_The Mastive or Young Whelpe of the olde Dog. Epigrams and Satyrs._ 4to.

_Lond._ (_Printed, as Warton supposes, about 1600._)

A pa.s.sage in _The Beau's Duel: or a Soldier for the Ladies_, a comedy, by Mrs. Centlivre, 4to. 1707, proves, that it existed so late as at that day.

"Your only way is to send him word you'll meet him on _Calais sands_; duelling is unsafe in England for men of estates," &c. See also other instances in Dodsley's _Old Plays_, edit. 1780. vii. 218.--xii. 412.

x.x.xIII.

A CONTEMPLATIVE MAN

Is a scholar in this great university the world; and the same his book and study. He cloysters not his meditations in the narrow darkness of a room, but sends them abroad with his eyes, and his brain travels with his feet.

He looks upon man from a high tower, and sees him trulier at this distance in his infirmities and poorness. He scorns to mix himself in men's actions, as he would to act upon a stage; but sits aloft on the scaffold a censuring spectator. [He will not lose his time by being busy, or make so poor a use of the world as to hug and embrace it.] Nature admits him as a partaker of her sports, and asks his approbation as it were of her own works and variety. He comes not in company, because he would not be solitary, but finds discourse enough with himself, and his own thoughts are his excellent playfellows. He looks not upon a thing as a yawning stranger at novelties, but his search is more mysterious and inward, and he spells heaven out of earth. He knits his observations together, and makes a ladder of them all to climb to G.o.d. He is free from vice, because he has no occasion to imploy it, and is above those ends that make man wicked. He has learnt all can here be taught him, and comes now to heaven to see more.

x.x.xIV.

A SHE PRECISE HYPOCRITE

Is one in whom good women suffer, and have their truth misinterpreted by her folly. She is one, she knows not what her self if you ask her, but she is indeed one that has taken a toy at the fashion of religion, and is enamoured of the new fangle. She is a nonconformist in a close stomacher and ruff of Geneva print,[55] and her purity consists much in her linnen.

She has heard of the rag of Rome, and thinks it a very s.l.u.ttish religion, and rails at the wh.o.r.e of Babylon for a very naughty woman. She has left her virginity as a relick of popery, and marries in her tribe without a ring. Her devotion at the church is much in the turning up of her eye; and turning down the leaf in her book, when she hears named chapter and verse.

When she comes home, she commends the sermon for the scripture, and two hours. She loves preaching better then praying, and of preachers, lecturers; and thinks the week day's exercise far more edifying than the Sunday's. Her oftest gossipings are sabbath-day's journeys, where, (though an enemy to superst.i.tion,) she will go in pilgrimage five mile to a silenced minister, when there is a better sermon in her own parish. She doubts of the virgin Mary's salvation, and dares not saint her, but knows her own place in heaven as perfectly as the pew she has a key to. She is so taken up with faith she has no room for charity, and understands no good works but what are wrought on the sampler. She accounts nothing vices but superst.i.tion and an oath, and thinks adultery a less sin than to swear _by my truly_. She rails at other women by the names of Jezebel and Dalilah; and calls her own daughters Rebecca and Abigail, and not Ann but Hannah. She suffers them not to learn on the virginals,[56] because of their affinity with organs, but is reconciled to the bells for the chimes sake, since they were reformed to the tune of a psalm. She overflows so with the bible, that she spills it upon every occasion, and will not cudgel her maids without scripture. It is a question whether she is more troubled with the Devil, or the Devil with her: She is always challenging and daring him, and her weapon [[57]_is the Practice of Piety_.] Nothing angers her so much as that women cannot preach, and in this point only thinks the Brownist erroneous; but what she cannot at the church she does at the table, where she prattles more than any against sense and Antichrist, 'till a capon's wing silence her. She expounds the priests of Baal, reading ministers, and thinks the salvation of that parish as desperate as the Turks. She is a main derider to her capacity of those that are not her preachers, and censures all sermons but bad ones. If her husband be a tradesman, she helps him to customers, howsoever to good cheer, and they are a most faithful couple at these meetings, for they never fail. Her conscience is like others l.u.s.t, never satisfied, and you might better answer Scotus than her scruples. She is one that thinks she performs all her duties to G.o.d in hearing, and shews the fruits of it in talking. She is more fiery against the may-pole than her husband, and thinks she might do a Phineas' act to break the pate of the fidler. She is an everlasting argument, but I am weary of her.

