſt it. Foole, whom ignorance makes -happy; the Starres, the Sunne, the Skye -whom thou admireſt, alas, have no <em>colour</em>, -but are faire, becauſe they ſeeme to bee -coloured: If this ſeeming will not ſatisfie -thee in her, thou haſt good aſſurance of her -<em>colour</em>, when thou ſeeſt her <em>lay</em> it on. If her -<em>face</em> bee <em>painted</em> on a Boord or Wall, thou -wilt love it, and the Boord, and the Wall: -Canſt thou loath it then when it ſpeakes, -ſmiles, and kiſſes, becauſe it is <em>painted</em>? Are -wee not more delighted with ſeeing Birds, -Fruites, and Beaſts <em>painted</em> then wee are with -Naturalls? And doe wee not with pleaſure -behold the <em>painted</em> ſhape of Monſters and -Divels, whom true, wee durſt not regard? -Wee repaire the ruines of our houſes, but -firſt cold tempeſts warnes us of it, and bytes -us through it; wee mend the wracke and -ſtaines of our Apparell, but firſt our eyes, -and other bodies are offended; but by this -providence of Women, this is prevented. If -in <em>kiſſing</em> or <em>breathing</em> upon her, the <em>painting</em> -<a id="png.p008" href="#png.p008"><span class="pagenum"><span - class="ns">[</span>8<span class="ns">] - </span></span></a>fall off, thou art angry, wilt thou be ſo, if it -ſticke on? Thou didſt love her, if thou -beginneſt to hate her, then ’tis becauſe ſhee -is not <em>painted</em>. If thou wilt ſay now, thou -didſt hate her before, thou didſt hate her -and love her together, bee conſtant in ſomething, -and love her who ſhewes her great <em>love</em> -to thee, in taking this paines to ſeeme <em>lovely</em> -to thee.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="3. That by Diſcord things increaſe"><a id="png.p009" href="#png.p009"><span class="pagenum"><span - class="ns">[</span>9<span class="ns">]<br - /></span></span></a><img id="i_p009" src="images/i_p009.jpg" alt="Decoration" /><br - />3.<br - /><i>That by Diſcord things -increaſe.</i></h3> - -<hr /> -<div class="latin"> -<blockquote> -<p><cite lang="la" xml:lang="la" title="Selius affirms, in heav’n no gods there are: - And while he thrives, and they their thunder spare, - His daring tenet to the world seems fair">Nullos eſſe Deos, inane Cœlum<br - />Affirmat Cœlius, probatq; quod ſe<br - />Factum vidit, dum negat hæc, beatum.</cite></p> -</blockquote> -</div> - -<div><img class="drop-cap" src="images/drop-s.jpg" alt="S" /></div> -<p class="drop-cap"><span class="dropcap">So</span> I aſſevere this the more -boldly, becauſe while I -maintaine it, and feele the -<em>Contrary repugnancies</em> and <em>adverſe -fightings</em> of the <em>Elements</em> -in my Body, my Body increaſeth; -and whilſt I differ from common -opinions by this <em>Diſcord</em>, the number of my -<cite>Paradoxes</cite> increaſeth. All the rich benefits -we can frame to our ſelves in <em>Concord</em>, is but -an <em>Even</em> conſervation of things; in which -<em>Evenneſſe</em> wee can expect no <em>change</em>, no <em>motion</em>; -therefore no <em>increaſe</em> or <em>augmentation</em>, which -is a <em>member of motion</em>. And if this <em>unity</em> and -<em>peace</em> can give <em>increaſe</em> to things, how mightily -is <em>diſcord</em> and <em>war</em> to that purpoſe, which are -<a id="png.p010" href="#png.p010"><span class="pagenum"><span - class="ns">[</span>10<span class="ns">] - </span></span></a>indeed the onely ordinary <em>Parents</em> of <em>peace</em>. -<em>Diſcord</em> is never ſo barren that it affords no -fruit; for the <em>fall</em> of one <em>eſtate</em> is at the worſt -the <em>increaſer</em> of another, becauſe it is as impoſſible -to finde a <em>diſcommodity</em> without <em>advantage</em>, -as to finde <em>Corruption</em> without <em>Generation</em>: -But it is the <em>Nature</em> and <em>Office</em> of <em>Concord</em> -to <em>preſerve</em> onely, which property when it -leaves, it differs from it ſelfe, which is the -greateſt <em>diſcord</em> of all. All <em>Victories</em> and -<em>Emperies</em> gained by <em>warre</em>, and all <em>Iudiciall</em> -decidings of doubts in <em>peace</em>, I doe claime -children of <em>Diſcord</em>. And who can deny but -<em>Controverſies</em> in <em>Religion</em> are growne greater by -<em>diſcord</em>, and not the <em>Controverſie</em>, but <em>Religion</em> -it ſelfe: For in a <em>troubled miſery</em> Men are -alwaies more <em>Religious</em> then in a <em>ſecure peace</em>. -The number of <em>good</em> men, the onely charitable -nouriſhers of <em>Concord</em>, wee ſee is thinne, and -daily melts and waines; but of <em>bad diſcording</em> -it is infinite, and growes hourely. Wee are -aſcertained of all <em>Diſputable</em> doubts, onely -by <em>arguing</em> and differing in <em>Opinion</em>, and if -formall <em>diſputation</em> (which is but a painted, -counterfeit, and diſſembled <em>diſcord</em>) can -worke us this benefit, what ſhall not a full -and maine <em>diſcord</em> accompliſh? Truely me -thinkes I owe a <em>devotion</em>, yea a <em>ſacrifice</em> to -<em>diſcord</em>, for caſting that <em>Ball</em> upon <cite>Ida</cite>, and -<a id="png.p011" href="#png.p011"><span class="pagenum"><span - class="ns">[</span>11<span class="ns">] - </span></span></a>for all that buſineſſe of <cite>Troy</cite>, whom ruin’d I -admire more then <cite>Babylon</cite>, <cite>Rome</cite>, or <cite>Quinzay</cite>, -removed <em>Corners</em>, not onely fulfilled with her -<em>fame</em>, but with <em>Cities</em> and <em>Thrones</em> planted by -her <em>Fugitives</em>. Laſtly, between <em>Cowardice</em> and -<em>deſpaire</em>, <em>Valour</em> is gendred; and ſo the <em>Diſcord</em> -of <em>Extreames</em> begets all vertues, but of the -<em>like things</em> there is no iſſue without a miracle:</p> - -<div class="latin"> -<blockquote> -<p><cite lang="la" xml:lang="la" - title="The worst wife, the worst husband, I wonder that you get along so badly">Vxor peſſima, peſſimus maritus<br - />Miror tam malè convenire.</cite></p> -</blockquote> -</div> - -<p class="noindent">Hee wonders that betweene two ſo <em>like</em>, -there could be any <em>diſcord</em>, yet perchance -for all this <em>diſcord</em> there was nere the leſſe -<em>increaſe</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="4. That good is more common then evill"><a id="png.p012" href="#png.p012"><span class="pagenum"><span - class="ns">[</span>12<span class="ns">]<br - /></span></span></a><img id="i_p012" src="images/i_p012.jpg" alt="Decoration" /><br - />4.<br - /><i>That good is more common -then evill.</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>have not been ſo pittifully -tired with any <em>vanity</em>, as -with ſilly <em>Old Mens</em> exclaiming -againſt theſe times, and -extolling their owne: Alas! -they betray themſelves, for -if the <em>times</em> be <em>changed</em>, their manners have -changed them. But their ſenſes are to <em>pleaſures</em>, -as <em>ſick Mens</em> taſtes are to <em>Liquors</em>; for indeed -no <em>new thing</em> is done in the <em>world</em>, all things -are what, and as they were, and <em>Good</em> is as -ever it was, more plenteous, and muſt of -neceſſity be <em>more common then evill</em>, becauſe it -hath this for <em>nature</em> and <em>perfection</em> to bee -<em>common</em>. It makes <em>Love</em> to all <em>Natures</em>, all, -all affect it. So that in the <em>Worlds</em> early -<em>Infancy</em>, there was a time when nothing was -<em>evill</em>, but if this <em>World</em> ſhall ſuffer <em>dotage</em> in -the extreameſt <em>crookedneſſe</em> thereof, there ſhall -be no time when nothing ſhal be <em>good</em>. It dares -<a id="png.p013" href="#png.p013"><span class="pagenum"><span - class="ns">[</span>13<span class="ns">] - </span></span></a>appeare and ſpread, and gliſter in the <em>World</em>, -but <em>evill</em> buries it ſelfe in night and darkneſſe, -and is chaſtiſed and ſuppreſſed when -<em>good</em> is cheriſhed and rewarded. And as <em>Imbroderers</em>, -<em>Lapidaries</em>, and other <em>Artiſans</em>, can by -all things adorne their workes; for by adding better -things, the better they ſhew in <em>Luſh</em> -and in <em>Eminency</em>; ſo <em>good</em> doth not onely proſtrate -her <em>amiableneſſe</em> to all, but refuſes no -end, no not of her utter contrary <em>evill</em>, that -ſhee may bee the more <em>common</em> to us. For -<em>euill manners</em> are <em>parents</em> of <em>good Lawes</em>; and -in every <em>evill</em> there is an <em>excellency</em>, which -(in common ſpeech) we call <em>good</em>. For the -faſhions of <em>habits</em>, for our moving in <em>geſtures</em>, -for phraſes in our <em>ſpeech</em>, we ſay they were -<em>good</em> as long as they were uſed, that is, as long -as they were <em>common</em>; and wee eate, wee -walke, onely when it is, or ſeemes <em>good</em> to doe -ſo. All <em>faire</em>, all <em>profitable</em>, all <em>vertuous</em>, is <em>good</em>, -and theſe three things I thinke embrace all -things, but their utter <em>contraries</em>; of which -alſo <em>faire</em> may be <em>rich</em> and <em>vertuous</em>; <em>poore</em> may -bee <em>vertuous</em> and <em>faire</em>; <em>vitious</em> may be <em>faire</em> -and <em>rich</em>; ſo that <em>good</em> hath this good meanes -to be <em>common</em>, that ſome ſubjects ſhe can -poſſeſſe intirely; and in ſubjects poyſoned -with <em>evill</em>, ſhe can humbly ſtoop to accompany -the <em>evill</em>. And of <em>indifferent</em> things many -<a id="png.p014" href="#png.p014"><span class="pagenum"><span - class="ns">[</span>14<span class="ns">] - </span></span></a>things are become perfectly good by being -<em>common</em>, as <em>cuſtomes</em> by uſe are made binding -<em>Lawes</em>. But I remember nothing that is -therefore <em>ill</em>, becauſe it is <em>common</em>, but <em>Women</em>, -of whom alſo; <em>They that are moſt common, are -the beſt of that Occupation they profeſſe</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="5. That all things kill themſelves"><a id="png.p015" href="#png.p015"><span class="pagenum"><span - class="ns">[</span>15<span class="ns">]<br - /></span></span></a><img id="i_p015" src="images/i_p015.jpg" alt="Decoration" /><br - />5.<br - /><i>That all things kill -themſelves.</i></h3> - -<div><img class="drop-cap" src="images/drop-t.jpg" alt="T" /></div> -<p class="drop-cap"><span class="dropcap">To</span> affect, yea to effect their -owne <em>death</em> all <em>living</em> things -are importuned, not by -<em>Nature</em> only which perfects -them, but by <em>Art</em> and <em>Education</em>, -which perfects her. -<em>Plants</em> quickened and inhabited by the moſt -unworthy <em>ſoule</em>, which therefore neither <em>will</em> -nor <em>worke</em>, affect an <em>end</em>, a <em>perfection</em>, a <em>death</em>; -this they ſpend their <em>ſpirits</em> to attaine, this -attained, they languiſh and wither. And by -how much more they are by mans <em>Induſtry</em> -warmed, cheriſhed, and pampered; ſo much -the more early they climbe to this <em>perfection</em>, -this <em>death</em>. And if amongſt <em>Men</em> not to <em>defend</em> -be to <em>kill</em>, what a hainous <em>ſelfe-murther</em> is it, -not to <em>defend it ſelfe</em>. This <em>defence</em> becauſe -<em>Beaſts</em> neglect, they kill themſelves, becauſe -they exceed us in <em>number</em>, <em>ſtrength</em>, and a <em>lawleſſe -liberty</em>: yea, of <em>Horſes</em> and other beaſts, -<a id="png.p016" href="#png.p016"><span class="pagenum"><span - class="ns">[</span>16<span class="ns">] - </span></span></a>they that inherit <em>moſt courage</em> by being bred -of <em>gallanteſt parents</em>, and by <em>Artificial nurſing</em> -are bettered, will runne to their owne <em>deaths</em>, -neither ſollicited by <em>ſpurres</em> which they need -not, nor by <em>honour</em> which they apprehend -not. If then the <em>valiant</em> kill himſelfe, who -can excuſe the <em>coward</em>? Or how ſhall <em>Man</em> -bee free from this, ſince the <em>firſt Man</em> taught -us this, except we cannot kill our ſelves, -becauſe he kill’d us all. Yet leſt ſomething -ſhould repaire this <em>Common ruine</em>, we daily -kill our <em>bodies</em> with <em>ſurfeits</em>, and our mindes -with <em>anguiſhes</em>. Of our <em>powers</em>, <em>remembring</em> -kils our <em>memory</em>; Of <em>Affections</em>, <em>Luſting</em> our -<em>luſt</em>; Of <em>vertues</em>, <em>Giving</em> kils <em>liberality</em>. And -if theſe kill themſelves, they do it in their -beſt & ſupreme <em>perfection</em>: for after <em>perfection</em> -immediately follows <em>exceſſe</em>, which changeth -the natures and the names, and makes them -not the ſame things. If then the beſt things -kill themſelves ſooneſt, (for no <em>affection</em> -endures, and all things labour to this <em>perfection</em>) -all travell to their owne <em>death</em>, yea the -frame of the whole <em>World</em>, if it were poſſible -for <em>God</em> to be <em>idle</em>, yet becauſe it <em>began</em>, muſt -<em>dye</em>. Then in this <em>idleneſſe</em> imagined in <em>God</em>, -what could kill the <em>world</em> but it ſelfe, ſince -<em>out of it, nothing is</em>?