THE GOLDEN Book of the Leaden GODS. WHEREIN IS DESCRIbed the vain imaginations of Heathen Pagans', and counterfeit Christians: with a description of their several Tables, what each of their Pictures signified.  
By Stephan Batman, Student in Divinity.  Exod. 17. 
Write this for a remembrance in a Book and commit it unto the ears of josua: for I will root Amalech, from under heaven, so that he shallbe no more remembered.  Psal. 102. 
This shallbe written for those that come after, that the People which shallbe borne, may praise the Lord  
ANNO. 1577.   

To the Right Honourable Lord, HENRY Carry, OF THE MOST NOble order of the Garter Knight, Baron of Hunsdon, Governor of the Queen's majesties town of Berwycke, and Lord Warden of the East Marches of England, against Scotland, his singular good Lord and Master: Stephan Batman wisheth the fervent zeal of God's truth, & long continuance of prosperous health, with increase of much honour.  
Calling advisedly to remembrance (right Honourable) the worthy places of those, which by a special prerogative, and the provident goodness of almighty God, are endued with Magnanimity, and called to the highest rooms of Authority: I see and find that by their wise and prudent government, there is generally caused a public peace both abroad, among strangers, and at home among ourselves: and also I perceive and by experience do prove, that the bait of their cheerful countenance, allureth and winneth the hearts of the Inferiors, to the imitation and admiration of like courtesy: And as any occasion is offered, so do they testify and give out (as tokens of their good will & obedience) some yearly fruit, more or less, to confirm & (as it were) to seal up the vowed zeal of unfeigned duty, which they faithfully, and heartily own and bear unto their Superiors. Such Nobleness, Magnanimity, Affability, & Courtesy, harbouring within your L. breast, hath also incited & emboldened me, now to dedicated, and present, unto your honours view and consideration, this small Treatise of the putative & imagined Gods of the Gentiles: a work, as heretofore not gathered in our vulgar tongue: So I trust not so barren of fruitful documents, but that it may seem both to savour of no small pains on mine own behalf, and also to yield out such other instructions, as may tend to sundry Godly purposes, and to the bettering of many others.  
Wherein we Christians, now living in the clear light of the Gospel, may evidently see, with what erroneous trumperies, Antiquity hath been nozzeled: in what foggy mists, they have long wandered: in what filthy puddles they have been myered: under what masking visors of clouted religions, they have been bewitched; what traditions they have of their own fantastical brains to themselves forged: & finally into what Apostasy, Atheism, Blasphemy, idolatry, and Heresy, they have plunged their Souls, & affianced their believes. Whose miserable captivity, so long and so many years, under the grievous yoke, and thraldom of our deadly Enemy, and Capital foe Satan, as we are most pitifully to bewail: so are we most humbly, and incessauntlye to praise God for our own deliverance from the like slavery, for the opening of our eyes and understandings, & for the revealing of himself unto us, in his most sacred and blessed word, the most perfect Touchstone, which unfeignedly trieth Truth and Simplicity, from Falsehood & Hypocrisy, Light from Darkness, Perfect honour from Superstition, finally God and Godliness, from the Devil & Divelishnes. receive therefore (right Honourable Lord) this poor pawn of my dutiful heart, & under the Ensign of your noble protection shroud it against the malicious Quirks of the sycophantical Crew, if any happen either to condemn my Enterprise, or impungue my honest meaning: which was, and is, by showing myself dutiful unto you my Lord and Master, to do good also (as much as in me lieth) unto all others. Beseeching Almighty God to continued and increase his rich blessings upon you, and after many and flourishing days here in this life spent, receive you among the troop of his holy and heavenly Inhabitants, to rest with him in his blessed Hierarchy for ever. AMEN. At Newington the 8. of September. 1577.  
Your Lordships most humble Servant in the LORD, Stephan Batman, Minister.   

Thomas Newtonus, Cestreshyrius.  
ME tibi, teque mihi coniunxit amica voluntas,  
Et firma à multo tempore amicitia.  
Quam quoniam virtus, fuluo preciosior auro,  
Mutuus ac fidè conciliavit amor,  
Spero remansuram: quam me iovis ira refringet,  
Nec ferrum absumet, nec cariosa dies.  
Cùmque tuos limae non dedignere labores  
Submisisse meae, verberibusque meis,  
Accipe, quae nostrae iam sit sententia mentis,  
Atque infucati pectoris omen habe.  
Crede mihi, tua cuncta placent, tua cuncta placebunt  
Quae dextrae scribis Palladis auspicijs.  
Te morum candor, stylus, ingeniumque venustat,  
Te decorat Pithô, Suada, Minerva, Charis.  
Te pudor ingenuus, te rara modestia adornat,  
Te pietas, gravitas, te polit alma fides.  
E rostris quoties verborum fulmina torques,  
E grato toties manat ab ore lepos.  
Curas, ne Stygius lupus insidietur ovili,  
Romanúsue pias rabula vexet oves.  
Praestigias aperis, veterum et figmenta deorum,  
Et pandis verae relligionis iter.  
Detegis horrendi fraudes Cacodaemonis atras,  
Informas iwenes, erudis atque rudes.  
Ne dubites Batmanne igitur prodire in arenam,  
Magna tibi accrescet gloria, magnus honos.  
Iste tuus foetus miro splendore superbit,  
Multaque in exiguo commoda fasce tenet.  
Thomas Newton.   

E. L. in the Author's Commendation.  

HE merits Fame (I say) that taketh pain,  
Not for himself, but for his native Soil:  
Where one alone the profit shall not gain,  
But all may reap the sweet, of his sour toil.  
By all men's doom, that Man must needs have praise,  
Who for behoof of others, spends his days.   

Then since that all, by one, shall profit get,  
What she disdains the travail of this wight?  
Not one: unless such Curs as still do set  
Themselves to bite at those, who bring to light  
The sly deceipts of their ungracious Crew,  
Who virtuous men to hurt do still pursue.   

Brave golden works may jewels called be,  
That fine been formed with shape of strange devise:  
Such jewels then, let not to view and see  
more times than once, yea, more than twice or thrice:  
For why? the rareness of this piece is such.  
To view it still, you cannot do too much.   

For proof, lo here that jewel rare in sight,  
This Book behold, that Leaden Gods contain:  
And how a Bar, like glittering Gold most bright,  
Those glozing Gods depaintes in colours plain:  
That every man, which doth his Book behold,  
For guerdon will give it, the name of Gold.   

Certes, such a work in English never was  
As this (though small) which doth vain things bewray:  
What then needs he, that made the same once pass,  
On Romish Curs, what they do bark or say:  
Not let them gnarle, and do the worst they can,  
The Work is good, the proof shall praise the Man.   
FINIS.   

To the well disposed Reader.  
men's natures being as sundry and variable, as their Physiognomies & faces be divers & disagreeable, small marvel is it, though in judgements and verdicts, they square from an unity, and jump not together in one reasonable accord of opinion. Knowing therefore gentle reader, that there be as many Tastes, as there be Mouths: I look not to be accounted so perfect a Cook, as is able to season food and condimentes for every palate & appetite: but referring the construction of my goodwill, to the considerations of such hungry stomachs, as can and will feed upon and digest such wholesome (thought homely) cheer, as is settte before them: for the other coyer sort, I profess myself more readier to disclaim acquaintance, then willing to join with them in their so squeamish affections. I proof of both these natured persons, I am sure in this book to found: hoping as touching the censure, thereof, rather to fall into the hands of indifferent well-willers and by them to be tried, then, among them which (like Aesop's Dog) lying in the Manger will neither do any thing themselves, nor think well of others, that sweat for their commodyty. Which poor labour, if I perceive to be well accepted, I shallbe animated shortly to adventure a further, painfuller and greater Enterprise.  
Far well.   

THE GOLDEN BOOK, of the Leaden Gods.  

JUPITER.  
IVpiter was figured sitting in Throne of Estate, with three eyes, and no Ears, all naked from the middle upward, the rest covered: his Visage resembling a woman's countenance: in his right hand he held Lightning, and in the left, a Sceptre. Standing or treading upon Giants: before him an Eagle, and a Page presenting a cup of Gold. Over his head an Angel standing on a Globe holding a laurel Garland.  

Signification.  
HIs sitting in Throne, betokeneth his Kingdom to be durable, his three Eyes signifieth his marvelous wisdom, by which he ruleth Heaven, Sea, and Earth: his want of Ears declare him to be indifferent unto all, not barkening more to one, then to an other. The nakedness of his upper parts, and coverture of the neither, did purport him to be invisible unto men, which dwell below, but visible to the heavenly minds, which are above. His womanly look and full Breasts, intimate all things to be made & nourished by him. His Lightning in does right hand, doth signify his power, which like to Lightning pierceth through all: his Sceptre betokeneth his providence, by which, as by a Sceptre he disposeth with his creatures, as he thinketh best. His treading upon Giants doth declare him to be a punisher of them, which are at destiaunce with him: by the Eagle is understood the Soul: for as the Eagle surmounteth all other Birds, and is swiftest, so much doth the mind surpass the Body: by the Page, the simplicity thereof: intimating thereby, that if the Soul of Man, be free from the quirks of dissembling fantasy, and as the Eagle soareth aloft, so if the Soul of Man, shallbe occupied with heavenly cogitations, that then shallbe enjoyed, the Cup of gold, whereby is signified the reward of Virtue, in the presence of jupiter.  
By the Angel is signified the swiftness of well doing. By the Globe under his feet, the small regard of worldly Vanity. By the Garland, the endless crown of Immortality. The ancient Romans entitled him Optimus Maximus, because in very deed it is better, and more acceptable, to profit many, than to possess great Wealth and revenue.    

JUNO.  
JUNO was portraicted sitting under a rainbow, with a Crown of white lilies on her head, a Sceptre in her right hand, and in her left hand a pair of shears, on each side a Peacock: She had for her footstool a Lion, her body covered over with a fine Lawn.  

Signification.  
BY juno is ment the Air, the rainbow betokeneth Rain, whereof it is a token. Her Crown of lilies, signifieth the cause to be in the Air, that the Earth doth yield forth sweet Flowers: her Sceptre is a representation of the power that is given to the Air, aswell for preservation, as increasing of natural things. Her Shears in her left hand showeth hotness and Moistness of the Air, into which two qualities it is sundered and parted. The two Peacocks are added, because their cry doth prognosticate change of Wether. The Lion is a figure of the Sun, and the Lawn, of thin Uapours: for the force and virtue of the Sun is greatest, when he entereth into Leo: hereby advertising, that the heat of the Sun draweth thine vapours into the Air, where being congealed, by the extreme cold of the middle Region, they are again by the scortchinge heat of the Sun resolved into drops.  
The poets feign this juno, to be sister and wife to jupiter. I think because jupiter being taken pro Aethere, and juno pro Aëre, they have most semdlable qualities and dispositions.  
jupiter and juno, are said to be at variance, because jupiter being hot and dry, not having his heat repressed with moistness, all things are burned and pa●●●ed: again, when junos' moistness is not qualified with jupiter's heat, all things are drowned and overflowed: but when their qualities are with equal temperance combined together, than the Earth doth yield her fruits with great plenty and abundance.    

