caught of another. This self-deceiver, is a double sinner : he sinnes in that he is deceived, hee sinnes again in that he doth deceive himself. To bee murdered of another is not a sin in him that is murdered; but for a man to be deceived in what he is forbidden, is a sinne; it were better to bee murdered, than so to be deceived: For there the body is but killed, but here the soule herself is endangered. Now, how unhappy is the danger, how grievous is the sin, when a man is merely of himself indangered? It is a misery of miseries for a man to bee slaine with his owne sword, with his owne hand, and long of his owne will: Besides, this painting is very scandalous, and of ill report; for any man therefore to use it, is to thwart the precept of the Holy Ghost in Saint Paul, who saith unto the Phillippians in this wise, Whatsoever things are true (but a painted face is a false face) whatsoever things are venerable (but who esteems a painted face venerable?) whatsoever things are just (but will any man of judgement say, that to paint the face is a point of justice? Who dare say it is according to the will of God which is the rule of justice?

Doth the law of God command it? Doth true reason teach it? Doth lawes of men enjoyne it?) whatsoever things are (chaste and) pure: (but is painting of the face a point of chastity? Is that pure that proceeds out of the impurity of the soule, and which is of deceipt, and tends unto deceipt? Is that chaste, which is used to wooe mens eyes unto it?) whatsoever things are lovely (but will any man out of a well informed judgement say, that this kinde of painting is worthy love, or that a painted face is worthy to be fancied?) whatsoever things are of good report: If there bee any vertue, if there bee any praise, think on these things. But I hope to paint the face, to weare an artificiall colour, or complexion, is no vertue; neither is it of good report amongst the vertuous. I read that Iezabel did practise it, but I find not that any holy Matrone or religious Virgine ever used it: And it may perhaps of some be praised, but doubtlesse not of such as are judicious, but of them rather hated and discommended. A painted face is the devils Looking-glasse: there hee stands peering and toying (as an Ape in a looking-glasse) joying to behold himselfe therein; for in it he may reade pride, vanity, and vaineglory. Painting is an enemy to blushing, which is vertues

colour. And indeed how unworthy are they to bee credited in things of moment, that are so false in their haire, or colour, over which age, and sicknesse, and many accidents doe tyrannize; yea and where their deceipt is easily discerned? And whereas the passions and conditions of a man, and his age, is something discovered by the face, this painting hindereth a mans judgement herein, so that if they were as well able to colour the eyes, as they are their haire and faces, a man could discerne little or nothing in such kind of people. In briefe, these painters are sometimes injurious to those, that are naturally faire and lovely, and no painters; partly, in that these are thought sometimes to bee painted, because of the common use of painting; and partly, in that these artificial creatures steal away the praise from the naturall beauty by reason of their Art, when it is not espyed, whereas were it not for their cunning, they would not bee deemed equall to the other. is great pitty that this outlandish vanity is in so much request and practise with us, as it is.-T. T.

It

HAMLET'S ADVICE TO THE PLAYERS

SPEAK the speech, I pray you, as I pronounced it to you, trippingly on the tongue : but if you mouth it, as many of your players do, I had as lief the town-crier spoke my lines. Nor do not saw the air too much with your hand, thus; but use all gently, for in the very torrent, tempest, and, as I may say, whirlwind of your passion, you must acquire and beget a temperance that may give it smoothness. O, it offends me to the soul to hear a robustious periwig-pated fellow tear a passion to tatters, to very rags, to split the ears of the groundlings, who, for the most part, are capable of nothing but inexplicable dumb-shows and noise: I would have such a fellow whipped for o'erdoing Termagant; it out-herods Herod: pray you, avoid it. Be not too tame neither, but let your own discretion be your tutor: suit the action to the word, the word to the action; with this special observance, that you o'erstep not the modesty of nature: for anything so overdone is from the purpose of playing, whose end, both at the first and now, was and is, to hold, as 'twere, the mirror up to nature; to show virtue her own feature, scorn her own image, and

the very age and body of the time his form and pressure. Now this overdone or come tardy off, though it make the unskilful laugh, cannot but make the judicious grieve; the censure of the which one must in your allowance o'erweigh a whole theatre of others. O, there be players that I have seen play, and heard others praise, and that highly, not to speak it profanely, that neither having the accent of Christians nor the gait of Christian, pagan, nor man, have so strutted and bellowed, that I have thought some of nature's journeymen had made men, and not made them well, they imitated humanity so abominably. O, reform

it altogether. And let those that play your clowns speak no more than is set down for them: for there be of them that will themselves laugh, to set on some quantity of barren spectators to laugh too, though in the mean time some necessary question of the play be then to be considered: that's villainous, and shows a most pitiful ambition in the fool that uses it.-Shakespeare.

