The adult'rous Sargus doth not only change
Wives every day, in the deep streams, but, strange!
As if the honey of sea-love delight
Could not suffice his ranging appetite,
Goes courting she-goats on the grassy shore,
Horning their husbands that had horns before.
And the same author writes concerning the Cantharus, that which you shall also hear in his own words:
But, contrary, the constant Cantharus
Is ever constant to his faithful spouse
In nuptial duties, spending his chaste life.
Never loves any but his own dear wife.
Sir, but a little longer, and I have done.
Venator. Sir, take what liberty you think fit, for your discourse seems to be musick, and charms me to an attention.
Piscator. Why then, Sir, I will take a little liberty to tell, or rather to remember you what is said of Turtle-doves; first, that they silently plight their troth, and marry; and that then the survivor scorns, as the Thracian women are said to do, to outlive his or her mate, and this is taken for a truth; and if the survivor shall ever couple with another, then, not only the living, but the dead, be it either the he or the she, is denied the name and honour of a true Turtle-dove.
And to parallel this land-rarity, and teach mankind moral faithfulness, and to condemn those that talk of religion, and yet come short of the moral faith of fish and fowl, men that violate the law affirmed by St. Paul to be writ in their hearts, and which, he says, shall at the Last Day condemn and leave them without excuse—I pray hearken to what Du Bartas sings, for the hearing of such conjugal faithfulness will be musick to all chaste ears, and therefore I pray hearken to what Du Bartas sings of the Mullet.
But for chaste love the Mullet hath no peer;
For, if the fisher hath surpris'd her pheer
As mad with wo, to shore she followeth
Prest to consort him, both in life and death.
On the contrary, what shall I say of the House-Cock, which treads any hen; and, then, contrary to the Swan, the Partridge, and Pigeon, takes no care to hatch, to feed, or cherish his own brood, but is senseless, though they perish. And it is considerable, that the Hen, which, because she also takes any Cock, expects it not, who is sure the chickens be her own, hath by a moral impression her care and affection to her own brood more than doubled, even to such a height, that our Saviour, in expressing his love to Jerusalem, quotes her, for an example of tender affection, as his Father had done Job, for a pattern of patience.
And to parallel this Cock, there be divers fishes that cast their spawn on flags or stones, and then leave it uncovered, and exposed to become a prey and be devoured by vermin or other fishes. But other fishes, as namely the Barbel, take such care for the preservation of their seed, that, unlike to the Cock, or the Cuckoo, they mutually labour, both the spawner and the melter, to cover their spawn with sand, or watch it, or hide it in some secret place unfrequented by vermin or by any fish but themselves.
Sir, these examples may, to you and others, seem strange; but they are testified, some by Aristotle, some by Pliny, some by Gesner, and by many others of credit; and are believed and known by divers, both of wisdom and experience, to be a truth; and indeed are, as I said at the beginning, fit for the contemplation of a most serious and a most pious man. And, doubtless, this made the prophet David say, "They that occupy themselves in deep waters, see the wonderful works of God": indeed such wonders and pleasures too, as the land affords not.
And that they be fit for the contemplation of the most prudent, and pious, and peaceable men, seems to be testified by the practice of so many devout and contemplative men, as the Patriarchs and Prophets of old; and of the Apostles of our Saviour in our latter times, of which twelve, we are sure, he chose four that were simple fishermen, whom he inspired, and sent to publish his blessed will to the Gentiles; and inspired them also with a power to speak all languages, and by their powerful eloquence to beget faith in the unbelieving Jews; and themselves to suffer for that Saviour, whom their forefathers and they had crucified; and, in their sufferings, to preach freedom from the incumbrances of the law, and a new way to everlasting life: this was the employment of these happy fishermen. Concerning which choice, some have made these observations:
First, that he never reproved these, for their employment or calling, as he did the Scribes and the Money-changers. And secondly, he found that the hearts of such men, by nature, were fitted for contemplation and quietness; men of mild, and sweet, and peaceable spirits, as indeed most Anglers are: these men our blessed Saviour, who is observed to love to plant grace in good natures, though indeed nothing be too hard for him, yet these men he chose to call from their irreprovable employment of fishing, and gave them grace to be his disciples, and to follow him, and do wonders; I say four of twelve.
And it is observable, that it was our Saviour's will that these, our four fishermen, should have a priority of nomination in the catalogue of his twelve Apostles, as namely, first St. Peter, St. Andrew, St. James, and St. John; and, then, the rest in their order.
And it is yet more observable, that when our blessed Saviour went up into the mount, when he left the rest of his disciples, and chose only three to bear him company at his Transfiguration, that those three were all fishermen. And it is to be believed, that all the other Apostles, after they betook themselves to follow Christ, betook themselves to be fishermen too; for it is certain, that the greater number of them were found together, fishing, by Jesus after his resurrection, as it is recorded in the twenty-first chapter of St. John's gospel.
And since I have your promise to hear me with patience, I will take a liberty to look back upon an observation that hath been made by an ingenious and learned man; who observes, that God hath been pleased to allow those whom he himself hath appointed to write his holy will in holy writ, yet to express his will in such metaphors as their former affections or practice had inclined them to. And he brings Solomon for an example, who, before his conversion, was remarkably carnally amorous; and after, by God's appointment, wrote that spiritual dialogue, or holy amorous love-song the Canticles, betwixt God and his church: in which he says, "his beloved had eyes like the fish-pools of Heshbon".
And if this hold in reason, as I see none to the contrary, then it may be probably concluded, that Moses, who I told you before writ the book of Job, and the Prophet Amos, who was a shepherd, were both Anglers; for you shall, in all the Old Testament, find fish-hooks, I think but twice mentioned, namely, by meek Moses the friend of God, and by the humble prophet Amos.
Concerning which last, namely the prophet Amos, I shall make but this observation, that he that shall read the humble, lowly, plain style of that prophet, and compare it with the high, glorious, eloquent style of the prophet Isaiah, though they be both equally true, may easily believe Amos to be, not only a shepherd, but a good-natured plain fisherman. Which I do the rather believe, by comparing the affectionate, loving, lowly, humble Epistles of St. Peter, St. James, and St. John, whom we know were all fishers, with the glorious language and high metaphors of St. Paul, who we may believe was not.
And for the lawfulness of fishing: it may very well be maintained by our Saviour's bidding St. Peter cast his hook into the water and catch a fish, for money to pay tribute to Caesar. And let me tell you, that Angling is of high esteem, and of much use in other nations. He that reads the Voyages of Ferdinand Mendez Pinto, shall find that there he declares to have found a king and several priests a-fishing. And he that reads Plutarch, shall find, that Angling was not contemptible in the days of Mark Antony and Cleopatra, and that they, in the midst of their wonderful glory, used Angling as a principal recreation. And let me tell you, that in the Scripture, Angling is always taken in the best sense; and that though hunting may be sometimes so taken, yet it is but seldom to be so understood. And let me add this more: he that views the ancient Ecclesiastical Canons, shall find hunting to be forbidden to Churchmen, as being a turbulent,