FOOTNOTES:

[55] Strict devotees were, I believe, noted for the smallness and precision of their _ruffs_, which were termed _in print_ from the exactness of the folds. So in Mynshul's _Essays_, 4to. 1618. "I vndertooke a warre when I adventured to speake in _print_, (not in _print as Puritan's ruffes_ are set.)" The term of _Geneva print_ probably arose from the minuteness of the type used at Geneva. In the _Merry Devil of Edmonton_, a comedy, 4to. 1608, is an expression which goes some way to prove the correctness of this supposition:--"I see by thy eyes thou hast bin reading _little Geneua print_;"--and, that _small ruffs_ were worn by the puritanical set, an instance appears in Mayne's _City Match_, a comedy, 4to. 1658.

----"O miracle!

Out of your _little ruffe_, Dorcas, and in the fashion!

Dost thou hope to be saved?"

From these three extracts it is, I think, clear that a _ruff of Geneva print_ meant a _small, closely-folded ruff_, which was the distinction of a non-conformist.

[56] A virginal, says Mr. Malone, was strung like a spinnet, and shaped like a piano-forte: the mode of playing on this instrument was therefore similar to that of the organ.

[57] _Weapons are spells no less potent than different, as being the sage sentences of some of her own sectaries._ First edit.

x.x.xV.

A SCEPTICK IN RELIGION

Is one that hangs in the balance with all sorts of opinions, whereof not one but stirs him and none sways him. A man guiltier of credulity than he is taken to be; for it is out of his belief of every thing, that he fully believes nothing. Each religion scares him from its contrary: none persuades him to itself. He would be wholly a Christian, but that he is something of an atheist, and wholly an atheist, but that he is partly a Christian; and a perfect heretic, but that there are so many to distract him. He finds reason in all opinions, truth in none: indeed the least reason perplexes him, and the best will not satisfy him. He is at most a confused and wild Christian, not specialized by any form, but capable of all. He uses the land's religion, because it is next him, yet he sees not why he may not take the other, but he chuses this, not as better, but because there is not a pin to choose. He finds doubts and scruples better than resolves them, and is always too hard for himself. His learning is too much for his brain, and his judgment too little for his learning, and his over-opinion of both, spoils all. Pity it was his mischance of being a scholar; for it does only distract and irregulate him, and the world by him. He hammers much in general upon our opinion's uncertainty, and the possibility of erring makes him not venture on what is true. He is troubled at this naturalness of religion to countries, that protestantism should be born so in England and popery abroad, and that fortune and the stars should so much share in it. He likes not this connection of the common-weal and divinity, and fears it may be an arch-practice of state.

In our differences with Rome he is strangely unfixed, and a new man every new day, as his last discourse-book's meditations transport him. He could like the gray hairs of popery, did not some dotages there stagger him: he would come to us sooner, but our new name affrights him. He is taken with their miracles, but doubts an imposture; he conceives of our doctrine better, but it seems too empty and naked. He cannot drive into his fancy the circ.u.mscription of truth to our corner, and is as hardly persuaded to think their old legends true. He approves well of our faith, and more of their works, and is sometimes much affected at the zeal of Amsterdam. His conscience interposes itself betwixt duellers, and whilst it would part both, is by both wounded. He will sometimes propend much to us upon the reading a good writer, and at Bellarmine[58] recoils as far back again; and the fathers justle him from one side to another. Now Socinus[59] and Vorstius[60] afresh torture him, and he agrees with none worse than himself. He puts his foot into heresies tenderly, as a cat in the water, and pulls it out again, and still something unanswered delays him; yet he bears away some parcel of each, and you may sooner pick all religions out of him than one. He cannot think so many wise men should be in error, nor so many honest men out of the way, and his wonder is double when he sees these oppose one another. He hates authority as the tyrant of reason, and you cannot anger him worse than with a father's _dixit_, and yet that many are not persuaded with reason, shall authorise his doubt. In sum, his whole life is a question, and his salvation a greater, which death only concludes, and then he is resolved.

FOOTNOTES:

[58] Robert Bellarmin, an Italian Jesuit, was born at Monte Pulciano, a town in Tuscany, in the year 1542, and in 1560 entered himself among the Jesuits. In 1599 he was honoured with a cardinal's hat, and in 1602 was presented with the arch-bishopric of Capua: this, however, he resigned in 1605, when pope Paul V. desired to have him near himself. He was employed in the affairs of the court of Rome till 1621, when, leaving the Vatican, he retired to a house belonging to his order, and died September 17, in the same year.

Bellarmin was one of the best controversial writers of his time; few authors have done greater honour to their profession or opinions, and certain it is that none have ever more ably defended the cause of the Romish church, or contended in favour of the pope with greater advantage.