APOLLO.  
APOLLO was portraicted beardless, standing by a bay tree, on whose top, stood a Crow. Apollo treading on a Dragon having three heads. Upon his head, a Crown of burning Lamps, in his left hand an Harp, and in his right hand, a Bow.  

signification.  
BY Apollo is meant the Sun, and being without a Beard, Lustiness of youth, which for the time is likened to the Sun, whose beauty or pulchritude, is always one: and standing by a Bay Tree, always green, Figureth the freshness of lusty Youth: the bay tree was first found, growing on the Hill Parnassus consecrated to Apollo, whose Virtue is not to be subjecteth neither to Beasts, nor Lightnings, as Authors have reported. Tiberius, as often as it thundered, for his better preservation against the same, was crowned with the Bay, called among the Latins, Laurus. By the Crown is signified Uigilancie to overlook all things betime, as also the Crow when he is sick, remedieth his disease by eating the leaves: Apollo his treading upon the Dragon, betokeneth the crooked course of the Sun, into the twelve Signs of the Zodiac: the three heads of the Dragon, whereof the one is a Lions, the other a Wolves, the third the head of a Dog, generally doth represent time: and particularly, by the head of the Lion, time present, the head of the Wolf time paste, as it were suddenly snatched from us: by the head of the Dog is signified, time future or to come, because hoped time flattereth each estate according to each vocation, to gain, or to revenge: his burning Lamps in his crown resemble his divers Beams, which give light to the earth: His Harp in his left hand. betokeneth the harmony of the celestial Spheres: & his Bow in his right hand, signifieth his wasting of some part of the Earth, by the Arrow of extreme and intemperate heat.  
The Poet's feign, that Oenomaus, a king of Arcadia, counseled by the Oracle, learned that he should die, when his daughter called Hyppodamia, should take an Husband (because of a Son which should dispossess him of his Kingdom) wherefore he instituted and ordained a Game called the running of the Chariotts, that who soever overcame him by over swiftness, should have his Daughter, and whom be overcame to be presently slain. Having by his policy, subdued many, he hoped so to daunt the courage of the rest, to be advised of buying love so dear, and thereby to stretch and lengthen his days to Nestor's years: But Pelops far enamoured on Hyppodamia, by the help of swift Coursers, overran Oenomaus Chariotts, and won his Love, or best beloved. Apollo for joy of his Uictorye gave him to his Marriage, his three footed stool, wrought out of fine Gold, by Vulcan the Smyth: the Legs of the Stool were Lust, Beauty, Strength. The Seat to sit upon, riches.    

DIANA.  
DIana was portraicted, standing in the midst of satires, Gods, and Nymphs of the Seas, Rivers and Fountains, with three heads and two wings, her bow was bend, and Quiver by her side, she standing between a Panther, a Lion, and a Ship.  

Signification.  
BY Diana is meant the Moon, her Guard of satires, Gods, and Nymphs, be token all forces of people under her Government: and also her light over Woods, Seas, & Fountains: her three heads: the change of every Moon into Calends, Nones, & Ideses. Her wings betoken her swift motion, because she finisheth her course twelve times in every year. Her bow & arrows, represent the lively effect & operation of her beams, aswell in quickening, as filling of mortal creatures. She hath a Panther on the one fide, because the spots of that beast when it is young, are horned as the Moon in her first quarter, & in her riper years, her spots wax round as the Moon in her full: on the other side a Lion which resembleth the Sun, because the Moon hath no light of herself, but that which she borroweth of the Sun. The Ship warneth Mariners in their courses to have a special regard to the Moon, to the tides and Floods guided by her: who when the Seas in the night sparkle like Quicksilver, it betokeneth tempest to follow, giving sailors warning to prepare for Wether.  
The poets feign that Actaeon, a man seeking more for vain pleasure and iolitye, than Virtue, and of the progeny of Cadinus, after much weariness in following his hounds, suddenly espied Diana with her Dryads & Nymphs bathing, was for his unmanernerly viewing, transformed into an heart, & so devoured of his own Dogs. Diana appellata est quod diem noctu efficient, vel quasi Duana, quod duobus temporibus maxim compareat, die ac nocte.  
Prudentius because he allowed the Goddess Diana to be governor of both the Lights, he being also a valiant & liberal captain, esteeming Men before Money, and Ualiauncie before bribery: and being fallen into great poverty, not able to have the funeral, of vain bravery, with more mourning Weeds, than mourning minds, was nevertheless, by the earnest prayers of his Soldiers, by Titan and Cynthia carried into Coelum Empyreum, for an immortal reward among the Gods for ever.    

MERCURIUS.  
MErcurie was portraicted with wings at head and feet, wearing an Hat of white & black colloures: A Fawlchon by his side, in one hand a Sceptre, & in the other a Pipe, on the one side stood a Cock and a Ram, and close by his side a Filcher or Cutpurse, and headless Argus.  

Signification.  
BY Mercury Merchants be meant. His wings at head & feet betoken the expedition of Merchants, which to get worldly pelf, post through all corners of the World: the white & black coloured Hat, signifieth their subtlety, which for greediness of gain, spare not to face white for black, & black for white. By his Fawlchon is signified, goods gotten by violence, when subtlety cannot comprehend. His Mace is a token of peace, but the knot with two serpents, clasping each other about the said Sceptre, doth intimate that no promise must be broken.  
His Pipe resembleth Eloquence, which refresheth the mind, as Harmony doth the ears.  
The Cock is said to be the best observer of times and seasons, warning Merchants and travelers, to forsake no opportunity. The Ram is a resemblance of his office, because the Poets feign Mercury, to be ambassador of the Gods: all are obedient to him, as the Flocks of sheep, are to the Ram: the figured Cutpurse, is a proof that Mercury was a thief: and Headless Argus, is a witness, that one Plague, bewrays a thousand evils. The Poets feign that Argus the Son of Aristor, had an hundred eyes, of all which, only two did sleep by course, so that he was not to be taken with all a sleep: So subtle was Argus, that what fraud soever was imagined, he had policy to defend it. Wherefore juno envying Io (her brother and husband jupiter's Harlot) committed the keeping of Io to Argus, supposing so to be most assured from evermore the having of jupiter's company. jupiter to acquit junos' practice, commandeth Mercury to take him to his Pipe, and with melodious sounds, brought Argus' Eyes a sleep: by which is signified, what is he that is so circumspect or advised, but that flattery or counterfeited persuasion, at one time, or other may deceive? which work being accomplished, he striketh of Argus' head, and setteth Io, the transformed Cow, at liberty. juno seeing this hap, in token of her good will, sets Argus' eyes into the peacocks tail, for a perpetual remembrance of his trusty service. A manifest show how vain a thing reward is, when it dieth with the party, from the posterity. As when Carnalia had slain his friend Oblivios' enemy, thereby receiving his deaths wound for his labour was rewarded with a Million of Gold: what pleasure had he thereof, being prevented from the use by death, and not given to his family.    

MINERVA, OR PALLAS.  
PALLAS was portraicted all armed: her countenance menacing the beholder, having a Cloak of three colors, in her right hand a Spear, and on her left a Crystalline Target, embossed with a Gorgon's head. By her stood a Green Olive Tree, and a Dragon, with an Owl flying over them.  

Signification.  
BY Minerva is signified Wisdom, joined to Force, to qualify extremities. Pallas Armature doth purport, that it concerneth a wise man to be fenced, aswell against froward affections, as the outward enemy: Her fierce Look or Countenance doth admonish us, not to behold sin, with gentle and amiable Countenance, but menacing, and as it were with a Spear, to bid and wage Battle against it. Her Cloak of white, Golden, & Purple, colours, setteth forth wisdom to the view of the eye. For the white, betokeneth Simplicity: the Gold, the glittering force of Prudence, & the Purple the piercing brightness of modest Government. By the long spear is also signified, the foresight of things to come. The Crystalline Target, betokeneth the wariness of the wise, in which as in a Glass, he seeth to the bottom, the subtlety of others: The Gorgon's head warneth to use Martial Law, not in fostering, but in kill them at the first, which are known to be wilful, and manifest offenders. By the Olive tree is signified peace, intimating that war must never be raised, but when peace cannot otherwise be maintained. The Dragon carrieth a resemblance of prudence, for as he, among all other Serpents is most waking. so the Prudent is circumspect in all his doings.  
The Owl representeth wariness, because when all other sleep, she waketh, and flying beholdeth that, which the common sort, neither do, nor can.  
The poets feign, Pallas to have proceeded of jupiter's brain, and never to have had any mother, because the Athenians supposed the first sorts of men given to politic government, and wise in foreseing Dangers to come, allowed the Laws, and Statutes of jupiter, calling them by the name of his daughter: the purpose of the Poet is, that for as much as juno, the wife of jupiter was barren, for very grief shook his head encountering the wall, whence issued Pallas, & after gathering some courage to herself like Virago, steppeth forth all armed, that which Law cannot win by lenity: it must compel by force.    

MARS.  
MARS was portraicted all armed, his Chariot was drawn with two horses breathing Fire. A Wolf went before him with a Sheep in his mouth, and a Cock following.  

signification.  
His Chariot, Horses, and Armour, betoken War, because they be the chiefest furniture thereof. The names of the two Horses are Fear, & Terror, because where Mars invadeth, all things are left desolate, & destroyed. The Wolf with the Sheep in his mouth representeth Mars, whose Soldiers are as great raveners of other men's goods, as the wolf is of silly sheep. The Cock followeth Mars, either because he is a warlike Bird, or else that he is messenger of the suns approach, to the which Soldiers must have a vigilant respect: unless they mind to let pass, sundry and many good opportunities.  
The poets feign that Mars never had father, because he hated peace. Loquar requesting of Mars the Country of the Pauperculans, he asked how they should then live, he said by labour, than quoth Mars it is as fit for thee, so to do, and get that thou hast not, and they shall possess that which they have: he not contented, by the determination of the Gods, it was agreed, 
A good warning to beggars of statutes penal: where by the commons are greatly impoverished, & their good kings, never the better enriched.  thot he should not only feed of the earths increase, but also that earth, should so possess him, as he desired: Loquax supposing the Pauperculans disherited: hasted the possession, where he being tied like a Dog, was forced for hunger to eat the grass and in the same earth to be buried, that he so greedily had coveted.    

VENUS.  
VENUS was figured in a Garden of Flowers, naked, with a Garland of Flowers and Roses on her head: her Wagon was drawn with two white Swans, and a pair of white Doves.  

Signification.  
HEr Garland of Roses doth signify the superfluity which wantoness require, and being naked, the shameless care of virginity: The Garden of Flowers, the variable allurements of amorous Lovers, her Wagon betokeneth Pleasure: the Swans, stoutness of swift revenge, and with as great mildness without attempt, whose properties been diligently to defend their own, and useth to sing before their death, advertising Lovers to be constant: the Doves signify mildness, chastity, and continuance.  
Tee poets faygne, of Paris, son to Priamus, & Hecuba, how she dreamt that she brought forth a firebrand that set all Troy on fire: Priamus molested in mind, commanded that assoon as the Boy was borne, to be slain: but Hecuba being moved with a motherly compassion, caused Paris to be nourished with a Sheepeard, who in continuance of time growing to be a man: juno, Pallas, & Venus, fell at contention for a Golden Apple: on which this Poesy was written: give it to whom thou likest, if to juno, then shalt thou be Victorious, if to Pallas, then prudent and wise to govern: If to Venus, than Knight over the fairest Lady in the world, in Lust and Pleasure.  
Paris being astonished, to whom the Apple might best be given, jupiter espying his dismay, willed him to bestow the Apple on whom he best liked, who gave it to Venus.  
So after sweet Meat, came sour Sauce, after laughing weeping, to the utter ruin of the troyans. Sailing to Sparta he espied Menelaus wife, whose Lecherous Lust lost himself, his Parentage, and his country.    