</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="6. That it is poſsible to find ſome vertue in ſome Women"><a id="png.p017" href="#png.p017"><span class="pagenum"><span - class="ns">[</span>17<span class="ns">]<br - /></span></span></a><img id="i_p017" src="images/i_p017.jpg" alt="Decoration" /><br - />6.<br - /><i>That it is poſsible to find ſome -vertue in ſome Women.</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>am not of that ſeard <em>Impudence</em> -that I dare defend -<em>Women</em>, or pronounce them -good; yet we ſee <em>Phyſitians</em> -allow ſome <em>vertue</em> in every -<em>poyſon</em>. Alas! why ſhould we -except <em>Women</em>? ſince certainely, they are -good for <em>Phyſicke</em> at leaſt, ſo as ſome <em>wine</em> is -good for a <em>feaver</em>. And though they be the -<em>Occaſioners</em> of many ſinnes, they are alſo the -<em>Puniſhers</em> and <em>Revengers</em> of the ſame ſinnes: -For I have ſeldome ſeene one which conſumes -his <em>ſubſtance</em> and <em>body</em> upon them, eſcape -<em>diſeaſes</em>, or <em>beggery</em>; and this is their <em>Iuſtice.</em> -And if <cite lang="la" xml:lang="la" title="to give to each his own">ſuum cuiq; dare</cite>, bee the fulfilling of -all <em>Civill Iuſtice</em>, they are <em>moſt juſt</em>; for they -deny that which is theirs to no man.</p> - -<div class="latin"> -<cite lang="la" xml:lang="la" - title="As if it were not permitted, no girl says no">Tanquam non liceat nulla puella negat.</cite> -</div> - -<p class="noindent">And who may doubt of great wiſdome in -them, that doth but obſerve with how much -<a id="png.p018" href="#png.p018"><span class="pagenum"><span - class="ns">[</span>18<span class="ns">] - </span></span></a>labour and cunning our <em>Iuſticers</em> and other -<em>diſpenſers</em> of the <em>Lawes</em> ſtudy to imbrace -them: and how zealouſly our <em>Preachers</em> dehort -men from them, onely by urging their -<em>ſubtilties</em>, and <em>policies</em>, and <em>wiſedome</em>, which -are in them? Or who can deny them a good -meaſure of <em>Fortitude</em>, if hee conſider how -<em>valiant men</em> they have overthrowne, and -being themſelves overthrowne, how much -and how patiently they <em>beare</em>? And though -they bee moſt <em>intemperate</em>, I care not, for -I undertooke to furniſh them with <em>ſome -vertue</em>, not with <em>all</em>. <em>Neceſſity</em>, which makes -even bad things good, prevailes alſo for -them, for wee muſt ſay of them, as of ſome -ſharpe pinching <em>Lawes</em>; If men were free -from <em>infirmities</em>, they were needleſſe. Theſe -or none muſt ſerve for <em>reaſons</em>, and it is my -great happineſſe that <em>Examples</em> prove not -<em>Rules</em>, for to confirme this <em>Opinion</em>, the World -yeelds not <em>one Example.</em></p> - -</div> - -<div class="chap"> -<h3 class="brk" title="7. That Old men are more fantaſtike then Young"><a id="png.p019" href="#png.p019"><span class="pagenum"><span - class="ns">[</span>19<span class="ns">]<br - /></span></span></a><img id="i_p019" src="images/i_p019.jpg" alt="Decoration" /><br - />7.<br - /><i>That Old men are more fantaſtike -then Young.</i></h3> - -<div><img class="drop-cap" src="images/drop-w.jpg" alt="W" /></div> -<p class="drop-cap"><span class="dropcapw">Wh</span>o reads this <em>Paradox</em> but -thinks mee more <em>fantaſtike</em> -now, than I was yeſterday, -when I did not think thus: -And if one day make this -ſenſible change in men, -what will the burthen of many yeeres? To -bee <em>fantaſtike</em> in <em>young men</em> is <em>conceiptfull diſtemperature</em>, -and a <em>witty madneſſe</em>; but in <em>old -men</em>, whoſe ſenſes are withered, it becomes -<em>naturall</em>, therefore more full and perfect. -For as when wee <em>ſleepe</em> our <em>fancy</em> is moſt -ſtrong; ſo it is in <em>age</em>, which is a <em>ſlumber</em> of -the <em>deepe ſleepe of death</em>. They taxe us of <em>Inconſtancy</em>, -which in themſelves <em>young</em> they -allowed; ſo that reprooving that which they -did approove, their <em>Inconſtancy</em> exceedeth -ours, becauſe they have changed <em>once more</em> -then wee. Yea, they are more idlely buſied -in <em>conceited apparell</em> then wee; for we, when -<a id="png.p020" href="#png.p020"><span class="pagenum"><span - class="ns">[</span>20<span class="ns">] - </span></span></a>we are <em>melancholy</em>, weare <em>blacke</em>; when <em>luſty</em>, -<em>greene</em>; when <em>forſaken</em>, <em>tawney</em>; pleaſing our -owne <em>inward</em> affections, leaving them to -others indifferent; but they preſcribe <em>lawes</em>, -and conſtraine the <em>Noble</em>, the <em>Scholer</em>, the -<em>Merchant</em>, and all <em>Eſtates</em> to a certaine <em>habit</em>. -The <em>old men</em> of our time have changed with -patience their owne <em>bodies</em>, much of their -<em>lawes</em>, much of their <em>languages</em>; yea their -<em>Religion</em>, yet they accuſe us. To be <em>Amorous</em> -is proper and <em>naturall</em> in a <em>young man</em>, but in -an <em>old man</em> most <em>fantaſtike</em>. And that <em>ridling -humour</em> of <em>Iealouſie</em>, which ſeekes and would -not finde, which requires and repents his -knowledge, is in them moſt common, yet -moſt <em>fantaſtike</em>. Yea, that which falls never -in <em>young men</em>, is in them moſt <em>fantaſtike</em> and -<em>naturall</em>, that is, <em>Covetouſneſſe</em>; even at their -<em>journeyes end</em> to make great proviſion. Is any -<em>habit</em> of <em>young men</em> ſo <em>fantaſtike</em>, as in the -hotteſt ſeaſons to be <em>double-gowned</em> or <em>hooded</em> -like our <em>Elders</em>? Or ſeemes it ſo <em>ridiculous</em> to -weare long haire, as to weare <em>none</em>. Truely, -as among the <em>Philoſophers</em>, the <em>Skeptike</em>, which -<em>doubts all</em>, was more contentious, then either -the <em>Dogmatike</em> which <em>affirmes</em>, or <em>Academike</em> -which <em>denyes all</em>; ſo are theſe uncertaine -<em>Elders</em>, which both cals them <em>fantaſtike</em> which -follow others <em>inventions</em>, and them alſo which -are led by their owne humorous ſuggeſtion, -more <em>fantaſtike</em> then other.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="8. That Nature is our worſt Guide"><a id="png.p021" href="#png.p021"><span class="pagenum"><span - class="ns">[</span>21<span class="ns">]<br - /></span></span></a><img id="i_p021" src="images/i_p021.jpg" alt="Decoration" /><br - />8.<br - /><i>That Nature is our worſt -Guide.</i></h3> - -<div><img class="drop-cap" src="images/drop-s.jpg" alt="S" /></div> -<p class="drop-cap"><span class="dropcap">Sh</span>al ſhe be <em>guide</em> to all <em>Creatures</em>, -which is her ſelfe one? Or if -ſhe alſo have a <em>guide</em>, ſhall -any <em>Creature</em> have a better -guide then wee? The affections -of <em>luſt</em> and <em>anger</em>, yea -even to <em>erre</em> is <em>naturall</em>; ſhall we follow theſe? -Can ſhee be a good <em>guide</em> to us, which hath -corrupted not us onely but her ſelfe? Was -not the <em>firſt man</em>, by the deſire of <em>knowledge</em>, -corrupted even in the <em>whiteſt integrity</em> of -<em>Nature</em>? And did not <em>Nature</em> (if <em>Nature</em> did -any thing) infuſe into him this deſire of -<em>knowledge</em>, and ſo this <em>corruption</em> in him, into -us? If by <em>Nature</em> wee ſhall underſtand our -<em>eſſence</em>, our <em>definition</em>, or <em>reaſon</em>, <em>nobleneſſe</em>, -then this being alike common to all (the -<em>Idiot</em> and the <em>Wizard</em> being equally <em>reaſonable</em>) -why ſhould not all men having equally -all one <em>nature</em>, follow one courſe? Or if we -<a id="png.p022" href="#png.p022"><span class="pagenum"><span - class="ns">[</span>22<span class="ns">] - </span></span></a>ſhall underſtand our <em>inclinations</em>; alas! how -unable a guide is that which followes the -<em>temperature</em> of our ſlimie <em>bodies</em>? for we -cannot ſay that we derive our <em>inclinations</em>, -our <em>mindes</em>, or <em>ſoules</em> from our <em>Parents</em> by any -way: to ſay that it is <em>all from all</em>, is <em>error</em> in -<em>reaſon</em>, for then with the firſt nothing remaines; -or is a <em>part from all</em>, is <em>errour</em> in <em>experience</em>, -for then this <em>part</em> equally imparted -to many children, would like <em>Gavel-kind -lands</em>, in few generations become nothing; -or to ſay it by <em>communication</em>, is <em>errour</em> in -<em>Divinity</em>, for to communicate the <em>ability</em> of -communicating <em>whole eſſence</em> with any but -God, is utter <em>blaſphemy</em>. And if thou hit thy -<em>Fathers nature</em> and <em>inclination</em>, he alſo had his -<em>Fathers</em>, and ſo climbing up, all comes of -one man, and have one <em>nature</em>, all ſhall imbrace -one courſe; but that cannot bee, therefore -our <em>complexions</em> and whole <em>bodies</em>, wee -inherit from <em>Parents</em>; our <em>inclinations</em> and -minds follow that: For our minde is heavy -in our <em>bodies afflictions</em>, and rejoyceth in our -<em>bodies pleaſure</em>: how then ſhall this <em>nature</em> -governe us, that is governed by the worſt -part of us? <em>Nature though oft chaſed away, -it will returne</em>; ’tis true, but thoſe <em>good motions</em> -and <em>inſpirations</em> which be our guides muſt -bee <em>wooed</em>, <em>courted</em>, and <em>welcomed</em>, or elſe they -<a id="png.p023" href="#png.p023"><span class="pagenum"><span - class="ns">[</span>23<span class="ns">] - </span></span></a>abandon us. And that old <em>Axiome</em>, <cite lang="la" xml:lang="la">nihil -invita, &c.</cite> muſt not be ſaid thou <em>ſhalt</em>, but -thou <em>wilt</em> doe nothing againſt <em>Nature</em>; ſo -<em>unwilling</em> he notes us to curbe our <em>naturall -appetites</em>. Wee call our <em>baſtards</em> alwayes our -<em>naturall iſſue</em>, and we define a <em>Foole</em> by nothing -ſo ordinary, as by the name of <em>naturall</em>. And -that poore knowledge whereby we conceive -what <em>raine</em> is, what <em>wind</em>, what <em>thunder</em>, wee -call <em>Metaphyſicke, ſupernaturall</em>; ſuch <em>ſmall</em> -things, ſuch <em>no</em> things doe we allow to our -pliant <em>Natures</em> apprehenſion. Laſtly, by -following her, we loſe the pleaſant, and lawfull -commodities of this life, for wee ſhall -drinke water and eate rootes, and thoſe not -ſweet and delicate, as now by Mans <em>art</em> and -<em>induſtry</em> they are made: we ſhall loſe all the -neceſſities of <em>ſocieties</em>, <em>lawes</em>, <em>arts</em>, and <em>ſciences</em>, -which are all the workemanſhip of <em>Man</em>: -yea we ſhall lack the laſt <em>beſt refuge</em> of miſery, -<em>death</em>; becauſe <em>no death is naturall</em>: for if yee -will not dare to call all <em>death violent</em> (though -I ſee not why <em>ſickneſſes</em> be not <em>violences</em>) yet -<em>cauſes</em> of all <em>deaths</em> proceed of the <em>defect</em> of -that which <em>nature</em> made perfect, and would -preſerve, and therefore all againſt <em>nature</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="9. That only Cowards dare dye"><a id="png.p024" href="#png.p024"><span class="pagenum"><span - class="ns">[</span>24<span class="ns">]<br - /></span></span></a><img id="i_p024" src="images/i_p024.jpg" alt="Decoration" /><br - />9.