As a proof of Bellarmin's abilities, there was scarcely a divine of any eminence among the protestants who did not attack him: Bayle aptly says, "they made his name resound every where, ut littus Styla, Styla, omne sonaret."

[59] Faustus Socinus is so well known as the founder of the sect which goes under his name, that a few words will be sufficient. He was born in 1539, at Sienna, and imbibed his opinions from the instruction of his uncle, who always had a high opinion of, and confidence in, the abilities of his nephew, to whom he bequeathed all his papers. After living several years in the world, princ.i.p.ally at the court of Francis de Medicis, Socinus, in 1577, went into Germany, and began to propagate the principles of his uncle, to which, it is said, he made great additions and alterations of his own. In the support of his opinions, he suffered considerable hardships, and received the greatest insults and persecutions; to avoid which, he retired to a place near Cracow, in Poland, where he died in 1504, at the age of sixty-five.

[60] Conrade Vorstius, a learned divine, who was peculiarly detested by the Calvinists, and who had even the honour to be attacked by king James the first, of England, was born in 1569. Being compelled, through the interposition of James's amba.s.sador, to quit Leiden, where he had attained the divinity-chair, and several other preferments, he retired to Toningen, where he died in 1622, with the strongest tokens of piety and resignation.

x.x.xVI.

AN ATTORNEY.

His antient beginning was a blue coat, since a livery, and his hatching under a lawyer; whence, though but pen-feathered, he hath now nested for himself, and with his boarded pence purchased an office. Two desks and a quire of paper set him up, where he now sits in state for all corners. We can call him no great author, yet he writes very much and with the infamy of the court is maintained in his libels.[61] He has some smatch of a scholar, and yet uses Latin very hardly; and lest it should accuse him, cuts it off in the midst, and will not let it speak out. He is, contrary to great men, maintained by his followers, that is, his poor country clients, that worship him more than their landlords, and be they never such churls, he looks for their courtesy. He first racks them soundly himself, and then delivers them to the lawyer for execution. His looks are very solicitous, importing much haste and dispatch, he is never without his hands full of business, that is--of paper. His skin becomes at last as dry as his parchment, and his face as intricate as the most winding cause.

He talks statutes as fiercely as if he had mooted[62] seven years in the inns of court, when all his skill is stuck in his girdle, or in his office-window. Strife and wrangling have made him rich, and he is thankful to his benefactor, and nourishes it. If he live in a country village, he makes all his neighbours good subjects; for there shall be nothing done but what there is law for. His business gives him not leave to think of his conscience, and when the time, or term of his life is going out, for dooms-day he is secure; for he hopes he has a trick to reverse judgment.

FOOTNOTES:

[61] _His style is very constant, for it keeps still the former aforesaid; and yet it seems he is much troubled in it, for he is always humbly complaining--your poor orator._ First edit.

[62] To _moote_ a terme vsed in the innes of the court; it is the handling of a case, as in the Vniuersitie their disputations, &c. So _Minshew_, who supposes it to be derived from the French, _mot, verb.u.m, quasi verba facere, aut sermonem de aliqua re habere_. _Mootmen_ are those who, having studied seven or eight years, are qualified to practise, and appear to answer to our term of barristers.

x.x.xVII.

A PARTIAL MAN

Is the opposite extreme to a defamer, for the one speaks ill falsely, and the other well, and both slander the truth. He is one that is still weighing men in the scale of comparisons, and puts his affections in the one balance and that sways. His friend always shall do best, and you shall rarely hear good of his enemy. He considers first the man and then the thing, and restrains all merit to what they deserve of him. Commendations he esteems not the debt of worth, but the requital of kindness; and if you ask his reason, shews his interest, and tells you how much he is beholden to that man. He is one that ties his judgment to the wheel of fortune, and they determine giddily both alike. He prefers England before other countries because he was born there, and Oxford before other universities, because he was brought up there, and the best scholar there is one of his own college, and the best scholar there is one of his friends. He is a great favourer of great persons, and his argument is still that which should be antecedent; as,--he is in high place, therefore virtuous;--he is preferred, therefore worthy. Never ask his opinion, for you shall hear but his faction, and he is indifferent in nothing but conscience. Men esteem him for this a zealous affectionate, but they mistake him many times, for he does it but to be esteemed so. Of all men he is worst to write an history, for he will praise a Seja.n.u.s or Tiberius, and for some petty respect of his all posterity shall be cozened.

x.x.xVIII.

A TRUMPETER