OF ADVERSITY

It was an high speech of Seneca (after the manner of the Stoics): That the good things which belong to prosperity are to be wished; but the good things that belong to adversity are to be admired. Bona rerum secundarum optabilia, adversarum mirabilia. Certainly, if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his than the other (much too high for a heathen): It is true greatness to have in one the frailty of a man, and the security of a god. Vere magnum, habere fragilitatem hominis, securitatem dei. This would have done better in poesy, where transcendences are more allowed. And the poets indeed have been busy with it; for it is in effect the thing which is figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian: that Hercules, when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean in an earthen pot or pitcher: lively describing Christian resolution, that saileth in the frail bark of the flesh through the waves of the world. But to speak in a

mean. The virtue of prosperity is temperance; the virtue of adversity is fortitude; which in morals is the more heroical virtue. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New; which carrieth the greater benediction, and the clearer revelation of God's favour. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost hath laboured more in describing the afflictions of Job than the felicities of Salomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes. We see in needleworks and embroideries, it is more pleasing to have a lively work upon a sad and solemn ground, than to have a dark and melancholy work upon a lightsome ground: judge therefore of the pleasure of the heart by the pleasure of the eye. Certainly virtue is like precious odours, most fragrant when they are incensed or crushed: for prosperity doth best discover vice; but adversity doth best discover virtue.-Francis Bacon.

OF TRAVEL

TRAVEL, in the younger sort, is a part of education; in the elder, a part of experience. He that travelleth into a country before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor, or grave servant, I allow well; so that he be such a one that hath the language and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen in the country where they go; what acquaintances they are to seek; what exercises or discipline the place yieldeth. For else young men shall go hooded, and look abroad little. It is a strange thing that in sea-voyages, where there is nothing to be seen but sky and sea, men should make diaries, but in land-travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered than observation. Let diaries, therefore, be brought in use. The things to be seen and observed are: the courts of princes, specially when they give audience to ambassadors; the courts of justice, while they sit and hear causes, and so of consistories ecclesiastic; the

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churches and monasteries, with the monuments which are therein extant; the walls and fortifications of cities and towns, and so the havens and harbours; antiquities and ruins; libraries; colleges, disputations, and lectures, where any are; shipping and navies; houses and gardens of state and pleasure, near great cities; armories; arsenals; magazines; exchanges; burses; warehouses; exercises of horsemanship, fencing, training of soldiers, and the like; comedies, such whereunto the better sort of persons do resort; treasuries of jewels and robes; cabinets and rarities; and, to conclude, whatsoever is memorable in the places where they go. After all which the tutors or servants ought to make diligent enquiry. As for triumphs, masques, feasts, weddings, funerals, capital executions, and such shews, men need not to be put in mind of them; yet are they not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. First, as was said, he must have some entrance into the language, before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also some card or book describing the country where he travelleth; which will be a good key to his enquiry. Let him keep also a diary. Let him not stay long in one city or town; more or less as the place deserveth, but not long: nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another; which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places where there is good company of the nation where he travelleth. Let him, upon his removes from one place to another, procure recommendation to some person of quality residing in the place whither he removeth; that he may use his favour in those things he desireth to see or know. he may abridge his travel with much profit. As for the acquaintance which is to be sought in travel; that which is most of all profitable is acquaintance with the secretaries and employed men of ambassadors; for so in travelling in one country he shall suck the experience of many. him also see and visit eminent persons in all kinds, which are of great name abroad; that he may be able to tell how the life agreeth with the fame. For quarrels, they are

Thus

Let