<br - /><i>That only Cowards dare dye.</i></h3> - -<div><img class="drop-cap" src="images/drop-e.jpg" alt="E" /></div> -<p class="drop-cap"><em><span class="dropcap">Ex</span>treames</em> are equally removed -from the <em>meane</em>; ſo that -headlong <em>deſperateneſſe</em> aſmuch -offends true <em>valour</em>, -as backward <em>Cowardice</em>: of -which ſort I reckon juſtly -all <em>un-inforced deaths</em>. When will your <em>valiant</em> -man dye of neceſſity? ſo <em>Cowards</em> ſuffer what -cannot be avoided: and to runne into <em>death -unimportun’d</em>, is to runne into the firſt condemned -deſperateneſſe. Will he dye when -he is <em>rich</em> and <em>happy</em>? then by living he may -doe more good: and in <em>afflictions</em> and <em>miſeries</em>, -<em>death</em> is the choſen refuge of <em>Cowards</em>.</p> - -<div class="latin"> -<cite lang="la" xml:lang="la" - title="but he does bravely who can endure misery">Fortiter ille facit, qui miſer eſſe poteſt.</cite> -</div> - -<p class="noindent">But it is taught and practiſed among our -<em>Galants</em>, that rather than our reputations -ſuffer any <em>maime</em>, or we any <em>miſery</em>, wee ſhall -offer our <em>breſts</em> to the <em>Cannons</em> mouth, yea to -our <em>ſwords</em> points: And this ſeemes a very -<em>brave</em> and a very <em>climbing</em> (which is a <em>Cowardly</em>, -earthly, and indeed a very <em>groveling</em>) <em>ſpirit</em>. -<a id="png.p025" href="#png.p025"><span class="pagenum"><span - class="ns">[</span>25<span class="ns">] - </span></span></a>Why doe they <em>chaine</em> theſe ſlaves to the -<em>Gallyes</em>, but that they thruſt their <em>deaths</em>, -and would at every looſe leape into the <em>ſea</em>? -Why doe they take weapons from <em>condemned</em> -men, but to barre them of that eaſe which -<em>Cowards</em> affect, <em>a ſpeedy death</em>. Truely this -<em>life</em> is a <em>tempeſt</em>, and a <em>warfare</em>, and he which -<em>dares dye</em>, to eſcape the <em>anguiſh</em> of it, ſeems -to mee, but ſo <em>valiant</em>, as hee which dares -<em>hang</em> himſelfe, leſt hee be <em>preſt</em> to the <em>warres</em>. -I have ſeene one in that extremity of <em>melancholy</em>, -which was then become <em>madneſſe</em>, to -make his owne <em>breath</em> an <em>Inſtrument</em> to ſtay -his breath, and labour to choake himſelfe, -but alas! he was <em>mad</em>. And we knew another -that languiſhed under the <em>oppreſſion</em> of a -poore <em>diſgrace</em> ſo much, that hee tooke more -<em>paines to dye</em>, then would have ſerved to have -nouriſhed <em>life</em> and <em>ſpirit</em> enough to have outlived -his <em>diſgrace</em>. What <em>Foole</em> will call this -<em>Cowardlineſſe</em>, <em>Valour</em>? or this <em>Baſeneſſe</em>, <em>Humility</em>? -And laſtly, of theſe men which dye -the <em>Allegoricall death</em> of entring into <em>Religion</em>, -how few are found fit for any ſhew of <em>valiancy</em>? -but onely a <em>ſoft</em> and <em>ſupple metall</em>, made onely -for <em>Cowardly</em> ſolitarineſſe.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="10. That a Wiſe Man is knowne by much laughing"><a id="png.p026" href="#png.p026"><span class="pagenum"><span - class="ns">[</span>26<span class="ns">]<br - /></span></span></a><img id="i_p026" src="images/i_p026.jpg" alt="Decoration" /><br - />10.<br - /><i>That a Wiſe Man is knowne by -much laughing.</i></h3> - -<div><img class="drop-cap" src="images/drop-r.jpg" alt="R" /></div> -<p class="drop-cap"><cite lang="la" xml:lang="la"><span class="dropcap">Ri</span>de, ſi ſapis, ô puella ride</cite>; If -thou beeſt <em>wiſe</em>, <em>laugh</em>: for -ſince the <em>powers</em> of <em>diſcourſe</em>, -<em>reaſon</em>, and <em>laughter</em>, bee -equally <em>proper</em> unto Man -onely, why ſhall not hee be -onely moſt <em>wiſe</em>, which hath moſt uſe of -<em>laughing</em>, aſwell as he which hath moſt of -<em>reaſoning</em> and <em>diſcourſing</em>? I alwaies did, and -ſhall underſtand that <em>Adage</em>;</p> - -<div class="latin"> -<cite lang="la" xml:lang="la">Per riſum multum poſſis cognoſcere ſtultum,</cite> -</div> - -<p class="noindent">That by much <em>laughing</em> thou maiſt know -there is a <em>foole</em>, not, that the <em>laughers</em> are <em>fooles</em>, -but that among them there is ſome <em>foole</em>, at -whome <em>wiſemen</em> laugh: which moved <cite>Eraſmus</cite> -to put this as his firſt <cite>Argument</cite> in the mouth -of his <cite>Folly</cite>, that <cite>ſhee made Beholders laugh</cite>: -for <em>fooles</em> are the moſt laughed at, and laugh -the leaſt themſelves of any. And <em>Nature</em> -ſaw this <em>faculty</em> to bee ſo neceſſary in man, -<a id="png.p027" href="#png.p027"><span class="pagenum"><span - class="ns">[</span>27<span class="ns">] - </span></span></a>that ſhee hath beene content that by <em>more -cauſes</em> we ſhould be importuned to <em>laugh</em>, -then to the <em>exerciſe</em> of any other <em>power</em>; for -things in themſelves utterly <em>contrary</em>, beget -this effect; for wee laugh both at <em>witty</em> and -<em>abſurd</em> things: At both which ſorts I have -ſeen Men <em>laugh ſo long</em>, and <em>ſo earneſtly</em>, that -at laſt they have <em>wept</em> that they could laugh -no more. And therfore the <cite>Poet</cite> having -deſcribed the quietneſſe of a <em>wiſe retired man</em>, -ſaith in one, what we have ſaid before in -many lines; <cite lang="la" xml:lang="la" title="do you want to know what Canius is doing? laughing">Quid facit Canius tuus? ridet</cite>. -We have received that even the <em>extremity</em> -of <em>laughing</em>, yea of <em>weeping</em> alſo, hath beene -accounted <em>wiſedome</em>: And that <cite>Democritus</cite> -and <cite>Heraclitus</cite>, the <em>lovers</em> of theſe <em>Extremes</em>, -have been called <em>lovers of wiſedome</em>. Now -among our <em>wiſemen</em> I doubt not, but many -would be found who would laugh at <cite>Heraclitus</cite> -weeping, none which weepe at <cite>Democritus</cite> -laughing. At the hearing of <em>Comedies</em> or -other witty reports, I have noted ſome, which -not underſtanding <em>jeſts</em>, &c. have yet choſen -this as the beſt meanes to ſeeme <em>wiſe</em> and -<em>underſtanding</em>, to laugh when their <em>Companions -laugh</em>; and I have preſumed them <em>ignorant</em>, -whom I have ſeene <em>unmoved</em>. A <em>foole</em> if he -come into a <em>Princes Court</em>, and ſee a <em>gay</em> man -leaning at the wall, ſo <em>gliſtering</em>, and ſo <em>painted</em> -<a id="png.p028" href="#png.p028"><span class="pagenum"><span - class="ns">[</span>28<span class="ns">] - </span></span></a>in many <em>colours</em> that he is hardly diſcerned -from one of the <em>pictures</em> in the <em>Arras</em>, hanging -his <em>body</em> like an <em>Iron-bound-cheſt</em>, girt in and -thicke ribb’d with <em>broad gold laces</em>, may (and -commonly doth) envy him. But alas! ſhall -a <em>wiſeman</em>, which may not onely not <em>envy</em>, -but not <em>pitty</em> this <em>monſter</em>, do nothing? Yes, -let him <em>laugh</em>. And if one of theſe <em>hot cholerike -firebrands</em>, which nouriſh themſelves by <em>quarrelling</em>, -and kindling others, ſpit upon a <em>foole</em> -one <em>ſparke</em> of <em>diſgrace</em>, he, like a <em>thatcht houſe</em> -quickly burning, may bee <em>angry</em>; but the -<em>wiſeman</em>, as <em>cold</em> as the <em>Salamander</em>, may not -onely not be <em>angry</em> with him, but not be <em>ſorry</em> -for him; therefore let him <em>laugh</em>: ſo he ſhall -be knowne a Man, becauſe he can <em>laugh</em>, a -<em>wiſe Man</em> that hee knowes at <em>what</em> to laugh, -and a <em>valiant Man</em> that he <em>dares</em> laugh: for -he that <em>laughs</em> is juſtly reputed more <em>wiſe</em>, -then at whom it is <em>laughed</em>. And hence I -thinke proceeds that which in theſe later -<em>formall</em> times I have much noted; that now -when our <em>ſuperſtitious civility</em> of <em>manners</em> is -become a mutuall <em>tickling flattery</em> of one another, -almoſt every man affecteth an <em>humour</em> -of <em>jeſting</em>, and is content to be <em>deject</em>, and to -<em>deforme</em> himſelfe, yea become <em>foole</em> to no -other <em>end</em> that I can ſpie, but to give his <em>wiſe -Companion</em> occaſion to <em>laugh</em>: and to ſhew -<a id="png.p029" href="#png.p029"><span class="pagenum"><span - class="ns">[</span>29<span class="ns">] - </span></span></a>themſelves in <em>promptneſſe</em> of <em>laughing</em> is ſo -great in <em>wiſemen</em>, that I thinke all <em>wiſemen</em>, -if any <em>wiſeman</em> do reade this <cite>Paradox</cite>, will -<em>laugh</em> both at it and me.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="11. That the gifts of the Body are better then thoſe of the Minde"><a id="png.p030" href="#png.p030"><span class="pagenum"><span - class="ns">[</span>30<span class="ns">]<br - /></span></span></a><img id="i_p030" src="images/i_p030.jpg" alt="Decoration" /><br - />11.<br - /><i>That the gifts of the Body are better -then thoſe of the Minde.</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>ſay againe, that the <em>body</em> -makes the <em>minde</em>, not that it -created it a <em>minde</em>, but <em>formes</em> -it a <em>good</em> or a <em>bad mind</em>; and -this <em>minde</em> may be confounded -with <em>ſoule</em> without any -violence or injuſtice to <em>Reaſon</em> or <em>Philoſophy</em>: -then the <em>ſoule</em> it ſeemes is enabled by our <em>body</em>, -not this by it. My <em>Body</em> licenſeth my <em>ſoule</em> to -<em>ſee</em> the Worlds <em>beauties</em> through mine <em>eyes</em>; -to <em>heare</em> pleaſant things through mine <em>eares</em>; -and affords it apt <em>Organs</em> for the conveiance -of all perceivable <em>delight</em>. But alas! my <em>ſoule</em> -cannot make any <em>part</em>, that is not of it ſelfe -diſpoſed, to <em>ſee</em> or <em>heare</em>, though without -doubt ſhe be as able and as willing to ſee <em>behind</em> -as <em>before</em>. Now if my <em>ſoule</em> would ſay, -that ſhee enables any part to taſte theſe pleaſures, -but is her ſelfe onely delighted with -thoſe rich <em>ſweetneſſes</em> which her <em>inward eyes</em> -<a id="png.p031" href="#png.p031"><span class="pagenum"><span - class="ns">[</span>31<span class="ns">] - </span></span></a>and <em>ſenſes</em> apprehend, ſhee ſhould diſſemble; -for I ſee her often ſolaced with <em>beauties</em>, -which ſhee ſees through mine <em>eyes</em>, and with -<em>muſicke</em> which through mine <em>eares</em> ſhe heares. -This <em>perfection</em> then my <em>body</em> hath, that it can -impart to my <em>minde</em> all his <em>pleaſures</em>; and my -<em>minde</em> hath ſtill many, that ſhe can neither -teach my <em>indiſpoſed</em> part her <em>faculties</em>, nor to -the beſt <em>eſpouſed</em> parts ſhew it <em>beauty</em> of <em>Angels</em>, -of <em>Muſicke</em>, of <em>Spheres</em>, whereof ſhe boaſts the -<em>contemplation</em>. Are <em>chaſtity</em>, <em>temperance</em>, and -<em>fortitude</em> gifts of the <em>mind</em>? I appeale to -<em>Phyſitians</em> whether the <em>cauſe</em> of theſe be not -in the <em>body</em>, <em>health</em> is the gift of the <em>body</em>, and -<em>patience</em> in ſickeneſſe the gift of the <em>minde</em>: -then who will ſay that <em>patience</em> is as good a -happineſſe, as <em>health</em>, when wee muſt be -extremely <em>miſerable</em> to purchaſe this <em>happineſſe</em>. -And for nouriſhing of <em>civill ſocieties</em> -and <em>mutuall love</em> amongſt men, which is our -<em>chiefe end</em> while wee are men; I ſay, this -<em>beauty</em>, <em>preſence</em>, and <em>proportion</em> of the <em>body</em>, -hath a more <em>maſculine</em> force in begetting -this <em>love</em>, then the <em>vertues</em> of the <em>minde</em>: for -it ſtrikes us <em>ſuddenly</em>, and poſſeſſeth us <em>immoderately</em>; -when to know thoſe <em>vertues</em> -requires ſome <em>Iudgement</em> in him which ſhall -diſcerne, a <em>long time</em> and <em>converſation</em> betweene -them. And even at <em>laſt</em> how much of our <em>faith</em> -<a id="png.p032" href="#png.p032"><span class="pagenum"><span - class="ns">[</span>32<span class="ns">] - </span></span></a>and <em>beleefe</em> ſhall we be driven to beſtow, to -aſſure our ſelves that theſe <em>vertues</em> are not -<em>counterfeited</em>: for it is the ſame to <em>be</em>, and -<em>ſeeme vertuous</em>, becauſe that he that hath <em>no -vertue</em>, can <em>diſſemble</em> none, but he which hath -a <em>little</em>, may <em>gild</em> and <em>enamell</em>, yea and transforme -much <em>vice</em> into <em>vertue</em>: For allow a -man to be <em>diſcreet</em> and <em>flexible</em> to <em>complaints</em>, -which are great <em>vertuous</em> gifts of the <em>minde</em>, -this <em>diſcretion</em> will be to him the <em>ſoule</em> & <em>Elixir</em> -of all <em>vertues</em>, ſo that touched with this, even -<em>pride</em> ſhal be made <em>humility</em>; and <em>Cowardice</em>, -honourable and wiſe <em>valour</em>. But in things -<em>ſeene</em> there is not this danger, for the <em>body</em> -which thou loveſt and eſteemeſt <em>faire</em>, is <em>faire</em>; -certainely if it bee not <em>faire</em> in <em>perfection</em>, yet -it is <em>faire</em> in the ſame <em>degree</em> that thy <em>Iudgement</em> -is good. And in a <em>faire body</em>, I doe -ſeldome ſuſpect a <em>diſproportioned minde</em>, and -as ſeldome hope for a <em>good</em> in a <em>deformed</em>. -When I ſee a <em>goodly houſe</em>, I aſſure my ſelfe of -a <em>worthy poſſeſſour</em>, from a <em>ruinous weather-beaten -building</em> I turn away, becauſe it ſeems -either ſtuffed with <em>varlets</em> as a <em>Priſon</em>, or -handled by an <em>unworthy</em> and <em>negligent tenant</em>, -that ſo ſuffers the <em>waſte</em> thereof. And -truely the gifts of <em>Fortune</em>, which are <em>riches</em>, -are onely <em>handmaids</em>, yea <em>Pandars</em> of the -<em>bodies pleaſure</em>; with their ſervice we nouriſh -<a id="png.p033" href="#png.p033"><span class="pagenum"><span - class="ns">[</span>33<span class="ns">] - </span></span></a><em>health</em>, and preſerve <em>dainty</em>, and wee buy -<em>delights</em>; ſo that <em>vertue</em> which muſt be loved -for <em>it ſelfe</em>, and reſpects no further <em>end</em>, is -indeed <em>nothing</em>: And <em>riches</em>, whoſe <em>end</em> is the -<em>good</em> of the <em>body</em>, cannot be ſo <em>perfectly good</em>, -as the <em>end</em> whereto it levels.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="12. That Virginity is a Vertue"><a id="png.p034" href="#png.p034"><span class="pagenum"><span - class="ns">[</span>34<span class="ns">]<br - /></span></span></a><img id="i_p034" src="images/i_p034.jpg" alt="Decoration" /><br - />12.<br - /><i>That Virginity is a Vertue.</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>call not that <em>Virginity a vertue</em>, -which reſideth only in -the <em>Bodies integrity</em>; much -leſſe if it be with a purpoſe -of perpetuall keeping it: for -then it is a moſt inhumane -vice—But I call that <em>Virginity a vertue</em> which -is willing and deſirous to yeeld itſelfe upon -honeſt and lawfull termes, when juſt reaſon -requireth; and untill then, is kept with a -modeſt chaſtity of Body and Mind. Some -perchance will say that <em>Virginity</em> is in us by -<em>Nature</em>, and therefore no <em>vertue</em>. True, as -it is in us by <em>Nature</em>, it is neither a <em>Vertue</em> -nor <em>Vice</em>, and is onely in the body: (as in -Infants, Children, and such as are incapable -of parting from it). But that <em>Virginity</em> which -is in Man or Woman of perfect age, is not -in them by <em>Nature</em>: <em>Nature</em> is the greateſt -enemy to it, and with moſt ſubtile allurements -ſeeks the over-throw of it, continually -beating againſt it with her <em>Engines</em>, and -<a id="png.p035" href="#png.p035"><span class="pagenum"><span - class="ns">[</span>35<span class="ns">] - </span></span></a>giving ſuch forcible aſſaults to it, that it is -a ſtrong and more then ordinary <em>vertue</em> to -hold out till marriage. <em>Ethick</em> Philoſophy -ſaith, <em>That no Vertue is corrupted, or is taken -away by that which is good</em>: Hereupon ſome -may ſay, that <em>Virginity</em> is therefore no vertue, -being taken away by marriage. <em>Virginity</em> -is no otherwiſe taken away by marriage, -then is the light of the ſtarres by a -greater light (the light of the Sun:) or as -a leſſe Title is taken away by a greater: -(an Eſquire by being created an Earle) yet -<em>Virginity</em> is a <em>vertue</em>, and hath her Throne -in the middle: The extreams are, in <em>Exceſſe</em>; -to violate it before marriage; in defect, not -to marry. In ripe years as ſoon as reaſon -perſwades, and opportunity admits, Theſe -extreams are equally removed from the -mean: The exceſſe proceeds from <em>Luſt</em>, the -defect from <em>Peeviſhneſſe</em>, <em>Pride</em> and <em>Stupidity</em>. -There is an old Proverb, That, <cite>they that dy -maids, muſt lead Apes in Hell</cite>. An Ape is a -ridiculous and unprofitable Beaſt, whoſe -fleſh is not good for meat, nor its back for -burden, nor is it commodious to keep an -houſe: and perchance for the unprofitableneſſe -of this Beaſt did this proverb come up: -For surely nothing is more unprofitable in -the Commonwealth of <em>Nature</em>, then they -<a id="png.p036" href="#png.p036"><span class="pagenum"><span - class="ns">[</span>36<span class="ns">] - </span></span></a>that dy old maids, becauſe they refuſe to -be uſed to that end for which they were -only made. The Ape bringeth forth her -young, for the moſt part by twins; that -which ſhe loves beſt, ſhe killeth by preſſing -it too hard: so fooliſh maids ſoothing themſelves -with a falſe conceit of <em>vertue</em>, in fond -obſtinacie, live and die maids; and ſo not -only kill in themſelves the <em>vertue</em> of <em>Virginity</em>, -and of a Vertue make it a Vice, but -they also accuſe their parents in condemning -marriage. If this application hold not -touch, yet there may be an excellent one -gathered from an Apes tender love to Conies -in keeping them from the Weaſel and Ferret. -From this ſimilitude of an Ape & an -old Maid did the aforeſaid proverb firſt -ariſe. But alas, there are ſome old Maids -that are <em>Virgins</em> much againſt their wills, -and fain would change their <em>Virgin-life</em> for -a <em>Married</em>: ſuch if they never have had any -offer of fit Huſbands, are in ſome ſort excuſable, -and their willingneſſe, their deſire -to marry, and their forbearance from all -diſhoneſt, and unlawful copulation, may be -a kind of inclination to <em>vertue</em>, although -not <em>Vertue</em> it ſelfe. This <em>Virtue</em> of <em>Virginity</em> -(though it be ſmall and fruitleſſe) it is an -extraordinary, and no common <em>Vertue</em>. All -<a id="png.p037" href="#png.p037"><span class="pagenum"><span - class="ns">[</span>37<span class="ns">] - </span></span></a>other <em>Vertues</em> lodge in the <em>Will</em> (it is the -<em>Will</em> that makes them <em>vertues</em>.) But it is the -unwillingneſſe to keep it, the deſire to forſake -it, that makes this a <em>vertue</em>. As in the -naturall generation and formation made of -the ſeed in the womb of a woman, the -body is joynted and organized about the -28 day, and so it begins to be no more an -<em>Embrion</em>, but capable as a matter prepared -to its form to receive the ſoule, which -faileth not to inſinuate and inneſt it ſelfe -into the body about the fortieth day; about -the third month it hath motion and ſenſe: -Even ſo <em>Virginity</em> is an <em>Embrion</em>, an unfaſhioned -lump, till it attain to a certain -time, which is about twelve years of age in -women, fourteen in men, and then it beginneth -to have the ſoule of <em>Love</em> infuſed -into it, and to become a <em>vertue</em>: There is alſo -a certain limited time when it ceaſeth to be -a <em>vertue</em>, which in men is about fourty, in -women about thirty years of age: yea, the -loſſe of ſo much time makes their <em>Virginity</em> -a <em>Vice</em>, were not their endeavour wholly bent, -and their deſires altogether fixt upon marriage: -In Harveſt time do we not account it -a great vice of ſloath and negligence in a -Huſband-man, to overſlip a week or ten -dayes after his fruits are fully ripe; May we -<a id="png.p038" href="#png.p038"><span class="pagenum"><span - class="ns">[</span>38<span class="ns">] - </span></span></a>not much more account it a more heynous -vice, for a <em>Virgin</em> to let her Fruit (<cite lang="la" xml:lang="la">in potentia</cite>) -conſume and rot to nothing, and to let the -<em>vertue</em> of her <em>Virginity</em> degenerate into <em>Vice</em>, -(for <em>Virginity</em> ever kept is ever loſt.) Avarice -is the greateſt deadly ſin next Pride: it takes -more pleaſure in hoording Treaſure then in -making uſe of it, and will neither let the -poſſeſſor nor others take benefit by it during -the Miſers life; yet it remains intire, and -when the Miſer dies muſt come to ſom body. -<em>Virginity</em> ever kept, is a vice far worſe then -Avarice, it will neither let the poſſeſſor nor -others take benefit by it, nor can it be bequeathed -to any: with long keeping it decayes -and withers, and becomes corrupt and -nothing worth. Thus ſeeing that <em>Virginity</em> -becomes a vice in defect, by exceeding a -limited time; I counſell all female <em>Virgins</em> to -make choyce of ſome <em>Paracelſian</em> for their -Phyſitian, to prevent the death of that <em>Vertue</em>: -The <em>Paracelſians</em> (curing like by like) -ſay, That if the lives of living Creatures -could be taken down, they would make us -immortall. By this rule, female <em>Virgins</em> by -a diſcreet marriage ſhould ſwallow down -into their <em>Virginity</em> another <em>Virginity</em>, and -devour ſuch a life & ſpirit into their -womb, that it might make them as it were, -<a id="png.p039" href="#png.p039"><span class="pagenum"><span - class="ns">[</span>39<span class="ns">] - </span></span></a>immortall here on earth, beſides their perfect -immortality in heaven: And that <em>Vertue</em> -which otherwiſe would putrifie and corrupt, -ſhall then be compleat; and ſhall be -recorded in Heaven, and enrolled here on -Earth; and the name of <em>Virgin</em> ſhall be exchanged -for a far more honorable name, -<em>A Wife</em>.</p> - -</div> - -<div class="chap"> -<h2 title="Problemes"><a id="png.p040" href="#png.p040"><span class="pagenum"><span - class="ns">[</span>40<span class="ns">]<br - /></span></span></a><img id="i_p040" src="images/i_p040.jpg" alt="Decoration" /><br - /><big><big><big><span class="gesperrtsm">PROBLEME</span>S</big></big></big></h2> - - -<h3 title="1. Why have Baſtards beſt Fortune?">1.<br - /><i>Why have Baſtards beſt -Fortune?