WLCAN.  
WLCAN was figured lympinge, with a blue Hat on his head, a Hammer in his hand, prepared to the Forge like a Smyth.  

Signification.  
BY Vulcan is meant Fire, & by his blue hat the airy firmament, by his limping, the Revolutions of the Heavens, which when it descendeth to us, looseth much of his former strength. By Vulcan is signified labour by his hat of blue, true dealing, by his Hammer, or Sledge, the continual toil of husbandry, aswell by the Plough in ear-ring the tough earth: as by the Hammer in forging of metal, whose force must be prepared aswell to the maintenance of the Prince, as the enriching of the subject.  
The poets feign that jupiter jarring with juno his wife, fell from words to blows. Vulcan coming to the rescue of juno, jupiter waxed so angry that he took Vulcan by the Legs, and flang him into Lemnos, whom the Inhabitants received as sent from Heaven and learned of him, to prepare Iron for necessary uses.    

VESTA.  
VESTA was figured like a Virgin, not suffering the holy Fire to be extinguished.  

Signification.  
BY VEsta (Vasques) the vessel of virginity is signified: the Fire resembleth the Sun which maketh the Earth a mother of many goodly Creatures.  
In the Honour of Vesta, were ordained six Uyrgins of her name, called Vestales, their office was to look that the Fire in the Temple never went out, so that, when so ever by their negligence it was extinguished, they endured such punishment, as the high Priest awarded: But if so it happened that any of them, did suffer themselves to be spoiled of their Uirginity, it was ordained they should be burned quick. So zealous were the Romans not only of the honour of their Gods, but also they held virginity, for an exceeding Virtue. The Virgins were chosen to serve this Goddess between the sixth and tenth years of their age, from which time till after the expiration of 30. years, it was not permitted as lawful to marry.    

NEPTUNE.  
NEPTUNE was portraicted in manly form naked, on the Sea horse most swiftly flotinge on the Seas, having a fork on his shoulders, the Tritones attending on him.  

Signification.  
BY Neptune is signified the swift passage of Ebbs & Floods, the Manly form purporteth the rage of the bellowing Waves, and being naked the readiness of ships to be smooth, and well garnished, else is the swiftness stayed, when the outeside is not free from all annoys: by the fork is signified the furniture that good Ships must have, aswell in weapon as tackling, thereby to prevent both Bellona, & Cyclops Seas, and thieves. By the Tritones, skilful Mariners, Soldiers, and Munition.  
The poets note that Neptune road on an horse, because when Athens was erected, Pallas & Neptune were at strife about the naming of the City, after many Words, the discord was put to arbitrement of the Gods: they awarded that which of them could find out the most profitablest thing for the life of man, he only should have the authority to name the City. Neptune smote the ground with his Fork, and forthwith leapt out an Horse: But Pallas smiting the Ground with her Spear, suddenly sprung forth a Olive tree, which the Gods judged to be more profitable to the use of man. Pallas obtaining victory called the City Athens.  
It was more by the favour of the Gods, so to judge it, than it was to prefer the Olive tree, before the Horse.  
An Epitheton.  
Except by the Olive tree is signified Virtue and by by the horse vice: Venusta Venus.    

CERES.  
CESES was figured having on her head, a Crown of writhen Ears of Corn, in her right hand an handful of Corn, and in the left the Herb Poppye.  

Signification.  
CEres betokeneth increase of Grain, because she is called Dea Frugum, of the frugality which cometh of Earth and Seed. The Crown of Corn Ears betokeneth the increase: the Ears of Corn in her hand betokeneth the reserved Seed, whereby doth follow the years increase.  
By the Poppy is signified the slothful or sleepy time to ensue, that each labourer may take heed to neglect no time: for as the poppy is a causer of sleep: So Sloth is a vice that looseth gain. The poppy also called Papa-ver, 
Papa-ver, a frozen religion, springing to soon.  with other weeds are suffered to grow among the Corn, which must be weeded forth, for byndring the Corns increase.  
The poets feign that Saturn, Ceres' father was a great devourer of his Children: so said by the figure Antithesis, for that the Earth, as she yieldeth increase, doth receive all into her again.    

JANUS.  
JANUS was portraicted double faced, & standing upon twelve Altars, in his right hand he held a Key with ξ & ε wrought upon it, in the left hand a Bar, with this letter τ graven on it.  

Signification.  
HIs two Faces on both sides, aswell behind as before, advertiseth wisely to consider things aswell past, as to come, & standing upon Twelve Altars, admonisheth Princes, and Men of Honour, to be constant in all their doings, but most especial in Religion, as was JANUS King of italy: so named of Italus, from whom proceeded the name of the Country. The Key in his right hand is a resemblance of policy, to open and bring to light, the treacherous devices of deep dissemblers. The Letters ξ. and ε. signify 55. The letter τ. on the bar three hundred, which Bar signified the Fortitude of a good prince in maintaining Virtue & suppressing vice: By the number 355. the days of one year, wherein no day aught to be overpassed, without some exploit or good act.  
The Romans in honour of janus, erected a beautiful Temple, which in time of War stood wide open, & in time of peace it was always shut.  
janus is supposed the first beginner of letters and skill of the stars, taught the planting of the vine. Divided the twelve Months, and sundry Domestical skills, for a common wealth, therefore double faced, the Face of Government, and the Face of Labour.    

SATURNUS.  
SATURN was portracted with a hoar head, but black bearded, & feeble footed. He held in his hand a Sith of serpentine form, leaning on the sneathe or staff. In his left hand he held an Infant, greedily devouring it, his colour pale and wan.  

Signification.  
SAturnus boarynesse, betokeneth Winter: his black beard signifieth the Golden world, in which no man was tormented with care: the earth yielding of itself sufficient, for every man's contentation: his feeble feet resembled him to be the slowest of the seven Planets, because he can finish his course in no less than thirty years, his pale and yellow colour, showeth his complexion to be cold and dry: his Sith signifieth time, in the which, all things are mown down, and withered: his greedy devouring of the Child, betokeneth the wasteful spending of things, before they come to growth whose mouths be more plenty, then good conditions: devouring more at few Banquets, than their fathers got in forty years.    

GENIUS.  
GENIUS was portraicted like a young man having two Wings, pouring wine out of a Bowl, upon an Altar.  

Signification.  
BY Genius is signified, the towardness of quick wits, whereby sundry sorts of people are found to exceed others: his Wings betoken the swiftness of the mind, as also the readiness, upon whom he hath taken charge: he is said to be the Son of the Immortal God, because he is joined to humane form, called reasonable: His pouring wine on an Altar, signifieth the abundance of Airy moisture, which doth force the barren earth, to yield forth each creature and substance.  
Plutarch writeth that julius Caesar had a mighty Genius allotted unto him, by whose help, he not only achieved great Uictories in his life, but was also revenged on his murderers after his death: for his Genius, so pursued his conspirators at the very heels, both by Sea, and Land, that he suffered not one to remain on live, which either was a doer, or a conspirour of the fact: so likewise, after the fact of Robbers and wilful Murderers, in flying from place to place, they have never been at quiet, till death hath finished they deserved course.    

PLUTO.  
PLUTO was portraicted with a frowning countenance, his seat was fiery: Cerberus was his footstool, in his right hand he held a Sceptre, & in his left, a Soul: Proserpina with hellish Furies, attending on him.  

Signification.  
BY Pluto is ment, the unsatiable gotten riches that force possesseth, his Stately countenance declareth, that worldly Goods make men proud, arrogant, and ambitious: His fiery Seat, betokeneth the violence of the Rich: His Sceptre signifieth wealthy men's rule, over the Poor. The Soul which he claspeth with his left hand, declareth, that unsatiable desire oppresseth the poor unto Death, and by the Furies are ment, the cares which riches bring with them. By Cerberus, the three mischiefs which do oppress the simple, flattery, Hypocrisy and oppression: fair words to allure, Hypocrisy to dissemble, Oppression to take by violence, is signified.  
The poets faygne Cerberus, to be Pluto's Porter, of the City Dolour, who receiveth all those that Charon bringeth, having three heads, the one of a Goat, the second of a Bear, the third of a Tiger, whereby is also signified, Lechery, gormandize, and Murder: divers have framed divers shapes, only to paint forth the filthiness of vice, the more to terrify the following Age. Foelix quem faciunt aliena pericula cautum.    

BACCHUS.  
BACCHUS was portraicted with a grand paunch, his Chariot was drawn with an Ounce and a Tiger, his head was horned, and crowned with an ivy Garland, in one hand a Bunch of Grapes, in the other a Cup, having to his Guard an Ape looking in a glass, a Hog, a Lion, a Wolf, and a dolphin.  

Signification.  
Bacchus' Was the first that in Grece found the manner of planting vines, & the secret of pressing Wines, called Liber Pater, by an Adage, the father of liberty. In vino veritas. When men be drunken, they disclose all, as when the Wine is in, the wit is out: all superfluous banquetinges, and Riotous excess are called Conuivia Bacchanalia, drunken feasts.  
The Feasts of divers spots and colours, as is the Ounce, & Tiger, signify the sundry affections of the drunken, and the desperate madness that such possesseth by outrageous deeds, in drunkenness, his horns portrait the customs of the Ancients, which used horns to drink in, in stead of Pots, his straight garland of ivy resembleth the kerchefes of the drunken, for they were accustomed to bind their head the harder, thereby to stop the vapours from ascending into their brain. The Ape, the Hog, and the Lion, the Wolf, and Dolphin, bewray the affections of the Drunken: for some play the Ape in imitating every thing, some the Hog in returning to accustomed drunkenness, as filthy affections: some the Lion in executing of cruelty: some the Wolf in ravening and spoiling: some the Dolphin overwhelmed in Bacchus' seas: the Ape looking in a glass, they vain flattery of deceivable folly.  
The Poet's sayne that Semele, Bacchus' mother, was a woman very beautiful, beloved of jupiter. But jealous juno impatient thereof, devised with herself Semele's destruction, and taking to her the shape of Semele's Nurse, she telleth her that it is greatly to be doubted whether he whom she took for her Paramour & best beloved, were jupiter in deed or no: wherefore her advise was that Semele should desire of jupiter, that he would company with her in such & so great a majesty, as he was accustomed to use with juno, called the Queen of Heaven. Shortly after, jupiter resorting to her, she desired of him to grant her one request, who promised by an oath that she should be satisfied. jupiter's oath was by the River Styx, Semele supposing not to be cyrcumuented by juno, and charging jupiter with his Oath to accompany with her in all his Majesty: but she by reason that she was Mortal, not able to sustain his presence, died at the first sight thereof, and being young with child at that instant through the clemency of the Gods, it was batched, till it grew to a grand paunch called Bacchus, whereby is also signified that corruption liketh all things that are filthy.    

BONA DEA.  
BERECYNTHIA or Bona Dea was portrayted, sitting in her Chariot, on her head was a turretted, Crown, her guard with drawn sword attending on her, her waggon was drawn by Lions: but driven by Cocks: she holding in her hand a Key.  