</i></h3> - -<div><img class="drop-cap" src="images/drop-b.jpg" alt="B" /></div> -<p class="drop-cap"><span class="dropcap">Be</span>cauſe <em>Fortune</em> herſelfe is a -<em>Whore</em>, but ſuch are not moſt -indulgent to their <em>iſſue</em>; the -old naturall reaſon (but -thoſe meetings in <em>ſtolne love</em> -are moſt <em>vehement</em>, and ſo -contribute more <em>ſpirit</em> then the <em>eaſie</em> and <em>lawfull</em>) -might governe me, but that now I ſee -<em>Miſtreſſes</em> are become <em>domeſtike</em> and <em>inordinary</em>, -and they and wives <em>waite</em> but by <em>turnes</em>, and -<em>agree</em> aſwell as they had <em>lived</em> in the <em>Arke</em>. -The old Morall reaſon (that <em>Baſtards</em> inherit -<em>wickedneſſe</em> from their <em>Parents</em>, and ſo are -in a better way to <em>preferment</em> by having a -<em>ſtocke</em> before-hand, then thoſe that build all -their <em>fortune</em> upon the <em>poore</em> and <em>weake</em> ſtocke -of <em>Originall ſinne</em>) might prevaile with me, -but that ſince wee are fallen into ſuch times, -<a id="png.p041" href="#png.p041"><span class="pagenum"><span - class="ns">[</span>41<span class="ns">] - </span></span></a>as now the <em>world</em> might <em>ſpare</em> the <em>Divell</em>, because -<em>ſhe</em> could be bad enough without <em>him</em>. -I ſee men <em>ſcorne</em> to be <em>wicked</em> by <em>example</em>, or to -bee <em>beholding</em> to others for their <em>damnation</em>. -It ſeems reaſonable, that ſince <em>Lawes</em> rob -them of <em>ſucceſſion</em> in <em>civill benefits</em>, they ſhould -have ſomething elſe <em>equivalent</em>. As <em>Nature</em> -(which is <em>Lawes patterne</em>) having denyed -Women <em>Conſtancy</em> to <em>one</em>, hath provided them -with <em>cunning</em> to allure <em>many</em>; and ſo <em>Baſtards</em> -<cite lang="la" xml:lang="la">de jure</cite> ſhould have better <em>wits</em> and <em>experience</em>. -But beſides that by <em>experience</em> wee ſee many -<em>fooles</em> amongſt them, wee ſhould take from -them one of their chiefeſt helpes to <em>preferment</em>, -and we ſhould deny them to be <em>fools</em>, -and (that which is onely left) that <em>Women</em> -chuſe <em>worthier</em> men then their <em>husbands</em>, is -falſe <em>de facto</em>; either then it muſt bee that the -<em>Church</em> having removed them from all place -in the <em>publike Service</em> of <em>God</em>, they have better -meanes then others to be <em>wicked</em>, and ſo -<em>fortunate</em>: Or elſe becauſe the two <em>greateſt -powers</em> in this <em>world</em>, the <em>Divell</em> and <em>Princes</em> -concurre to their <em>greatneſſe</em>; the one giving -<em>baſtardy</em>, the other <em>legitimation</em>: As <em>nature</em> -frames and conſerves great <em>bodies</em> of <em>contraries</em>. -Or the cauſe is, becauſe they abound -moſt at <em>Court</em>, which is the <em>forge</em> where <em>fortunes</em> -are made, or at leaſt the <em>ſhop</em> where they be -<em>ſold</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="2. Why Puritanes make long Sermons?"><a id="png.p042" href="#png.p042"><span class="pagenum"><span - class="ns">[</span>42<span class="ns">]<br - /></span></span></a><img id="i_p042" src="images/i_p042.jpg" alt="Decoration" /><br - />2.<br - /><i>Why Puritanes make long -Sermons?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">It</span> needs not <em>perſpicuouſneſſe</em>, for -God knowes they are plain -enough: nor doe all of them -uſe <em>Sem-briefe-Accents</em> for -ſome of them have <em>crotchets</em> -enough. It may bee they intend -not to riſe like <em>glorious Tapers</em> and -<em>Torches</em>, but like <em>Thinne-wretched-ſicke-watching-Candles</em>, -which <em>languiſh</em> and are in a Divine -<em>Conſumption</em> from the firſt minute, yea in -their <em>ſnuffe</em>, and <em>ſtink</em> when others are in -their more profitable <em>glory</em>. I have thought -ſometimes, that out of <em>conſcience</em>, they allow -<em>long meaſure</em> to <em>courſe ware</em>. And ſometimes, -that <em>uſurping</em> in that place a <em>liberty</em> to <em>ſpeak -freely</em> of <em>Kings</em>, they would <em>raigne</em> as long as -they could. But now I thinke they doe it -out of a <em>zealous</em> imagination, that, <em>It is their -duty to preach on till their Auditory wake</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="3. Why did the Divel reſerve Jeſuites till theſe latter dayes"><a id="png.p043" href="#png.p043"><span class="pagenum"><span - class="ns">[</span>43<span class="ns">]<br - /></span></span></a><img id="i_p043" src="images/i_p043.jpg" alt="Decoration" /><br - />3.<br - /><i>Why did the Divel reſerve Jeſuites -till theſe latter dayes.</i></h3> - -<div><img class="drop-cap" src="images/drop-d.jpg" alt="D" /></div> -<p class="drop-cap"><span class="dropcap">Di</span>d he know that our <em>Age</em> -would deny the <em>Devils poſſeſſing<!-- TN: original includes linebreak hyphen: poſ-seſſing --></em>, -and therfore provided -by theſe to <em>poſſeſſe</em> -men and kingdomes? Or -to end the <em>diſputation</em> of -<em>Schoolemen</em>, why the <em>Divell</em> could not make -<em>lice</em> in <em>Egypt</em>; and whether thoſe things hee -<em>preſented</em> there, might be <em>true</em>, hath he ſent -us a <em>true</em> and <em>reall plague</em>, worſe than thoſe -<em>ten</em>? Or in <em>oſtentation</em> of the <em>greatneſſe</em> of his -<em>Kingdome</em>, which even <em>diviſion</em> cannot <em>ſhake</em>, -doth he ſend us theſe which <em>diſagree</em> with -all the reſt? Or knowing that our <em>times</em> -ſhould diſcover the <em>Indies</em>, and aboliſh their -<em>Idolatry</em>, doth he ſend theſe to give them -<em>another</em> for it? Or peradventure they have -beene in the <em>Roman Church</em> theſe <em>thouſand -yeeres</em>, though we have called them by <em>other -names</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="4. Why is there more variety of Green then of other Colours?"><a id="png.p044" href="#png.p044"><span class="pagenum"><span - class="ns">[</span>44<span class="ns">]<br - /></span></span></a><img id="i_p044" src="images/i_p044.jpg" alt="Decoration" /><br - />4.<br - /><i>Why is there more variety of Green -then of other Colours?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">It</span> is becauſe it is the figure of -<em>Youth</em> wherin <em>nature</em> wuld -provide as many <em>green</em>, as -<em>youth</em> hath <em>affections</em>; and ſo -preſent a <em>Sea-green</em> for <em>profuſe -waſters</em> in <em>voyages</em>; a -<em>Graſſe-green</em> for ſudden <em>new men enobled</em> from -<em>Graſiers</em>; and a <em>Gooſe-greene</em> for ſuch <em>Polititians</em> -as pretend to preſerve the <em>Capitol</em>. -Or elſe <em>Prophetically</em> foreſeeing an <em>age</em>, wherein -they ſhall all <em>hunt</em>. And for ſuch as <em>miſdemeane</em> -themſelves a <em>Willow-greene</em>; For -<em>Magiſtrates</em> muſt aſwell have <cite lang="la" xml:lang="la">Faſces</cite> born -before them to <em>chaſtize</em> the <em>ſmall</em> offences, as -<cite lang="la" xml:lang="la">Secures</cite> to <em>cut off</em> the <em>great</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="5. Why doe young Lay-men ſo much ſtudy Divinity"><a id="png.p045" href="#png.p045"><span class="pagenum"><span - class="ns">[</span>45<span class="ns">]<br - /></span></span></a><img id="i_p045" src="images/i_p045.jpg" alt="Decoration" /><br - />5.<br - /><i>Why doe young Lay-men ſo much -ſtudy Divinity.</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">Is</span> it becauſe others tending -buſily <em>Churches preferment</em> -neglect <em>ſtudy</em>? Or had the -<em>Church</em> of <em>Rome</em> ſhut up all -our wayes, till the <em>Lutherans</em> -broke downe their <em>uttermoſt -ſtubborne doores</em>, and the <em>Calviniſts</em> picked their -<em>inwardeſt</em> and <em>ſubtleſt lockes</em>? Surely the <em>Devill</em> -cannot be ſuch a <em>Foole</em> to hope that he ſhall -make this ſtudy <em>contemptible</em>, by making it -<em>common</em>. Nor that as the <em>Dwellers</em> by the -River <cite>Origus</cite> are ſaid (by drawing infinite -<em>ditches</em> to ſprinkle their <em>barren Country</em>) to -have exhauſted and intercepted their <em>maine -channell</em>, and ſo loſt their more profitable -courſe to the <em>ſea</em>; ſo we, by providing every -<em>ones ſelfe, divinity</em> enough for his <em>own uſe</em>, -ſhould neglect our <em>Teachers</em> and <em>Fathers</em>. Hee -cannot hope for better <em>hereſies</em> then hee hath -had, nor was his <em>Kingdome</em> ever ſo much -<a id="png.p046" href="#png.p046"><span class="pagenum"><span - class="ns">[</span>46<span class="ns">] - </span></span></a>advanced by <em>debating Religion</em> (though with -ſome <em>aſperſions</em> of <em>Error</em>) as by a <em>dull</em> and <em>ſtupid -ſecurity</em>, in which many <em>groſe things</em> are ſwallowed. -Poſſible out of ſuch an <em>ambition</em> as -we have now, to ſpeake <em>plainely</em> and <em>fellow-like</em> -with <em>Lords</em> and <em>Kings</em>, wee thinke alſo -to acquaint our ſelves with <em>Gods ſecrets</em>: Or -perchance when we ſtudy it by <em>mingling -humane</em> reſpects, <em>It is not Divinity</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="6. Why hath the common Opinion afforded Women Soules?"><a id="png.p047" href="#png.p047"><span class="pagenum"><span - class="ns">[</span>47<span class="ns">]<br - /></span></span></a><img id="i_p047" src="images/i_p047.jpg" alt="Decoration" /><br - />6.<br - /><i>Why hath the common Opinion -afforded Women Soules?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">It</span> is agreed that wee have not -ſo much from them as any -<em>part</em> of either our <em>mortall -ſoules</em> of <em>ſenſe</em>, or <em>growth</em>, and -we deny <em>ſoules</em> to others -equal to them in all but in -<em>ſpeech</em> for which they are beholding to their -<em>bodily inſtruments</em>: For perchance an <em>Oxes</em> -heart, or a <em>Goates</em>, or a <em>Foxes</em>, or a <em>Serpents</em> -would ſpeake juſt ſo, if it were in the <em>breaſt</em>, -and could move that <em>tongue</em> and <em>jawes</em>. Have -they ſo many <em>advantages</em> and <em>meanes</em> to hurt -us (for, ever their <em>loving</em> deſtroyed us) that -we dare not <em>diſpleaſe</em> them, but give them -what they will? And ſo when ſome call them -<em>Angels</em>, ſome <em>Goddeſſes</em>, and the <em>Palpulian Heretikes</em> -made them <em>Biſhops</em>, wee deſcend ſo much -with the ſtreame, to allow them <em>ſoules</em>? Or -doe we ſomewhat (in this dignifying of them) -flatter <em>Princes</em> and <em>great Perſonages</em> that are ſo -<a id="png.p048" href="#png.p048"><span class="pagenum"><span - class="ns">[</span>48<span class="ns">] - </span></span></a>much governed by them? Or do we in that -<em>eaſineſſe</em> and <em>prodigality</em>, wherein we daily loſe -our owne <em>ſoules</em> to we care not whom, ſo -labour to perſwade our ſelves, that ſith a -<em>woman</em> hath a <em>ſoule</em>, a <em>ſoule</em> is no great matter? -Or doe wee lend them <em>ſoules</em> but for <em>uſe</em>, -ſince they for our ſakes, give their <em>ſoules</em> -againe, and their <em>bodies</em> to boote? Or perchance -becauſe the <em>Deuill</em> (who is all <em>ſoule</em>) -doth moſt <em>miſchiefe</em>, and for <em>convenience</em> and -<em>proportion</em>, becauſe they would come neerer -him, wee allow them ſome ſoules; and ſo as -the <em>Romanes</em> naturalized ſome <em>Provinces</em> in -revenge, and made them <em>Romans</em>, onely for -the <em>burthen</em> of the <em>Common-wealth</em>; ſo we have -given <em>women</em> ſoules onely to make them capable -of <em>damnation</em>?</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="7. Why are the Faireſt, Falſeſt?"><a id="png.p049" href="#png.p049"><span class="pagenum"><span - class="ns">[</span>49<span class="ns">]<br - /></span></span></a><img id="i_p049" src="images/i_p049.jpg" alt="Decoration" /><br - />7.<br - /><i>Why are the Faireſt, Falſeſt?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>meane not of falſe <em>Alchimy -Beauty</em>, for then the <em>queſtion</em> -ſhould be inverted, <em>Why are -the Falſeſt, Faireſt</em>? It is not -onely becauſe they are <em>much -ſolicited</em> and <em>ſought</em> for, ſo is -<em>gold</em>, yet it is not ſo <em>common</em>; and this <em>ſuite</em> to -them, ſhould teach them their <em>value</em>, and -make them more <em>reſerved</em>. Nor is it becauſe -the <em>delicateſt blood</em> hath the <em>beſt ſpirits</em>, for -what is that to the fleſh? perchance ſuch -<em>conſtitutions</em> have the <em>beſt wits</em>, and there is -no <em>proportionable ſubject</em>, for <em>Womens wit</em>, but -deceipt? doth the <em>minde</em> ſo follow the <em>temperature</em> -of the <em>body</em>, that becauſe thoſe <em>complexions</em> -are apteſt to change, the <em>mind</em> is -therefore ſo? Or as <em>Bells</em> of the <em>pureſt metall</em> -retaine their <em>tinkling</em> and <em>ſound</em> largeſt; ſo -the <em>memory</em> of the laſt <em>pleaſure</em> laſts longer in -theſe, and diſpoſeth them to the next. But -ſure it is not in the <em>complexion</em>, for thoſe that -doe but thinke themſelves <em>faire</em>, are preſently -<a id="png.p050" href="#png.p050"><span class="pagenum"><span - class="ns">[</span>50<span class="ns">] - </span></span></a>inclined to this <em>multiplicity</em> of <em>loves</em>, which -being but <em>faire in conceipt</em> are <em>falſe in deed</em>: -and ſo perchance when they are <em>borne</em> to this -<em>beauty</em>, or have <em>made</em> it, or have dream’d it, -they eaſily believe all <em>addreſſes</em> and <em>applications</em> -of every <em>man</em>, out of a <em>ſenſe</em> of their own -<em>worthineſſ</em> to be directed to them, which others -<em>leſſ worthy</em> in their own thoughts apprehend -not, or diſcredit. But I think the <em>true reaſon</em> -is, that being like <em>gold</em> in many properties -(as that <em>all ſnatch</em> at them, but the <em>worſt poſſeſſ</em> -them, that they care not how deep we dig for -them, and that by the Law of nature, <cite lang="la" xml:lang="la">Occupandi -conceditur</cite>) they would be like alſo in -this, that as Gold to make it ſelf of uſe admits -allay, ſo they, that they may be tractable, -mutable, and currant, have to allay <em>Falſhood</em>. </p> - -</div> - -<div class="chap"> -<h3 class="brk" title="8. Why Venus-ſtar only doth caſt a ſhadow?"