Signification.  
By Bona Dea, is meant the world's lower part. Earth and by the world all things earthy, over the which the Moon hath government: by the Wagon, the swift course of all things issuing and growing forth of the same: her stately sitting betokeneth the firm ground whereon is builded Cities and towns: by her Crown so signified: wearing on her head, as on the upper face of the Earth all Edifices framed with mountains and valleys, as Castles & Forts: her Guard with weapons drawn, betoken the speedy pace of working signs & seasons as well in man as in beast, & all things crescent or growing, wherein is working the spirit of life: by the weapons are signified the sodaynnes of death, warning every estate to take heed of time.  
By the Lions the courage of soldiers to loose none opportunity. By the Cocks are meant the priests of Berecynthia, Which must be vigilant as the Cocks to admonish the people be time. By the Key, the opening of the secret and hidden natures of all things growing in, and upon the earth: from whence the Physician learneth to heal the sick, and the Chirurgeon to cure the wounded: as also the earth to be opened in the summer, and shut in the winter, when she diminisheth of her increase, by the frozen and barren season.  
The Poets feign her to be the mother of the gods, because, the Earth is the mother of all creatures, into that which they shall return again.    

HERCULES.  
HERCULES was figured in a Lion's skin, and holding a Club in his right hand.  

signification.  
Hercules' appareled in a Lion's skin, signifieth the valiant courage of a worthy Captain, also the prudency where with his mind being furnished, be subdued his outrageous affections: the Club, signifieth understanding, through which the motions of wicked affections are repressed and utterly vanquished.  
Hercules was before the destruction of Troy, in the third age of the world, governor among the Lybians, & had victory over many nations, and subdued divers Kingdoms, a Prince of worthy Fame, a maintainer of Virtue, and a punisher of Vice, such a one as hated those that chose to steal by policy, rather than to win by prowess.  
The Poets feign that the hill Atlas in Mauritania was a huge Giant which for the height supported the stars, & overcome by Hercules, he wan the country and people, also in the valley of the said mountain was a pleasant plat, the Ladies whereof were three sister's Eagle, Erethusa, Hespertusa, commonly known by these names of Hesperides, in this valley was the feigned tree with golden Apples, kept by a Dragon: whereby is signified, the great riches that proceeded of so fertile a soil, & the covetus disorder of the inhabitants, who by devouring of others, consumed themselves.    

AESCULAPIUS.  
AESCULAPIUS was portraited crowned with a Laurel, standing in a long gown, in one hand a box of ointment, and in the other a staff.  

Signification.  
Aesculapius signifieth Physicians: his laurel crown the cure by many medicines: his long Gown, that modesty that belongs to such skill. By the box of Ointments, the readiness of Salves for bodily cure: for in Ancient times passed, the Physician, Chirurgeon, and Apothecharie was the office of one man: and now for the most part, the Practise of three thieves. For learning, is Ignorance: For Cunning, Craft: For cure, Spoil: For Life, Death. Such be the fruits, of disceyveable Practice: By the staff, the stay of Age, whereby is signified, the Learning, and Experience is stayed by counsel, through the which cometh knowledge of things both Good and Evil.  
The Poets feign that Aesculapius was slain of jupiter, with lightning from Heaven, for that by his Art, he raised Hippolytus from Death to Life. Diana, seacretly loving Hippolytus, desired Aesculapius by his skill too revive him to his former Life: Which being done, she called him Virbius, as if she should have said, bis vir, twice a man. jupiter displeased for the Fact, divided their love, by Death: replying that Physic will not help where GOD is disposed to plague.    

FLORA.  
FLora, was portraited with Flowers in her hand, of Beans and Pease, her Coat in as many colours as the rainbow.  

Signification.  
FLora her coloured coat, signifieth the divers hue that is given to Flowers: her Beans & Pease declare a custom of the romans, who esteem no more of Bawdry, then of Superstition: Which to bear Rustical Signs in hand, that Flora was Goddess, as well of Grain, as Flowers: Yearly in Honour of the same, they did Sparkle, beans and Pease, among the common People.  
This Flora was a Famous Harlot, and exceeding Rich, Constitutinge at her Death, the People of Rome to be her Heir: she ordained for Ever, a great Sum of Money, to be Employed on Shows and Plays. The ordinance of a gentle Devil, deluding many Fools: of such force is wicked Mammon, that he can make an Harlot, counted for a Gods.  
Thus the Pope, and Poet, can make, both Harlot. & Thief, a saint.    

AEOLUS.  
AEOlus was figured standing in the Mouth of a Cave, in his hand a Tortoise: Under his Feet a pair of bellows.  

Signification.  
BY Aeolus, is meant the Wind: his standing in the Mouth of a Cave, signifieth the Wind to be engendered, in hollow Uantes of the Earth: his shell Fish being a Tortoise (whose Shel is not to be pierced) betokeneth the force of Winds, far to exceed the force of Mural, or Metal: And as the soft Fish, is defended by the hard Shell from the violence of the Wind, so all soft, and tender Seeds, are preserved, by close Earth. For that the harder things, the higher, and greater, by the violence of the Wind, is often overthrown, Trees, Towers, & Hills. His treading on, the bellows, showeth the force of engendered Winds, by thick Uapours, combining the Winds into narrow rooms, as when the Air is darkest than is it thickest, and the Wind's greatest. Aeolus reigned in Aeolia, an Island in Sicilia, the son of jupiter, whom poets feign King of Winds, because he was the first that gave knowledge of weathers: He ruled the Isles, Lippara, Craeta, Strongyle, & Didyme, wherein were certain fiery Hills, like Aetna, a man very amiable to his subjects, and Debonair to strangers: The Savage People being taught by experieunce, of their King Aeolus, to mark the seasons, supposed him to be the original of Wethers, & called him the God of Wind, and Tempest.    

CUPID.  
CVpid was figured, under the Shape of a blind Boy, having Wings at his Shoulders, and a Bow in his hand, priest to Shoot.  

Signification.  
BY Cupid, Love is signified, and likened to a Child, because it is not able to resist Affection: also because Love maketh oldmen, sometime Foolish as Boys, in which foolishness they become more Ignorant, than Children, his Wings, betoken the swiftness of Love, that although the body be stayed by force, yet is the Mind void of victory: By his Being blind, the fond affections of foolish Lovers: for that also love is as fond in choosing, as self will unadvised in delivering: If it proceed of the man, then is Beauty preferred before Honesty: If of the Woman, then vain Bravery, before civil Modesty. For as a foul Whore, delighteth in a personable Man, so likewise a soul Knave taketh pleasure in a fair Whore. When the Darts of such Love proceedeth, it manifestly proveth, that Cupid of cupio is Blind in deed.  
The Poets feign that Cupid's Bow, signified, the attempts of Love. And the Arrow, the force of Loving: and the piercing to the Heart: the full consent, of the same. Also that Cupid was Venus' son, who taking upon him the Shape of julus, so inflamed the Heart of Dido with Aeneas his Love, that for grief of Aeneas Departure, she slew herself.    

VOLUPIA.  
VOlupia was figured like an Empress, but pale of Countenance, treading Virtue under her Feet.  

Signification.  
BY Volupia, Pleasures be signified: she was figured like an Empress: for that for the most part, Men in preferring Pleasures, submit themselves, to their delights. Her pale Look, signifieth, the fear that Wantoness live in, fearing always least Fortune should turn her Wheel, and that Sorrow should follow their delights: as after sweet Meat, sour Sauce. Her trampling upon Virtue declareth, that they cannot be but despisers of Virtue, which will let loose the reins of their desires to fleshly Appetite.  
The poets feign that sirens, the Daughters of Achelous, dwelled within a certain Island between Italy, and Sicill, who with their sweetness of voice, alured such as passed by: who no sooner obtained their company, but were rewarded for their coming with present death. Ulysses, occasioned to pass by: & to prevent their Whorish illusions, caused all his Sailors and Soldiers to stop their Ears, and himself to be vound to the Mast of his Ship. By which Policy, he escaped the peril. The sirens, for anger that they were prevented, flang themselves headlong into the Sea, whereby is described the property of Envy, who will rather than be vanquished from doing of Mischief, further their pretence with their own Death.  
As rust consumeth Iron, so doth Wrath, the Bones.    

HARPOCRATES, AND ANGERONA.  
HArpocrates, and Angerona, were figured in comely Apparel, holding their Fingers upon their Mouth.  

Signification.  
THey both resemble Taciturnity, and in being comely appareled signifies the grave modesty of prudent Governors. By the holding of their forefingers on their Mouths, showeth also the heedefulnes, that Men aught to have, in speaking.  
The poets feign that the Pies Chatteringe beetokeneth Guests: And women's Babbling, betokeneth folly: for sometimes both sorts, so travail with a word, that they hazard both life & goods.    

OSIRIS.  
OSiris was figured with a Basket upon his head, in the which was a Serpent with three heads, holding the Tail in his Mouth.  

Signification.  
Osiris' the God of ease or rest, figured slow pacing, with a Basket on his head: by his going is signified the careless dealing of unthrifty subjects, & servants, which are negligent in the Affairs of their Princes, & Masters: By the Basket the bondage of service under the which, all are held: By the Serpent with three heads, The first of a Lion, the second of a Dog, the third of a Wolf. The Serpent signifieth the prudence of Laws, well to govern common Wealths: The head of the Lion, the courage of the king: the head of the Dog, the authority of nobility, the watchful barking of spirituality, to defend the oppressed from enormities: the head of the Wolf signifieth oppression which proceedeth from the King, from nobility, from spirituality, from Officer in authority: from the king when he granteth over much liberty: from the Nobility, when they regard not magnanimity: from spirituality. when they defend not fidelity: from Officer in authority, when by careless oppression, they consume poverty. These three heads joined to on body, signifieth, the mutual accord or consanguinity in evils, which as the Serpent devouring herself, by beginning with her tail, so are divers Kingdoms, by oppressing common Wealths, made weak, and brought to confusion. Osiris, Reigned in Egypt, whom, Typhon, his own Brother, to obtain the kingdom, invaded, & taking Osiris' captive, murderously cut him into, 25. pieces sending each piece to sundry Conspirators of his death, supposing thereby to have obtained their greater favours. But Isis, with the help of Oros her Son, revenged her husbands death, by hanging Typhon on a Gallows. For sundry benefits that Osiris had done to the Egyptians, they worshipped him as a God.    

ISIS.  
JSis was proportioned with a Cornet in one hand and a Ship in the other.  

Signification.  
ISis hath a Cornet in one hand, because her priests in their Sacrifices, did Honour her with the Melodies of that instrument: she holding a Ship in the other hand, in honour of Osiris, which for her sake had passed many and dangerous Seas. The poets feign that jupiter companying with Io, otherwise called Isis, juno came upon them, one such a sudden, as for the hiedinge of the fact, he turned Isis into a Cow, but juno suspecting the matter, desired the Cow of jupiter, and gave her to Argus to be kept. But Mercury, by the advice of jupiter, to set Isis at liberty, slew Argus. juno, for revenge caused the stout Fly, to sting and vex Isis, who being exceedingly tormented, hied herself from place, to place, till at the last she entered Egypt, where being restored to her former Shape, she was Married to Osiris, and after her Death was made a Goddess.    