><a id="png.p051" href="#png.p051"><span class="pagenum"><span - class="ns">[</span>51<span class="ns">]<br - /></span></span></a><img id="i_p051" src="images/i_p051.jpg" alt="Decoration" /><br - />8.<br - /><i>Why Venus-ſtar only doth caſt -a ſhadow?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">Is</span> it becauſe it is nearer the -earth? But they whoſe profeſſion -it is to ſee that -nothing be done in heaven -without their conſent (as -<em>Re</em> — ſays in himſelf of -<em>Aſtrologers</em>) have bid <em>Mercury</em> to be nearer. -Is it becauſe the works of <em>Venus</em> want -ſhadowing, covering and dignifying? But -thoſe of <em>Mercury</em> need it more; For Eloquence, -his occupation, is all ſhadow and -colours; let our life be a ſea, and then our -reaſons and even paſſions are wide enough -to carry us whether we ſhould go, but Eloquence -is a ſtorm and tempeſt that miſcarries: -and who doubts that Eloquence which -muſt perſwade people to take a yoke of -ſoveraignty (and then beg and make Laws -to tye them faſter, and then give money to -the invention, repair and ſtrengthen it) needs -<a id="png.p052" href="#png.p052"><span class="pagenum"><span - class="ns">[</span>52<span class="ns">] - </span></span></a>more ſhadows and coloring, then to perſwade -any man or woman to that which is -natural. And <em>Venus</em> markets are ſo natural, -that when we ſolicite the beſt way (which is -by <em>marriage</em>) our perſwaſions work not ſo -much to draw a woman to us, as againſt her -nature to draw her from all other beſides. -And ſo when we go againſt nature, and from -<em>Venus-work</em> (for marriage is chaſtitie) we need -ſhadowes and colours, but not elſe. In -<cite>Seneca’s</cite> time, it was a courſe, an un-<em>Roman</em> -and a contemptible thing even in a <em>Matron</em>, -not to have had a <em>Love</em> beſide her huſband, -which though the Law required not at their -hands, yet they did it <em>zealouſly</em> out of the -Council of Cuſtom and faſhion, which was -<em>venery</em> of <em>ſupererrogation</em>:</p> - -<div class="latin"><cite lang="la" xml:lang="la" - title="">Et te ſpectator pluſquam delectat Adulter</cite>, -</div> - -<p class="noindent">saith <cite>Martial</cite>: And <cite>Horace</cite>, becauſe many -lights would not ſhew him enough, created -many <em>Images</em> of the ſame Object by wainſcoting -his chamber with looking-glaſſes: ſo -that <em>Venus</em> flies not light, as much as <em>Mercury</em>, -who creeping into our underſtanding, -our darkneſs would be defeated, if he were -perceived. Then either this <em>ſhadow</em> confeſſeth -that ſame dark Melancholy Repentance -which accompanies; or that ſo violent fires, -needs ſome ſhadowy refreſhing and -<a id="png.p053" href="#png.p053"><span class="pagenum"><span - class="ns">[</span>53<span class="ns">] - </span></span></a>intermiſſion: Or elſe light ſignifying both day -and youth, and ſhadow both night and age, -ſhe pronounceth by this that ſhe profeſſeth -both all perſons and times.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="9. Why is Venus-ſtar multinominous, called both Heſperus and Veſper"><a id="png.p054" href="#png.p054"><span class="pagenum"><span - class="ns">[</span>54<span class="ns">]<br - /></span></span></a><img id="i_p054" src="images/i_p054.jpg" alt="Decoration" /><br - />9.<br - /><i>Why is Venus-ſtar multinominous, -called both <cite>Heſperus</cite> and <cite>Veſper</cite>.</i></h3> - -<div><img class="drop-cap" src="images/drop-t.jpg" alt="T" /></div> -<p class="drop-cap"><span class="dropcap">Th</span>e Moon hath as many -names, but not as ſhe is a -ſtar, but as ſhe hath divers -governments; but <em>Venus</em> is -<em>multinominous</em> to give example -to her <em>proſtitute diſciples</em>, -who ſo often, either to renew or refreſh -themſelves towards lovers, or to diſguiſe -themſelves from <em>Magiſtrates</em>, are to take -new names. It may be ſhe takes new names -after her many functions, for as ſhe is -ſupream Monarch of all Suns at large (which -is <em>luſt</em>) ſo is ſhe joyned in Commiſſion with -all <em>Mythologicks</em>, with <em>Juno</em>, <em>Diana</em>, and all -others for marriage. It may be becauſe of -the divers names to her ſelf, for her affections -have more names than any vice: <cite lang="la" xml:lang="la">ſcilicet</cite>, -<em>Pollution</em>, <em>Fornication</em>, <em>Adultery</em>, <em>Lay-Inceſt</em>, -<em>Church-Inceſt</em>, <em>Rape</em>, <em>Sodomy</em>, <em>Maſtupration</em>, -<em>Maſturbation</em>, and a thouſand others. -<a id="png.p055" href="#png.p055"><span class="pagenum"><span - class="ns">[</span>55<span class="ns">] - </span></span></a>Perchance her divers names ſhewed her appliableneſs -to divers men, for <em>Neptune</em> diſtilled -and wet her in love, the Sun warms and -melts her, <em>Mercury</em> perſwaded and ſwore -her, <em>Jupiters</em> authority ſecured, and <em>Vulcan</em> -hammer’d her. As <cite>Heſperus</cite> ſhe preſents you -with her <cite lang="la" xml:lang="la">bonum utile</cite>, becauſe it is wholeſomeſt -in the morning: As <cite>Veſper</cite> with her -<cite lang="la" xml:lang="la">bonum delectabile</cite>, becauſe it is pleaſanteſt in -the evening. And becauſe induſtrious men -riſe and endure with the Sun in their civil -buſineſſes, this Star caſts them up a little -before, and remembers them again a little -after for her buſineſs; for certainly,</p> - -<div class="latin"> -<cite lang="la" xml:lang="la" - title="the evening star comes, go on my goats">Venit Heſperus, ite capellae:</cite> -</div> - -<p class="noindent">was ſpoken to Lovers in the perſons of -<em>Goats</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="10. Why are New Officers leaſt oppreſſing?"><a id="png.p056" href="#png.p056"><span class="pagenum"><span - class="ns">[</span>56<span class="ns">]<br - /></span></span></a><img id="i_p056" src="images/i_p056.jpg" alt="Decoration" /><br - />10.<br - /><i>Why are New Officers leaſt -oppreſſing?</i></h3> - -<div><img class="drop-cap" src="images/drop-m.jpg" alt="M" /></div> -<p class="drop-cap"><span class="dropcapw">Mu</span>ſt the old Proverbe, that <cite>Old -dogs bite ſorest</cite>, be true in all -kinde of <em>dogs</em>? Me thinkes -the freſh <em>memory</em> they have -of the <em>mony</em> they parted with -for the <em>place</em>, ſhould haſten -them for the <em>re-imburſing</em>: And perchance -they doe but ſeeme eaſier to their <em>ſuiters</em>; -who (as all other <em>Patients</em>) doe account all -change of paine, eaſie. But if it bee ſo, it is -either becauſe the ſodain <em>ſenſe</em> & <em>contentment</em> -of the <em>honor</em> of the <em>place</em>, retards and remits -the rage of their <em>profits</em>, and ſo having ſtayed -their <em>ſtomackes</em>, they can forbeare the ſecond -<em>courſe</em> a while: Or having overcome the -<em>ſteepest</em> part of the <em>hill</em>, and clambered above -<em>Competitions</em> and <em>Oppoſitions</em> they dare loyter, -and take breath: Perchance being come -from <em>places</em>, where they taſted <em>no gaine</em>, a <em>little</em> -ſeems <em>much</em> to them at firſt, for it is <em>long before -<a id="png.p057" href="#png.p057"><span class="pagenum"><span - class="ns">[</span>57<span class="ns">] - </span></span></a>a Christian conſcience overtakes, or straies into -an Officers heart</em>. It may be that out of the -<em>generall diſeaſe</em> of all men not to love the -<em>memory</em> of a <em>predeceſſor</em>, they ſeeke to diſgrace -them by ſuch <em>eaſineſſe</em>, and make good <em>firſt -impreſſions</em>, that ſo having drawen much -<em>water</em> to their <em>Mill</em>, they may afterward -<em>grind</em> at eaſe: For if from the rules of good -<em>Horſe-manſhip</em>, they thought it wholeſome to -<em>jet</em> out in a moderate <em>pace</em>, they ſhould alſo -take up towards their <em>journeys</em> end, not mend -their pace continually, and <em>gallop</em> to their -<em>Innes-doore</em>, the <em>grave</em>; except perchance their -<em>conſcience</em> at that time ſo touch them, that -they thinke it an <em>injury</em> and <em>damage</em> both to -him that muſt <em>ſell</em>, and to him that muſt <em>buy</em> -the <em>Office</em> after their <em>death</em>, and a kind of -<em>dilapidation</em> if they by continuing <em>honeſt</em> -ſhould diſcredit the <em>place</em>, and bring it to a -<em>lower-rent</em>, or <em>under-value</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="11. Why does the Poxe ſo much affect to undermine the Noſe?"><a id="png.p058" href="#png.p058"><span class="pagenum"><span - class="ns">[</span>58<span class="ns">]<br - /></span></span></a><img id="i_p058" src="images/i_p058.jpg" alt="Decoration" /><br - />11.<br - /><i>Why does the Poxe ſo much affect -to undermine the Noſe?</i></h3> - -<div><img class="drop-cap" src="images/drop-p.jpg" alt="P" /></div> -<p class="drop-cap"><cite><span class="dropcap">Pa</span>racelſus</cite> perchance ſaith -true, That every Diſeaſe -hath his exaltation in ſome -part certaine. But why this -in the Noſe? Is there ſo -much mercy in this diſeaſe, -that it provides that one ſhould not ſmell -his own ſtinck? Or hath it but the common -fortune, that being begot and bred in obſcureſt -and ſecreteſt places, becauſe therefore -his ſerpentine crawling and inſinuation -ſhould not be ſuſpected, nor ſeen, he -comes ſooneſt into great place, and is more -able to deſtroy the worthieſt member, then -a diſeaſe better born? Perchance as mice -defeat Elephants by knawing their <em>Proboſcis</em>, -which is their Noſe, this wretched -Indian Vermine practiſeth to doe the ſame -upon us. Or as the ancient furious Cuſtome -and Connivency of ſome Lawes, that one -<a id="png.p059" href="#png.p059"><span class="pagenum"><span - class="ns">[</span>59<span class="ns">] - </span></span></a>might cut off their Noſe whome he deprehended -in Adulterie, was but a Tipe of this; -And that now more charitable lawes having -taken away all Revenge from particular -hands, this common Magiſtrate and Executioner -is come to do the ſame office inviſibly? -Or by withdrawing this conſpicuous -part, the Noſe, it warnes us from all adventuring -upon that Coaſt; for it is as good a -mark to take in a flag as to hang one out. -Poſſibly heate, which is more potent and -active then cold, thought her ſelfe injured, -and the Harmony of the world out of tune, -when cold was able to ſhew the high-way -to Noses in <cite>Muscovia</cite>, except ſhe found the -meanes to doe the ſame in other Countries. -Or becauſe by the conſent of all, there is an -Analogy, Proportion, and affection between -the Noſe and that part where this diſeaſe is -firſt contracted, and therefore <cite>Heliogabalus</cite> -choſe not his Minions in the Bath but by -the Noſe: And <cite>Albertus</cite> had a knaviſh meaning -when he preferd great Noſes; And the -licentious Poet was <cite lang="la" xml:lang="la">Naſo Poeta</cite>. I think -this reaſon is neareſt truth, That the Noſe -is moſt compaſſionate with this part: Except -this be nearer, that it is reaſonable that this -Diſeaſe in particular ſhould affect the moſt -eminent and perſpicuous part, which in -general doth affect to take hold of the moſt -eminent and conſpicuous men.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="12. Why die none for Love now?"><a id="png.p060" href="#png.p060"><span class="pagenum"><span - class="ns">[</span>60<span class="ns">]<br - /></span></span></a><img id="i_p060" src="images/i_p060.jpg" alt="Decoration" /><br - />12.<br - /><i>Why die none for Love now?</i></h3> - -<div><img class="drop-cap" src="images/drop-b.jpg" alt="B" /></div> -<p class="drop-cap"><span class="dropcap">Be</span>cauſe women are become -eaſyer. Or becauſe theſe -later times have provided -mankind of more new means -for the deſtroying of themſelves -and one another, <em>Pox</em>, -<em>Gunpowder</em>, <em>Young marriages</em>, and <em>Controverſies</em> -in <em>Religion</em>. Or is there in true Hiſtory no -Precedent or Example of it? Or perchance -ſome die ſo, but are not therefore worthy -the remembring or ſpeaking of?</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="13. Why do Women delight much in Feathers?"><a id="png.p061" href="#png.p061"><span class="pagenum"><span - class="ns">[</span>61<span class="ns">]<br - /></span></span></a><img id="i_p061" src="images/i_p061.jpg" alt="Decoration" /><br - />13.<br - /><i>Why do Women delight much -in Feathers?</i></h3> - -<div><img class="drop-cap" src="images/drop-t.jpg" alt="T" /></div> -<p class="drop-cap"><span class="dropcap">Th</span>ey think that Feathers imitate -wings, and ſo ſhew their -reſtleſſneſs and inſtability. -As they are in matter, ſo -they would be in name, like -<em>Embroiderers</em>, <em>Painters</em>, and -ſuch <em>Artificers</em> of curious <em>vanities</em>, which the -vulgar call <em>Pluminaries</em>. Or elſe they have -feathers for the ſame reaſon, which moves -them to love the unworthieſt men, which is, -that they may be thereby excuſable in their -inconſtancy and often changing.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="14. Why doth not Gold ſoyl the fingers?"><a id="png.p062" href="#png.p062"><span class="pagenum"><span - class="ns">[</span>62<span class="ns">]<br - /></span></span></a><img id="i_p062" src="images/i_p062.jpg" alt="Decoration" /><br - />14.<br - /><i>Why doth not Gold ſoyl the -fingers?</i></h3> - -<div><img class="drop-cap" src="images/drop-d.jpg" alt="D" /></div> -<p class="drop-cap"><span class="dropcap">Do</span>th it direct all the venom -to the heart? Or is it becauſe -bribing ſhould not -be diſcovered? Or becauſe -that ſhould pay purely, -for which pure things are -given, as <em>Love</em>, <em>Honor</em>, <em>Justice</em> and Heaven? -Or doth it ſeldom come into innocent hands -but into ſuch as for former foulneſs you -cannot diſcern this?</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="15. Why do great men of all dependants, chuſe to preſerve their little Pimps?"><a id="png.p063" href="#png.p063"><span class="pagenum"><span - class="ns">[</span>63<span class="ns">]<br - /></span></span></a><img id="i_p063" src="images/i_p063.jpg" alt="Decoration" /><br - />15.<br - /><i>Why do great men of all dependants, -chuſe to preſerve their -little Pimps?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">It</span> is not becauſe they are got -neareſt their ſecrets, for -they whom they bring come -nearer. Nor commonly becauſe -they and their bawds -have lain in one belly, for -then they ſhould love their brothers aſwel. -Nor becauſe they are witneſſes of their -weakneſs, for they are weak ones. Either it -is becauſe they have a double hold and -obligation upon their maſters for providing -them ſurgery and remedy after, aſwel as -pleaſure before, and bringing them always -ſuch ſtuff, as they ſhal always need their ſervice? -Or becauſe they may be received and -entertained every where, and Lords fling off -none but they ſuch as they may deſtroy by -it. Or perchance we deceive our ſelves, and -every Lord having many, and, of neceſſity, -ſome riſing, we mark only theſe.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="16. Why are Courtiers ſooner Atheiſts then men of other conditions?"><a id="png.p064" href="#png.p064"><span class="pagenum"><span - class="ns">[</span>64<span class="ns">]<br - /></span></span></a><img id="i_p064" src="images/i_p064.jpg" alt="Decoration" /><br - />16.<br - /><i>Why are Courtiers ſooner Atheiſts -then men of other conditions?</i></h3> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">Is</span> it becauſe as <em>Phyſitians</em> contemplating -Nature, and finding -many abſtruſe things -ſubject to the ſearch of Reaſon, -thinks therefore that -all is ſo; so they (ſeeing mens -deſtinies, mad at Court, neck out and in -joynt there, <em>War</em>, <em>Peace</em>, <em>Life</em> and <em>Death</em> derived -from thence) climb no higher? Or -doth a familiarity with greatneſs, and daily -converſation and acquaintance with it breed -a contempt of all greatneſs? Or becauſe -that they ſee that opinion or need of one -another, and fear makes the degrees of ſervants, -Lords and Kings, do they think that -God likewiſe for ſuch Reaſon hath been -mans Creator? Perchance it is becauſe they -ſee Vice proſper beſt there, and, burthened -with ſinne, doe they not, for their eaſe, endeavour -to put off the feare and Knowledge -<a id="png.p065" href="#png.p065"><span class="pagenum"><span - class="ns">[</span>65<span class="ns">] - </span></span></a>of God, as facinorous men deny Magiſtracy? -Or are the moſt Atheiſts in that place, becauſe -it is the foole that ſaid in his heart, -There is no God.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="17. Why are ſtateſmen moſt incredulous?"><a id="png.p066" href="#png.p066"><span class="pagenum"><span - class="ns">[</span>66<span class="ns">]<br - /></span></span></a><img id="i_p066" src="images/i_p066.jpg" alt="Decoration" /><br - />17.<br - /><i>Why are ſtateſmen moſt -incredulous?</i></h3> - -<div><img class="drop-cap" src="images/drop-a.jpg" alt="A" /></div> -<p class="drop-cap"><span class="dropcap">Ar</span>e they all wiſe enough to -follow their excellent pattern -<cite>Tiberius</cite>, who brought -the ſenate to be diligent and -induſtrious to believe him, -were it never so oppoſite or -diametricall, that it deſtroyed their very -ends to be believed, as <cite>Aſinius Gallus</cite> had -almoſt deceived this man by believing him, -and the Major and Aldermen of <cite>London</cite> in -<cite>Richard</cite> the Third? Or are buſineſſes (about -which theſe men are converſant) ſo conjecturall, -ſo ſubject to unſuſpected interventions -that they are therefore forc’d to -ſpeak oraculouſly, whiſperingly, generally, -and therefore eſcapingly, in the language -of Almanack-makers for weather? Or are -thoſe (as they call them) <cite lang="la" xml:lang="la">Arcana imperii</cite>, as -by whom the Prince provokes his luſt, and -by whom he vents it, of what Cloath his -<a id="png.p067" href="#png.p067"><span class="pagenum"><span - class="ns">[</span>67<span class="ns">] - </span></span></a>ſocks are, and ſuch, ſo deep, and ſo irreveald, -as any error in them is inexcuſable? If theſe -were the reaſons, they would not only ſerve -for ſtate-buſineſs. But why will they not tell -true, what a Clock it is, and what weather, -but abſtain from truth of it, if it conduce -not to their ends, as Witches will not name -Jeſus, though it be in a curſe? eithere they -know little out of their own Elements, or a -Cuſtom in one matter begets an habite in -all. Or the lower ſort imitate Lords, they -their Princes, theſe their Prince. Or elſe -they believe one another, and ſo never hear -truth. Or they abſtain from the little Channel -of truth, leaſt, at laſt, they ſhould <em>finde the -fountain it ſelf, God</em>.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="18. Why was Sir Walter Raleigh thought the fitteſt Man, to write the Hiſtorie of theſe Times?"><a id="png.p068" href="#png.p068"><span class="pagenum"><span - class="ns">[</span>68<span class="ns">]<br - /></span></span></a><img id="i_p068" src="images/i_p068.jpg" alt="Decoration" /><br - />18.<br - /><i>Why was Sir Walter Raleigh -thought the fitteſt Man, to write -the Hiſtorie of theſe Times?</i></h3> - -<div><img class="drop-cap" src="images/drop-w.jpg" alt="W" /></div> -<p class="drop-cap"><span class="dropcapw">Wa</span>s it becauſe that being told -at his Arraignement, that -a Witneſs accuſing himſelf -had the ſtrength of two; -he may ſeem by Writing -the ills of his own Time -to be believed? Or is it, becauſe he might -reenjoy thoſe Times by the Meditation of -them? Or becauſe if he ſhould undertake -higher Times, he doth not think, that he -can come nearer to the Beginning of the -World? Or becauſe like a Bird in a Cage, -he takes his Tunes from every paſſenger, -that laſt whiſtled? Or becauſe he thinks not -that the beſt Echo which repeats moſt of the -Sentence, but that which repeats Leſs more -plainly?</p> - -</div> - -<div class="chap"> -<h2 title="Characters"><a id="png.p069" href="#png.p069"><span class="pagenum"><span - class="ns">[</span>69<span class="ns">]<br - /></span></span></a><img id="i_p069" src="images/i_p069.jpg" alt="Decoration" /><br - /><big><big><big><span class="gesperrtsm">CHARACTER</span>S</big></big></big></h2> - - -<h3 title="1. The Character of a Scot at the first ſight">1.<br - /><i>The Character of a <em>Scot</em> at the -first ſight.</i></h3> - -<div><img class="drop-cap" src="images/drop-a.jpg" alt="A" /></div> -<p class="drop-cap"><span class="dropcap">At</span> his firſt appearing in the -<cite>Charterhouſe</cite>, an Olive coloured -Veluet ſuit owned him, -which ſince became mous-colour, -A pair of unſkour’d -ſtockings-gules, One indifferent -ſhooe, his band of <cite>Edenburgh</cite>, and -cuffs of <cite>London</cite>, both ſtrangers to his ſhirt, -a white feather in a hat that had bin ſod, -one onely cloak for the rain, which yet he -made ſerve him for all weathers: A Barren-half-acre -of Face, amidſt whereof an eminent -Noſe advanced himſelf, like the new Mount -at <cite>Wanſted</cite>, overlooking his Beard, and all -the wilde Country thereabouts; He was -tended enough, but not well; for they were -certain dumb creeping Followers, yet they -<a id="png.p070" href="#png.p070"><span class="pagenum"><span - class="ns">[</span>70<span class="ns">] - </span></span></a>made way for their Maſter, the Laird. At -the firſt preſentment his Breeches were his -Sumpter, and his Packets, Trunks, Cloak-bags, -Portmanteau’s and all; He then grew -a Knight-wright, and there is extant of his -ware at 100<i>l.</i> 150<i>l.</i> and 200<i>l.<!-- TN: period invisible --></i> price. Immediately -after this, he ſhifteth his ſuit, ſo -did his Whore, and to a Bear-baiting they -went, whither I followed them not, but -<cite>Tom. Thorney</cite> did.</p> - -</div> - -<div class="chap"> -<h3 class="brk" title="2. The true Character of a Dunce"><a id="png.p071" href="#png.p071"><span class="pagenum"><span - class="ns">[</span>71<span class="ns">]<br - /></span></span></a><img id="i_p071" src="images/i_p071.jpg" alt="Decoration" /><br - />2.<br - /><i>The true Character of a <em>Dunce</em>.