PAN.  
PAn was figured, with a long Beard and horns on his head, his Feet were like unto a Goat, holding a Pipe to his Mouth.  

Signification.  
BY Pan, shepherds are signified and needeth no explication, because the whole description, containeth the Portraiture of a shepherd.  
The Poettes feign that Midas, a Rich King of Phrygia, obtained of Bacchus, to have any thing given him that he would wish. He therefore desired that what soever he touched, might be turned into Gould. Bacchus' granted the request. Midas to try the truth, touched not only Timber, Stones, and Fruit, which turned to Gold: But also his Meat, & Drink: it repented him of his folly, & seeing himself so overmatched, waxed pensive, requiring Bacchus to take from him his wish. Bacchus not hard to be entreated, commanded Midas, to wash himself in the River Pactolus, & he should be cured: he did so, and the River, sithence hath had Golden Sands. Afterwards, when Phoebus, and Pan, contended whether of them two, should be judged the best musician the hill Tivolus being choose for judge, gave sentence on Phoebus' side: but Midas standing by and not chosen for a days man, very foolishly, preferred Pan. Phoebus' espying Midas to be a busy body, for his great foolishness, gave him a pair of Ass' ears, but Midas so hid them, that none knew it but only his Barbour, and not minding to conceal it. Nevertheless not daring to report it, he made a Uaulte, in the which he cried, King Midas hath Ears like an Ass, and after covering the same, with Earth in such a Moist place where Reeds began to grow, out of the which Cave, by shaking too, and fro, be founded forth those words, which the Barbour had infused.    

CONCORDIA.  
CONCORDIA was figured like a comely Matron holding a Chain, to the which were fastened all kind of Beasts by couples in their kind sitting on Instruments: she was also likened unto the Stork.  

Signification.  
Concord signifieth all coequalities, aswell of agreeinges in Beasts, Birds, Serpents, Worms, Fishes, Fowls, as Man and Woman, kingdoms and Nations: Being portraicted like a comely Matron, showeth thereby the modesty aswell of the Mind, as Apparel, to be advised in all things, her Chain also signifieth the force of a Stable Mind, in fast linked experience: By the Beasts cowp●ing together, the accord that Nature yieldeth to her own kind. By sitting on divers Instruments, the suppressing of vain fantasy, not over much delighting in naked comfort: for as every Instrument (how brave soever they be in show) being found discordant in Note, from the true concord in Music, is nothing worth, so Amity's, friendships, and Cordial dealings between man and man, being but to the utter show, & not from a faithful heart, is then called Hypocrisy, and breedeth dissension: For the Ancient romans esteemed more a small Act done in the furtherance of the Common Wealth, then great shows of words called vain boasting without Deeds.  
In that Concord is figured among the Pagans' in the shape of a Stork: it is to be showed what her properties are, which is, every third year to cast forth of her Nest one of her Birds, from the house or Tree, whereon she buildeth and breedeth, as a recompense for her quiet sufferance: moreover when she is old, she is fed by her Young with great diligence.  
The Kings in times pass, carried in the top of their Sceptre, the similitude of a Stork, and in the lower end, the shape of the water Horse, signifying thereby, to be maintainers of peace, and brydelers of such, as should use violence to any.  
As the Stork is a devourer of Serpents, so aught Kings to be destroyers of thieves, Murderers and Robbers: and as she is liberal in giving her young, so aught Kings and Princes, to reward their Subjects, not with the Goods of others, but with their own, and as the young Stork doth feed the old, so aught the Subjects being feed by good Laws, reward their kings with large Treasures: for where good Laws are, there is none oppression.  
Sundry other have figured Concord in the form of a Dove, or Turtle, because that showing the Concord of faithful Fidelity, both king and Subject aught to hold the same truly.    

PROTEUS.  
PROTEUS hath no shape or likeness, because the poets feign that he was a God of the Sea, which could turn himself into any shape, whether it were of flaming Fire, or of a Furious Lion, a grunting Hog, a running stream, or any thing else, whatsoever him listed, which thing Virgil signifieth in these Verses.  
Omnia transformat seize in miracula rerum,  
Ignemque, horribilemque feram, flwiumque liquentem:  
Himself he strangely doth transform into all shapes, and gleams:  
Now like to Fire, now like to Beast, now like to silver streams.  
Some think that by Proteus the divers affections, of man's mind are signified: for somewhile we take pleasure, for the chief felicity, when in very deed it is but a hoggish affection: otherwhile Anger haileth us, and maketh us more like Tigers, than men: sometimes Pride assaulteth us, and maketh us more haughty than Lions: sometime swinish affections, and then we become more Drunken than Hogs: as for good cogitations, they have small or no dwellings in our hearts, and that is signified by the water. Wherefore, if we will reap any profit by Proteus that is, by these our divers affections, we must bridle them: For the poets feign, that Proteus. never gave forth any true Oracles, but when he was forced or constrayded thereunto.   

ASTRAEA.  
She was portraicted in a Virgins habit with very severe countenance and comely Gesture.  

Signification.  
BY Astraea is signified Justice. She giveth judges to understand that they be of Force against the wicked, but merciful to the Penitent: as precise & upright in justice, as otherwise grave and modest in Apparel.    

HARPYAE.  
HARPIAE were portraicted like Carmarants in body, but strompetlyke faced, having long and cruel talonss,  

Signification.  
BY the Harpyaes shameless desperate injuries are signified, which as under Feathers are shadowed for a season: By their whorish Countenance, the cankered wrath of a malicious woman, as in Dalila, Memphetica, Vasthi, juno, Semiramis, Cleopatra, & Philamertia: by their long and sharp talents, their greedy desire, to get in possession the goods of others.  
The poets feign, that theridamas, are three sisters of them, whereof the first is called Aello, which in our speech signifieth a spoiler of men, by unsatiable whoredom. The second is called Ocypite A speedy conueyer or filcher, a hackney whore, while she is in fact: she picks the caytives' purse.  
The third called Celeno: which signifieth dark, because the doings of whoredom love darkness & hate the light.    

PARCAE  
PARCAE were three sisters of destiny, whereof Clotho was figured holding the distaff, Lachesis drawing out the thread, and Atropos cutting it of.  

Signification.  
THe Poets feign that these three sisters betoken the felicity and state of man, and the misery of man.  
By the threads, man's life is signified, for warning every estate to live well, so long as Lachesis doth draw the Thread, it giveth warning that time be diligently spent, for when Atropos cometh to cut the thread, thereby is signified the end of life, them is nature's course ended: if the thread be white, it betokens felicity, if it be black, endless misery: that is, if the life be virtuous, it obtaineth life, if it be vicious, then followeth death.    

PRIAPUS.  
A YOUNG man armed, having two wings, in his right hand, a vessel: pouring forth water on a square stone, on his left arm bearing all sorts of fruits, in his right hand a whip of three cords, having also a green Willow garland on his head.  

Signification.  
THE young man, betokeneth kindled lust, otherwise called the God of Lechery: his two wings, swiftness, to accomplish carnal Venery: the one wing is Flattery, the other, is Force. The vessel of water poured forth on the stone, the multitude of words tending to no virtue: the square stone, the stubborn and hard hearted. By the holding of dainty fruits, the wasteful expense that lechery useth by riotous excess.  
By the whip, the sharp toil of beggary, which followeth the haunters of such art: By the three cords hunger, sickness & death. The Garland of Willow foreshoweth the sharp time of youth, or flourishing strength.  
The Poets feign Priapus to be the son of Venus, which is Lust following carnal desire. This Priapus was honowred for a god among the Gentiles, & prayed unto by their women that were barren, to the end they might have children.    

GRATIAE  
THE Three Graces were portraited naked with hand in hand, whereof two looked toward us and the third from us.  

Signification,  
BY the three graces, thankfulness, bountifulness and liberality is signified: for in that one looketh from us, and two toward us, we are let to weet, the one benefit when it is bestowed well, will bring with him two home again.  
They were portrayted naked, because benefits must not be counterfeited, but done for virtues sake. Their holding of one an other hand in hand, signifieth the bounty doth win & couple men's hearts together. They also were portraited Lawghinge, because the liberality that is commended, doth proceed from a cheerful and willing mind.  
The Poets feign that the first for her merry countenance, was called Aglaia the second for her fresh colour was called Thalia: And the third for her pleasantness was called Euphrosyne, Aglaia, signifieth thankfulness for benefits received. Thalia, plenteousness by liberal reward, Euphrosyne liberality when need is espied.  
These prefigure that the benefits of the mind, aught to be no less liberal than the proceeding liberality, which proceedeth from forth of the earth, & therefore called Gratiae.    

ORPHEUS  
ORPHEUS was figured in a Philosopher's weed, playing on a harp with sundry sorts of beasts and birds about him.  

Signification.  
BY Orpheus is signified skilful music, as well by song as instrument. By his Philosopher's weed, the comely gesture that belongs to handling the instrument. By the harp, the wise sentences and sonnets to the adorning of music. By the beasts and birds the delectable minds of the simple unlearned.  
The Poets feign that he was a peerless musician in so much, that at his play, wild beasts would come about him, the birds stay their flight, the waters, their flowing, the trees bow down their tops, and the mountains hop, whereby is signified the delightsome pleasures in all estates.  
The Poet's faygne that when his wife Eurydice was dead, he went to Hell, to speak with her soul, where his sweet music so ravished the master devil, that he consented to let Orpheus have his wife, again, condicionallye that she should not look back till she were out of the infernal kingdom, which thing she not able to refrain: he lost her again, Music is delectable to the mind, but carnally liked, is hurt to the soul.    

PERSEUS.  
PERSEUS had wings at his shoulders, a Falchion or Percian sword by his side, and flying Pegasus beating the ground with his heels.  

signification.  
His wings betoken his ships, by which he sailed into Asia: his sword signifieth his victory over Medusa: his flying horse, is a representation of Fame, and speedy pursuit after his enemies.  
The Poets feign Stheno, Euriale, and Medusa, to be three sisters. every hair on each of their heads, to to a Snake, and all that they looked upon, they turned into stones, by which is signified, their blazing Beauty, to be such, and so great, that they bereft or enamoured all that looked upon them, so far from wit & understanding, by their alluring slights, & counterfeited shows, that therefore they were said to be transformed into stones, because they ruled them at their pleasures.  
The poets faygne Perseus, to have borrowed of Mercury, both Wings, and Sword, and of Pallas a Target, and so coming suddenly, finding Medusa sleeping he cut of her head, and showed the same to his enemies, at the sight whereof, they turned into Stones.  
The force of Foreign help, each Country maketh stronger:  
And force supplied when time doth last, doth prospero it the longer.  
The smile show, which treats a peace to be  
Is treasons fraud: let daily prudence see.    

FURIAE.  
THe three Furies, Allecto, Tisiphone, & Maegera, were portraicted with whips, in their hands: their hairs hissing Serpents, with haggish looks and gryeslye countenances.  

Signification.  
BY the Furies, the sling of an evil conscience is signified: their whips betoken the Torments which the wicked are forced to endure: their serpentine hairs, doth intimate, that the Conscience doth always gnaw, and bite the heart of the ungodly. Their menacing look and countenance, doth threaten the grisly toil in the second Life. Tully in his Oration pro Roscio, declareth after this sort.  Nolite putare, quemadmodum in fabulis saepe numero videtis eos, qui aliquid impiè scelerateque commiserunt, agitari et perterreri taedis ardentibus: sua quemque fraus, suus terror maxim vexat, suum quemque scelus exagitat, amentiaque afficit, suae malae cogitationes conscientiaeque animi terrent. Ha' sunt impijs assiduae domesticaeque furia, quae dies noctesque parentum poenas à sceleratissimus filijs repetunt. 
In English thus.  
Think not (as poets have feigned) the wicked to be singed and scorched with Flaming torches: it is our own guile, that most doth beguile us, it is our own wickedness, that doth most affright us, it is our own folly, that doth most cast us down, and our own thoughts and wicked consciences that doth torment us. These, these I say are the continual bosom Furies, which day and night, crieth for vengeance, and punisheth the sins of lewd Parents upon their wicked children.  
The Poets feign by these three Furies, the divers affections of the mind, which force men into sundry, & divers mischiefs: the first is Anger, the second covetousness, the third Lust, whereof Anger desireth to be revenged: Covetousness to possess great riches: and Lust to enjoy Fleshly pleasures.    

CASTOR & POLLUX.  
THese were figured like two Lamps, or Cresset lights, one on the Top of a Mast, the other on the Stem or foreship.  

Signification.  
BY the light first appearing in the Stem or forship & ascending upward, the Mariners hope of good luck, for wind and weather fair to ensue: But if either lights begin at the Topmaste, Bowespryte, or Foreship, and descend down ward into the Sea, it is a token of vehement tempest to follow.  
Castor is supposed to be that light which ascendeth & burneth clear & bright. Pollux that which descendeth, and is more dim, & styncking, like Sulphur.  
The poets feign, that Castor & Pollux were the two brethren of Helena, who for their unsatiable lechery, and hot burning lusts, were transfigured by Apollo into two lights, committed to the government of Nocturna, to be dispersed into every coast for a plague & revenge of the troyans destruction. By the increased lights is meant the fiery lusts: the clearness, that which proceedeth of Youth, which for a time seemeth delectable, & soon is quenched. The dim light of Pollux signifieth Age, and the Lust thereof, to be more filthy, and therefore continually banished of the Virtuous.  
THe Athenians had for their God a gay Image, with a golden tongue, by which was signified that neither Apparel nor outward comeliness was any thing worth, not having a Golden tongue. Whereby is signified Truth. Veritas temporis filia.  
seeing that we have spoken of many Demi Gods and Goddesses, consider well, by the figure following, of the one eternal, most mighty, most true and everliving God, by whose divine sufferance, many things hath passed, and the former Ages marvelously darkened, by the only craft, and sly practices of our mortal enemy Satan, the only author of all error and discord. This figure is set between the Heathens, Pagans', and false Christians, the more to blemish their foolish Imaginations, for as before is described the Gods of the Gentiles: so followeth after the Gods of the Romish Church, to the end that every true Christian, may the better discern the light from Darkness, and Truth from Falsehood: and conferring the vain imaginations of time past, with the true Touchstone in time present, shall easily espy, the broad way to destruction, through the which too many have passed: and now finding the narrow way to salvation, may evermore be the readier to prepare themselves to the Haven of Peace, which God in mercy grant, for his only son jesus Christ his sake assisting us with his holy spirit now & ever. Amen.     

A figure on five Letters, of the Eternity under which is comprehended the Hypocrisy of the Church, the losing of Satan, and the appearing of the Gospel.  
The letter C, one hundred: the letter X, ten, the letter I, one: which make one Hundred and eleven: the two letters V V, as thus X makes an X, which is ten: and one ten makes four FIVE, V, V, V, which is twenty: in the whole thirty. The letter X turned every way, makes four tens, which is 40. in the whole, 70: to 70 ad, C, XI. which in all maketh 181. Then gather together the Hebrew number ש which is. CCC. & the charect ● Iod which makes 10, that is in all 491, and to every letter single in the square one thousand, to the number of 491, and you shall find 5 4 9 1. from the which time being expired, to the end and second coming of CHRIST persecution 〈◊〉 to be looked for.  

Unfold me this, and tell me plain:  
Whether the Gospel shall remain.  
If thou say no, than hast thou lied,  
for truth itself the same hath tried.  
Satan was bound a thousand years,  
His members are worse than himself.  
Satan daily among men appears,  
Rome's treasure is turned to pelf.   
Many nations and Cities had a wondered great delight in themselves, for that they were consecrated unto certain Gods Athens was commended of Minerva, Delos the Island of Apollo & Diana, Cicero against Verres praiseth all Sicilia, but especially the mount Aetna, for that it was consecrated unto Ceres, as though it were wholly nothing else, but an house or temple of Ceres. How much more honourable is it, for those which be Christians in name, to be the same in deed, the children of the one and the everliving GOD, w is blessed for ever, amen. For among the gentiles such regard was had unto virtue, that they dedicated to the virtuous, the reward of three goddesses.  
The first Strenua whereby is ment Dexterity or valiant dealing.  
The second Agenoria. which signifieth virility or manhood tending to Activitye and valiantness.  
The third Stimula which signifieth a spur, the agility & quickness to virtuous exercises. Seeing therefore that the Gentiles and heathenish people in ancient times passed, have so preferred virtue, that not only they have executed their laws by punishing the Ungodlye: but also have left in Tables, written, painted and graven, the substance of that which they professed for a perpetual record of their lives and conversations, how much more ought we that are Christians esteem of the most divine tables given by God to Moses. wherein was drawn by the finger of the almighty, the happy government of man's felicity? Also what pictures can more admonish then the graven, written and printed charectes and books of gods eternal word and gospel confirmed by a glorious victory, over a tyrannous death, to behold one another it shall suffice whether the deeds from the mind be answerable to the Image of the body or not: but being found far otherwise as every man and woman, nation & people, will deck and make comely the earthy body by washing, bathing & curious clothing, cleansing & brusshing the spots of dirt & dust, so is it behoveful to every christian so to cleanse his mind and conscience from evil thoughts and works, as may prepare the soul with adorned virtues before God with more Diligence than the garments before worldly & carnal princes the neglecting whereof, provoked God almighty, first of all after man's pride began to grow on the earth, so for to reject him from his fatherly compassion, that his holy spirit no sooner being absent, Satan presently steps in, and so filling the mind with vain cogitations, which presently began invocations to divyls, honours to spirits, & worshipinge of creatures, nevertheless in the midst of the which sin, there among some remained the sparks of true service, by the which although outward Idolatrous, yet inward by laws, & constitutions virtuous this Strange intermixed stratagem engendered after a time Hypocrisy which left at the last the act of doing justice, & by using the bore show, become Infideles: through the which Satan's kingdom increased, & God's people become few Till by the coming of our Blessed Saviour many were restored again, as by the disputation between Adrianus & Epictetus is somewhat to be perceived and after the end thereof shall follow the Gods of Superstition.  
☞ The Capital God in his right fashion.   

Adrianus out of Vegetius de re militari.  
WHAT matter is it, if thou unlose thy girdle for us, thou thyself shall not be unclothed, regard that body by the which thou mayst be taught.  Epictteus 
It is an epistle.  A. 
What is an Epistle?  E. 
A silent messenger.  A. 
What is a Picture?  E. 
A glozing truth.  A. 
Why dost thou term it so?  E. 
Because we see painted Apples, flowers, living creatures, Gold, and Silver, and they are not the very true, & self same things.  A. 
What is Gold?  E. 
The bond Slave of Death.  A. 
What callest thou Silver?  E. 
The place of Enuy.  A. 
What is Iron?  E. 
An Instrument for every Arte.  A. 
What is a Sword?  E. 
The Ruler of Force, the stay of Tents in Battle.  A. 
What is a Fensor?  E. 
A manqueller without offence.  A. 
Who are those, that being in health, are sick?  E. 
They that are busy in other men's matters.  A. 
How can a man labour, and not be weary?  E. 
By gaining.  A. 
What is Friendship?  E. 
A concord, or agreeing.  A. 
What is that which in length exceedeth all other things?  E. 
Hope.  A. 
What is Hope?  E. 
A slumber to a Watchman: and a doubtful Chance to him that looketh for it.  A. 
What thing is that which a man cannot behold?  E. 
The Mind of an other.  A. 
In what thing doth a man offend?  E. 
In lust.  A. 
What is lust?  E. 
A secret stearinge of the Body to Ill: A corruptible heat, the Original to Lechery.  A. 
What is Liberty?  E. 
Innocency.  A. 
What is common aswell to a King as to a wretch?  E. 
Birth, and Death.  A. 
What is the best thing, and worst thing?  E. 
A Word.  A. 
What is pleasant to one, & displeasant to an other?  E. 
Bondage against liberty: prosperity to the healthy: To a King, no company: to a Beggar, no Alms.  A. 
What is that which is ever?  E. 
Life.  A. 
What is Life?  E. 
The original of all beginnings.  A. 
Which is the best Life?  E. 
Felicity.  A. 
What is the most certain thing of all?  E. 
Death.  A. 
What is Death?  E. 
A perpetual security.  A. 
What is the general Death?  E. 
The end of all things that ever were: a thing to be feared of none that liveth well: the Enemy of life: a God over living Creatures: a fear of the Parents: a pray to the Children: the cause of making Testaments: a Speech after life is departed: the very last mourning: a forgetfulness, after a Remembrance: the light Torch of the last Fire: a burden for a Grave: a title of a Tomb, & Death is the end of all evil.  A. 
Why are the Dead crowned?  E. 
It is a Witness that they have passed the bitter course of life.  A. 
Why are the Thumbs of the dead bound together?  E. 
Because they may know themselves to be equal after Death.  A. 
What is the fatal fire?  E. 
A contenting of the debtor: A payment of the debt.  A. 
What is a Trumpet?  E. 
The stirring up to battle: the warning to fight: a mixture of sword: a lamentation of dead Corpse's.  A. 
What is a Pooreman?  E. 
A desert Well: whom all the Passengers behold and leave it still in his place.  A. 
What is man?  E. 
A Man is like to a Hotehouse: the first room is warm, where the bodies are anointed: so an Infant being borne, is first anointed: the second for the bodies to sweated in, is Youth: so are the body's subject, & therefore equal to distemperatures.  A. 
What is man's strength?  E. 
Like a rotten Apple, either they falldowne when they are thoroughly ripe: Or if they fall before, they fall hardly.  A. 
What is man in Age?  E. 
A Candle placed against the Wind: a sojourner in Earth, the very Image of the Law: a Stable of misery, a bond slave to death: a delayer of life, with whom Fortune dallieth.  A. 
What is a Woman? Litigious:  E. 
A necessary evil: for unnecessary causes: a touchstone to show the colour of Gold, & Silver: a burden to bear children of two sorts: men & women: Bastards & Hermaphroditical children, having. 1. mother, &. 2 fathers.  A. 
What is a Woman. conjunctive.  E. 
The pillar of the house: the joy of the Husband, the comfort to children, the Storehouse of Generation, & the Augmentour of Posterity.  A. 
What is Fortune?  E. 
she is a noble Matron that applieth herself to her servants: the next mark without judgement: a chance of outward goods with shineth on him, on whom it happeneth, and darkeneth him, from whom it flieth.  A. 
How many Fortunes be there?  E. 
As many as fond heads hath inventions: yet said to be three: one blind that applieth herself where she list: An other Mad, that taketh away again the Gifts by her given: The third is Deaf, that never will hearken to the Prayers of the miserable.  A. 
What are the Gods?  E. 
The very signs of our Eyes, the powers of the mind, if thou be afraid of them, that is fear: If thou refrain of thine own accord, that is Religion.  A. 
What is Religion?  E. 
A Doctrine established in thy mind, unto the which is given reverence, either good, or bad.  A. 
What is good?  E. 
That which was never iii.  A. 
What is Evil?  E. 
That which hateth good.  A. 
What is the Sun?  E. 
The light of the World, which giveth and taketh away the day, by the which we know the course of the hours.  A. 
What is the Moon?  E. 
The A●der of the Day, the Eye of the Night, the Light of Darkness.  A. 
What is Heaven?  E. 
A high, and mighty Roof, a pured Air.  A. 
What are the stars?  E. 
The destinies of Men, safe Havens to the Mariners.  A. 
What is the Earth.  E. 
The Barn of Ceres. A mansion place for Life.  A. 
What is the Sea?  E. 
A way uncertain.  A. 
What is a Ship?  E. 
A wandering house, a dwelling place, where thou list, the power of Neptune, a table for the course of the year.  A. 
What is a Mariner?  E. 
A lover of the Sea, a forsaker of the firm Land, a Contemner of Life, & Death, a Client of the Waves.  A. 
What is sleep?  E. 
The Image of Death.  A. 
What is the Night?  E. 
A rest for the Labourer, & a gain for the Robber.  A. 
Why was Venus painted naked?  E. 
Because love is naked, & because Venus doth leave those naked, whom naked things delight.  A. 
Why was Venus married to Vulcan?  E. 
That declareth all love to be stirred up by Heat.  A. 
Why was Venus Squint Eyed?  E. 
Because she wanted good Conditions.  A. 
What is Love?  E. 
A vexation of an Idle Breast, in a Child it is shame, in a Virgin, a blushing secret: In a Woman madness: In a Youngeman heat: In an Oldman a laughinge-stocke: in the mocking of the Vice, a heinous crime.  A. 
What is God?  E. 
He which ruleth all things.  A. 
What is Sacrifice?  E. 
An Offering up of Incense.  A. 
What is without a Companion?  E. 
A Kingdom.  A 
What is a Kingdom?  E. 
A part of the Gods.  A. 
What is a King?  E. 
The head of the public light.  A. 
What is the Senate?  E. 
An Ornament of the City: The Brightness of the Cittyzens.  
A. What is a Soldier?  E. 
The Bulwark of the Realm, the Defender of a Country: a Honourable service, a Messenger of Might: In some Countries, a People nought set by.  A 
What is Rome?  E. 
The Fountain of the Empire: a mother of Motions: a Possessor of substance: a hostage for romans, a consecration of eternal peace.  A. 
What is Rome, sithence it ruled by religion?  E. 
The Fountain of Civil dissension, poured into sundry kingdoms: A Brothel house for Whore's maintenance: A Sanctuary for Murderers, & thieves: A Pardon▪ for homicide, the Temple of Idolatry: A deprivation of Virtue: the execrable face of all the furies.  A. 
What is Victory?  E. 
An Enemy to War: a Lover of peace.  A. 
What is Peace?  E. 
A quiet liberty.  A. 
What is the Court Haule?  E. 
A place for Brablers.  A. 
What are friends?  E. 
Golden Images.  A. 
What is a friend?  E. 
He that helpeth in time of necessity.  A. 
What are Flatterers?  E. 
They that catch men like Fishes.  A. 
What is the best ease?  E. 
He which doth good to most: and harm lest?   