</i></h3> - -<div><img class="drop-cap" src="images/drop-h.jpg" alt="H" /></div> -<p class="drop-cap"><span class="dropcapw">He</span> hath a Soule drownd in a -lump of Fleſh, or in a piece -of Earth that <cite>Prometheus</cite> -put not half his proportion -of Fire into, a thing that -hath neither edge of deſire, -nor feeling of affection in it, The moſt -dangerous creature for confirming an <em>Atheiſt</em>, -who would ſtraight ſwear, his ſoul were -nothing but the bare temperature of his -body: He ſleeps as he goes, and his thoughts -ſeldom reach an inch further than his eyes; -The moſt part of the faculties of his ſoul -lye Fallow, or are like the reſtive Jades that -no ſpur can drive forwards towards the -purſuite of any worthy deſign; one of the -moſt unprofitable of all Gods creatures, -being as he is, a thing put clean beſides his -right uſe, made fitt for the cart & the flail, -and by miſchance Entangled amongſt books -and papers, a man cannot tel poſſible what -he is now good for, ſave to move up and -<a id="png.p072" href="#png.p072"><span class="pagenum"><span - class="ns">[</span>72<span class="ns">] - </span></span></a>down and fill room, or to ſerve as <cite lang="la" xml:lang="la">Animatum -Inſtrumentum</cite> for others to work withal in -baſe Imployments, or to be a foyl for better -witts, or to ſerve (as They ſay monſters do) -to ſet out the variety of nature, and Ornament -of the Univerſe, He is meer nothing of -himſelf, neither eates, nor drinkes, nor goes, -nor ſpits but by imitation, for al which, he -hath ſet forms & faſhions, which he never -varies, but ſticks to, with the like plodding -conſtancy that a milhors follows his trace, -both the muſes and the graces are his hard -Miſtriſſes though he daily Invocate them, -though he ſacrifize <em>Hecatombs</em>, they ſtil look -a ſquint, you ſhall note him oft (beſide his -dull eye and louting head, and a certain -clammie benum’d pace) by a fair diſplai’d -beard, a Nightcap and a gown, whoſe very -wrincles proclaim him the true genius of -formality, but of al others, his diſcours and -compoſitions beſt ſpeak him, both of them -are much of one ſtuf & faſhion, he ſpeaks -juſt what his books or laſt company ſaid -unto him without varying one whit & very -ſeldom underſtands himſelf, you may know -by his diſcourſe where he was laſt, for what -he read or heard yeſterday he now diſchargeth -his memory or notebook of, not -his underſtanding, for it never came there; -<a id="png.p073" href="#png.p073"><span class="pagenum"><span - class="ns">[</span>73<span class="ns">] - </span></span></a>what he hath he flings abroad at al adventurs -without accomodating it to time, place,<!-- TN: comma invisible --> -perſons or occaſions, he commonly loſeth -himſelf in his tale, and flutters up and -down windles without recovery, and whatſoever -next preſents it ſelf, his heavie -conceit ſeizeth upon and goeth along with, -however <em>Heterogeneal</em> to his matter in hand, -his jeſts are either old flead proverbs, or -lean-ſtarv’d-hackny-<em>Apophthegm’s</em>, or poor -verball quips outworn by Servingmen, Tapſters -and Milkmaids, even laid aſide by Balladers, -He aſſents to all men that bring any -ſhadow of reaſon, and you may make him -when he ſpeaks moſt Dogmatically, even -with one breath, to averr pure contradictions, -His Compoſitions differ only <cite lang="la" xml:lang="la">terminorum -poſitione</cite> from Dreams, Nothing but rude -heaps of Immaterial-inchoherent droſſie-rubbiſh-ſtuffe, -promiſcuouſly thruſt up together, -enough to Infuſe dullneſs and Barrenneſs -of Conceit into him that is ſo -Prodigall of his eares as to give the hearing, -enough to make a mans memory Ake with -ſuffering ſuch dirtie ſtuffe caſt into it, as unwellcome -to any true conceit, as Sluttiſh -Morſells or Wallowiſh Potions to a Nice-Stomack -which whiles he empties himſelfe -of, it ſticks in his Teeth nor can he be -<a id="png.p074" href="#png.p074"><span class="pagenum"><span - class="ns">[</span>74<span class="ns">] - </span></span></a>Delivered without Sweate and Sighes, and -Humms, and Coughs enough to ſhake his -Grandams teeth out of her head; Heel ſpitt, -and ſcratch, and yawn, and ſtamp, and turn -like ſick men from one elbow to another, -and Deſerve as much pitty during this torture -as men in Fits of Tertian Feavors or -ſelfe laſhing Penitentiaries; in a word, -Rip him quite aſunder, and examin every -ſhred of him, you ſhall finde him to be juſt -nothing, but the ſubject of Nothing, the -object of contempt, yet ſuch as he is you -muſt take him, for there is no hope he -ſhould ever become better.</p> - -</div> - -<div class="chap"> -<h2 title="An Eſſay of Valour"><a id="png.p075" href="#png.p075"><span class="pagenum"><span - class="ns">[</span>75<span class="ns">]<br - /></span></span></a><img id="i_p075" src="images/i_p075.jpg" alt="Decoration" /><br - />21.<br - /><i>An Eſſay of Valour.</i></h2> - -<div><img class="drop-cap" src="images/drop-i.jpg" alt="I" /></div> -<p class="drop-cap"><span class="dropcapi">I </span>am of opinion that nothing -is ſo potent either to procure -or merit Love, as -Valour, and I am glad I am -ſo, for thereby I ſhall do -my ſelf much eaſe, becauſe -Valour never needs much wit to maintain -it: To ſpeak of it in it ſelf, It is a quality -which he that hath, ſhall have leaſt need of, -so the beſt League between Princes is a -mutual fear of each other, it teacheth a man -to value his reputation as his life, and -chiefly to hold the Lye unſufferable, though -being alone, he holds finds no hurt it doth -him, It leaves it ſelf to others cenſures, for -he that brags of his own valour, diſſwades -others from believing it, It feareth a word -no more than an Ague, It always makes -good the Owner, for though he be generally -held a fool, he ſhall ſeldom hear ſo much -by word of mouth, and that enlargeth him -more than any ſpectacles, for it maketh a -<a id="png.p076" href="#png.p076"><span class="pagenum"><span - class="ns">[</span>76<span class="ns">] - </span></span></a>little fellow be called a tall man, it yeilds -the wall to none but a woman, whoſe weakneſs -is her prerogative, or a man ſeconded -with a woman as an uſher, which always -goes before his betters, It makes a man become -the witneſs of his own words, and -ſtand to whatever he hath ſaid, and thinketh -it a reproach to commit his reviling unto -the Law, it furniſheth youth with action, -and age with diſcourſe, and both by futures, -for a man muſt ever boaſt himſelf in the -preſent tenſe, and to come nearer home, -nothing drawes a woman like to it; for -Valour towards men, is an Emblem of an -ability towards women, a good quality ſignifies -a better. Nothing is more behooffull -for that Sex; for from it they receive -protection, and we free from the danger of -it: Nothing makes a ſhorter cut for obtaining, -for a man of Arms is always void of -Ceremony, which is the wall that ſtands between -<cite>Pyramus</cite> and <cite>Thiſbe</cite>, that is, <em>Man</em> and -<em>Woman</em>, for there is no pride in women but -that which rebounds from our own baſeneſſe -(as Cowards grow valiant upon thoſe -that are more Cowards) ſo that only by our -pale aſking we teach them to deny, and by -our ſhamefac’dneſs, we put them in minde -to be modeſt, whereas indeed it is cunning -<a id="png.p077" href="#png.p077"><span class="pagenum"><span - class="ns">[</span>77<span class="ns">] - </span></span></a><em>Rhetorick</em> to perſwade the hearers that they -are that already which he would have them -to be; This kinde of baſhfulneſs is far from -men of Valour, and eſpecially from ſouldiers, -for ſuch are ever men (without doubt) forward -and confident, loſing no time leaſt -they ſhould loſe opportunity, which is the -beſt Factor for a Lover, and becauſe they -know women are given to diſſemble, they -will never believe them when they deny, -<em>Whilome</em> before this age of wit, and wearing -black, were broke in upon us, there was no -way known to win a Lady but by Tylting, -Turnying, and riding through Forreſts, in -which time theſe ſlender ſtriplings with -little legs were held but of ſtrength enough -to marry their widows, and even in our -days there can be given no reaſon of the -Inundation of Servingmen upon their Miſtreſſes, -but (only) that uſually they carry -their Maſters Weapons, and his Valour: To -be accounted handſome, juſt, learned, or -well favoured, all this carries no danger -with it, but it is to be admitted to the Title -of Valiant Acts, at leaſt the adventuring of -his mortality, and al women take delight to -hold him safe in their arms who hath ’ſcapt -thither through many dangers: To ſpeak at -once, Man hath a priviledge in Valour; In -<a id="png.p078" href="#png.p078"><span class="pagenum"><span - class="ns">[</span>78<span class="ns">] - </span></span></a>clothes and good faces we but imitate -women, and many of that Sex will not think -much (as far as an anſwer goes) to diſſemble -wit too. So then theſe neat youths, theſe -women in mens apparel are too near a -woman to be beloved of her, They be both -of a Trade, but be grim of aſpect, and ſuch -a one as Glaſs dares take, and ſhe will deſire -him for neatneſs and varietie; A ſkar in a -mans face is the ſame that a mole in a -womans; a Jewel ſet in white to make it -ſeem more white, for the ſkar in a man is a -mark of honour and no blemiſh, for ’tis a -ſkar and a blemiſh too in a Souldier too to -be with out one: Now as for al things elſe -which are to procure Love, as a good face, -wit, good clothes, or a good body, each of -them I confeſs may work ſomewhat for want -of a better, That is, if <em>Valour be not their -Rivall</em>; A good face avails nothing if it be in -a coward that is baſhfull, the utmoſt of it is -to be kiſſ’d, which rather encreaſeth then -quencheth appetite; He that ſends her gifts -ſends her word alſo, that he is a man of ſmall -gifts otherwiſe, for wooing by ſigns and -tokens implies the Author dumb; and if -<cite>Ovid</cite> who writ <cite>the Law of Love</cite>, were alive (as -he is extant) would allow it as good a diverſity, -that gifts ſhould be ſent as -<a id="png.p079" href="#png.p079"><span class="pagenum"><span - class="ns">[</span>79<span class="ns">] - </span></span></a>gratuities, not as bribes; Wit getteth rather -promiſe then Love, Wit is not to be ſeen, -and no woman takes advice of any in her -loving, but of her own eyes, and her waiting -womans; Nay which is worſe, wit is not to -be felt, and ſo no good fellow; Wit apply’d -to a woman makes her diſſolve (or diſcloſe) -her ſimpering, and diſcover her teeth with -laughter, and this is ſurely a purge for love; -for the beginning of love is a kind of fooliſh -melancholy, as for the man that makes his -Taylor his Bawd, and hopes to inveagle his -Love with ſuch a coloured ſuit, ſurely the -ſame deeply hazards the loſs of her favour -upon every change of his clothes; So likewiſe -for the other, that Courts her ſilently -with a good body, let me certifie him that -his clothes depend upon the comelyneſſe of -the body, and ſo both upon opinion; ſhe -that hath been ſeduced by Apparel, let me -give her to wit, <em>that men always put off their -clothes before they go to bed</em>; and let her that -hath been enamour’d of her ſervants body, -underſtand, <em>that if ſhe ſaw him in a ſkin of -cloth</em>, that is, in a ſuit made to the pattern of -his body, <em>ſhe would ſee ſlender cauſe to love -him ever after</em>; there are no clothes ſit ſo -well in a woman’s eye, as a ſuit of Steel, -though not of the faſhion, and no man ſo -<a id="png.p080" href="#png.p080"><span class="pagenum"><span - class="ns">[</span>80<span class="ns">] - </span></span></a>ſoon ſurpriſeth a womans affections as he -that is the ſubject of all whiſperings, and -hath always twenty ſtories of his own deeds -depending upon him; Miſtake me not, I -underſtand not by valour one that never -fights but when he is back’d by drink or -anger, or hiſſ’d on with beholders, nor one -that is deſperate, nor one that takes away -a Servingmans weapons when perchance it -coſt him his quarters wages, nor yet one -that wears a Privy coat of defence and -therein is confident, for then ſuch as made -Bucklers, would be accounted the <em>Catalines</em> -of this Commonwealth—I intend one of -an even Reſolution grounded upon reaſon, -which is always even, having his power reſtrained -by the Law of not doing wrong. -But now I remember I am for Valour and -therefore I muſt be a man of few words.</p> - -</div> - - -<div class="tnote"> -<h2>Transcriber’s Note</h2> - -<p>Inconsistent period spelling retained as printed. The original printing -used <i>ß</i> occasionally, but inconsistently, in place of <i>ſſ</i>: this usage has -not been retained.</p> - -</div> - -<hr class="ww" /> - - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Paradoxes and Problemes, by John Donne - -*** END OF THIS PROJECT GUTENBERG EBOOK PARADOXES AND PROBLEMES *** - -***** This file should be named 61783-h.htm or 61783-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/1/7/8/61783/ - -Produced by deaurider, David Wilson and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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