STEPHANUS THAT THE HOPE OF IMMORtality, hath converted many from Infidelity.  
OUr almighty God hath made a plentiful world:  
But miserable fools, maketh it to seem scarce: when the hidden goods, bewrayeth the Gatherers.  
All things created in the World, is fructfull.  
Therefore,  
Man being in the World, is fruitful.  
Wherein?  
Either in number of virtues, through that which he shall live. Either in the number of vices, by that which he shall die: and this is called gain.  A. 
What doth a man gain by getting the world?  E. 
The loss of his Soul.  A. 
What is the loss of the Soul?  E. 
The excluding from endless joy.  A. 
What is joy?  E. 
The jewel of health.  A. 
What is health?  E. 
The perfection of peace.  A. 
What is peace?  E. 
The whole rest of immortality.  A. 
What is immortality?  E. 
The endless joy called felicity, which was from beyond time, and ever shallbe.  A. 
By whom is mortality crowned?  E. 
By Immortality: who as chief Creator, chooseth whom he will and leaveth what he list.  A. 
What is a Creator?  E. 
The original of all things, that ever were, is, or shallbe.  A. 
What is his name?  E. 
God almighty.  A. 
And why?  E. 
Because he is the same, from whom, & in whose power, are all things in subjection, Man, Beast, Fish, Foule, Serpent, Worm, Flies, Heaven, and Earth, Hell, Sin, the Devil, and Death, who seeth all things before they were, what they are, and what they shallbe: who also sayeth, seek not out those things, which are above thy capacity, because they are not subject to thee.   

Stephanus Verses concluding these questions.  

The Tiger fierce, doth follow kind,  
The Dove by flight, doth seek her rest,  
The blessed ones, doth show their mind,  
Although of evil be possessed.   

The Haughty Rock though fast he stand,  
Is subject to the quaking Earth.  
The vile surmise of wicked Man,  
Is forced by kind to loose his Breath.  
Strive not therefore against the Stream,  
The food yields such as labour glean.    

Vorax the capital God of Superstition,  
SO called of devouring, oppressing and consuming by taking with violence the Lands and Goods of Kings, and People, by persecuting, for the truths profession, by killing to suppress, and darken the verity, for the custom claimeth authority, after the which followeth Superiority, which being obtained, contemneth Equality, and so remaineth as highest till the almighty frustrate such arrogancy.   

Francis.  
ITem that he sitteth in the first degree, & chiefest place in Heaven, & hath his Seat in the Highest Place. that Frances is Christ's Chancellor, Treasurer, his banner bearer, & counselor, & that he beareth, the wounds like Christ: & where as Lucifer was the highest set in the heaven, being long sithence displaced, Frances hath his room, implying, that there is found none like him, for he, hath observed the law of the highest.  
Item that the dove sent from No out of the ark, signifieth the order of the barefoot Friars: also that, in all things, Francis was like the son of God, whether this be horrible blasphemy, let all that be of God, judge.  
Pope Gregory the. 9 made him a Saint.   

A Confirmation.  
Friar Loy saw Christ crucified going before, and Francis talking with him, & that Francis turned the river Tiber into Oil, it may be thought he killed a number of Fish, but poisoned more Souls. an uncharitable miracle.  
Of Francis Birth by Mistress Picha his Mother I omit, and infinite other Fables, because he must give place to more.   

F. Gyles.  
Friar Gyles was rapt into Heaven.   

Dunstane.  
saint Dunstane, held the devil by the nose with a pair of tongues, by which is signified the strength of holy church: in the which act, the legend setteth forth this toy to small commendations: as also in the Alcharon of the Barefoot Friars.  
Such a number of preposterous Gods are to be found: so Sainted & made by the master Demon, that to write them all, would contain an huge volume.  
These have I set only to sharpen the minds of well disposed, the better to consider of the rest: & therefore the more earnestly pray to God almighty, for jesus Christ's sake, to keep us from such servile bondage, as our forefathers have long continued in, & daily employ our studies and wills to his glory, in which so doing, our assurance shallbe perpetual, which God in mercy grant.  
Item in the Relics of Rome, the Pageant of Popes, the Forest of Histories, the Secrets of Nature, and Anatomy of the Mass, are all ready touched the superstitious Gods and Saints of Roman factions. I therefore omit the same, shewing thee whither to resort, as also the principal Authors, from whence they were first had. 

Legenda Sanctorum.  
Brunellus.  
Legenda aurea,  
Mystery of Iniquity.  
Sermons discipuloran.  
Catalogus gloriae Mundi.  
Vita Sancti Patricij.  
Vita Christi.  
The Flower of the Commandments.  
Vitae Patrum.   Methodius de Revelationbꝰ▪ with many others, whereby the time present may behold as in a Crystal Glass like true travailing Pilgrims, aswell the freckles of sergeant persuasions, as also the great spots of corrupt Religion, which being thus espied, by the aid of the three Graces, faith, Hope, & Charity, we may attain to the heaven of celestial perpetuity.   

A Recapitulation of the Sectarian Gods, by whose Heresies, much harm hath grown, to Gods true Church.  
WHen the Image of the beast, a formed shape had found, Then straightways he become to give the church a wound: Which church new erected, by force was put down By PAPA the great God, which wears the triple crown.  
His Heresy was and is of the Sacrament, that the Son of God, borne of the Virgin Mary, was & is, in the Sacrament of their abominable Altar, Flesh, Blood, & Bones: also they hold, that it is lawful to have Idols in Churches, to give reverence to saints canonised: also they hold, that it is no sin to murder the professors of God's word and Uerity, replying that there is none other Uerity, Doctrine, or Christianity, than what proceedeth out of their Diabolical Synagogue: neither any other religion to be holden for truth, but that which proceedeth from Rome. The Pope's Apparel domestical, is a purple velvet Cap, edged with Armine, or other rich Furs, his upper Garment, a Read or Purple cloak, even with his elbows, under that which is a black silk Uesture, & under the Uesture a white linen Garment, edged with Gold & hung with pendents or bells, his Pontifical adourninge is a triple Crown of great richesse, set with Stones of peerless value: his upper Garment, is a Cope, more worth than his Conditions: he is carried on the Backs of four Deacons, after the manner of carrying Whytepot Queens, in Western May-games.  

Basilides.  
BAsilides, the name of an Heretic, who affirmed that Christ was not crucified, but Simon Cireneus, who, as the evangelists write, was constrained to bear the Cross, when our Saviour waxed faint, through effusion of blood by his scorginge. He held that it was no offence to deny christ in the time of persecution: he denied the last resurrection: he also affirmed, the virginity was of no greater merit, than Marriage, but equal with it. He was about the year of our Lord. 110.   

Cataphriges.  
THese Heretics, took their name of one Montanus of Phrigia, and Archheretique, who affirmed that the Holy Ghost was given to him, and not to the Apostles. They baptized not in the name of the Trinity: and used to baptize men after they were dead. They did also condemn the second Marriage. This Sect began in the year. 170.   

Apelles.  
This fellow began his Heresy in Greece, he denied the knowing of God, as that he knew not the God whom he worshipped, and that Christ was not very God in deed, but a fantasy appearing unto men as a man, he was about the year. 174.   

Pharisees.  
PHarisees were before Christ his coming. 125. years: they took their names of Phares, separating them as a people more worthy than other, taking upon them Pharah or Pharasch of expounding the law of Moses and the Prophets. They believed that god alone was only the true god, and that Christ'S coming should be profitable for them, and yet when he came, they persecuted him: they were proud boasters of their deeds. There garments were large and wide, and on the skirts of their gowns were broad guards, whereon were written sundry Charectes in the Hebrew, and they named these, Philacteria.   

Saducees.  
These had their name of Zedec, which signifieth rightfulness, and called themselves Zedechim, that is just & right. These sprang up after the Pharisees: they believed that body & soul should both perish together, and that neither the godly should receive any reward, for his good works, nor the wicked should receive pain for his evil deeds, otherwise than in this life. They held that there was neither hell nor Heaven, neither Angel nor spirit: and that it was in our own powers, either to have felicity or misery. They were enemies against the pharisees, and yet with the Pharases agreeing to persecute Christ jesus.   

Essees  
Were a kind of sect, hating marriage, they came together in great companies and held opinion that evil souls were dispersed in the Ocean seas, there to be tormented by the tempests.   

Cerdom.  
An heretic of Cerdonia who affirmed that Chryst was never borne of a woman, and that he had no flesh, nor suffered any passion, but that he feigned to suffer: he denied God to be the father of our lord jesus Chryst, and the God was known and Christ unknown: god was holy, Christ he said to be unholy: he denied the old Testament, saying that it was the work of an other God, & not of the universal God: which other God was the beginning of the universal mischief: he was after Christ our lord 144 years.   

Valentinianus.  
THis heretic held that Christ did pass through the Virgin, as the Wind passed through a Pipe.   

Martion.  
THis heretic was Disciple to Cerdom, born in Cinope, a City of PONTUS who being at Ephesus in the time of S. john the evangelist, feigned that there were 2. Gods: the one the maker of the law and world, the other to be more mighty (the father of our lord jesus) He held that souls are saved, but the bodies rise not again. He disallowed of Wedlock.   

Sabellicus.  
A Notable Heretic denying jesus Christ to be any of the three persons, and that he was not the son of God.   

Manes.  
AN heretic which affirmed himself to be like christ, & sometime to be comforter that was promised to come.   

Arrius  
THis man was a Priest in the church of Alexandria in the year of our Lord 320. his error was that the Son was not equal with the father in Deity, nor of the same substance: but that he was a very creature: he infected a marvelous great number with his Heresy, for that which the great counsel of Nice was held by the Emperor Constantinus Magnus: himself being present with 318 bishops. Afterwards Arrius horribly finished his life: for by going to the stool, his guts went from him, and so he died.   

Donatus.  
THis Heretic affirmed that any congregation with out him & his Sectaries were not Christian & that in the church were none evil, but all good, and that they only pertained to the Church: he was a Numidian borne, about the year of our Lord 353.   

Macedonius.  
BEing at Constantinople he maintained the heresy of Arrius.   

Eunomius.  
An envious heretic of Arrius sect, whereunto he added, that the son was in every thing, unlike unto the father: & that the holy Ghost had no meddling with the father nor the son▪ he affirmed that all which held the faith that he taught should be saved, had, they committed never so great sin, & continued therein: he was about the year after Christ. 353.   

Pelagius  
Pelagius was an other arch-heretic his opinion was, that man is justified by his own works & not by faith in Christ. This Atheist was about the year of our. L. 388.   

Eutices  
Was an Abbot of a Monastery in Constantinople about the year of our Lord 450. He affirmed that Chryst had but one only nature, that is to say divine or of god, like as he was one person.  
This heresy was condemned in the Counsel of Ephesin, & Eutices sent into exile.   

john A layed  
This Rustical hedge god was at Munster in Westphalia by occupatiaon Tailor naming himself king of new jerusalem: a ringleader of the anabaptists: he so seduced the people, that he brought them to utter confusion: he denied Baptism to Infants: he had one Gnipperdolling to his Prophet, & Cretching to his compaignion, his end was to be starved to death in an Iron cage: before this Heretic, was borne two sword: which betokened the Government of two Kingdoms, Heaven, and Earth: A round Globe, with a Cross: and a Sword thrust through the Globe, signifying that he was King over the whole World.   

David George.  
THis Blasphemous fellow, an other Heretic, naming himself to be the Messiah, was borne at Delft in Holland: He said that he was Gods Nephew, and talked with wild Beasts, and Birds in their Language, receiving his food of them. He said that Heaven was empty, and that he was sent to choose & appoint the children of God, with other vain and absurd trumperies. After changing his name to John a Bruges, he came to Basill in Switzerland, & there after. 12. years died: His error was, that by him came salvation: and after three years, after his burial he should rise again. Ere two years were finished he was taken up, and with his Coffin, hanged on a Gallows.   

Henry N.  
THis extravagant Heretic, Henry Nicolas, otherwise called Harry Clash a Fleming supposed, hath by the help of others, sent forth, divers blasphemous Books to the great hurt of many lightbrayne Christians. And by his disciple one Christopher victual, joiner, one altogether unlearned, saving that he is somewhat erroneously, Bewitched hath given forth certain books here undernamed: naming themselves, & their Adherentes the Family of love. They feign a Government of Immortality, to be by their deifying immortality: they confess themselves to be tempted: wherefore they appoint, auricular confession, (nothing to the forgiveness of sins): They sin till they come to their perfection: then sinless: and so able to bring other to the same, being of their Family: They will have nothing to be disliked, that is done by their Elder.  
The said. H. N. was first of Amsterdame and driven from thence, because of his Errors, and went to Rotterdam, and from thence to Collen: From whence proceeded all these wicked Errors. The names of his converted ones, be of. 3. degrees. 

1. The commonalty of the holy ones,  
2. The upright understanding one,  
3. The illuminate Elders,   

The names of. H. N. his Books bearing the name, of the Family of love.  
The crying Voice.  
The first Epistle and first exhortation.  
A Dialogue between the Father & the Son.  
The true and spiritual Tabernacle.  
The published peace upon Earth.  
The evangelium Regni.  
The declaration of the Mass.  
The new jerusalem.  
The prophecy of the spirit of love.  
The Glass of righteousness.      

Certain upstart anabaptistical Errors,  
That Christ took not flesh of the blessed Virgin Mary.  
That Infants of the Faithful aught not to be baptised.  
That a Christian man, may not be a Magistrate, or bear the Sword and office of authority.  
That it is not Lawful for a Christian to take an oath.  
These Hellish sorts of Errors are more preposterous & wicked, than the laws or statutes of the Pagans', although in the respect of any commendation: bad is the best: for as the devil, author of all mischief began to infect the former Age with illusions, so now in these laterdayes he hath almost poisoned the remained seeds, with all abominations.  
First in Delphos, then in Euboea, at Nasamone, and among the Dodonean Okes, through whose huge Boughs, the whistling woods seemed to yield forth the Thondringe clamour of devils: then began worshipping of formed shapes, as of Saturn in Italy, of jupiter in Candie, of juno in Samos, of Bacchus in India, and at Thebes, of Isis, & Osiris in Egypt, of Vesta at Troia, of Palas Tritonia among the Aphricans, of Mercury in France, & Germany, of Minerva at Athens, of Apollo at Delphos, at Chio, at Rhodes Patia, Troada Thymbria, of Diana in Delos, & in Scythya, of Venus in Paphos Cyprus, Gnydos and Citheros, of Mars in Thracia, of Priapus in Hellespentus, of Vulcan in Lypara and Lemnos: Simon Magus at JERUSALEM, MACHOMET in Mecha, PAPA in ROME, who as the former Pagans' set up Images of their fathers to be honoured: so likewise hath the pestilent Church of Superstition maintained Idols, that very ceremonies of the heathen pagans: stocks, stones, gold, silver, & other metal to be worshipped. This apish religion, nevertheless being espied, is suffered & of some laughed at, but not subverted: so while the world haiteth between two opinions, suffering the Monster to rule as him listeth, all are so stained, some with Idolatry, some with superstition, some with Schism, Arrianisme, Apostasy and infidelity, that from King to Priest, & from Priest to People, the head is Hypocrisy. I do most earnestly beseech thee, dear bought Creature: better to consider of God his Benefits, and holy religion, jest he make thee partaker, with the greater people (at this day) the Armenians, Arabians, Persians, Syrians, Assyrians, Medes, Egyptians, Numidians, Lybians, Moors, Brasilians, Tartarians, Scythians, Aethiopians, Faithless Christians, Romans, & an Infinite number of Kingdoms and people, which do far surmount the army of true Christians, and so seclude thee from his favour and Kingdom, by hearkening to fantasy & omitting the verity. The only good God, and merciful father evermore pardon our offences, and defend us from this yoke of counterfeited carnality, both now and ever.  

Banaster.  
THis irreligious caitiff, held an opinion, that no man aught to fear God. etc.   

Eurynomus.  
A Devil, who as the Ancient greeks supposed, did eat and consume, the flesh of Dead men, leaving the bones bore: Whom they painted in a figure terrible, having long Teeth or Tusks, sitting in the Skin of a Vulture, of colour between Black, & Yellow. A fit God for such Companions.  

SEra nimis Vita est crastina, vive hody.  
To morrows Life is to late, live to day.   

AS God is good, and best of all,  
So man is ill, and subject thrall.  
Ill by good, is made better,  
Then man to God must be debtor.   

Though all be many, and one be few,  
And fewste make many returned to one,  
Then many men earthy what do they show,  
Sigh all and every stands not alone.   

One is said simple, where more are in place,  
The more thought the stronger, each cause to defend,  
One God and one King, yet still keeps the grace;  
Creation and kingdom brings all to an end.   

Then one from beginning which all things have made,  
Will every other so gather together,  
That each thing in his kind clearly shall vade,  
The worlds beauty beginneth to whither.   

Then shall this summething a nothing make,  
When all shallbe vacant, as when he began.  
Of nothing, in no place, cannot less be.  
When that which was, is not, as souls shall then see.   
FINIS.    

 

   

The names of the Authors, out of whom this work is gathered.  

Andrea's Thevet  
Aristoteles.  
Alex. Aphrod.  
Aristophanes.  
Apollodorus.  
Apul●ius.  
Albertus Magnus.  
A. Gellius.  
Aratus.  
Beatus Rhenan.  
Cicero.  
Catullos.  
Cornelius Tacitus.  
Coelius Rhod.  
Censorinus.  
Diodorus Siculus.  
Erasmus Rot.  
Eusebius.  
Euclides.  
Fulgentius.  
Franciscus Picus.  
Franciscus Philel,  
Flaccus.  
Georgius Pictorius.  
Hesichius.  
Hermes.  
Homerus.  
Hesiodus.  
Hel●anus.  
julius Firmicus.  
Isidorus.  
Inuenalis.  
joan. Picus.  
joannes Boemus.  
joannes Baleus.  
Lactant. gram.  
Lactant Firmian.  
Lucianus.  
Marcus Varro.  
Martianus.  
Manilius.  
Martialis.  
Manobius.  
N●so.  
Orpheus.  
Propertius.  
Plinius.  
Palaephatus.  
Pindarus.  
Plato.  
Plutarch.  
Phornutus.  
Pontanus.  
Ptolemaeus.  
Politianus.  
Philelphus.  
Qu. Fabius.  
Seneca.  
Solinus.  
Salustius.  
Strabo.  
Servius.  
Spanhemius.  
Tibullus.  
Theocritus.  
Th. Beconus.  
Virgilius.  
Valerius Maxim.  
Guilielmus Gratarolus.  
Xenophon.   
With many others.  
FINIS.   

Imprinted at London in Fleetstreet, near unto saint Dunstanes Church, by Thomas Marsh. ANNO DOMINI. 1577.  
Cum Privilegio Regiae Maiestatis.